Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Khuddakanikāye

In the Khuddaka Nikāya

Suttanipāta-aṭṭhakathā

The Commentary on the Sutta Nipāta

(Paṭhamo bhāgo)

(First Part)

Ganthārambhakathā

Introduction to the Text

Uttamaṃ [Pg.1] vandaneyyānaṃ, vanditvā ratanattayaṃ;

Yo khuddakanikāyamhi, khuddācārappahāyinā.

Having paid homage to the Triple Gem, supreme among those worthy of homage; of that which is in the Khuddaka Nikāya, taught by the one who has abandoned minor misconduct,

Desito lokanāthena, lokanissaraṇesinā;

Tassa suttanipātassa, karissāmatthavaṇṇanaṃ.

taught by the Lord of the world, who seeks release from the world—of that Sutta Nipāta, I shall compose a commentary on its meaning.

Ayaṃ suttanipāto ca, khuddakesveva ogadho;

Yasmā tasmā imassāpi, karissāmatthavaṇṇanaṃ.

And because this Sutta Nipāta is included only within the Khuddaka Nikāya, therefore, of this also, I shall compose a commentary on its meaning.

Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;

Kasmā suttanipātoti, saṅkhamesa gatoti ce.

Filled with hundreds of verses, marked by mixed prose and verse and by exposition; if it is asked why this has attained the appellation ‘Sutta Nipāta’—

Suvuttato savanato, atthānaṃ suṭṭhu tāṇato;

Sūcanā sūdanā ceva, yasmā suttaṃ pavuccati.

On account of its being well-spoken and heard, on account of its excellent protection of meanings, and because it indicates and yields them, it is therefore called a 'Sutta'.

Tathārūpāni suttāni, nipātetvā tato tato;

Samūhato ayaṃ tasmā, saṅkhamevamupāgato.

Having brought together such discourses from here and there into a collection, it has therefore attained this appellation.

Sabbāni cāpi suttāni, pamāṇantena tādino;

Vacanāni ayaṃ tesaṃ, nipāto ca yato tato.

And all the discourses are also the sayings of the Such-one, according to their measure; this is a collection of them from here and there.

Aññasaṅkhānimittānaṃ, visesānamabhāvato;

Saṅkhaṃ suttanipātoti, evameva samajjhagāti.

Due to the absence of distinct, other appellations or marks, it has thus indeed attained the appellation ‘Sutta Nipāta’.

1. Uragavaggo

1. The Chapter of the Serpent

1. Uragasuttavaṇṇanā

1. Explanation of the Uraga Sutta

Evaṃ [Pg.2] samadhigatasaṅkho ca yasmā esa vaggato uragavaggo, cūḷavaggo, mahāvaggo, aṭṭhakavaggo, pārāyanavaggoti pañca vaggā honti; tesu uragavaggo ādi. Suttato uragavagge dvādasa suttāni, cūḷavagge cuddasa, mahāvagge dvādasa, aṭṭhakavagge soḷasa, pārāyanavagge soḷasāti sattati suttāni. Tesaṃ uragasuttaṃ ādi. Pariyattipamāṇato aṭṭha bhāṇavārā. Evaṃ vaggasuttapariyattipamāṇavato panassa –

This collection having thus attained its classification, by way of sections, there are five sections: the Uraga Section, the Cūḷa Section, the Mahā Section, the Aṭṭhaka Section, and the Pārāyana Section. Among these, the Uraga Section is the first. By way of suttas, there are twelve suttas in the Uraga Section, fourteen in the Cūḷa Section, twelve in the Mahā Section, sixteen in the Aṭṭhaka Section, and sixteen in the Pārāyana Section—thus there are seventy suttas. Among these, the Uraga Sutta is the first. By way of textual extent, there are eight bhāṇavāras. Thus, with regard to its measure in terms of sections, suttas, and textual extent—

‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamiva tacaṃ purāṇa’’nti. –

“He who subdues arisen anger, as antidotes do spreading snake venom; that monk abandons the near and the far shore, just as a snake sheds its old, worn-out skin.”

Ayaṃ gāthā ādi. Tasmā assā ito pabhuti atthavaṇṇanaṃ kātuṃ idaṃ vuccati –

This verse is the first. Therefore, in order to compose a commentary on its meaning from this point forward, this is said:

‘‘Yena yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;

Vidhiṃ pakāsayitvāssā, karissāmatthavaṇṇana’’nti.

“By whom, where, when, and for what reason this verse was spoken—having clarified this procedure, I shall compose a commentary on its meaning.”

Kena panāyaṃ gāthā vuttā, kattha, kadā, kasmā ca vuttāti? Vuccate – yo so bhagavā catuvīsatibuddhasantike laddhabyākaraṇo yāva vessantarajātakaṃ, tāva pāramiyo pūretvā tusitabhavane uppajji, tatopi cavitvā sakyarājakule upapattiṃ gahetvā, anupubbena katamahābhinikkhamano bodhirukkhamūle sammāsambodhiṃ abhisambujjhitvā, dhammacakkaṃ pavattetvā deva-manussānaṃ hitāya dhammaṃ desesi, tena bhagavatā sayambhunā anācariyakena sammāsambuddhena vuttā. Sā ca pana āḷaviyaṃ. Yadā ca bhūtagāmasikkhāpadaṃ paññattaṃ, tadā tattha upagatānaṃ dhammadesanatthaṃ vuttāti. Ayamettha saṅkhepavissajjanā. Vitthārato pana dūrenidānaavidūrenidānasantikenidānavasena veditabbā. Tattha dūrenidānaṃ nāma dīpaṅkarato [Pg.3] yāva paccuppannavatthukathā, avidūrenidānaṃ nāma tusitabhavanato yāva paccuppannavatthukathā, santikenidānaṃ nāma bodhimaṇḍato yāva paccuppannavatthukathāti.

But by whom was this verse spoken, where, when, and for what reason was it spoken? It is said: It was spoken by that Blessed One—who, having received the prediction in the presence of twenty-four Buddhas, fulfilled the perfections up to the Vessantara Birth, was reborn in the Tusita heaven, passed away from there, took rebirth in the Sakyan royal family, gradually undertook the great renunciation, awakened to perfect enlightenment at the foot of the Bodhi tree, set in motion the Wheel of Dhamma, and taught the Dhamma for the welfare of gods and humans—by that Blessed One, the Independently Awakened One, the One Without a Teacher, the Perfectly Enlightened One. And it was spoken at Āḷavī. When the training rule regarding plant life was laid down, it was spoken there for the purpose of teaching the Dhamma to those who had gathered. This is the brief answer here. In detail, however, it should be understood by way of the distant origin, the not-so-distant origin, and the proximate origin. Herein, the distant origin is from the time of Dīpaṅkara up to the present narrative; the not-so-distant origin is from the Tusita heaven up to the present narrative; the proximate origin is from the seat of enlightenment up to the present narrative.

Tattha yasmā avidūrenidānaṃ santikenidānañca dūrenidāneyeva samodhānaṃ gacchanti, tasmā dūrenidānavasenevettha vitthārato vissajjanā veditabbā. Sā panesā jātakaṭṭhakathāyaṃ vuttāti idha na vitthāritā. Tato tattha vitthāritanayeneva veditabbā. Ayaṃ pana viseso – tattha paṭhamagāthāya sāvatthiyaṃ vatthu uppannaṃ, idha āḷaviyaṃ. Yathāha –

Therein, because the not-so-distant origin and the proximate origin are included within the distant origin itself, the detailed answer here should be understood only by way of the distant origin. But since this has been stated in the Jātaka commentary, it is not elaborated upon here. Therefore, it should be understood according to the manner in which it is elaborated there. This, however, is the difference: there, the narrative for the first verse arose in Sāvatthī; here, it arose in Āḷavī. As it is said—

‘‘Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindantipi chedāpentipi. Aññataropi āḷavako bhikkhu rukkhaṃ chindati. Tasmiṃ rukkhe adhivatthā devatā taṃ bhikkhuṃ etadavoca – ‘mā, bhante, attano bhavanaṃ kattukāmo mayhaṃ bhavanaṃ chindī’ti. So bhikkhu anādiyanto chindiyeva. Tassā ca devatāya dārakassa bāhuṃ ākoṭesi. Atha kho tassā devatāya etadahosi – ‘yaṃnūnāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyya’nti. Atha kho tassā devatāya etadahosi – ‘na kho metaṃ patirūpaṃ, yāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyyaṃ, yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyya’nti. Atha kho sā devatā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi. ‘Sādhu, sādhu devate, sādhu kho tvaṃ, devate, taṃ bhikkhuṃ jīvitā na voropesi. Sacajja tvaṃ, devate, taṃ bhikkhuṃ jīvitā voropeyyāsi, bahuñca tvaṃ, devate, apuññaṃ pasaveyyāsi. Gaccha tvaṃ, devate, amukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā’’’ti (pāci. 89).

“At that time, the Buddha, the Blessed One, was dwelling at Āḷavī, in the Aggāḷava Shrine. Now at that time, the monks of Āḷavī, while doing construction work, were cutting down trees and having them cut down. A certain monk of Āḷavī was also cutting down a tree. The deity dwelling in that tree said this to that monk: ‘Venerable sir, do not, desiring to make a dwelling for yourself, cut down my dwelling.’ That monk, paying no heed, cut it down nonetheless. And he struck the arm of that deity's child. Then this thought occurred to that deity: ‘What if I were to deprive this monk of his life right here?’ Then this thought occurred to that deity: ‘It would not be proper for me to deprive this monk of his life right here. What if I were to report this matter to the Blessed One?’ Then that deity approached the Blessed One and reported this matter to the Blessed One. ‘Good, good, deity. It is good, deity, that you did not deprive that monk of his life. If today, deity, you had deprived that monk of his life, you would have produced much demerit. Go, deity, in such-and-such a place there is a secluded tree; go to it.’” (Pāc. 89).

Evañca pana vatvā puna bhagavā tassā devatāya uppannakodhavinayanatthaṃ –

And having spoken thus, the Blessed One, for the purpose of subduing the anger that had arisen in that deity, then said:

‘‘Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye’’ti. (dha. pa. 222) –

“He who indeed restrains arisen anger like a swerving chariot.” (Dhp. 222)

Imaṃ [Pg.4] gāthaṃ abhāsi. Tato ‘‘kathañhi nāma samaṇā sakyaputtiyā rukkhaṃ chindissantipi, chedāpessantipi, ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’’ti evaṃ manussānaṃ ujjhāyitaṃ sutvā bhikkhūhi ārocito bhagavā – ‘‘bhūtagāmapātabyatāya pācittiya’’nti (pāci. 90) imaṃ sikkhāpadaṃ paññāpetvā tattha upagatānaṃ dhammadesanatthaṃ –

He spoke this verse. Then, having heard the people complaining, “How indeed can the ascetics, the sons of the Sakyans, cut down a tree, or have one cut down? The ascetics, the sons of the Sakyans, harm one-facultied life!” and having been informed by the monks, the Blessed One laid down this training rule: “An offense of expiation for the destruction of plant life” (Pācittiya 90), for the purpose of teaching the Dhamma to those who had gathered there—

‘‘Yo uppatitaṃ vineti kodhaṃ,Visaṭaṃ sappavisaṃva osadhehī’’ti. –

“Whoever removes arisen anger, as one dispels spreading snake’s venom with medicines…”

Imaṃ gāthaṃ abhāsi. Evamidaṃ ekaṃyeva vatthu tīsu ṭhānesu saṅgahaṃ gataṃ – vinaye, dhammapade, suttanipāteti. Ettāvatā ca yā sā mātikā ṭhapitā –

He spoke this verse. Thus this one single story is included in three places: in the Vinaya, the Dhammapada, and the Suttanipāta. And to this extent, that mātikā which was set down—

‘‘Yena yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;

Vidhi pakāsayitvāssā, karissāmatthavaṇṇana’’nti. –

“By whom, where, when, and owing to what circumstance, this verse was spoken; having explained its occasion, we will elaborate on its meaning.”

Sā saṅkhepato vitthārato ca pakāsitā hoti ṭhapetvā atthavaṇṇanaṃ.

That mātikā has been explained both in brief and in detail, setting aside the commentary on the meaning.

1. Ayaṃ panettha atthavaṇṇanā. Yoti yo yādiso khattiyakulā vā pabbajito, brāhmaṇakulā vā pabbajito, navo vā majjhimo vā thero vā. Uppatitanti uddhamuddhaṃ patitaṃ gataṃ, pavattanti attho, uppannanti vuttaṃ hoti. Uppannañca nāmetaṃ vattamānabhutvāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. Tattha sabbampi saṅkhataṃ uppādādisamaṅgi vattamānuppannaṃ nāma, yaṃ sandhāya ‘‘uppannā dhammā, anuppannā dhammā, uppādino dhammā’’ti (dha. sa. tikamātikā 17) vuttaṃ. Ārammaṇarasamanubhavitvā niruddhaṃ anubhutvāpagatasaṅkhātaṃ kusalākusalaṃ, uppādādittayamanuppatvā niruddhaṃ bhutvāpagatasaṅkhātaṃ sesasaṅkhatañca bhutvāpagatuppannaṃ nāma. Tadetaṃ ‘‘evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hotī’’ti (ma. ni. 1.234; pāci. 417) ca, ‘‘yathā ca uppannassa satisambojjhaṅgassa bhāvanāpāripūrī hotī’’ti ca evamādīsu suttantesu daṭṭhabbaṃ. ‘‘Yānissa tāni pubbe katāni kammānī’’ti evamādinā (ma. ni. 3.248; netti. 120) nayena vuttaṃ kammaṃ atītampi samānaṃ aññassa vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathā katokāsañca vipākaṃ anuppannampi evaṃ kate okāse avassamuppattito okāsakatuppannaṃ [Pg.5] nāma. Tāsu tāsu bhūmīsu asamūhatamakusalaṃ bhūmiladdhuppannaṃ nāma.

1. Now, here is the explanation of the meaning. The word 'yo' refers to whoever—whether one gone forth from a khattiya clan or a brahmin clan; whether new, of middle standing, or an elder. 'Uppatitaṃ' means gone, having risen up higher and higher; the meaning is 'occurred,' which is to say, 'arisen' (uppanna). And this 'arisen' is of many kinds, by way of being presently-arisen, having-been-arisen, opportunity-made-arisen, and realm-obtained-arisen. Herein, all conditioned things endowed with arising and so on are called 'presently-arisen' (vattamānuppanna), referring to which it is said: 'Arisen phenomena, unarisen phenomena, phenomena that are to arise' (Dhammasaṅgaṇī, Tikamātikā 17). Wholesome and unwholesome states that have ceased after experiencing the taste of an object are reckoned as 'gone after having been experienced' (anubhutvāpagata); and the remaining conditioned things that have ceased after having attained the triad beginning with arising are reckoned as 'gone after having been' (bhutvāpagata). These are called 'having-been-arisen' (bhutvāpagatuppanna). This should be seen in such suttanta passages as: 'Such an evil view has arisen' (MN 1.234; Pāc. 417), and 'how the development and fulfillment of the arisen enlightenment factor of mindfulness comes to be,' and so on. Kamma spoken of by the method beginning, 'Those actions previously done by him...' (MN 3.248; Netti. 120), though past, stands having made an opportunity for its own result by obstructing the result of another; and since the result for which the opportunity has been so made, though not yet arisen, will inevitably arise when the opportunity is thus made, it is called 'opportunity-made-arisen' (okāsakatuppanna). Unwholesome states not uprooted in the various planes of existence are called 'realm-obtained-arisen' (bhūmiladdhuppanna).

Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Seyyathidaṃ – bhūmi nāma vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu uppattārahaṃ kilesajātaṃ. Tena hi sā bhūmiladdhā nāma hotīti. Tasmā ‘‘bhūmiladdha’’nti vuccati. Tañca pana na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītādibhede pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccāyanauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhiputtanandamāṇavakādīnaṃ viya. Yadi cetaṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ jaheyya. Vatthuvasena pana bhūmiladdhaṃ nāma veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhuppannaṃ nāmāti veditabbaṃ. Tattha ca yassa khandhesu appahīnānusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na itare khandhā. Atītakkhandhesu cassa appahīnānusayitānaṃ kilesānaṃ atītakkhandhā eva vatthu, na itare. Eseva nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhā eva vatthu, na itare. Esa nayo rūpārūpāvacaresu.

Here, the distinction between the ground (bhūmi) and what is obtained from the ground (bhūmiladdha) should be understood. To explain: the ground (bhūmi) is the five aggregates belonging to the three realms, which are the object for insight. What is obtained from the ground (bhūmiladdha) is the host of defilements fit to arise in them. This, however, is not meant in terms of the object (ārammaṇa). For, in terms of the object, defilements arise concerning even the aggregates of those whose cankers are destroyed (arahants)—aggregates which are fully comprehended in their divisions of past, etc.—just as defilements arose for Soreyya the merchant’s son, the youth Nanda, and others, with the aggregates of Mahākaccāyana, Uppalavaṇṇā, and others as their object. If this were what is called bhūmiladdha, then because it would be unabandonable, no one could abandon the root of existence. Rather, bhūmiladdha should be understood in terms of the basis (vatthu). For in whatever person aggregates not fully comprehended by insight arise, in them the root of the cycle of rebirth, the host of defilements, lies latent from the moment of arising. This is to be known as 'realm-obtained-arisen' (bhūmiladdhuppanna) because it has not been abandoned. And for a person in whose aggregates there are defilements with unabandoned latent tendencies, those very aggregates are the basis for those defilements, not other aggregates. For that person, concerning the unabandoned latent tendencies in past aggregates, the past aggregates themselves are the basis, not others. This same method applies to the future and so on. Likewise, concerning the unabandoned latent tendencies in sense-sphere aggregates, the sense-sphere aggregates themselves are the basis, not others. This same method applies in the case of the form and formless sphere aggregates.

Sotāpannādīnaṃ pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa pana sabbaso vaṭṭamūlānaṃ kilesānaṃ appahīnattā yaṃ kiñci kariyamānaṃ kammaṃ kusalaṃ vā akusalaṃ vā hoti, iccassa kilesappaccayā vaṭṭaṃ vaḍḍhati. Tassetaṃ vaṭṭamūlaṃ rūpakkhandhe eva, na vedanākkhandhādīsu…pe… viññāṇakkhandhe eva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasu khandhesu anusayitattā. Kathaṃ? Pathavīrasādimiva rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapattapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāvakappāvasānaṃ bījaparamparāya rukkhapaveṇīsantāne ṭhite [Pg.6] ‘‘taṃ pathavīrasādi mūle eva, na khandhādīsu, phale eva vā, na mūlādīsū’’ti na vattabbaṃ. Kasmā? Avisesena sabbesveva mūlādīsu anugatattā, evaṃ. Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma rukkhe visaṃ payojeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasapariyādinnena appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ samattho na bhaveyya, evamevaṃ khandhappavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visappayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakilesānaṃ pariyādinnattā kiriyabhāvamattamupagatakāyakammādi sabbakammappabhedo āyatiṃ punabbhavābhinibbattadhammatamāgamma bhavantarasantānaṃ nibbattetuṃ samattho na hoti. Kevalaṃ pana carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāti. Evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

For the noble individuals from the stream-enterer onwards, in the aggregates of whichever noble person those defilements that are the root of the cycle are abandoned by that respective path, for that person those aggregates do not receive the designation 'ground' on account of being a non-object for those abandoned defilements that are the root of the cycle. For an ordinary person, however, since the defilements that are the root of the cycle are not abandoned at all, whatever action is performed—whether wholesome or unwholesome—the cycle increases on account of these defilements. It cannot be said that this root of the cycle exists only in the form aggregate and not in the feeling aggregate and so on, or only in the consciousness aggregate and not in the form aggregate and so forth. Why? Because it lies latent in all five aggregates without distinction. How so? Like the earth-essence in a tree. For just as a great tree, established on the earth's surface and depending on the earth-essence and water-essence, grows with its roots, trunk, branches, twigs, leaves, foliage, flowers, and fruits, filling the sky, and its lineage continues through a succession of seeds until the end of the aeon, it cannot be said: 'This earth-essence is only in the root, not in the trunk and so on; or only in the fruit, not in the root and so on.' Why? Because it pervades all parts—the root and so on—without distinction. In the same way, just as a person, weary of that same tree's flowers and fruits, might apply a poison called 'frog's thorn' to the tree in the four directions, and that tree, being touched by contact with that poison, would, due to the depletion of the earth-essence and water-essence, arrive at a state of no longer producing and thus be unable to generate a new continuum; in exactly the same way, a son of good family, weary of the continuation of the aggregates, undertakes the cultivation of the four paths in his own continuum, like that person applying poison to the tree in the four directions. Then, his continuum of aggregates, through contact with the poison of the four paths, is entirely depleted of the defilements that are the root of the cycle. All its varieties of karma, such as bodily action, having been reduced to a merely functional state, it is no longer capable of producing a continuum for a future existence, having arrived at the state of not generating a future rebirth. But simply, with the cessation of the final consciousness, like a fire without fuel, it attains final Nibbāna without clinging. Thus, the distinction between the ground and what is attained on the ground should be understood.

Apica aparampi samudācārārammaṇādhiggahitāvikkhambhitāsamūhatavasena catubbidhamuppannaṃ. Tattha vattamānuppannameva samudācāruppannaṃ. Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge avassamuppattito ārammaṇādhiggahituppannanti vuccati. Kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātañcettha nidassanaṃ. Tassa ‘‘uppannaṃ kāmavitakka’’ntiādīsu (ma. ni. 1.26; a. ni. 6.58) payogo daṭṭhabbo. Samathavipassanānaṃ aññataravasena avikkhambhitakilesajātaṃ cittasantatimanārūḷhaṃ uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. Taṃ ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpetī’’tiādīsu (pārā. 165) daṭṭhabbaṃ. Samathavipassanāvasena vikkhambhitampi kilesajātaṃ ariyamaggena asamūhatattā uppattidhammataṃ anatītanti katvā asamūhatuppannanti vuccati. Ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni ocinantassa madhurassarena [Pg.7] gāyato mātugāmassa gītassaraṃ sutavato uppannakilesajātañcettha nidassanaṃ. Tassa ‘‘ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpetī’’tiādīsu (saṃ. ni. 5.157) payogo daṭṭhabbo. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitāsamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.

Furthermore, there is another fourfold type of 'arisen' [defilement]: by way of active manifestation, the object being grasped, being unsuppressed, and being uneradicated. Herein, what arises in the present is 'arisen as an active manifestation.' Even if a defilement does not arise in the initial phase when an object enters the range of the eye, etc., it inevitably arises in the subsequent phase because the object has been grasped; thus, it is called 'arisen due to the object being grasped.' An example of this is the defilement that arose in the Elder Mahātissa when he saw an unsuitable form while walking for alms in Kalyāṇi Village. The application of this term should be seen in such phrases as, 'A sensual thought has arisen,' etc. A defilement that has not been suppressed by either serenity or insight, and has not been established in the mental continuum due to the absence of a cause to prevent its arising, is called 'arisen as unsuppressed.' This should be seen in passages such as, 'This concentration through mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an unadulterated blissful abiding, and it utterly disperses and quells evil unwholesome states as soon as they arise.' A defilement that has been suppressed by serenity or insight but not eradicated by the noble path is called 'arisen as uneradicated,' because it has not transcended the nature to arise. An example of this is the defilement that arose in an elder who had attained the eight attainments and was traveling through the sky when he heard the sweet-singing voice of a woman plucking flowers from a blossoming tree in a grove. The application of this term should be seen in such phrases as, 'By frequently developing the noble eightfold path, he dispels and eliminates evil unwholesome states as soon as they arise.' It should be understood that these three types—arisen due to the object being grasped, arisen as unsuppressed, and arisen as uneradicated—are included within the 'attained on the ground' type.

Evametasmiṃ yathāvuttappabhede uppanne bhūmiladdhārammaṇādhiggahitāvikkhambhitāsamūhatuppannavasenāyaṃ kodho uppannoti veditabbo. Kasmā? Evaṃvidhassa vinetabbato. Evaṃvidhameva hi uppannaṃ yena kenaci vinayena vinetuṃ sakkā hoti. Yaṃ panetaṃ vattamānabhutvāpagatokāsakatasamudācārasaṅkhātaṃ uppannaṃ, ettha aphalo ca asakyo ca vāyāmo. Aphalo hi bhutvāpagate vāyāmo vāyāmantarenāpi tassa niruddhattā. Tathā okāsakate. Asakyo ca vattamānasamudācāruppanne kilesavodānānaṃ ekajjhamanuppattitoti.

Thus, regarding this 'arisen' [anger] of the aforementioned types, it should be understood as 'arisen' in the sense of being attained on the ground, the object being grasped, being unsuppressed, or being uneradicated. Why? Because it is this kind that is to be disciplined. Indeed, only what has arisen in this manner can be disciplined by any means. As for that 'arisen' which is designated as a present active manifestation, as having passed and ceased, or as an opportunity created—in these cases, effort is fruitless and impossible. Effort is fruitless regarding what has passed and ceased, because it has already ceased even without effort. The same applies to an opportunity created. And effort is impossible regarding a present active manifestation, because defilements and their purification do not arise simultaneously.

Vinetīti ettha pana –

Now, in the phrase 'one disciplines'–

‘‘Duvidho vinayo nāma, ekamekettha pañcadhā;

Tesu aṭṭhavidhenesa, vinetīti pavuccati’’.

Discipline is of two kinds, and each of these is fivefold. It is said that this person disciplines by eight of these means.

Ayañhi saṃvaravinayo, pahānavinayoti duvidho vinayo. Ettha ca duvidhe vinaye ekameko vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidho.

This discipline is twofold: the discipline of restraint and the discipline of abandonment. Herein, each of these two disciplines is divided into five. The discipline of restraint is fivefold: restraint by morality, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by energy. The discipline of abandonment is also fivefold: abandonment by substitution of opposites, abandonment by suppression, abandonment by eradication, abandonment by tranquillization, and abandonment by escape.

Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’tiādīsu (vibha. 511) sīlasaṃvaro, ‘‘rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’tiādīsu (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) satisaṃvaro.

Therein, in passages such as, “He is endowed with this Pātimokkha restraint, possessed of it” (Vibh 511), is restraint by morality. In passages such as, “He guards the eye faculty, undertakes restraint in the eye faculty” (DN 1.213; MN 1.295; SN 4.239; AN 3.16), is restraint by mindfulness.

‘‘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 obstruction; of the streams’ restraint I speak, by wisdom they are shut off.” (Snp 1041) –

Ādīsu [Pg.8] ñāṇasaṃvaro, ‘‘khamo hoti sītassa uṇhassā’’tiādīsu (ma. ni. 1.24; a. ni. 4.114) khantisaṃvaro, ‘‘uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodetī’’tiādīsu (ma. ni. 1.26; a. ni. 4.114) vīriyasaṃvaro veditabbo. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyavacīduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.

In passages such as this is restraint by wisdom. In passages such as, “He is patient with cold and heat” (MN 1.24; AN 4.114), is restraint by patience. In passages such as, “He does not tolerate an arisen thought of sensual desire, he abandons it, dispels it” (MN 1.26; AN 4.114), restraint by energy is to be understood. And all this restraint is called ‘restraint’ (saṃvara) from its restraining, and ‘discipline’ (vinaya) from its disciplining, of bodily and verbal misconduct and other things that are to be respectively restrained and disciplined. Thus, it should be understood that the discipline of restraint is divided into five.

Tathā yaṃ nāmarūpaparicchedādīsu vipassanaṅgesu yāva attano aparihānavasena pavatti, tāva tena tena ñāṇena tassa tassa anatthasantānassa pahānaṃ. Seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhayesu abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma. Yaṃ pana upacārappanābhedassa samādhino yāva attano aparihānipavatti, tāva tenābhihatānaṃ nīvaraṇānaṃ yathāsakaṃ vitakkādipaccanīkadhammānañca anuppattisaṅkhātaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ pana catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne yathāsakaṃ ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagahanassa puna accantaappavattibhāvena samucchedasaṅkhātaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ pahānaṃ, idaṃ paṭippassaddhippahānaṃ nāma. Yaṃ pana sabbasaṅkhatanissaraṇattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati, taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti [Pg.9] vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo. Evamekekassa pañcadhā bhinnattā dasete vinayā honti.

Likewise, for as long as the factors of insight, beginning with the determination of mind-and-matter, proceed by way of non-decline, for so long there is the abandonment of this or that continuum of what is unbeneficial by means of this or that knowledge. That is to say: through the determination of mind-and-matter, the identity view is abandoned; through the comprehension of conditions, the views of causelessness and of wrong cause are abandoned; through its subsequent part, the overcoming of doubt, the state of uncertainty is abandoned; through the comprehension of groups, the grasp of ‘I’ and ‘mine’ is abandoned; through the determination of path and not-path, the perception of the not-path as the path is abandoned; through the seeing of arising, the annihilation view is abandoned; through the seeing of passing away, the eternalist view is abandoned; through the seeing of fear, the perception of safety in what is fearful is abandoned; through the seeing of danger, the perception of gratification is abandoned; through the contemplation of disenchantment, the perception of delight is abandoned; through the knowledge of the desire for deliverance, the desire not to be delivered is abandoned; through the knowledge of equanimity, non-equanimity is abandoned; through conformity, the state of opposition to the stability of phenomena and to Nibbāna is abandoned; through change-of-lineage, the grasp of the sign of formations is abandoned—this is called abandonment by substitution of opposites. Furthermore, that abandonment which is reckoned as the non-occurrence of the hindrances, which are struck down by concentration of the access and absorption distinction for as long as it proceeds without decline, and of the respective states, such as applied thought, that are inimical to them—this is called abandonment by suppression. Furthermore, that abandonment which is reckoned as eradication, owing to the cultivation of the four noble paths, whereby the thicket of defilements belonging to the side of arising, spoken of in the way beginning, “For the abandonment of views” (Dhs 277), can never again occur in the personal continuity of the one of the respective path—this is called abandonment by eradication. Furthermore, that abandonment of the defilements which is their being stilled at the moment of fruition—this is called abandonment by tranquillization. Furthermore, Nibbāna, wherein all formations are abandoned, being the escape from all that is formed—this is called abandonment by escape. And all this abandonment is called ‘abandonment-discipline’ because it is abandonment in the sense of relinquishment and discipline in the sense of removing. Or, because from this or that abandonment, this or that discipline arises, it is called ‘abandonment-discipline’. Thus, it should be understood that the discipline of abandonment is also divided into five. In this way, because each one is divided into five, these disciplines are ten.

Tesu paṭippassaddhivinayaṃ nissaraṇavinayañca ṭhapetvā avasesena aṭṭhavidhena vinayenesa tena tena pariyāyena vinetīti pavuccati. Kathaṃ? Sīlasaṃvarena kāyavacīduccaritāni vinentopi hi taṃsampayuttaṃ kodhaṃ vineti, satipaññāsaṃvarehi abhijjhādomanassādīni vinentopi domanassasampayuttaṃ kodhaṃ vineti, khantisaṃvarena sītādīni khamantopi taṃtaṃāghātavatthusambhavaṃ kodhaṃ vineti, vīriyasaṃvarena byāpādavitakkaṃ vinentopi taṃsampayuttaṃ kodhaṃ vineti. Yehi dhammehi tadaṅgavikkhambhanasamucchedappahānāni honti, tesaṃ dhammānaṃ attani nibbattanena te te dhamme pajahantopi tadaṅgappahātabbaṃ vikkhambhetabbaṃ samucchinditabbañca kodhaṃ vineti. Kāmañcettha pahānavinayena vinayo na sambhavati. Yehi pana dhammehi pahānaṃ hoti, tehi vinentopi pariyāyato ‘‘pahānavinayena vinetī’’ti vuccati. Paṭippassaddhippahānakāle pana vinetabbābhāvato nissaraṇappahānassa ca anuppādetabbato na tehi kiñci vinetīti vuccati. Evaṃ tesu paṭippassaddhivinayaṃ nissaraṇavinayañca ṭhapetvā avasesena aṭṭhavidhena vinayenesa tena tena pariyāyena vinetīti pavuccatīti. Ye vā –

Among these, setting aside the discipline of tranquillization and the discipline of escape, it is said that by the remaining eightfold discipline, this one disciplines in this or that way. How so? For, while disciplining bodily and verbal misconduct by the restraint of morality, one also disciplines the anger associated with them. While disciplining covetousness, displeasure, and so on by the restraints of mindfulness and wisdom, one also disciplines the anger associated with displeasure. While enduring cold and so on by the restraint of patience, one also disciplines the anger that arises from this or that ground for resentment. While disciplining a thought of ill will by the restraint of energy, one also disciplines the anger associated with it. By bringing about in oneself those states by which there is abandonment by substitution of opposites, by suppression, and by eradication, while abandoning those respective states, one also disciplines the anger that is to be abandoned by substitution of opposites, to be suppressed, and to be eradicated. And here, it is true, discipline by means of the discipline of abandonment does not occur. But since one disciplines by means of those states by which abandonment occurs, it is said figuratively that ‘one disciplines by the discipline of abandonment’. At the time of abandonment by tranquillization, however, because there is nothing to be disciplined, and because the abandonment by escape is not to be produced, it is not said that one disciplines anything by means of them. Thus, among them, setting aside the discipline of tranquillization and the discipline of escape, it is said that by the remaining eightfold discipline, this one disciplines in this or that way. Or else—

‘‘Pañcime, bhikkhave, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā…pe… karuṇā… upekkhā… asati-amanasikāro tasmiṃ puggale āpajjitabbo, evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Kammassakatā eva vā tasmiṃ puggale adhiṭṭhātabbā kammassako ayamāyasmā…pe… dāyādo bhavissatī’’ti (a. ni. 5.161) –

Monks, there are these five ways of subduing resentment, by which any resentment that has arisen in a monk should be fully subdued. What are the five? Monks, concerning the person towards whom resentment might arise, loving-kindness should be developed towards that person… compassion… equanimity… or non-attention and non-contemplation should be applied to that person; in this way resentment towards that person should be subdued. Or, concerning that person, the reflection on kamma as one’s own property should be established: 'This venerable one is the owner of his kamma… heir to his kamma.'" (A.N. 5.161)

Evaṃ pañca āghātapaṭivinayā vuttā. Ye ca –

Thus, five ways of subduing resentment have been spoken. And those which –

‘‘Pañcime, āvuso, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso[Pg.10], ekacco puggalo aparisuddhakāyasamācāro hoti, parisuddhavacīsamācāro, evarūpepi, āvuso, puggale āghāto paṭivinetabbo’’ti (a. ni. 5.162) –

"These five, friends, are ways of subduing resentment, by which any resentment that has arisen in a monk should be fully subdued. What five? Here, friends, a certain person has impure bodily conduct but pure verbal conduct. Even towards such a person, friends, resentment should be subdued."

Evamādināpi nayena pañca āghātapaṭivinayā vuttā. Tesu yena kenaci āghātapaṭivinayena vinentopesa vinetīti pavuccati. Apica yasmā –

Thus, in this and similar ways, five ways of subduing resentment have been spoken. Among these, one who subdues by any of these ways of subduing resentment is said to be 'one who subdues.' Moreover, since—

‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okkanteyyuṃ, tatrāpi yo mano padoseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) –-

"Even if, monks, bandits were to savagely sever your limbs, joint by joint, with a two-handled saw, even then whoever of you should arouse a mind of hatred, he would not be one who carried out my teaching."

Evaṃ satthu ovādaṃ,

Thus, the Teacher's instruction,

‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

Worse off is he who returns anger to one who is angry; Not returning anger, one wins a battle hard to win.

‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

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

"He fares for the welfare of both, of himself and of the other, Who, knowing the other to be angry, remains mindful and calms down."

‘‘Sattime, 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. Kodhanāyaṃ, 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 (a. ni. 7.64).

"Monks, there are these seven things liked by an enemy, that make one an enemy, which come to an angry woman or man. What seven? Here, monks, an enemy wishes of an enemy: ‘Oh, may this one be ugly!’ For what reason? Monks, an enemy does not rejoice in the beauty of an enemy. An angry person, monks, overcome and assailed by anger, even if he is well-bathed, well-anointed, with neatly trimmed hair and beard, dressed in white clothes, still he is ugly, being overcome by anger. This, monks, is the first thing liked by an enemy, that makes one an enemy, which comes to an angry woman or man."

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho, vatāyaṃ dukkhaṃ sayeyyā’ti…pe… ‘na pacurattho assā’ti…pe… ‘na bhogavā assā’ti…pe… ‘na yasavā assā’ti…pe… ‘na mittavā assā’ti…pe… ‘kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ [Pg.11] vinipātaṃ nirayaṃ upapajjeyyā’ti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamanena nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya… manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā…pe… vācāya…pe… manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā…pe… nirayaṃ upapajjati kodhābhibhūto’’ti (a. ni. 7.64).

"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may this one lie down in suffering!'... 'May he not have much gain!'... 'May he not have wealth!'... 'May he not have renown!'... 'May he not have friends!'... 'At the breaking up of the body, after death, may he be reborn in deprivation, a bad destination, the lower world, hell!' Why is that? Monks, an enemy does not rejoice in the good destination of an enemy. An angry person, monks, overwhelmed by anger, assailed by anger, practices misconduct by body, speech, and mind. Having practiced misconduct by body, speech, and mind, at the breaking up of the body, after death, he is reborn in deprivation... in hell, overwhelmed by anger." (A.N. 7.64)

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

mahāni. 5);

An angry person does not discern what is beneficial, an angry person does not see the Dhamma... (AN 7.64; Mahāni. 5)

‘‘Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino. (itivu. 4);

Those beings who go to a bad destination because of the anger with which they are enraged—the wise, fully understanding that anger, abandon it.

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

Abandon anger, renounce pride, overcome all fetters.

‘‘Anatthajanano kodho, kodho cittappakopano. (a. ni. 7.64;

itivu. 88);

Anger gives rise to harm, anger disturbs the mind.

‘‘Ekāparādhaṃ khama bhūripañña, na paṇḍitā kodhabalā bhavantī’’ti. (jā. 1.15.19) –

"Forgive this one offense, O wise one, for the learned are not strong with anger."

Evamādinā nayena kodhe ādīnavañca paccavekkhatopi kodho vinayaṃ upeti. Tasmā evaṃ paccavekkhitvā kodhaṃ vinentopi esa vinetīti vuccati.

In this and similar ways, when one reflects on the drawbacks of anger, that anger is subdued. Therefore, one who, having reflected thus, subdues anger is also called 'one who subdues'.

Kodhanti ‘‘anatthaṃ me acarīti āghāto jāyatī’’tiādinā (dī. ni. 3.340; a. ni. 9.29) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me na carī’’ti ādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ, khāṇukaṇṭakādinā aṭṭhānena saddhiṃ ekūnavīsatiyā āghātavatthūnaṃ aññatarāghātavatthusambhavaṃ āghātaṃ. Visaṭanti vitthataṃ. Sappavisanti sappassa visaṃ. Ivāti opammavacanaṃ, i-kāra lopaṃ katvā va-icceva vuttaṃ. Osadhehīti agadehi. Idaṃ vuttaṃ hoti – yathā visatikicchako vejjo sappena daṭṭhaṃ sabbaṃ kāyaṃ pharitvā ṭhitaṃ visaṭaṃ sappavisaṃ mūlakhandhatacapattapupphādīnaṃ aññatarehi [Pg.12] nānābhesajjehi payojetvā katehi vā osadhehi khippameva vineyya, evamevaṃ yo yathāvuttenatthena uppatitaṃ cittasantānaṃ byāpetvā ṭhitaṃ kodhaṃ yathāvuttesu vinayanūpāyesu yena kenaci upāyena vineti nādhivāseti pajahati vinodeti byantīkarotīti.

"Anger" (kodha) means the resentment (āghāta) that arises from any one of the nineteen grounds for resentment: the nine stated in the suttas in the manner beginning, "Resentment arises with the thought: 'He has done me harm'" (Dī. Ni. 3.340; A. Ni. 9.29); the nine established from their opposites, beginning, "He has not done me good," making eighteen; and, together with these, the inappropriate occasion, such as a tree-stump, a thorn, and so on. "Spread" (visaṭa) means extensive. "Snake venom" (sappavisa) means the venom of a snake. The word iva ("like") is a term of comparison; having elided the letter 'i', it is stated simply as va. "With remedies" (osadhehi) means with antidotes. This is the meaning: Just as a physician skilled in treating poison would quickly subdue the spreading snake venom that has pervaded the whole body of one bitten by a snake, using various medicines made from roots, stems, bark, leaves, flowers, or other such things, or from prepared formulas; even so, one who, by any of the aforementioned means of subduing, subdues—does not tolerate, abandons, dispels, and eliminates—the anger that has arisen in the way described and pervades the mind-stream.

So bhikkhu jahāti orapāranti so evaṃ kodhaṃ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṃyojanāni jahātīti veditabbo. Avisesena hi pāranti tīrassa nāmaṃ, tasmā orāni ca tāni saṃsārasāgarassa pārabhūtāni cāti katvā ‘‘orapāra’’nti vuccati. Atha vā ‘‘yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi’’, so tatiyamaggena sabbaso kodhaṃ vinetvā anāgāmiphale ṭhito bhikkhu jahāti orapāraṃ. Tattha oranti sakattabhāvo, pāranti parattabhāvo. Oraṃ vā cha ajjhattikāni āyatanāni, pāraṃ cha bāhirāyatanāni. Tathā oraṃ manussaloko, pāraṃ devaloko. Oraṃ kāmadhātu, pāraṃ rūpārūpadhātu. Oraṃ kāmarūpabhavo, pāraṃ arūpabhavo. Oraṃ attabhāvo, pāraṃ attabhāvasukhūpakaraṇāni. Evametasmiṃ orapāre catutthamaggena chandarāgaṃ pajahanto ‘‘jahāti orapāra’’nti vuccati. Ettha ca kiñcāpi anāgāmino kāmarāgassa pahīnattā idhattabhāvādīsu chandarāgo eva natthi; apica kho panassa tatiyamaggādīnaṃ viya vaṇṇappakāsanatthaṃ sabbametaṃ orapārabhedaṃ saṅgahetvā tattha chandarāgappahānena ‘‘jahāti orapāra’’nti vuttaṃ.

That monk abandons this shore and the far shore. Thus, the monk, dispelling anger—since anger is entirely abandoned by the third path—it should be understood that he abandons the five lower fetters, which are termed 'this shore and the far shore'. For, generally, 'pāra' is a name for a shore. Therefore, because they are both the near shore and the far shore of the ocean of saṃsāra, they are called 'this shore and the far shore'. Alternatively, as in 'one who subdues arisen anger, like an antidote for spreading snake venom,' that monk, having completely dispelled anger by the third path and being established in the fruit of non-returning, abandons this shore and the far shore. Therein, 'this shore' is one's own being, and 'the far shore' is another's being. Or, 'this shore' is the six internal sense bases, and 'the far shore' is the six external sense bases. Likewise, 'this shore' is the human world, and 'the far shore' is the divine world. 'This shore' is the sense-sphere realm, and 'the far shore' is the form and formless realms. 'This shore' is existence in the sense-sphere and form realms, and 'the far shore' is formless existence. 'This shore' is individual existence, and 'the far shore' is the accessories for the well-being of individual existence. Thus, in this 'this shore and far shore', one who abandons sensual desire with the fourth path is said to 'abandon this shore and the far shore'. And here, although for a non-returner, due to the abandonment of sensual lust, there is no sensual desire at all for this state of being and so on, nevertheless, for the purpose of proclaiming the qualities of the third path and so on, having comprehended all these divisions of 'this shore and far shore', it is said that 'he abandons this shore and the far shore' through the abandonment of sensual desire therein.

Idāni tassatthassa vibhāvanatthāya upamaṃ āha ‘‘urago jiṇṇamiva tacaṃ purāṇa’’nti. Tattha urena gacchatīti urago, sappassetaṃ adhivacanaṃ. So duvidho – kāmarūpī ca akāmarūpī ca. Kāmarūpīpi duvidho – jalajo thalajo ca. Jalajo jale eva kāmarūpaṃ labhati, na thale, saṅkhapālajātake saṅkhapālanāgarājā viya. Thalajo thale eva, na jale. So jajjarabhāvena jiṇṇaṃ, cirakālatāya purāṇañcāti saṅkhaṃ gataṃ. Tacaṃ jahanto catubbidhena jahāti – sajātiyaṃ ṭhito, jigucchanto, nissāya, thāmenāti. Sajāti nāma sappajāti dīghattabhāvo. Uragā hi pañcasu ṭhānesu sajātiṃ nātivattanti – upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā [Pg.13] methunapaṭisevane, jiṇṇatacāpanayane cāti. Sappo hi yadā tacaṃ jahāti, tadā sajātiyaṃyeva ṭhatvā jahāti. Sajātiyaṃ ṭhitopi ca jigucchanto jahāti. Jigucchanto nāma yadā upaḍḍhaṭṭhāne mutto hoti, upaḍḍhaṭṭhāne amutto olambati, tadā naṃ aṭṭīyanto jahāti. Evaṃ jigucchantopi ca daṇḍantaraṃ vā mūlantaraṃ vā pāsāṇantaraṃ vā nissāya jahāti. Nissāya jahantopi ca thāmaṃ janetvā, ussāhaṃ katvā, vīriyena vaṅkaṃ naṅguṭṭhaṃ katvā, passasantova phaṇaṃ karitvā jahāti. Evaṃ jahitvā yenakāmaṃ pakkamati. Evamevaṃ ayampi bhikkhu orapāraṃ jahitukāmo catubbidhena jahāti – sajātiyaṃ ṭhito, jigucchanto, nissāya, thāmenāti. Sajāti nāma bhikkhuno ‘‘ariyāya jātiyā jāto’’ti (ma. ni. 2.351) vacanato sīlaṃ. Tenevāha ‘‘sīle patiṭṭhāya naro sappañño’’ti (saṃ. ni. 1.23; peṭako. 22). Evametissaṃ sajātiyaṃ ṭhito bhikkhu taṃ sakattabhāvādibhedaṃ orapāraṃ jiṇṇapurāṇatacamiva dukkhaṃ janentaṃ tattha tattha ādīnavadassanena jigucchanto kalyāṇamitte nissāya adhimattavāyāmasaṅkhātaṃ thāmaṃ janetvā ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (a. ni. 3.16; vibha. 519) vuttanayena rattindivaṃ chadhā vibhajitvā ghaṭento vāyamanto urago viya, vaṅkaṃ naṅguṭṭhaṃ pallaṅkaṃ ābhujitvā urago viya passasanto, ayampi asithilaparakkamatāya vāyamanto urago viya phaṇaṃ karitvā, ayampi ñāṇavipphāraṃ janetvā uragova tacaṃ orapāraṃ jahāti. Jahitvā ca urago viya ohitataco yenakāmaṃ ayampi ohitabhāro anupādisesanibbānadhātudisaṃ pakkamatīti. Tenāha bhagavā –

Now, to clarify that meaning, he stated the simile: 'Like a snake shedding its old, worn-out skin.' Herein, 'uraga' means one who moves by the chest—this is a synonym for a snake. It is of two kinds: form-assuming and non-form-assuming. The form-assuming one is also of two kinds: water-dwelling and land-dwelling. The water-dwelling one attains desired forms only in water, not on land, like the nāga-king Saṅkhapāla in the Saṅkhapāla Jātaka. The land-dwelling one attains them only on land, not in water. It is called 'worn-out' due to decrepitude, and has come to be called 'old' due to its long age. Shedding its skin, it sheds it in four ways: while remaining in its own species, with revulsion, by relying on something, and with strength. 'Own species' refers to the snake species, the state of being long. Indeed, serpents do not transgress their own species in five situations: at birth, at death, when in deep sleep, when mating with one of their own species, and when removing their old skin. For when a snake sheds its skin, it does so while remaining in its own species. And even while remaining in its own species, it sheds it with revulsion. 'With revulsion' means that when half of it is freed and the other, unfreed half dangles, it sheds it in disgust. And even while shedding it with revulsion, it does so by relying on the space between sticks, or between roots, or between rocks. And while shedding by relying on something, it generates strength, makes an effort, and with energy, having made its tail crooked, it sheds its skin while breathing out and making a hood. Having thus shed it, it departs wherever it wishes. In the very same way, this monk, wishing to abandon this shore and the far shore, does so in four ways: while remaining in his own species, with revulsion, by relying on something, and with strength. For a monk, 'his own species' is virtue, according to the saying, 'Born of a noble birth.' Therefore He said, 'A wise person, established in virtue…' Thus, this monk, established in his own species, with revulsion—by seeing the danger in this and that state—abandons that 'this shore and far shore' (differentiated as one's own being and so on), which produces suffering like an old, worn-out skin. Relying on spiritual friends, he generates strength, known as extreme exertion. In the manner described—'By day, with walking and sitting, he purifies his mind from obstructive states'—striving and exerting himself day and night like a snake; like a snake that has coiled its crooked tail into a seat and is breathing out, this monk too strives with unslackened energy; like a snake making a hood, this monk too generates an expansion of knowledge; and just as a snake sheds its skin, he abandons this shore and the far shore. And having abandoned them, like a snake that has cast off its skin, he too, having laid down his burden, departs in the direction of the Nibbāna-element with no residue remaining. Therefore the Blessed One said:

‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamiva tacaṃ purāṇa’’nti.

He who subdues arisen anger, as one would spreading snake venom with medicinal herbs; that monk abandons this shore and the far shore, as a snake its old, worn-out skin.

Evamesā bhagavatā arahattanikūṭena paṭhamagāthā desitāti.

Thus was this first verse taught by the Blessed One, with Arahantship as its pinnacle.

2. Idāni dutiyagāthāya atthavaṇṇanākkamo anuppatto. Tatrāpi –

2. Now the turn for the exposition of the meaning of the second verse has arrived. Therein also:

‘‘Yena [Pg.14] yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;

Vidhiṃ pakāsayitvāssā, karissāmatthavaṇṇana’’nti. –

By whom, where, when, and for what reason this verse was spoken; having explained this method for it, I shall make an exposition of its meaning.

Ayameva mātikā. Tato parañca sabbagāthāsu. Ativitthārabhayena pana ito pabhuti mātikaṃ anikkhipitvā uppattidassananayeneva tassā tassā atthaṃ dassento atthavaṇṇanaṃ karissāmi. Seyyathidaṃ yo rāgamudacchidā asesanti ayaṃ dutiyagāthā.

This is the matrix. And so for all verses thereafter. However, for fear of excessive elaboration, from this point on, without setting down the matrix, I will provide the exposition of the meaning by showing the origin of each verse. As follows: 'He who has completely eradicated passion…'—this is the second verse.

Tassuppatti – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato sāriputtattherassa upaṭṭhāko aññataro suvaṇṇakāraputto therassa santike pabbajito. Thero tassa ‘‘daharānaṃ asubhaṃ sappāya’’nti mantvā rāgavighātatthaṃ asubhakammaṭṭhānaṃ adāsi. Tassa tasmiṃ āsevanamattampi cittaṃ na labhati. So ‘‘anupakāraṃ mameta’’nti therassa ārocesi. Thero ‘‘daharānametaṃ sappāya’’nti mantvā punapi tadevācikkhi. Evaṃ cattāro māsā atītā, so kiñcimattampi visesaṃ na labhati. Tato naṃ thero bhagavato santikaṃ nesi. Bhagavā ‘‘avisayo, sāriputta, tuyhetassa sappāyaṃ jānituṃ, buddhaveneyyo eso’’ti vatvā pabhassaravaṇṇaṃ padumaṃ iddhiyā nimminitvā tassa hatthe pādāsi – ‘‘handa, bhikkhu, imaṃ vihārapacchāyāyaṃ vālikātale nāḷena vijjhitvā ṭhapehi, abhimukhañcassa pallaṅkena nisīda ‘lohitaṃ lohita’nti āvajjento’’ti. Ayaṃ kira pañca jātisatāni suvaṇṇakārova ahosi. Tenassa ‘‘lohitakanimittaṃ sappāya’’nti ñatvā bhagavā lohitakakammaṭṭhānaṃ adāsi. So tathā katvā muhutteneva yathākkamaṃ tattha cattāripi jhānāni adhigantvā anulomapaṭilomādinā nayena jhānakīḷaṃ ārabhi. Atha bhagavā ‘taṃ padumaṃ milāyatū’ti adhiṭṭhāsi. So jhānā vuṭṭhito taṃ milātaṃ kāḷavaṇṇaṃ disvā ‘‘pabhassararūpaṃ jarāya parimaddita’’nti aniccasaññaṃ paṭilabhi. Tato naṃ ajjhattampi upasaṃhari. Tato ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti tayopi bhave āditte viya passi. Evaṃ passato cassāvidūre padumassaro atthi. Tattha dārakā orohitvā padumāni bhañjitvā bhañjitvā rāsiṃ karonti. Tassa tāni udake padumāni naḷavane aggijālā viya khāyiṃsu, pattāni patantāni papātaṃ pavisantāni viya khāyiṃsu, thale nikkhittapadumānaṃ aggāni milātāni aggiḍaḍḍhāni viya [Pg.15] khāyiṃsu. Athassa tadanusārena sabbadhamme upanijjhāyato bhiyyosomattāya tayo bhavā ādittamiva agāraṃ appaṭisaraṇā hutvā upaṭṭhahiṃsu. Tato bhagavā gandhakuṭiyaṃ nisinnova tassa bhikkhuno upari sarīrābhaṃ muñci. Sā cassa mukhaṃyeva ajjhotthari. Tato so ‘‘kimeta’’nti āvajjento bhagavantaṃ āgantvā samīpe ṭhitamiva disvā uṭṭhāyāsanā añjaliṃ paṇāmesi. Athassa bhagavā sappāyaṃ viditvā dhammaṃ desento imaṃ obhāsagāthaṃ abhāsi ‘‘yo rāgamudacchidā asesa’’nti.

Its origin: At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain goldsmith’s son, who was an attendant of the Elder Sāriputta, had gone forth in the Elder’s presence. The Elder, thinking, “For the young, the meditation on foulness is suitable,” gave him a meditation subject on foulness for the destruction of lust. But his mind did not gain even a foothold in it. He reported to the Elder, “This is not beneficial for me.” The Elder, thinking, “This is suitable for the young,” instructed him in the same subject again. Thus four months passed, and he gained no distinction whatsoever. Then the Elder took him to the Blessed One. The Blessed One said, “It is not within your scope, Sāriputta, to know what is suitable for him. This one is to be tamed by a Buddha.” Then, by his supernormal power, the Blessed One created a lotus of radiant hue and placed it in the bhikkhu’s hand, saying, “Here, bhikkhu, take this and, in the sandy ground in the shade of the monastery, pierce it with its stalk and place it there. Then sit cross-legged facing it, reflecting, ‘Red, red.’” It is said that this bhikkhu had been a goldsmith for five hundred births. Knowing that the sign of red was suitable for him, the Blessed One gave him the meditation subject on red. He did as instructed and in a moment, in due order, attained the four jhānas there. Then he began to sport with the jhānas by the method of forward and reverse order. Then the Blessed One willed, “Let that lotus wither.” When he emerged from jhāna and saw that withered, dark-colored lotus, he gained the perception of impermanence, thinking, “This radiant form is crushed by decay.” Then he applied this perception inwardly as well. Then, reflecting, “What is impermanent is suffering; what is suffering is non-self,” he saw the three realms of existence as if ablaze. While he was observing thus, not far away there was a lotus pond. There, children descended, and having plucked lotuses again and again, they made a pile. To him, the lotuses in the water appeared like flames of fire in a reed thicket, the falling petals appeared as if entering a chasm, and the withered tips of the lotuses placed on the ground appeared as if burnt by fire. Then, as he contemplated all phenomena in accordance with that, the three realms of existence appeared to him even more intensely as a burning house, without refuge. Then the Blessed One, while seated in the Perfumed Chamber, released a radiance from his body over that bhikkhu. It enveloped his very face. Reflecting, “What is this?” he saw the Blessed One as if he had come and was standing nearby. Rising from his seat, he paid homage with joined palms. Then the Blessed One, knowing what was suitable for him, taught the Dhamma and uttered this illuminating verse: “One who has cut off lust entirely…”

Tattha rañjanavasena rāgo, pañcakāmaguṇarāgassetaṃ adhivacanaṃ. Udacchidāti ucchindati, bhañjati, vināseti. Atītakālikānampi hi chandasi vattamānavacanaṃ akkharacintakā icchanti. Asesanti sānusayaṃ. Bhisapupphaṃva saroruhanti sare virūḷhaṃ padumapupphaṃ viya. Vigayhāti ogayha, pavisitvāti attho. Sesaṃ pubbasadisameva. Kiṃ vuttaṃ hoti? Yathā nāma ete dārakā saraṃ oruyha bhisapupphaṃ saroruhaṃ chindanti, evamevaṃ yo bhikkhu imaṃ tedhātukalokasannivāsaṃ ogayha –

Herein, it is ‘lust’ (rāga) in the sense of finding delight; this is a designation for lust for the five cords of sensual pleasure. ‘Udacchidā’ means cuts off, breaks, destroys. Indeed, in verse, grammarians accept a present-tense verb for a past-tense meaning. ‘Asesaṃ’ means together with the underlying tendencies. ‘Bhisapupphaṃva saroruhaṃ’ means like a lotus flower grown in a lake. ‘Vigayha’ means having plunged into, having entered—this is the meaning. The rest is the same as before. What is meant? Just as these children, having gone down into a lake, cut a lotus flower with its stalk, a lake-born flower, in the same way, a bhikkhu who, having entered this world which is the abode of the three realms—

‘‘Natthi rāgasamo aggi’’;

(Dha. pa. 202);

“There is no fire like lust.”

‘‘Kāmarāgena dayhāmi, cittaṃ me paridayhati’’;

(Saṃ. ni. 1.212);

“I burn with sensual lust; my mind is consumed by burning.”

‘‘Ye rāgarattānupatanti sotaṃ, sayaṃ kataṃ makkaṭakova jālaṃ’’. (dha. pa. 347);

“Those who are infatuated with lust fall back into the stream, like a spider into the web it has made itself.”

‘‘Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanatī’’ti (a. ni. 3.56, 72) –

“Friend, one who is infatuated, overcome by lust, with mind consumed, even kills living beings.”

Evamādinayamanugantvā rāgādīnavapaccavekkhaṇena yathāvuttappakārehi sīlasaṃvarādīhi saṃvarehi saviññāṇakāviññāṇakesu vatthūsu asubhasaññāya ca thokaṃ thokaṃ rāgaṃ samucchindanto anāgāmimaggena avasesaṃ arahattamaggena ca tato anavasesampi ucchindati pubbe vuttappakāreneva so bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇanti. Evamesā bhagavatā arahattanikūṭena gāthā desitā. Desanāpariyosāne ca so bhikkhu arahatte patiṭṭhitoti.

Following this method, by contemplating the dangers of lust, by the various restraints such as the restraint of virtue as described, and by the perception of foulness in objects both conscious and unconscious, while gradually cutting off lust, he cuts off the remaining portion with the path of non-returning, and with the path of arahantship he then cuts off the rest without remainder. In the very manner described before: “that bhikkhu abandons the near and far shores, like a snake its old, worn-out skin.” Thus, this verse was taught by the Blessed One with arahantship as its culmination. And at the conclusion of the teaching, that bhikkhu was established in arahantship.

3. Yo [Pg.16] taṇhamudacchidāti kā uppatti? Bhagavā sāvatthiyaṃ viharati. Aññataro bhikkhu gaggarāya pokkharaṇiyā tīre viharanto taṇhāvasena akusalavitakkaṃ vitakketi. Bhagavā tassajjhāsayaṃ viditvā imaṃ obhāsagāthamabhāsi.

3. What is the origin of the verse beginning, “One who has cut off craving...”? The Blessed One was dwelling at Sāvatthī. A certain bhikkhu, dwelling on the bank of the Gaggarā lotus pond, was thinking unwholesome thoughts due to craving. The Blessed One, knowing his disposition, uttered this illuminating verse.

Tattha tassatīti taṇhā. Visayehi tittiṃ na upetīti attho. Kāmabhavavibhavataṇhānametaṃ adhivacanaṃ. Saritanti gataṃ pavattaṃ, yāva bhavaggā ajjhottharitvā ṭhitanti vuttaṃ hoti. Sīghasaranti sīghagāminiṃ, sandiṭṭhikasamparāyikaṃ ādīnavaṃ agaṇetvā muhutteneva paracakkavāḷampi bhavaggampi sampāpuṇituṃ samatthanti vuttaṃ hoti. Evametaṃ saritaṃ sīghasaraṃ sabbappakārampi taṇhaṃ –

Herein, it is ‘craving’ (taṇhā) because it thirsts (tassati). The meaning is that it does not attain satisfaction with its objects. This is a designation for craving for sensual pleasures, for existence, and for non-existence. ‘Saritaṃ’ (a stream) means gone, proceeded; it is said to have stood pervading up to the peak of existence. ‘Sīghasaraṃ’ (swiftly flowing) means swiftly going; it is said to be capable of reaching even another world-system or the peak of existence in just a moment, without regard for present or future danger. Thus, this craving, which is a stream, swiftly flowing, and of every kind—

‘‘Uparivisālā duppūrā, icchā visaṭagāminī;

Ye ca taṃ anugijjhanti, te honti cakkadhārino’’ti.

“Exceedingly vast, hard to fill, is desire that spreads everywhere; and those who are greedy for it become bearers of the wheel.”

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatī’’ti. (itivu. 15, 105;

mahāni. 191;

cūḷani. pārāyanānugītigāthāniddesa 107);

A person with craving as a companion wanders through the long course of saṃsāra; from one state of being to another, he does not transcend saṃsāra.

‘‘Ūno loko atitto taṇhādāsoti kho, mahārājā’’ti (ma. ni. 2.305) ca –

The world is deficient, insatiable, a slave to craving, O great king.

Evamādīnavapaccavekkhaṇena vuttappakārehi sīlasaṃvarādīhi ca yo thokaṃ thokaṃ visosayitvā arahattamaggena asesaṃ ucchijjati, so bhikkhu tasmiṃyeva khaṇe sabbappakārampi jahāti orapāranti. Desanāpariyosāne so bhikkhu arahatte patiṭṭhitoti.

Thus, by reflecting on the dangers in this way, and through the kinds of restraints such as the restraint of virtue that have been mentioned, whatever bhikkhu, having gradually dried it out and completely eradicated it without remainder by the path of arahantship, that bhikkhu at that very moment abandons every kind of craving, of this shore and the far shore. At the conclusion of the teaching, that bhikkhu was established in arahantship.

4. Yo mānamudabbadhīti kā uppatti? Bhagavā sāvatthiyaṃ viharati. Aññataro bhikkhu gaṅgāya tīre viharanto gimhakāle appodake sote kataṃ naḷasetuṃ pacchā āgatena mahoghena vuyhamānaṃ disvā ‘‘aniccā saṅkhārā’’ti saṃviggo aṭṭhāsi. Tassajjhāsayaṃ viditvā bhagavā imaṃ obhāsagāthaṃ abhāsi.

4. Regarding “Who has uprooted conceit?”: what is its origin story? The Blessed One was dwelling at Sāvatthī. A certain bhikkhu, dwelling on the bank of the Gaṅgā river, saw a reed bridge that had been constructed in the hot season when the stream had little water, being swept away by a great flood that came later. Struck with a sense of urgency at the thought, “Conditioned formations are impermanent,” he stood still. Knowing his disposition, the Blessed One uttered this illuminating verse.

Tattha [Pg.17] mānoti jātiādivatthuko cetaso uṇṇāmo. So ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti mānoti evaṃ tividho hoti. Puna ‘‘seyyassa seyyohamasmīti, seyyassa sadiso, seyyassa hīno, sadisassa seyyo, sadisassa sadiso, sadisassa hīno, hīnassa seyyo, hīnassa sadiso, hīnassa hīnohamasmī’’ti mānoti evaṃ navavidho hoti. Taṃ sabbappakārampi mānaṃ –

Therein, conceit (māna) is an exaltation of the mind based on grounds such as birth. It is threefold: the conceit “I am superior,” the conceit “I am equal,” and the conceit “I am inferior.” Again, it is ninefold: the conceit “I am superior to one who is superior,” “I am equal to one who is superior,” “I am inferior to one who is superior”; “I am superior to one who is equal,” “I am equal to one who is equal,” “I am inferior to one who is equal”; “I am superior to one who is inferior,” “I am equal to one who is inferior,” and “I am inferior to one who is inferior.” That conceit, of every kind—

‘‘Yena mānena mattāse, sattā gacchanti duggati’’nti. (itivu. 6) –

“By which conceit they are intoxicated, beings go to a woeful destination.”

Ādinā nayena tattha ādīnavapaccavekkhaṇena vuttappakārehi sīlasaṃvarādīhi ca yo thokaṃ thokaṃ vadhento kilesānaṃ abaladubbalattā naḷasetusadisaṃ lokuttaradhammānaṃ atibalattā mahoghasadisena arahattamaggena asesaṃ udabbadhi, anavasesappahānavasena ucchindanto vadhetīti vuttaṃ hoti. So bhikkhu tasmiṃyeva khaṇe sabbappakārampi jahāti orapāranti. Desanāpariyosāne so bhikkhu arahatte patiṭṭhitoti.

By the method beginning thus, by reflecting on the danger therein, and by the aforementioned kinds of restraints such as the restraint of virtue, whatever bhikkhu, gradually destroying it, completely uproots it without remainder by means of the path of arahantship—which is like a great flood, due to the exceeding strength of the supramundane states—as the defilements are like a reed bridge, due to their weakness and feebleness. It is said that he destroys it by cutting it off through the method of abandoning without remainder. That bhikkhu, at that very moment, abandons every kind of conceit, of this shore and the far shore. At the conclusion of the teaching, that bhikkhu was established in arahantship.

5. Ti kā uppatti? Imissā gāthāya ito parānañca dvādasannaṃ ekāyeva uppatti. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Tena kho pana samayena aññataro brāhmaṇo attano dhītuyā vāreyye paccupaṭṭhite cintesi – ‘‘kenaci vasalena aparibhuttapubbehi pupphehi dārikaṃ alaṅkaritvā patikulaṃ pesessāmī’’ti. So santarabāhiraṃ sāvatthiṃ vicinanto kiñci tiṇapupphampi aparibhuttapubbaṃ nāddasa. Atha sambahule dhuttakajātike brāhmaṇadārake sannipatite disvā ‘‘ete pucchissāmi, avassaṃ sambahulesu koci jānissatī’’ti upasaṅkamitvā pucchi. Te taṃ brāhmaṇaṃ uppaṇḍentā āhaṃsu – ‘‘udumbarapupphaṃ nāma, brāhmaṇa, loke na kenaci paribhuttapubbaṃ. Tena dhītaraṃ alaṅkaritvā dehī’’ti. So dutiyadivase kālasseva vuṭṭhāya bhattavissaggaṃ katvā aciravatiyā nadiyā tīre udumbaravanaṃ gantvā ekamekaṃ rukkhaṃ vicinanto pupphassa vaṇṭamattampi nāddasa. Atha vītivatte majjhanhike dutiyatīraṃ agamāsi. Tattha ca aññataro bhikkhu aññatarasmiṃ manuññe rukkhamūle divāvihāraṃ nisinno kammaṭṭhānaṃ [Pg.18] manasi karoti. So tattha upasaṅkamitvā amanasikaritvā, sakiṃ nisīditvā, sakiṃ ukkuṭiko hutvā, sakiṃ ṭhatvā, taṃ rukkhaṃ sabbasākhāviṭapapattantaresu vicinanto kilamati. Tato naṃ so bhikkhu āha – ‘‘brāhmaṇa, kiṃ maggasī’’ti? ‘‘Udumbarapupphaṃ, bho’’ti. ‘‘Udumbarapupphaṃ nāma, brāhmaṇa, loke natthi, musā etaṃ vacanaṃ, mā kilamā’’ti. Atha bhagavā tassa bhikkhuno ajjhāsayaṃ viditvā obhāsaṃ muñcitvā samuppannasamannāhārabahumānassa imā obhāsagāthāyo abhāsi ‘‘yo nājjhagamā bhavesu sāra’’nti sabbā vattabbā.

5. What is its origin story? The origin story of this verse and of the twelve following it is one and the same. At one time, the Blessed One was dwelling at Sāvatthī. Now at that time, a certain brahmin, when his daughter’s betrothal was imminent, thought: “I shall adorn the girl with flowers not previously used by any common person and send her to her husband’s home.” Searching Sāvatthī, both inside and out, he did not see even a grass flower that had not been previously used. Then, seeing a large group of roguish young brahmins gathered together, he approached and asked them, thinking, “I will ask them; surely among so many, someone will know.” They, wishing to mock the brahmin, said: “Brahmin, there is what is called the udumbara flower, which has not been previously used by anyone in the world. Adorn your daughter with that and give her away.” The next day, rising early and having taken his meal, he went to an udumbara grove on the bank of the Aciravatī river. Searching tree by tree, he did not see so much as the stalk of a flower. Then, after midday had passed, he went to the second bank. And there, a certain bhikkhu, seated for his day-sojourn at the foot of a certain pleasant tree, was attending to his meditation subject. The brahmin approached that place and, without paying the monk any mind, at one time sitting, at another squatting, and at another standing, he grew weary searching that tree among all its branches, boughs, and leaves. Then that bhikkhu said to him: “Brahmin, what are you looking for?” “The udumbara flower, sir.” “Brahmin, there is no such thing in the world as an udumbara flower. That is a false statement. Do not weary yourself.” Then the Blessed One, knowing that bhikkhu’s disposition, sent forth a radiance and spoke these illuminating verses to him, in whom great reverence and application had arisen: “One who has not found any essence in states of existence…” All the verses should be recited.

Tattha paṭhamagāthāya tāva nājjhagamāti nādhigacchi, nādhigacchati vā. Bhavesūti kāmarūpārūpasaññīasaññīnevasaññīnāsaññīekavokāracatuvokārapañcavokārabhavesu. Sāranti niccabhāvaṃ attabhāvaṃ vā. Vicinanti paññāya gavesanto. Pupphamiva udumbaresūti yathā udumbararukkhesu pupphaṃ vicinanto esa brāhmaṇo nājjhagamā, evaṃ yo yogāvacaropi paññāya vicinanto sabbabhavesu kiñci sāraṃ nājjhagamā. So asārakaṭṭhena te dhamme aniccato anattato ca vipassanto anupubbena lokuttaradhamme adhigacchanto jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇanti ayamattho yojanā ca. Avasesagāthāsu panassa yojanaṃ avatvā visesatthamattameva vakkhāma.

Therein, in the first verse, “nājjhagamā” means “he did not find,” or “he does not find.” “Bhavesu” (in states of existence) refers to the states of existence in the sensual realm, the form realm, and the formless realm; the states of existence of beings with perception, without perception, and with neither perception nor non-perception; and the states of existence with one, four, and five constituent aggregates. “Sāraṃ” (essence) means either a state of permanence or a state of self. “Vicinaṃ” (searching) means searching with wisdom. “Pupphamiva udumbaresu” (like a flower on an udumbara tree) means: just as this brahmin, searching for a flower on the udumbara trees, did not find one, so too, a practitioner of yoga, searching with wisdom, does not find any essence in all states of existence. He, seeing those phenomena through insight as impermanent and non-self, on account of their essencelessness, and gradually attaining the supramundane states, abandons this shore and the far shore, like a snake sheds its old, worn-out skin. This is the meaning and the construction. As for the remaining verses, without giving their construction, we will state only their special meaning.

6.

6.

‘‘Yassantarato na santi kopā,Itibhavābhavatañca vītivatto’’ti. (udā. 20) –

“For whom there are no angers internally, and who has transcended this and that state of existence.”

Ettha tāva ayaṃ ‘antarasaddo’ –

Here, to begin with, this word ‘antara’—

‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;

Janā saṅgamma mantenti, mañca tañca kimantara’’nti. (saṃ. ni. 1.228);

“On riverbanks, in resting places, in assembly halls, and on roadways, people gather and confer: ‘This and that—what is the difference between them?’”

‘‘Appamattakena visesādhigamena antarā vosānamāpādi’’ (a. ni. 10.84);

‘‘Anatthajanano kodho, kodho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhatī’’ti. (a. ni. 7.64;

itivu. 88) –

"A slight attainment of distinction leads to falling away in between." "Anger is the generator of harm, anger provokes the mind; fear born from within, that people do not understand."

Evaṃ [Pg.19] kāraṇavemajjhacittādīsu sambahulesu atthesu dissati. Idha pana citte. Tato yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte na santi kopāti attho. Yasmā pana bhavoti sampatti, vibhavoti vipatti. Tathā bhavoti vuddhi, vibhavoti hāni. Bhavoti sassato, vibhavoti ucchedo. Bhavoti puññaṃ, vibhavoti pāpaṃ. Vibhavo abhavoti ca atthato ekameva. Tasmā itibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati. Catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho ñātabbo.

Thus, it is seen in many contexts such as causal factors, wavering minds, and so forth, in many meanings. Here, however, it pertains to the mind. The phrase 'in whom anger does not exist internally' means that since anger has been eradicated by the third path, the meaning is 'in whose mind anger does not exist.' Furthermore, bhava denotes attainment, and vibhava denotes loss. Similarly, bhava denotes growth, and vibhava denotes decay. Bhava denotes eternalism, and vibhava denotes annihilationism. Bhava denotes merit, and vibhava denotes demerit. In essence, vibhava and abhava are identical. Therefore, 'having transcended such bhava and abhava' refers here to the many kinds of becoming and non-becoming, namely, attainment and loss, growth and decay, eternalism and annihilationism, merit and demerit. This meaning is to be understood as the transcendence of these forms of becoming and non-becoming through the four paths, in the appropriate manner for each.

7. Yassa vitakkāti ettha pana yassa bhikkhuno tayo kāmabyāpādavihiṃsāvitakkā, tayo ñātijanapadāmaravitakkā, tayo parānuddayatāpaṭisaṃyuttalābhasakkārasilokaanavaññattipaṭisaṃyuttavitakkāti ete nava vitakkā samantabhaddake vuttanayena tattha tattha ādīnavaṃ paccavekkhitvā paṭipakkhavavatthānena tassa tassa pahānasamatthehi tīhi heṭṭhimamaggehi ca vidhūpitā bhusaṃ dhūpitā santāpitā daḍḍhāti attho. Evaṃ vidhūpetvā ca ajjhattaṃ suvikappitā asesā, niyakajjhattabhūte attano khandhasantāne ajjhattajjhattabhūte citte ca yathā na puna sambhavanti, evaṃ arahattamaggena asesā chinnā. Chinnañhi kappitanti vuccati. Yathāha ‘‘kappitakesamassū’’ti (saṃ. ni. 1.122; 4.365). Evamettha attho daṭṭhabbo.

7. Referring to the phrase 'Whose thoughts...': here, concerning a monk, these nine kinds of discursive thoughts—namely, the three of sensual desire, ill will, and harmfulness; the three pertaining to relatives, country, and immortality; and the three associated with compassion for others, gain, honor, fame, and not being despised—have been thoroughly examined for their drawbacks in each case, counteracted by applying their antidotes, and dispelled by the three lower paths. They have been greatly scorched, burned, and consumed—this is the meaning. Having thus dispelled them, they are well eradicated internally, without remainder, so that they do not arise again in one's own continuum of aggregates, which has become internal, nor in the mind which has become internal. They are completely cut off by the path of arahantship. For what is cut is called 'kappita', as it is said: 'one whose hair and beard are cut'. This is how the meaning should be understood here.

8. Idāni yo nāccasārīti ettha yo nāccasārīti yo nātidhāvi. Na paccasārīti na ohīyi. Kiṃ vuttaṃ hoti? Accāraddhavīriyena hi uddhacce patanto accāsarati, atisithilena kosajje patanto paccāsarati. Tathā bhavataṇhāya attānaṃ kilamento accāsarati, kāmataṇhāya kāmasukhamanuyuñjanto paccāsarati. Sassatadiṭṭhiyā accāsarati, ucchedadiṭṭhiyā paccāsarati. Atītaṃ anusocanto accāsarati, anāgata paṭikaṅkhanto paccāsarati. Pubbantānudiṭṭhiyā accāsarati, aparantānudiṭṭhiyā paccāsarati. Tasmā yo ete ubho ante vajjetvā majjhimaṃ paṭipadaṃ paṭipajjanto nāccasārī na paccasārīti evaṃ vuttaṃ hoti. Sabbaṃ [Pg.20] accagamā imaṃ papañcanti tāya ca pana arahattamaggavosānāya majjhimāya paṭipadāya sabbaṃ imaṃ vedanāsaññāvitakkappabhavaṃ taṇhāmānadiṭṭhisaṅkhātaṃ tividhaṃ papañcaṃ accagamā atikkanto, samatikkantoti attho.

8. Now, concerning ‘one who does not advance’ (nāccasārī), here ‘one who does not advance’ means one who does not rush ahead (nātidhāvi). ‘Nor runs back’ (na paccasārī) means one who does not fall back (na ohīyi). What is meant? For one who, with excessive energy, falls into agitation, advances; one who, with excessive slackness, falls into sloth, falls back. Similarly, one who exhausts oneself with craving for existence advances; one who indulges in sensual pleasures with craving for sensual pleasures falls back. One advances with the eternalist view and falls back with the annihilationist view. One advances by lamenting over the past and falls back by longing for the future. One advances with views about the past and falls back with views about the future. Therefore, it is said that one who avoids both these extremes and practices the middle way neither advances nor falls back. ‘He has overcome all this proliferation’—by that middle way, which culminates in the path of arahantship, he has overcome, transcended all this threefold proliferation, which is conditioned by feeling, perception, and thought, and is known as craving, conceit, and views. The meaning is that he has fully gone beyond.

9. Tadanantaragāthāya pana sabbaṃ vitathamidanti ñatvā loketi ayameva viseso. Tassattho – sabbanti anavasesaṃ, sakalamanūnanti vuttaṃ hoti. Evaṃ santepi pana vipassanupagaṃ lokiyakhandhāyatanadhātuppabhedaṃ saṅkhatameva idhādhippetaṃ. Vitathanti vigatatathabhāvaṃ. Niccanti vā sukhanti vā subhanti vā attāti vā yathā yathā kilesavasena bālajanehi gayhati, tathātathābhāvato vitathanti vuttaṃ hoti. Idanti tameva sabbaṃ paccakkhabhāvena dassento āha. Ñatvāti maggapaññāya jānitvā, tañca pana asammohato, na visayato. Loketi okāsaloke sabbaṃ khandhādibhedaṃ dhammajātaṃ ‘‘vitathamida’’nti ñatvāti sambandho.

9. However, in the subsequent verse, the distinction lies in knowing, concerning the world, that 'all this is unreal'. Its meaning is: 'all' means without exception, complete and entire. Even so, here it refers only to the conditioned—the worldly aggregates, sense bases, and elements conducive to insight. 'Unreal' means devoid of true reality. Whatever foolish people grasp due to defilements—as permanent, or pleasant, or beautiful, or self—is said to be 'unreal' because it is devoid of such a nature. 'This' is spoken to show that very all in its direct manifestation. 'Having known' means knowing with the wisdom of the path, and that too without delusion, not merely as an object. 'The world' refers to the entire class of phenomena, such as the aggregates, and so forth, in the world of space, understood as knowing that 'this is unreal'—this is the connection.

10-13. Idāni ito parāsu catūsu gāthāsu vītalobho vītarāgo vītadoso vītamohoti ete visesā. Ettha lubbhanavasena lobho. Sabbasaṅgāhikametaṃ paṭhamassa akusalamūlassa adhivacanaṃ, visamalobhassa vā. Yo so ‘‘appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjantī’’ti (saṃ. ni. 4.127) evaṃ vutto. Rajjanavasena rāgo, pañcakāmaguṇarāgassetaṃ adhivacanaṃ. Dussanavasena doso, pubbe vuttakodhassetaṃ adhivacanaṃ. Muyhanavasena moho, catūsu ariyasaccesu aññāṇassetaṃ adhivacanaṃ. Tattha yasmā ayaṃ bhikkhu lobhaṃ jigucchanto vipassanaṃ ārabhi ‘‘kudāssu nāmāhaṃ lobhaṃ vinetvā vigatalobho vihareyya’’nti, tasmā tassa lobhappahānūpāyaṃ sabbasaṅkhārānaṃ vitathabhāvadassanaṃ lobhappahānānisaṃsañca orapārappahānaṃ dassento imaṃ gāthamāha. Esa nayo ito parāsupi. Keci panāhu – ‘‘yathāvutteneva nayena ete dhamme jigucchitvā vipassanamāraddhassa tassa tassa bhikkhuno ekamekāva ettha gāthā vuttā’’ti. Yaṃ ruccati, taṃ gahetabbaṃ. Esa nayo ito parāsu catūsu gāthāsu.

Now, in the following four verses, these are the distinctions: being free from greed, free from lust, free from hatred, and free from delusion. Here, greed is in the sense of coveting. This is a designation for the first unwholesome root, which encompasses all forms of clinging, or for inordinate greed. As it is said: 'Sometimes, thoughts of greed arise even toward those like a mother, toward those like a sister, or toward those like a daughter' (Saṃ. Ni. 4.127). Lust is in the sense of attachment; this is a designation for attachment to the five strands of sensual pleasure. Hatred is in the sense of aversion; this is a designation for the anger mentioned earlier. Delusion is in the sense of bewilderment; this is a designation for ignorance regarding the Four Noble Truths. Here, because this monk, disgusted by greed, began insight meditation thinking, 'When indeed will I dwell free from greed, having abandoned greed?'—therefore, to show him the means to abandon greed, the showing of the unreal nature of all formations, and the benefit of abandoning greed, namely the relinquishment of both near and far, he spoke this verse. The same method applies to the following verses as well. Some, however, say: 'According to the method stated, for each monk who, disgusted by these qualities, undertook insight meditation, a single verse here was spoken for him.' Whatever is preferred may be accepted. This is the method for the following four verses.

14. Ayaṃ [Pg.21] panettha atthavaṇṇanā – appahīnaṭṭhena santāne sayantīti anusayā kāmarāgapaṭighamānadiṭṭhivicikicchābhavarāgāvijjānaṃ etaṃ adhivacanaṃ. Sampayuttadhammānaṃ attano ākārānuvidhānaṭṭhena mūlā; akhemaṭṭhena akusalā; dhammānaṃ patiṭṭhābhūtātipi mūlā; sāvajjadukkhavipākaṭṭhena akusalā; ubhayampetaṃ lobhadosamohānaṃ adhivacanaṃ. Te hi ‘‘lobho, bhikkhave, akusalañca akusalamūlañcā’’tiādinā nayena evaṃ niddiṭṭhā. Evamete anusayā tena tena maggena pahīnattā yassa keci na santi, ete ca akusalamūlā tatheva samūhatāse, samūhatā icceva attho. Paccattabahuvacanassa hi se-kārāgamaṃ icchanti saddalakkhaṇakovidā. Aṭṭhakathācariyā pana ‘‘seti nipāto’’ti vaṇṇayanti. Yaṃ ruccati, taṃ gahetabbaṃ. Ettha pana ‘‘kiñcāpi so evaṃvidho bhikkhu khīṇāsavo hoti, khīṇāsavo ca neva ādiyati, na pajahati, pajahitvā ṭhito’’ti vutto. Tathāpi vattamānasamīpe vattamānavacanalakkhaṇena ‘‘jahāti orapāra’’nti vuccati. Atha vā anupādisesāya ca nibbānadhātuyā parinibbāyanto attano ajjhattikabāhirāyatanasaṅkhātaṃ jahāti orapāranti veditabbo.

14. Herein, this is the explanation of the meaning: Because they are not abandoned, they lie dormant in the continuity of beings; thus they are called latent tendencies. This is a designation for sensual lust, aversion, conceit, views, doubt, craving for existence, and ignorance. They are called roots because they cause associated states to conform to their own nature; they are unwholesome because they are unsafe. They are also called roots because they serve as the foundation for unwholesome states; they are unwholesome because they are blameworthy and result in suffering. Both these terms are a designation for greed, hatred, and delusion. For they are described in this way: 'Greed, monks, is unwholesome and an unwholesome root,' and so on. Thus, for one for whom these latent tendencies, being abandoned by the respective paths, do not exist at all, and these unwholesome roots are likewise uprooted—'uprooted' is the meaning. Experts in the characteristics of language desire the addition of the syllable 'se' for the nominative plural. The commentators, however, explain that 'se' is a particle. One may adopt whichever interpretation is preferred. Herein, it is said: 'Although such a monk is one whose taints are destroyed, and one whose taints are destroyed neither takes up nor abandons, but stands having abandoned.' Nevertheless, by the characteristic of using the present tense for what is near to the present, the expression 'abandons this shore and the far shore' is used. Alternatively, it should be understood that one who is attaining final Nibbāna in the Nibbāna-element without remainder abandons what is designated as the internal and external sense bases, which are 'this shore and the far shore'.

Tattha kilesapaṭipāṭiyā maggapaṭipāṭiyā cāti dvidhā anusayānaṃ abhāvo veditabbo. Kilesapaṭipāṭiyā hi kāmarāgānusayapaṭighānusayānaṃ tatiyamaggena abhāvo hoti, mānānusayassa catutthamaggena, diṭṭhānusayavicikicchānusayānaṃ paṭhamamaggena, bhavarāgānusayāvijjānusayānaṃ catutthamaggeneva. Maggapaṭipāṭiyā pana paṭhamamaggena diṭṭhānusayavicikicchānusayānaṃ abhāvo hoti. Dutiyamaggena kāmarāgānusayapaṭighānusayānaṃ tanubhāvo, tatiyamaggena sabbaso abhāvo, catutthamaggena mānānusayabhavarāgānusayāvijjānusayānaṃ abhāvo hoti. Tattha yasmā na sabbe anusayā akusalamūlā; kāmarāgabhavarāgānusayā eva hi lobhākusalamūlena saṅgahaṃ gacchanti. Paṭighānusayāvijjānusayā ca ‘‘doso akusalamūlaṃ, moho akusalamūlaṃ’’ icceva saṅkhaṃ gacchanti, diṭṭhimānavicikicchānusayā pana na kiñci akusalamūlaṃ honti, yasmā vā anusayābhāvavasena ca akusalamūlasamugghātavasena ca kilesappahānaṃ paṭṭhapesi, tasmā –

Here, the absence of latent tendencies should be understood in two ways: according to the sequence of defilements and according to the sequence of paths. According to the sequence of defilements, the latent tendencies of sensual lust and aversion are eliminated by the third path; the latent tendency of conceit by the fourth path; the latent tendencies of views and doubt by the first path; and the latent tendencies of craving for existence and ignorance by the fourth path alone. According to the sequence of paths, however, the latent tendencies of views and doubt are eliminated by the first path. By the second path, the latent tendencies of sensual lust and aversion are attenuated; by the third path, they are completely eliminated; by the fourth path, the latent tendencies of conceit, craving for existence, and ignorance are eliminated. Here, since not all latent tendencies are unwholesome roots—for only the latent tendencies of sensual lust and craving for existence are included under the unwholesome root of greed, while the latent tendencies of aversion and ignorance are classified respectively as 'hatred is an unwholesome root' and 'delusion is an unwholesome root,' and the latent tendencies of views, conceit, and doubt are not any unwholesome root—and because the abandonment of defilements was set forth both by way of the absence of latent tendencies and by way of the uprooting of unwholesome roots, therefore:

‘‘Yassānusayā [Pg.22] na santi keci, mūlā ca akusalā samūhatāse’’. –

“For whom no latent tendencies whatsoever exist, and the unwholesome roots are uprooted.”

Iti bhagavā āha.

Thus said the Blessed One.

15. Yassa darathajāti ettha pana paṭhamuppannā kilesā pariḷāhaṭṭhena darathā nāma, aparāparuppannā pana tehi darathehi jātattā darathajā nāma. Oranti sakkāyo vuccati. Yathāha – ‘‘orimaṃ tīranti kho, bhikkhu, sakkāyassetaṃ adhivacana’’nti (saṃ. ni. 4.238). Āgamanāyāti uppattiyā. Paccayāseti paccayā eva. Kiṃ vuttaṃ hoti? Yassa pana upādānakkhandhaggahaṇāya paccayabhūtā ariyamaggena pahīnattā, keci darathajavevacanā kilesā na santi, pubbe vuttanayeneva so bhikkhu jahāti orapāranti.

15. Here, in the phrase 'born of torment' (darathajā), the defilements that first arise are called 'torment' (darathā) in the sense of burning, while those that arise subsequently are called 'born of torment' (darathajā) because they are born from those torments. 'The near shore' (oraṃ) is said to be personality-view (sakkāyo). As it is said: '“The near shore,” monk, is a designation for this personality-view.' 'For coming' (āgamanāya) means for arising. 'As a condition' (paccayāse) means simply 'conditions'. What is meant? For a certain one, because the conditions for grasping the aggregates of clinging have been abandoned by the noble path, no defilements synonymous with 'born of torment' exist. In the manner previously stated, that monk abandons the near and the far shore.

16. Yassa vanathajāti etthapi darathajā viya vanathajā veditabbā. Vacanatthe pana ayaṃ viseso – vanute, vanotīti vā vanaṃ yācati sevati bhajatīti attho. Taṇhāyetaṃ adhivacanaṃ. Sā hi visayānaṃ patthanato sevanato ca ‘‘vana’’nti vuccati. Taṃ pariyuṭṭhānavasena vanaṃ tharati tanotīti vanatho, taṇhānusayassetaṃ adhivacanaṃ. Vanathā jātāti vanathajāti. Keci panāhu ‘‘sabbepi kilesā gahanaṭṭhena vanathoti vuccanti, aparāparuppannā pana vanathajā’’ti. Ayameva cettha uragasutte attho adhippeto, itaro pana dhammapadagāthāyaṃ. Vinibandhāya bhavāyāti bhavavinibandhāya. Atha vā cittassa visayesu vinibandhāya āyatiṃ uppattiyā cāti attho. Hetuyeva hetukappā.

16. Here too, in 'born of craving' (vanathajā), it should be understood in a similar way to 'born of torment' (darathajā). In the verbal meaning, however, there is this distinction: it is called 'craving' (vana) because one desires it (vanute) or serves it (vanoti), meaning one requests, frequents, or indulges in it. This is a designation for craving (taṇhā). For it is called 'vana' because of longing for and frequenting sense objects. That which, by way of obsession, spreads or extends that 'vana' is 'vanatha'; this is a designation for the latent tendency of craving. 'Born from vanatha' is 'vanathajā'. Some, however, say: 'All defilements are called 'vanatha' in the sense of being a thicket, and those that arise subsequently are 'vanathajā'.' This very meaning is intended here in the Uraga Sutta, while the other meaning is intended in the Dhammapada verse. 'For bondage to existence' (vinibandhāya bhavāya) means for the bondage of existence. Alternatively, the meaning is for the bondage of the mind to sense objects and for future arising. The cause itself is the causal factor.

17. Yo nīvaraṇeti ettha nīvaraṇāti cittaṃ, hitapaṭipattiṃ vā nīvarantīti nīvaraṇā, paṭicchādentīti attho. Pahāyāti chaḍḍetvā. Pañcāti tesaṃ saṅkhyāparicchedo. Īghābhāvato anīgho. Kathaṃkathāya tiṇṇattā tiṇṇakathaṃkatho. Vigatasallattā visallo. Kiṃ vuttaṃ hoti? Yo bhikkhu kāmacchandādīni pañca nīvaraṇāni samantabhaddake vuttanayena sāmaññato visesato ca nīvaraṇesu ādīnavaṃ disvā tena tena maggena pahāya tesañca pahīnattā eva kilesadukkhasaṅkhātassa īghassābhāvena [Pg.23] anīgho, ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 2.20) nayena pavattāya kathaṃkathāya tiṇṇattā tiṇṇakathaṃkatho, ‘‘tattha katame pañca sallā? Rāgasallo, dosasallo, mohasallo, mānasallo, diṭṭhisallo’’ti vuttānaṃ pañcannaṃ sallānaṃ vigatattā visallo. So bhikkhu pubbe vuttanayeneva jahāti orapāranti.

17. Here, in 'the hindrances' (yo nīvaraṇe), they are called 'hindrances' (nīvaraṇā) because they obstruct (nīvaranti) the mind or the practice conducive to welfare; the meaning is that they cover over. 'Having abandoned' (pahāya) means having discarded. 'Five' (pañca) is the specification of their number. 'Undistressed' (anīgho) is due to the absence of distress (īgha). 'One who has crossed over doubt' (tiṇṇakathaṃkatho) is due to having crossed over perplexity (kathaṃkathā). 'Dartless' (visallo) is due to being without darts (salla). What is meant? A monk who, having seen the danger in the five hindrances—sensual desire and so forth—both generally and specifically according to the method stated in the Samantabhaddaka, abandons them by the respective path, and because of their very abandonment is 'undistressed' through the absence of the distress known as the suffering of defilements; who has 'crossed over doubt' by having surmounted the perplexity that proceeds in the manner of “Did I exist in the past?” and so on; and who is 'dartless' because of being without the five darts spoken of thus: “What are the five darts? The dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, and the dart of views.” That monk, in the manner previously stated, abandons the near and the far shore.

Atrāpi ca kilesapaṭipāṭiyā maggapaṭipāṭiyā cāti dvidhā eva nīvaraṇappahānaṃ veditabbaṃ. Kilesapaṭipāṭiyā hi kāmacchandanīvaraṇassa byāpādanīvaraṇassa ca tatiyamaggena pahānaṃ hoti, thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca catutthamaggena. ‘‘Akataṃ vata me kusala’’ntiādinā (ma. ni. 3.248; netti. 120) nayena pavattassa vippaṭisārasaṅkhātassa kukkuccanīvaraṇassa vicikicchānīvaraṇassa ca paṭhamamaggena. Maggapaṭipāṭiyā pana kukkuccanīvaraṇassa vicikicchānīvaraṇassa ca paṭhamamaggena pahānaṃ hoti, kāmacchandanīvaraṇassa byāpādanīvaraṇassa ca dutiyamaggena tanubhāvo hoti, tatiyena anavasesappahānaṃ. Thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca catutthamaggena pahānaṃ hotīti. Evaṃ –

Here too, the abandonment of the hindrances should be understood in two ways: by the sequence of defilements and by the sequence of the path. According to the sequence of defilements, the hindrance of sensual desire and that of ill will are abandoned by the third path; the hindrances of sloth and torpor and of restlessness are abandoned by the fourth path; and the hindrances of remorse—which arises in the manner of, ‘Alas, I have not done what is wholesome’—and of doubt are abandoned by the first path. But according to the sequence of the path, the hindrances of remorse and of doubt are abandoned by the first path; the hindrances of sensual desire and of ill will are attenuated by the second path and completely abandoned by the third; and the hindrances of sloth and torpor and of restlessness are abandoned by the fourth path. Thus—

‘‘Yo nīvaraṇe pahāya pañca, anīgho tiṇṇakathaṃkatho visallo;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇa’’nti. –

“Having abandoned the five hindrances, without anguish, having crossed beyond doubt, rid of the dart; that monk abandons the near and far shores, like a snake its old, worn-out skin.”

Arahattanikūṭeneva bhagavā desanaṃ niṭṭhāpesi. Desanāpariyosāne so bhikkhu arahatte patiṭṭhito. ‘‘Ekacce yena yena tesaṃ bhikkhūnaṃ yā yā gāthā desitā, tena tena tassā tassā gāthāya pariyosāne so so bhikkhu arahatte patiṭṭhito’’ti vadanti.

The Blessed One concluded the discourse with the pinnacle of arahantship. At the end of the teaching, that monk was established in arahantship. Some say that for whichever of those monks whichever verse was taught, at the conclusion of that particular verse, that particular monk was established in arahantship.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya

Suttanipāta-aṭṭhakathāya uragasuttavaṇṇanā niṭṭhitā.

The explanation of the Uraga Sutta in the Commentary on the Suttanipāta is concluded.

2. Dhaniyasuttavaṇṇanā

2. The Explanation of the Dhaniya Sutta

18. Pakkodanoti [Pg.24] dhaniyasuttaṃ. Kā uppatti? Bhagavā sāvatthiyaṃ viharati. Tena samayena dhaniyo gopo mahītīre paṭivasati. Tassāyaṃ pubbayogo – kassapassa bhagavato pāvacane dibbamāne vīsati vassasahassāni divase divase saṅghassa vīsati salākabhattāni adāsi. So tato cuto devesu uppanno. Evaṃ devaloke ekaṃ buddhantaraṃ khepetvā amhākaṃ bhagavato kāle videharaṭṭhamajjhe pabbataraṭṭhaṃ nāma atthi tattha dhammakoraṇḍaṃ nāma nagaraṃ, tasmiṃ nagare seṭṭhiputto hutvā abhinibbatto, goyūthaṃ nissāya jīvati. Tassa hi tiṃsamattāni gosahassāni honti, sattavīsasahassā gāvo khīraṃ duyhanti. Gopā nāma nibaddhavāsino na honti. Vassike cattāromāse thale vasanti, avasese aṭṭhamāse yattha tiṇodakaṃ sukhaṃ labbhati, tattha vasanti. Tañca nadītīraṃ vā jātassaratīraṃ vā hoti. Athāyampi vassakāle attano vasitagāmato nikkhamitvā gunnaṃ phāsuvihāratthāya okāsaṃ gavesanto mahāmahī bhijjitvā ekato kālamahī ekato mahāmahicceva saṅkhaṃ gantvā sandamānā puna samuddasamīpe samāgantvā pavattā. Yaṃ okāsaṃ antaradīpaṃ akāsi, taṃ pavisitvā vacchānaṃ sālaṃ attano ca nivesanaṃ māpetvā vāsaṃ kappesi. Tassa satta puttā, satta dhītaro, satta suṇisā, aneke ca kammakārā honti. Gopā nāma vassanimittaṃ jānanti. Yadā sakuṇikā kulāvakāni rukkhagge karonti, kakkaṭakā udakasamīpe dvāraṃ pidahitvā thalasamīpadvārena vaḷañjenti, tadā suvuṭṭhikā bhavissatīti gaṇhanti. Yadā pana sakuṇikā kulāvakāni nīcaṭṭhāne udakapiṭṭhe karonti, kakkaṭakā thalasamīpe dvāraṃ pidahitvā udakasamīpadvārena vaḷañjenti, tadā dubbuṭṭhikā bhavissatīti gaṇhanti.

18. “Pakkodano” is the Dhaniya Sutta. What is its origin? The Blessed One was dwelling at Sāvatthī. At that time, the cowherd Dhaniya lived on the bank of the Mahī River. This was his past meritorious deed: during the resplendent dispensation of the Buddha Kassapa, for twenty thousand years he daily gave twenty ticket-meals to the Saṅgha. Passing away from there, he was reborn among the devas. Thus, having spent one Buddha-interval in a devaloka, during the time of our Blessed One, he was reborn as the son of a wealthy merchant in a city named Dhammakoraṇḍa, in a region named Pabbataraṭṭha in the middle of the Videha country. He made his living by depending on a herd of cattle. He had thirty thousand cows, and twenty-seven thousand of them were milked. Cowherds are not permanent residents. For the four months of the rainy season they live on high ground; for the remaining eight months they live wherever grass and water are easily found, be it on a riverbank or the shore of a natural lake. Then this Dhaniya, too, during the rainy season, left his home village and, while searching for a place for the cattle to live comfortably, entered an island that the great Mahī river had formed where it had split and then flowed together again near the ocean. There he had a shed built for the calves and a dwelling for himself, and took up residence. He had seven sons, seven daughters, seven daughters-in-law, and many workers. Cowherds know the signs of the rain. When birds build their nests high in the trees, and crabs close their waterside burrows and use their landside ones, they take it as a sign that there will be good rain. But when birds build their nests in low places near the water, and crabs close their landside burrows and use their waterside ones, they take it as a sign that there will be little rain.

Atha so dhaniyo suvuṭṭhikanimittāni upasallakkhetvā upakaṭṭhe vassakāle antaradīpā nikkhamitvā mahāmahiyā paratīre sattasattāhampi deve vassante udakena anajjhottharaṇokāse attano vasanokāsaṃ katvā samantā parikkhipitvā, vacchasālāyo māpetvā, tattha nivāsaṃ kappesi. Athassa dārutiṇādisaṅgahe kate sabbesu puttadārakammakaraporisesu [Pg.25] samāniyesu jātesu nānappakāre khajjabhojje paṭiyatte samantā catuddisā meghamaṇḍalāni uṭṭhahiṃsu. So dhenuyo duhāpetvā, vacchasālāsu vacche saṇṭhāpetvā, gunnaṃ catuddisā dhūmaṃ kārāpetvā, sabbaparijanaṃ bhojāpetvā, sabbakiccāni kārāpetvā tattha tattha dīpe ujjālāpetvā, sayaṃ khīrena bhattaṃ bhuñjitvā, mahāsayane sayanto attano sirisampattiṃ disvā, tuṭṭhacitto hutvā, aparadisāya meghatthanitasaddaṃ sutvā nipanno imaṃ udānaṃ udānesi ‘‘pakkodano duddhakhīrohamasmī’’ti.

Then Dhaniya, having observed the signs of good rain, left the island as the rainy season approached. On the far shore of the great Mahī river, he made his dwelling in a place that would not be flooded by water even if it were to rain for seven weeks. Having enclosed it all around and had sheds for the calves built, he took up residence there. Then, when his provisions of firewood, grass, and so on had been gathered, when all his sons, household, and workers were assembled, and when various kinds of food, hard and soft, had been prepared, masses of clouds arose from all four directions. He had the milk-cows milked, had the calves settled in their sheds, had smoke made in the four directions for the cattle, had all his retinue fed, and had all tasks completed. He himself ate rice with milk and, while lying on a great bed, he saw his own glorious fortune and became joyful-minded. Then, hearing the sound of thunder from another direction as he lay there, he uttered this inspired utterance: “My rice is cooked, my milk is milked.”

Tatrāyaṃ atthavaṇṇanā – pakkodanoti siddhabhatto. Duddhakhīroti gāvo duhitvā gahitakhīro. Ahanti attānaṃ nidasseti, asmīti attano tathābhāvaṃ. Pakkodano duddhakhīro ca ahamasmi bhavāmīti attho. Itīti evamāhāti attho. Niddese pana ‘‘itīti padasandhi, padasaṃsaggo, padapāripūri, akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāmeta’’nti (cūḷani. ajitamāṇavapucchāniddesa 1) evamassa attho vaṇṇito. Sopi idameva sandhāyāti veditabbo. Yaṃ yaṃ hi padaṃ pubbapadena vuttaṃ, tassa tassa evamāhāti etamatthaṃ pakāsentoyeva itisaddo pacchimena padena metteyyo iti vā bhagavā iti vā evamādinā padasandhi hoti, nāññathā.

Herein is the explanation of the meaning: 'Pakkodano' means one who has cooked rice. 'Duddhakhīro' means one who has taken milk after milking cows. 'Ahaṃ' indicates oneself; 'asmi' indicates one's state of being so. The meaning is: 'I am one who has cooked rice and one who has milked cows.' 'Iti' means 'thus he says.' In the Niddesa, however, its meaning is described thus: '“Iti” is the conjunction of words, the connection of words, the completion of words, the combination of syllables, the fluency of consonants, and the sequence of words.' This, too, should be understood as referring to this very thing. For whatever word is connected with a preceding word, the particle 'iti', while revealing for that word the meaning 'thus he says', forms a conjunction with the subsequent word—as in 'Metteyyo iti' or 'Bhagavā iti', and so on. It is not otherwise.

Dhaniyo gopoti tassa seṭṭhiputtassa nāmasamodhānaṃ. So hi yānimāni thāvarādīni pañca dhanāni, tesu ṭhapetvā dānasīlādianugāmikadhanaṃ, khettavatthu-ārāmādito thāvaradhanatopi, gavassādito jaṅgamadhanatopi hiraññasuvaṇṇādito saṃhārimadhanatopi, sippāyatanādito aṅgasamadhanatopi yaṃ taṃ lokassa pañcagorasānuppadānena bahūpakāraṃ taṃ sandhāya ‘‘natthi gosamitaṃ dhana’’nti (saṃ. ni. 1.13; netti. 123) evaṃ visesitaṃ godhanaṃ, tena samannāgatattā dhaniyo, gunnaṃ pālanato gopo. Yo hi attano gāvo pāleti, so ‘‘gopo’’ti vuccati. Yo paresaṃ vetanena bhaṭo hutvā, so gopālako. Ayaṃ pana attanoyeva, tena gopoti vutto.

'Dhaniya the herdsman' is the combination of names for that merchant's son. For, among the five kinds of wealth—setting aside the 'following-after' wealth consisting of generosity, virtue, and so on—that is, from immovable wealth such as fields, estates, and parks; from movable wealth such as cattle and horses; from portable wealth such as gold and silver; and from personal wealth such as skills and crafts—it is the wealth of cattle, which is of great benefit to the world through providing the five products of the cow, that is especially praised with reference to the saying: 'There is no wealth equal to cattle.' Because he was endowed with that, he is 'Dhaniyo' (the wealthy one); from protecting cattle, he is 'gopo' (a herdsman). Indeed, one who protects his own cattle is called a 'gopo'. One who is a hireling and protects the cattle of others for wages is called a 'gopālako' (cowherd). This man, however, protects his own; therefore, he is called a 'gopo'.

Anutīreti [Pg.26] tīrassa samīpe. Mahiyāti mahāmahīnāmikāya nadiyā. Samānena anukūlavattinā parijanena saddhiṃ vāso yassa so samānavāso, ayañca tathāvidho. Tenāha ‘‘samānavāso’’ti. Channāti tiṇapaṇṇacchadanehi anovassakā katā. Kuṭīti vasanagharassetaṃ adhivacanaṃ. Āhitoti ābhato, jālito vā. Ginīti aggi. Tesu tesu ṭhānesu aggi ‘‘ginī’’ti voharīyati. Atha ce patthayasīti idāni yadi icchasīti vuttaṃ hoti. Pavassāti siñca, pagghara, udakaṃ muñcāti attho. Devāti meghaṃ ālapati. Ayaṃ tāvettha padavaṇṇanā.

'Anutīre' means near the bank. 'Mahiyā' means of the river named Mahāmahī. 'Samānavāso' is one who has a dwelling together with an agreeable and compliant retinue, and this man is of such a kind. Therefore, it is said 'samānavāso'. 'Channā' means made impervious to rain with coverings of grass and leaves. 'Kuṭī' is a term for a dwelling house. 'Āhito' means brought or kindled. 'Ginī' means fire. In various places, fire is referred to as 'ginī'. 'Atha ce patthayasī' means 'if you now desire'. 'Pavassa' means 'sprinkle, pour down, release water'. 'Deva' is an address to the cloud. This, for a start, is the explanation of the words herein.

Ayaṃ pana atthavaṇṇanā – evamayaṃ dhaniyo gopo attano sayanaghare mahāsayane nipanno meghatthanitaṃ sutvā ‘‘pakkodanohamasmī’’ti bhaṇanto kāyadukkhavūpasamūpāyaṃ kāyasukhahetuñca attano sannihitaṃ dīpeti. ‘‘Duddhakhīrohamasmī’’ti bhaṇanto cittadukkhavūpasamūpāyaṃ cittasukhahetuñca. ‘‘Anutīre mahiyā’’ti nivāsaṭṭhānasampattiṃ, ‘‘samānavāso’’ti tādise kāle piyavippayogapadaṭṭhānassa sokassābhāvaṃ. ‘‘Channā kuṭī’’ti kāyadukkhāpagamapaṭighātaṃ. ‘‘Āhito ginī’’ti yasmā gopālakā parikkhepadhūmadāruaggivasena tayo aggī karonti. Te ca tassa gehe sabbe katā, tasmā sabbadisāsu parikkhepaggiṃ sandhāya ‘‘āhito ginī’’ti bhaṇanto vāḷamigāgamananivāraṇaṃ dīpeti, gunnaṃ majjhe gomayādīhi dhūmaggiṃ sandhāya ḍaṃsamakasādīhi gunnaṃ anābādhaṃ, gopālakānaṃ sayanaṭṭhāne dāruaggiṃ sandhāya gopālakānaṃ sītābādhapaṭighātaṃ. So evaṃ dīpento attano vā gunnaṃ vā parijanassa vā vuṭṭhipaccayassa kassaci ābādhassa abhāvato pītisomanassajāto āha – ‘‘atha ce patthayasī pavassa devā’’ti.

This, however, is the explanation of the meaning: Thus this herdsman Dhaniya, lying on a great couch in his own sleeping-house, having heard the sound of thunder, by saying, 'I am one with cooked rice,' indicates that the means for pacifying bodily suffering and the cause of bodily happiness are at hand for him. By saying, 'I am one with milked milk,' he indicates the means for pacifying mental suffering and the cause of mental happiness. By 'On the bank of the Mahī,' he indicates the excellence of his dwelling place. By 'living together in harmony,' he indicates the absence of sorrow, which has separation from loved ones as its proximate cause, at such a time. By 'My hut is roofed,' he indicates the removal of and protection from bodily suffering. By 'My fire is kindled,' since cowherds make three fires—an encircling fire, a smoke fire, and a wood fire—and all these were made in his house, therefore, with reference to the encircling fire in all directions, by saying 'My fire is kindled,' he indicates the prevention of the approach of wild beasts. With reference to the smoke fire made from cow-dung and so on in the midst of the cattle, he indicates the freedom of the cattle from gadflies, mosquitoes, and the like. With reference to the wood fire in the cowherds' sleeping place, he indicates the protection of the cowherds from the affliction of cold. Thus indicating that for himself, his cattle, and his retinue there was an absence of any affliction caused by the rain, he, with joy and gladness arisen, said: 'Therefore, if you so desire, rain on, O deva!'

19. Evaṃ dhaniyassa imaṃ gāthaṃ bhāsamānassa assosi bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya jetavanamahāvihāre gandhakuṭiyaṃ viharanto. Sutvā ca pana buddhacakkhunā lokaṃ volokento addasa dhaniyañca pajāpatiñcassa ‘‘ime ubhopi hetusampannā. Sace ahaṃ gantvā dhammaṃ desessāmi, ubhopi pabbajitvā arahattaṃ pāpuṇissanti. No ce gamissāmi, sve udakoghena vinassissantī’’ti taṃ khaṇeyeva sāvatthito satta yojanasatāni dhaniyassa nivāsaṭṭhānaṃ ākāsena gantvā tassa kuṭiyā upari aṭṭhāsi. Dhaniyo taṃ gāthaṃ punappunaṃ bhāsatiyeva[Pg.27], na niṭṭhāpeti, bhagavati gatepi bhāsati. Bhagavā ca taṃ sutvā ‘‘na ettakena santuṭṭhā vā vissatthā vā honti, evaṃ pana hontī’’ti dassetuṃ –

19. As Dhaniya was speaking this verse, the Blessed One, while dwelling in the Perfumed Chamber in the great Jetavana monastery, heard him with the divine ear-element, which is purified and surpasses the human. And having heard, surveying the world with the Buddha-eye, he saw Dhaniya and his wife and thought: 'These two are endowed with the necessary conditions. If I go and teach them the Dhamma, both will go forth and attain Arahantship. If I do not go, tomorrow they will perish in a flood of water.' In that very moment, traveling seven hundred yojanas from Sāvatthī through the air to Dhaniya's dwelling place, he stood above his hut. Dhaniya was repeating that verse again and again; he did not finish it. Even when the Blessed One had arrived, he was still speaking. And the Blessed One, having heard him, in order to show, 'By this much one is not content or secure, but in this way one is,' prepared to speak.

‘‘Akkodhano vigatakhilohamasmi, anutīre mahiyekarattivāso;

Vivaṭā kuṭi nibbuto gini, atha ce patthayasī pavassa devā’’ti. –

I am without anger, without barrenness, dwelling for one night by the Mahī's bank; my hut is open, the fire is quenched; now, if you wish, rain, O deva.

Imaṃ paṭigāthaṃ abhāsi byañjanasabhāgaṃ no atthasabhāgaṃ. Na hi ‘‘pakkodano’’ti, ‘‘akkodhano’’ti ca ādīni padāni atthato samenti mahāsamuddassa orimapārimatīrāni viya, byañjanaṃ panettha kiñci kiñci sametīti byañjanasabhāgāni honti. Tattha purimagāthāya sadisapadānaṃ vuttanayeneva attho veditabbo.

He spoke this counter-verse, which is similar in phrasing but not in meaning. For words like 'pakkodano' and 'akkodhano' do not correspond in meaning, just as the near and far shores of the great ocean do not meet. But since the phrasing here corresponds somewhat, they are similar in phrasing. Therein, the meaning of the corresponding words in the former verse should be understood in the way already explained.

Visesapadānaṃ panāyaṃ padato atthato ca vaṇṇanā – akkodhanoti akujjhanasabhāvo. Yo hi so pubbe vuttappakāraāghātavatthusambhavo kodho ekaccassa suparittopi uppajjamāno hadayaṃ santāpetvā vūpasammati, yena ca tato balavataruppannena ekacco mukhavikuṇanamattaṃ karoti, tato balavatarena ekacco pharusaṃ vattukāmo hanusañcalanamattaṃ karoti, aparo tato balavatarena pharusaṃ bhaṇati, aparo tato balavatarena daṇḍaṃ vā satthaṃ vā gavesanto disā viloketi, aparo tato balavatarena daṇḍaṃ vā satthaṃ vā āmasati, aparo tato balavatarena daṇḍādīni gahetvā upadhāvati, aparo tato balavatarena ekaṃ vā dve vā pahāre deti, aparo tato balavatarena api ñātisālohitaṃ jīvitā voropeti, ekacco tato balavatarena pacchā vippaṭisārī attānampi jīvitā voropeti sīhaḷadīpe kālagāmavāsī amacco viya. Ettāvatā ca kodho paramavepullappatto hoti. So bhagavatā bodhimaṇḍeyeva sabbaso pahīno ucchinnamūlo tālāvatthukato, tasmā bhagavā ‘‘akkodhanohamasmī’’ti āha.

Now, this is the explanation of the special terms, both by word and by meaning. Akkodhano means the state of being without anger. Indeed, that anger which arises from the previously mentioned grounds for resentment, when it arises even slightly in some, burns the heart and then subsides. When it arises more forcefully, one person makes only a facial contortion. With still greater force, another, wishing to speak harshly, only moves their jaw. Another, with still greater force, speaks harshly. Another, with still greater force, looks around seeking a stick or a weapon. Another, with still greater force, handles a stick or a weapon. Another, with still greater force, takes up a stick or the like and charges. Another, with still greater force, delivers one or two blows. Another, with still greater force, deprives even a relative or blood kin of life. Some, with even greater force, later feel remorse and take their own lives, like the minister in Sri Lanka who lived in Kālagāma village. To this extent, anger reaches its utmost proliferation. That anger was completely abandoned by the Blessed One at the very seat of enlightenment, its root cut off, made like a palmyra stump. Therefore, the Blessed One said, 'I am without anger.'

Vigatakhiloti apagatakhilo. Ye hi te cittabandhabhāvena pañca cetokhilā vuttā, ye hi ca khilabhūte citte seyyathāpi nāma khile bhūmibhāge [Pg.28] cattāro māse vassantepi deve sassāni na ruhanti, evamevaṃ saddhammassavanādikusalahetuvasse vassantepi kusalaṃ na ruhati te ca bhagavatā bodhimaṇḍeyeva sabbaso pahīnā, tasmā bhagavā ‘‘vigatakhilohamasmī’’ti āha.

Vigatakhilo means one whose obstacles are gone. Indeed, there are those five mental obstacles that have been spoken of because they bind the mind. Just as on a barren plot of land crops do not grow even when the sky rains for four months, so too in a mind that has become barren, the wholesome does not grow even when the rain of wholesome causes, such as listening to the good Dhamma, falls. Those obstacles have been completely abandoned by the Blessed One at the very seat of enlightenment. Therefore, the Blessed One said, 'I am without obstacles.'

Ekarattiṃ vāso assāti ekarattivāso. Yathā hi dhaniyo tattha cattāro vassike māse nibaddhavāsaṃ upagato, na tathā bhagavā. Bhagavā hi taṃyeva rattiṃ tassa atthakāmatāya tattha vāsaṃ upagato. Tasmā ‘‘ekarattivāso’’ti āha. Vivaṭāti apanītacchadanā. Kuṭīti attabhāvo. Attabhāvo hi taṃ taṃ atthavasaṃ paṭicca kāyotipi guhātipi dehotipi sandehotipi nāvātipi rathotipi vaṇotipi dhajotipi vammikotipi kuṭītipi kuṭikātipi vuccati. Idha pana kaṭṭhādīni paṭicca gehanāmikā kuṭi viya aṭṭhiādīni paṭicca saṅkhyaṃ gatattā ‘‘kuṭī’’ti vutto. Yathāha –

Ekarattivāso means 'his dwelling is for one night'. For just as Dhaniya had taken up permanent residence there for the four months of the rainy season, the Blessed One was not so. Indeed, the Blessed One had taken up residence there for that very night out of a desire for his welfare. Therefore, he said 'ekarattivāso'. Vivaṭā means 'with the covering removed'. Kuṭī means individual existence. Indeed, individual existence, depending on the context, is called a body, a cave, a dwelling, a mass, a boat, a chariot, a wound, a banner, an anthill, a hut, or a small hut. Here, however, just as a house is called 'kuṭi' with reference to wood and so forth, so too, individual existence is called 'kuṭī' because it is reckoned with reference to bones and so forth. As it is said:

‘‘Seyyathāpi, āvuso, kaṭṭhañca paṭicca, valliñca paṭicca, mattikañca paṭicca, tiṇañca paṭicca, ākāso parivārito agāraṃtveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca, nhāruñca paṭicca, maṃsañca paṭicca, cammañca paṭicca, ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306).

"Just as, friend, dependent on wood, creepers, clay, and grass, the space enclosed is reckoned as a house; in the same way, friend, dependent on bones, sinews, flesh, and skin, the space enclosed is reckoned as a form."

Cittamakkaṭassa nivāsato vā kuṭi. Yathāha –

Or, it is a 'kuṭi' because it is the dwelling of the monkey of the mind. As it is said:

‘‘Aṭṭhikaṅkalakuṭi ce sā, makkaṭāvasatho iti;

Makkaṭo pañcadvārāya, kuṭikāya pasakkiya;

Dvārena anupariyāti, ghaṭṭayanto punappuna’’nti. (theragā. 125);

"If this is a hut made of a skeleton, it is the monkey's dwelling; The monkey, having entered the small five-doored hut, Wanders from door to door, striking again and again."

Sā kuṭi yena taṇhāmānadiṭṭhichadanena sattānaṃ channattā punappunaṃ rāgādikilesavassaṃ ativassati. Yathāha –

That hut, because it is covered for beings by the thatch of craving, conceit, and views, is repeatedly deluged by the rain of defilements such as lust. As it is said:

‘‘Channamativassati, vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’’ti. (udā. 45;

theragā. 447;

pari. 339);

“Rain soaks through what is roofed; it does not soak through what is open. Therefore, uncover what is roofed, so it will not soak through.”

Ayaṃ [Pg.29] gāthā dvīsu ṭhānesu vuttā khandhake theragāthāyañca. Khandhake hi ‘‘yo āpattiṃ paṭicchādeti, tassa kilesā ca punappunaṃ āpattiyo ca ativassanti, yo pana na paṭicchādeti, tassa nātivassantī’’ti imaṃ atthaṃ paṭicca vuttā. Theragāthāyaṃ ‘‘yassa rāgādicchadanaṃ atthi, tassa puna iṭṭhārammaṇādīsu rāgādisambhavato channamativassati. Yo vā uppanne kilese adhivāseti, tasseva adhivāsitakilesacchadanacchannā attabhāvakuṭi punappunaṃ kilesavassaṃ ativassati. Yassa pana arahattamaggañāṇavātena kilesacchadanassa viddhaṃsitattā vivaṭā, tassa nātivassatī’’ti. Ayamattho idha adhippeto. Bhagavatā hi yathāvuttaṃ chadanaṃ yathāvutteneva nayena viddhaṃsitaṃ, tasmā ‘‘vivaṭā kuṭī’’ti āha. Nibbutoti upasanto. Ginīti aggi. Yena hi ekādasavidhena agginā sabbamidaṃ ādittaṃ. Yathāha – ‘‘ādittaṃ rāgagginā’’ti vitthāro. So aggi bhagavato bodhimūleyeva ariyamaggasalilasekena nibbuto, tasmā ‘‘nibbuto ginī’’ti āha.

This verse is spoken in two places: in the Khandhaka and in the Theragāthā. In the Khandhaka, it is said with reference to this meaning: 'For one who conceals an offense, their defilements and offenses rain down again and again; but for one who does not conceal, they do not rain down.' In the Theragāthā, it is said: 'For one who has the covering of lust and so on, because lust and so on arise again with regard to desirable objects and the like, the covered is excessively rained upon. Or, for one who endures arisen defilements, the hut of their individual existence, covered by the thatch of endured defilements, is again and again excessively rained upon by the rain of defilements. But for one whose covering of defilements has been shattered by the wind of the knowledge of the path to Arahantship, and is thus open, for them it does not rain excessively.' This is the meaning intended here. Indeed, the aforementioned covering was shattered by the Blessed One in the very way described; therefore, it is said, 'the hut is open.' Nibbuto means extinguished. Ginī means fire. For by the elevenfold fire all this is ablaze. As it is said: 'Ablaze with the fire of lust…' and so on. That fire was extinguished for the Blessed One right at the root of the Bodhi tree by the sprinkling of the water of the noble path; therefore, it is said, 'the fire is extinguished.'

Evaṃ vadanto ca dhaniyaṃ atuṭṭhabbena tussamānaṃ aññāpadeseneva paribhāsati, ovadati, anusāsati. Kathaṃ? ‘‘Akkodhano’’ti hi vadamāno, dhaniya, tvaṃ ‘‘pakkodanohamasmī’’ti tuṭṭho, odanapāko ca yāvajīvaṃ dhanaparikkhayena kattabbo, dhanaparikkhayo ca ārakkhādidukkhapadaṭṭhāno, evaṃ sante dukkheneva tuṭṭho hosi. Ahaṃ pana ‘‘akkodhanohamasmī’’ti tussanto sandiṭṭhikasamparāyikadukkhābhāvena tuṭṭho homīti dīpeti. ‘‘Vigatakhilo’’ti vadamāno tvaṃ ‘‘duddhakhīrohamasmī’’ti tussanto akatakiccova ‘‘katakiccohamasmī’’ti mantvā tuṭṭho, ahaṃ pana ‘‘vigatakhilohamasmī’’ti tussanto katakiccova tuṭṭho homīti dīpeti. ‘‘Anutīre mahiyekarattivāso’’ti vadamāno tvaṃ anutīre mahiyā samānavāsoti tussanto catumāsanibaddhavāsena tuṭṭho. Nibaddhavāso ca āvāsasaṅgena hoti, so ca dukkho, evaṃ sante dukkheneva tuṭṭho hosi. Ahaṃ pana ekarattivāsoti tussanto anibaddhavāsena tuṭṭho, anibaddhavāso ca āvāsasaṅgābhāvena hoti, āvāsasaṅgābhāvo ca sukhoti sukheneva tuṭṭho homīti dīpeti.

Speaking thus, the Blessed One reproached, admonished, and instructed Dhaniya—who was pleased with what is not a cause for pleasure—by way of indirect reference. How? When saying, ‘I am without anger,’ Dhaniya, you are pleased, thinking, ‘I have cooked rice.’ But the cooking of rice must be done throughout life by the expenditure of wealth, and the expenditure of wealth is a basis for suffering, such as the need for protection. This being so, you are pleased with suffering itself. I, however, being pleased with ‘I am without anger,’ am pleased due to the absence of suffering in this life and the next, so he showed. When saying, ‘I am without barrenness,’ you are pleased, thinking, ‘I have milked the cows,’ and though your task is unfinished, you consider, ‘My task is finished,’ and are pleased. I, however, being pleased with ‘I am without barrenness,’ am pleased because my task is truly finished, so he showed. When saying, ‘I dwell for one night on the bank of the Mahī,’ you are pleased, thinking, ‘I dwell equally on the bank of the Mahī,’ and are pleased with a fixed residence for four months. A fixed residence involves attachment to the dwelling, and that is suffering. This being so, you are pleased with suffering itself. I, however, being pleased with ‘dwelling for one night,’ am pleased with having no fixed residence. Having no fixed residence comes from the absence of attachment to a dwelling, and the absence of attachment to a dwelling is happiness. Thus, I am pleased with happiness itself, so he showed.

‘‘Vivaṭā [Pg.30] kuṭī’’ti vadamāno tvaṃ channā kuṭīti tussanto channagehatāya tuṭṭho, gehe ca te channepi attabhāvakuṭikaṃ kilesavassaṃ ativassati, yena sañjanitehi catūhi mahoghehi vuyhamāno anayabyasanaṃ pāpuṇeyyāsi, evaṃ sante atuṭṭhabbeneva tuṭṭho hosi. Ahaṃ pana ‘‘vivaṭā kuṭī’’ti tussanto attabhāvakuṭiyā kilesacchadanābhāvena tuṭṭho. Evañca me vivaṭāya kuṭiyā na taṃ kilesavassaṃ ativassati, yena sañjanitehi catūhi mahoghehi vuyhamāno anayabyasanaṃ pāpuṇeyyaṃ, evaṃ sante tuṭṭhabbeneva tuṭṭho homīti dīpeti. ‘‘Nibbuto ginī’’ti vadamāno tvaṃ āhito ginīti tussanto akatūpaddavanivāraṇova katūpaddavanivāraṇosmīti mantvā tuṭṭho. Ahaṃ pana nibbuto ginīti tussanto ekādasaggipariḷāhābhāvato katūpaddavanivāraṇatāyeva tuṭṭhoti dīpeti. ‘‘Atha ce patthayasī pavassa devā’’ti vadamāno evaṃ vigatadukkhānaṃ anuppattasukhānaṃ katasabbakiccānaṃ amhādisānaṃ etaṃ vacanaṃ sobhati, atha ce patthayasi, pavassa deva, na no tayi vassante vā avassante vā vuḍḍhi vā hāni vā atthi, tvaṃ pana kasmā evaṃ vadasīti dīpeti. Tasmā yaṃ vuttaṃ ‘‘evaṃ vadanto ca dhaniya atuṭṭhabbeneva tussamānaṃ aññāpadeseneva paribhāsati ovadati, anusāsatī’’ti, taṃ sammadeva vuttanti.

When saying, ‘The hut is open,’ you are pleased with a covered hut, pleased by having a roofed house. And even though your house is roofed, upon the hut of your personal existence the rain of defilements pours down heavily, drenched by which and carried away by the four great floods, you would come to ruin and disaster. This being so, you are pleased with what is not a cause for pleasure. I, however, being pleased with ‘the hut is open,’ am pleased by the absence of the roofing of defilements on the hut of my personal existence. And so, in my open hut, that rain of defilements does not pour down heavily, drenched by which and carried away by the four great floods, I would not come to ruin and disaster. This being so, I am pleased with what is truly a cause for pleasure, so he showed. When saying, ‘The fire is extinguished,’ you are pleased with ‘the fire is kindled,’ and though you have not averted dangers, you think, ‘I have averted dangers,’ and are pleased. I, however, being pleased with ‘the fire is extinguished,’ am pleased precisely because I have averted dangers, due to the absence of the blaze of the eleven fires, so he showed. When saying, ‘Then, if you wish, rain, O Deva,’ for those like us who are free from suffering, have attained happiness, and have completed all duties, this statement is fitting. ‘Then, if you wish, rain, O Deva, for us, whether you rain or not, there is neither increase nor decrease.’ But why do you speak thus? so he showed. Therefore, what was said—‘Speaking thus, he reproaches, admonishes, and instructs Dhaniya, who is pleased with what is not a cause for pleasure, by way of indirect reference’—that was rightly said.

20. Evamimaṃ bhagavatā vuttaṃ gāthaṃ sutvāpi dhaniyo gopo ‘‘ko ayaṃ gāthaṃ bhāsatī’’ti avatvā tena subhāsitena parituṭṭho punapi tathārūpaṃ sotukāmo aparampi gāthamāha ‘‘andhakamakasā’’ti. Tattha andhakāti kāḷamakkhikānaṃ adhivacanaṃ, piṅgalamakkhikānantipi eke. Makasāti makasāyeva. Na vijjareti natthi. Kaccheti dve kacchā – nadīkaccho ca pabbatakaccho ca. Idha nadīkaccho. Ruḷhatiṇeti sañjātatiṇe. Carantīti bhattakiccaṃ karonti. Vuṭṭhimpīti vātavuṭṭhiādikā anekā vuṭṭhiyo, tā āḷavakasutte pakāsayissāma. Idha pana vassavuṭṭhiṃ sandhāya vuttaṃ. Saheyyunti khameyyuṃ. Sesaṃ pākaṭameva. Ettha dhaniyo ye andhakamakasā sannipatitvā rudhire pivantā muhutteneva gāvo anayabyasanaṃ pāpenti, tasmā vuṭṭhitamatteyeva te gopālakā paṃsunā ca sākhāhi ca [Pg.31] mārenti, tesaṃ abhāvena gunnaṃ khemataṃ, kacche ruḷhatiṇacaraṇena addhānagamanaparissamābhāvaṃ vatvā khudākilamathābhāvañca dīpento ‘‘yathā aññesaṃ gāvo andhakamakasasamphassehi dissamānā addhānagamanena kilantā khudāya milāyamānā ekavuṭṭhinipātampi na saheyyuṃ, na me tathā gāvo, mayhaṃ pana gāvo vuttappakārābhāvā dvikkhattuṃ vā tikkhatuṃ vā vuṭṭhimpi saheyyu’’nti dīpeti.

20. Having heard this verse spoken by the Blessed One, the cowherd Dhaniya, without saying, “Who is this who speaks a verse?”, was greatly pleased by those well-spoken words and, desiring to hear such again, spoke another verse: “Gadflies and mosquitoes…” Here, `andhakā` is a term for black flies; some say it is for tawny flies. `Makasā` means mosquitoes. `Na vijjare` means they do not exist. `Kacche` refers to two types of marshy ground: river marsh and mountain marsh. Here, it is the river marsh. `Ruḷhatiṇe` means on the grass that has grown. `Caranti` means they do their feeding. `Vuṭṭhimpi` refers to many kinds of rain, such as wind-rain; we will explain these in the Āḷavaka Sutta. Here, however, it is said in reference to the seasonal rain. `Saheyyuṃ` means they could endure. The rest is clear. Here, Dhaniya, explaining that there are gadflies and mosquitoes which, having gathered and drinking blood, in a moment bring cattle to ruin and disaster, and therefore as soon as they appear the cowherds kill them with dust and branches, and that due to their absence there is safety for the cattle, and by their grazing on the grown grass in the marsh there is no weariness from long journeys, and pointing out the absence of hunger and fatigue, illustrates thus: “Just as other cattle, being bitten by the touch of gadflies and mosquitoes, weary from long journeys, and wilting with hunger, could not endure even a single downpour of rain, my cattle are not so. My cattle, however, due to the absence of the aforementioned conditions, could endure the rain even two or three times.”

21. Tato bhagavā yasmā dhaniyo antaradīpe vasanto bhayaṃ disvā, kullaṃ bandhitvā, mahāmahiṃ taritvā, taṃ kacchaṃ āgamma ‘‘ahaṃ suṭṭhu āgato, nibbhayeva ṭhāne ṭhito’’ti maññamāno evamāha, sabhaye eva ca so ṭhāne ṭhito, tasmā tassa āgamanaṭṭhānā attano āgamanaṭṭhānaṃ uttaritarañca paṇītatarañca vaṇṇento ‘‘baddhāsi bhisī’’ti imaṃ gāthamabhāsi, atthasabhāgaṃ no byañjanasabhāgaṃ.

21. Then the Blessed One, because Dhaniya—dwelling on an island in the river, having seen danger, bound a raft, crossed the great Mahī, and come to that marshy ground—spoke thus, thinking, “I have come well; I stand in a place free from danger,” while he was in fact standing in a place of danger; therefore, praising his own place of arrival as more superior and more excellent than his place of arrival, spoke this verse beginning, “Bound is the `bhisi`,” which is similar in meaning but not in wording.

Tattha bhisīti pattharitvā puthulaṃ katvā baddhakullo vuccati loke. Ariyassa pana dhammavinaye ariyamaggassetaṃ adhivacanaṃ. Ariyamaggo hi –

Therein, `bhisi` is said in the world to be a raft that is bound after being spread out and made wide. In the Dhamma and Discipline of the Noble One, however, it is a designation for the Noble Path. For the Noble Path is:

‘‘Maggo pajjo patho pantho, añjasaṃ vaṭumāyanaṃ;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo’’. (cūḷani. pārāyanatthutigāthāniddesa 101);

“The path, the way, the road, the track, the straight path, the route; the boat and the crossing-bridge, the raft and the `bhisi`, the causeway.”

‘‘Addhānaṃ pabhavo ceva, tattha tattha pakāsito’’.

“The origin of the journey, and it is revealed in various places.”

Imāyapi gāthāya bhagavā purimanayeneva taṃ ovadanto imaṃ atthaṃ āhāti veditabbo – dhaniya, tvaṃ kullaṃ bandhitvā, mahiṃ taritvā, imaṃ ṭhānamāgato, punapi ca te kullo bandhitabbo eva bhavissati, nadī ca taritabbā, na cetaṃ ṭhānaṃ khemaṃ. Mayā pana ekacitte maggaṅgāni samodhānetvā ñāṇabandhanena baddhā ahosi bhisi. Sā ca sattatiṃsabodhipakkhiyadhammaparipuṇṇatāya ekarasabhāvūpagatattā aññamaññaṃ anativattanena puna bandhitabbappayojanābhāvena devamanussesu kenaci mocetuṃ asakkuṇeyyatāya ca susaṅkhatā. Tāya camhi tiṇṇo, pubbe patthitaṃ tīrappadesaṃ gato. Gacchantopi ca na sotāpannādayo viya kañcideva padesaṃ gato. Atha kho pāragato sabbāsavakkhayaṃ sabbadhammapāraṃ paramaṃ khemaṃ nibbānaṃ gato, tiṇṇoti vā sabbaññutaṃ patto, pāragatoti arahattaṃ patto[Pg.32]. Kiṃ vineyya pāragatoti ce? Vineyya oghaṃ, kāmoghādicatubbidhaṃ oghaṃ taritvā atikkamma taṃ pāraṃ gatoti. Idāni ca pana me puna taritabbābhāvato attho bhisiyā na vijjati, tasmā mameva yuttaṃ vattuṃ ‘‘atha ce patthayasī pavassa devā’’ti.

By this verse too, it should be understood that the Blessed One, advising him in the same manner as before, spoke this meaning: “Dhaniya, you have built a raft, crossed the great river, and arrived at this place. Yet, you will have to build a raft again and cross the river, for this place is not safe. But I, having united the factors of the path within a single mind, have bound a raft with the bond of knowledge. And that raft, being complete with the thirty-seven aids to enlightenment, having attained a single nature, its parts not transgressing one another, having no need to be bound again, and being unable to be loosened by any god or human, is well-constructed. By it, I have crossed over and reached the shore I had previously aspired to. And in going, I did not reach merely some region, as do stream-enterers and others. Rather, having gone beyond, I have reached Nibbāna, which is the destruction of all taints, the further shore of all phenomena, the supreme security. Or, 'crossed over' means having attained omniscience; 'gone beyond' means having attained arahantship. If it is asked, 'Having subdued what has he gone beyond?' Having subdued the flood—having crossed and gone beyond the fourfold flood beginning with the flood of sensuality—he has gone to that further shore. And now, since there is no further need for me to cross, there is no purpose for a raft for me. Therefore, it is fitting for me alone to say, ‘If you wish, let the rain pour down.’”

22. Tampi sutvā dhaniyo purimanayeneva ‘‘gopī mama assavā’’ti imaṃ gāthaṃ abhāsi. Tattha gopīti bhariyaṃ niddisati. Assavāti vacanakarā kiṃkārapaṭisāvinī. Alolāti mātugāmo hi pañcahi lolatāhi lolo hoti – āhāralolatāya, alaṅkāralolatāya, parapurisalolatāya, dhanalolatāya, pādalolatāya. Tathā hi mātugāmo bhattapūvasurādibhede āhāre lolatāya antamaso pārivāsikabhattampi bhuñjati, hatthotāpakampi khādati, diguṇaṃ dhanamanuppadatvāpi suraṃ pivati. Alaṅkāralolatāya aññaṃ alaṅkāraṃ alabhamāno antamaso udakatelakenapi kese osaṇḍetvā mukhaṃ parimajjati. Parapurisalolatāya antamaso puttenapi tādise padese pakkosiyamāno paṭhamaṃ asaddhammavasena cinteti. Dhanalolatāya ‘‘haṃsarājaṃ gahetvāna suvaṇṇā parihāyatha’’. Pādalolatāya ārāmādigamanasīlo hutvā sabbaṃ dhanaṃ vināseti. Tattha dhaniyo ‘‘ekāpi lolatā mayhaṃ gopiyā natthī’’ti dassento alolāti āha.

22. Hearing this, Dhaniya, in the same manner as before, spoke this verse: “My wife is obedient.” Here, gopī indicates his wife. Assavā means she does his bidding, responsive to what is to be done. Alolā means not fickle. For a woman is fickle in five ways: fickleness for food, fickleness for adornments, fickleness for other men, fickleness for wealth, and fickleness of foot. Indeed, a woman, due to fickleness for food such as cooked rice, cakes, and liquor, will eat even stale food from the previous night and will eat scrapings from her hand; even without producing double the wealth, she drinks liquor. Due to fickleness for adornments, if she cannot obtain other ornaments, she will at least comb her hair with water as if it were oil and wipe her face. Due to fickleness for other men, if summoned to a secluded place even by her own son, she first thinks in terms of misconduct. Due to fickleness for wealth, it is as in the saying: 'Having seized the goose king, they were deprived of gold.' Due to fickleness of foot, being disposed to go to parks and so on, she squanders all her wealth. Here, Dhaniya, showing that “not even one fickleness exists in my wife,” says, “She is not fickle.”

Dīgharattaṃ saṃvāsiyāti dīghakālaṃ saddhiṃ vasamānā komārabhāvato pabhuti ekato vaḍḍhitā. Tena parapurise na jānātīti dasseti. Manāpāti evaṃ parapurise ajānantī mameva manaṃ allīyatīti dasseti. Tassā na suṇāmi kiñci pāpanti ‘‘itthannāmena nāma saddhiṃ imāya hasitaṃ vā lapitaṃ vā’’ti evaṃ tassā na suṇāmi, kañci aticāradosanti dasseti.

Having lived together for a long time means: having lived together for a long time, they have grown up together since her maidenhood. By this he shows: 'She does not know another man.' Pleasing means: thus, not knowing another man, her mind clings only to me—this is shown. I hear no evil of her means: I do not hear, 'She has laughed or spoken with a man of such-and-such a name.' Thus he shows: 'I do not hear of any fault of transgression concerning her.'

23. Atha bhagavā etehi guṇehi gopiyā tuṭṭhaṃ dhaniyaṃ ovadanto purimanayeneva ‘‘cittaṃ mama assava’’nti imaṃ gāthamabhāsi, atthasabhāgaṃ, byañjanasabhāgañca. Tattha uttānatthāneva padāni. Ayaṃ pana adhippāyo – dhaniya, tvaṃ ‘‘gopī mama assavā’’ti tuṭṭho, sā pana te assavā [Pg.33] bhaveyya vā na vā; dujjānaṃ paracittaṃ, visesato mātugāmassa. Mātugāmañhi kucchiyā pariharantāpi rakkhituṃ na sakkonti, evaṃ durakkhacittattā eva na sakkā tumhādisehi itthī alolāti vā saṃvāsiyāti vā manāpāti vā nippāpāti vā jānituṃ. Mayhaṃ pana cittaṃ assavaṃ ovādapaṭikaraṃ mama vase vattati, nāhaṃ tassa vase vattāmi. So cassa assavabhāvo yamakapāṭihāriye channaṃ vaṇṇānaṃ aggidhārāsu ca udakadhārāsu ca pavattamānāsu sabbajanassa pākaṭo ahosi. Agginimmāne hi tejokasiṇaṃ samāpajjitabbaṃ udakanimmāne āpokasiṇaṃ, nīlādinimmāne nīlādikasiṇāni. Buddhānampi hi dve cittāni ekato nappavattanti, ekameva pana assavabhāvena evaṃ vasavatti ahosi. Tañca kho pana sabbakilesabandhanāpagamā vimuttaṃ, vimuttattā tadeva alolaṃ, na tava gopī. Dīpaṅkarabuddhakālato ca pabhuti dānasīlādīhi dīgharattaṃ paribhāvitattā saṃvāsiyaṃ, na tava gopī. Tadetaṃ anuttarena damathena damitattā sudantaṃ, sudantattā attano vasena chadvāravisevanaṃ pahāya mameva adhippāyamanassa vasenānuvattanato manāpaṃ, na tava gopī.

23. Then the Blessed One, advising Dhaniya, who was pleased by these qualities of his wife, spoke this verse, which was similar in meaning and wording: “My mind is obedient.” Here the words are clear in meaning. But the intention is this: Dhaniya, you are pleased thinking, “My wife is obedient,” but whether she is obedient to you or not, who can say? Another’s mind is difficult to know, especially a woman’s. For a woman cannot be guarded even if one were to carry her in one's own belly; because her mind is so difficult to guard, it is impossible for someone like you to know whether a woman is not fickle, or faithful, or pleasing, or without evil. My mind, however, is obedient, responsive to advice, and acts under my control—I do not act under its control. And this obedient nature of the mind was made manifest to all during the Twin Miracle, when streams of fire and streams of water of six colors were proceeding forth. For in creating fire, the fire kasiṇa must be attained; in creating water, the water kasiṇa; and in creating blue and other colors, the blue and other kasiṇas. For even in Buddhas, two minds do not arise at once, but a single mind, through its obedient nature, was thus under control. Moreover, that mind is liberated, having departed from all the bonds of the defilements. Because it is liberated, it is not fickle—unlike your wife. And because it has been cultivated for a long time since the time of the Buddha Dīpaṅkara through generosity, virtue, and so on, it is faithful—unlike your wife. And this mind, tamed by the unsurpassed taming, is well-tamed. Because it is well-tamed, it has, by its own power, abandoned indulgence through the six doors and follows only in accordance with my own intention; thus it is pleasing—unlike your wife.

Pāpaṃ pana me na vijjatīti iminā pana bhagavā tassa attano cittassa pāpābhāvaṃ dasseti, dhaniyo viya gopiyā. So cassa pāpābhāvo na kevalaṃ sammāsambuddhakāleyeva, ekūnatiṃsa vassāni sarāgādikāle agāramajjhe vasantassāpi veditabbo. Tadāpi hissa agāriyabhāvānurūpaṃ viññupaṭikuṭṭhaṃ kāyaduccaritaṃ vā vacīduccaritaṃ vā manoduccaritaṃ vā na uppannapubbaṃ. Tato paraṃ māropi chabbassāni anabhisambuddhaṃ, ekaṃ vassaṃ abhisambuddhanti satta vassāni tathāgataṃ anubandhi ‘‘appeva nāma vālagganitudanamattampissa pāpasamācāraṃ passeyya’’nti. So adisvāva nibbinno imaṃ gāthaṃ abhāsi –

But no evil is found in me—with this statement the Blessed One shows the absence of evil in his own mind, just as Dhaniya did regarding Gopi. And this absence of evil was not only during the time of his perfect enlightenment. Even during the twenty-nine years he lived in the household, amidst sensual desires and so on, it should be understood. Even then, no bodily misconduct, verbal misconduct, or mental misconduct—even such as would be censured by the wise—ever arose in him, even in his householder state. After that, Māra followed the Tathāgata for seven years—six years before his enlightenment and one year after—thinking, “Perhaps I might see even a hair’s breadth of evil conduct in him.” Not seeing any, he became disenchanted and spoke this verse:

‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);

“For seven years I followed the Blessed One closely, footstep by footstep; yet I found no fault in the mindful, fully Awakened One.”

Buddhakālepi naṃ uttaramāṇavo satta māsāni anubandhi ābhisamācārikaṃ daṭṭhukāmo. So kiñci vajjaṃ adisvāva parisuddhasamācāro bhagavāti gato. Cattāri hi tathāgatassa arakkheyyāni. Yathāha –

Even during the Buddha’s time, the young man Uttara followed him for seven months, wishing to observe his refined conduct. Seeing no fault whatsoever, he departed, concluding, “The Blessed One’s conduct is perfectly pure.” For the Tathāgata has four things that need no guarding. As it is said:

‘‘Cattārimāni[Pg.34], bhikkhave, tathāgatassa arakkheyyāni. Katamāni cattāri? Parisuddhakāyasamācāro, bhikkhave, tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti, parisuddhavacīsamācāro…pe… parisuddhamanosamācāro…pe… parisuddhājīvo, bhikkhave, tathāgato, natthi tathāgatassa micchājīvo, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’’’ti (a. ni. 7.58).

“Bhikkhus, there are these four things a Tathāgata does not need to guard. What four? A Tathāgata is pure in bodily conduct, bhikkhus. There is no bodily misconduct in a Tathāgata that he would need to guard, thinking, ‘May others not know this about me.’ The Tathāgata is pure in verbal conduct… The Tathāgata is pure in mental conduct… The Tathāgata is pure in livelihood, bhikkhus. There is no wrong livelihood in a Tathāgata that he would need to guard, thinking, ‘May others not know this about me.’”

Evaṃ yasmā tathāgatassa cittassa na kevalaṃ sammāsambuddhakāle, pubbepi pāpaṃ natthi eva, tasmā āha – ‘‘pāpaṃ pana me na vijjatī’’ti. Tassādhippāyo – mameva cittassa pāpaṃ na sakkā suṇituṃ, na tava gopiyā. Tasmā yadi etehi guṇehi tuṭṭhena ‘‘atha ce patthayasī pavassa devā’’ti vattabbaṃ, mayāvetaṃ vattabbanti.

Thus, because the Tathāgata’s mind has no evil, not only at the time of perfect enlightenment but also previously, he therefore said: “But no evil is found in me.” The meaning of this is: It is of my own mind that evil cannot be heard, unlike in the case of your Gopi. Therefore, if the words, “Then, if you wish, rain, O deva,” are to be said by one pleased with these virtues, it is I who should say them.

24. Tampi sutvā dhaniyo tatuttaripi subhāsitarasāyanaṃ pivitukāmo attano bhujissabhāvaṃ dassento āha ‘‘attavetanabhatohamasmī’’ti. Tattha attavetanabhatoti attaniyeneva ghāsacchādanena bhato, attanoyeva kammaṃ katvā jīvāmi, na parassa vetanaṃ gahetvā parassa kammaṃ karomīti dasseti. Puttāti dhītaro ca puttā ca, te sabbe puttātveva ekajjhaṃ vuccanti. Samāniyāti sannihitā avippavuṭṭhā. Arogāti nirābādhā, sabbeva ūrubāhubalāti dasseti. Tesaṃ na suṇāmi kiñci pāpanti tesaṃ corāti vā paradārikāti vā dussīlāti vā kiñci pāpaṃ na suṇāmīti.

Hearing this, Dhaniya, wishing to drink still more of the elixir of those well-spoken words and showing his own state of being a free man, said, “I am one who lives on my own earnings.” Here, “one who lives on my own earnings” shows that he is sustained by his own food and clothing, living by doing his own work, not taking wages from another to do another’s work. “Children” refers to both daughters and sons; all are collectively called children. “Living together” means they are present and not separated. “Healthy” means without ailments, showing that they all possess the strength of thigh and arm. “I hear nothing bad about them” means he hears nothing bad about them, such as being called “a thief,” “an adulterer,” or “immoral.”

25. Evaṃ vutte bhagavā purimanayeneva dhaniyaṃ ovadanto imaṃ gāthaṃ abhāsi – ‘‘nāhaṃ bhatako’’ti. Atrāpi uttānatthāneva padāni. Ayaṃ pana adhippāyo – tvaṃ ‘‘bhujissohamasmī’’ti mantvā tuṭṭho, paramatthato ca attano kammaṃ karitvā jīvantopi dāso evāsi taṇhādāsattā, bhatakavādā ca na parimuccasi. Vuttañhetaṃ ‘‘ūno loko atitto taṇhādāso’’ti (ma. ni. 2.305). Paramatthato pana nāhaṃ bhatakosmi kassaci. Ahañhi kassaci parassa vā attano vā bhatako na homi. Kiṃ kāraṇā? Yasmā [Pg.35] nibbiṭṭhena carāmi sabbaloke. Ahañhi dīpaṅkarapādamūlato yāva bodhi, tāva sabbaññutaññāṇassa bhatako ahosiṃ. Sabbaññutaṃ patto pana nibbiṭṭho nibbiso rājabhato viya. Teneva nibbiṭṭhena sabbaññubhāvena lokuttarasamādhisukhena ca jīvāmi. Tassa me idāni uttarikaraṇīyassa kataparicayassa vā abhāvato appahīnapaṭisandhikānaṃ tādisānaṃ viya pattabbo koci attho bhatiyā na vijjati. ‘‘Bhaṭiyā’’tipi pāṭho. Tasmā yadi bhujissatāya tuṭṭhena ‘‘atha ce patthayasī pavassa devā’’ti vattabbaṃ, mayāvetaṃ vattabbanti.

24. When this was said, the Blessed One, advising Dhaniya as before, spoke this verse: “I am no hired servant.” Here too, the words are of obvious meaning. The intention here is this: you, thinking “I am independent,” are content, but in the ultimate sense, even while living by doing your own work, you are a slave due to being a slave to craving, and you are not freed from being called a hired servant. As it is said, “The world is lacking, insatiable, a slave to craving.” But in the ultimate sense, I am no one’s hired servant. For I am not a hired servant of anyone, whether another or myself. Why? Because I wander with my task completed in the whole world. For from the time at the feet of Dīpaṅkara until enlightenment, I was a hired servant to the knowledge of omniscience. But having attained omniscience, I am one whose task is completed, free from obligation, like a royal servant whose term of service is completed. I live by that very state of having completed my task, by omniscience, and by the bliss of supramundane concentration. For me now, since there is no further task to be done nor any completed practice to be accumulated, there is no purpose whatsoever to be attained by way of hire, unlike for those who have not abandoned rebirth-linking. “Bhaṭiyā” is also a reading. Therefore, if the words, “Then, if you wish, rain, O deva,” are to be said by one content with independence, it is I who should say them.

26. Tampi sutvā dhaniyo atittova subhāsitāmatena attano pañcappakāragomaṇḍalaparipuṇṇabhāvaṃ dassento āha ‘‘atthi vasā’’ti. Tattha vasāti adamitavuḍḍhavacchakā. Dhenupāti dhenuṃ pivantā taruṇavacchakā, khīradāyikā vā gāvo. Godharaṇiyoti gabbhiniyo. Paveṇiyoti vayappattā balībaddehi saddhiṃ methunapatthanakagāvo. Usabhopi gavampatīti yo gopālakehi pāto eva nhāpetvā, bhojetvā, pañcaṅgulaṃ datvā, mālaṃ bandhitvā – ‘‘ehi, tāta, gāvo gocaraṃ pāpetvā rakkhitvā ānehī’’ti pesīyati, evaṃ pesito ca tā gāvo agocaraṃ pariharitvā, gocare cāretvā, sīhabyagghādibhayā parittāyitvā āneti, tathārūpo usabhopi gavampati idha mayhaṃ gomaṇḍale atthīti dassesi.

25. Hearing this, Dhaniya, still unsatisfied with the nectar of well-spoken words, wishing to show the completeness of his fivefold herd of cattle, said, “There are heifers…” Here, ‘vasā’ refers to untamed young bulls. ‘Dhenupā’ refers to young calves drinking from their mothers, or milk-giving cows. ‘Godharaṇī’ refers to pregnant cows. ‘Paveṇī’ refers to cows of breeding age, desiring to mate with bulls. “And a bull, the lord of the herd”—this is one whom the herdsmen bathe in the morning, feed, give the five-finger mark, and garland, saying, “Come, dear one, lead the cows to pasture, guard them, and bring them back.” Thus sent, he avoids taking the cows to non-pasturing ground, grazes them in suitable pasture, protects them from dangers like lions and tigers, and brings them back. Such a bull, the lord of the herd, is also present in my herd of cattle—thus he indicated.

27. Evaṃ vutte bhagavā tatheva dhaniyaṃ ovadanto imaṃ paccanīkagāthaṃ āha ‘‘natthi vasā’’ti. Ettha cesa adhippāyo – idha amhākaṃ sāsane adamitaṭṭhena vuḍḍhaṭṭhena ca vasāsaṅkhātā pariyuṭṭhānā vā, taruṇavacchake sandhāya vasānaṃ mūlaṭṭhena khīradāyiniyo sandhāya paggharaṇaṭṭhena dhenupāsaṅkhātā anusayā vā, paṭisandhigabbhadhāraṇaṭṭhena godharaṇisaṅkhātā puññāpuññāneñjābhisaṅkhāracetanā vā, saṃyogapatthanaṭṭhena paveṇisaṅkhātā patthanā taṇhā vā, ādhipaccaṭṭhena pubbaṅgamaṭṭhena seṭṭhaṭṭhena ca gavampatiusabhasaṅkhātaṃ abhisaṅkhāraviññāṇaṃ vā natthi, svāhaṃ imāya sabbayogakkhemabhūtāya natthitāya tuṭṭho. Tvaṃ pana sokādivatthubhūtāya atthitāya tuṭṭho[Pg.36]. Tasmā sabbayogakkhematāya tuṭṭhassa mamevetaṃ yuttaṃ vattuṃ ‘‘atha ce patthayasī pavassa devā’’ti.

27. When this was said, the Blessed One, advising Dhaniya in the same manner, spoke this counter-verse beginning, “There are no ‘vasā’…” Herein, this is the intended meaning: In this Teaching of ours, there are no obsessions, called ‘vasā’ in the sense of being untamed or aged; nor are there underlying tendencies, called ‘dhenupā’, so-called with reference to young calves in the sense of being the root of ‘vasā’ (grease), or with reference to milk-giving cows in the sense of ‘flowing out’; nor are there volitional formations of merit, demerit, or the imperturbable, called ‘godharaṇī’ in the sense of carrying the womb of rebirth-linking; nor is there craving for existence, called ‘paveṇī’ in the sense of desiring union; nor is there volitional consciousness, called ‘usabha, the lord of the herd,’ in the sense of sovereignty, being foremost, and being best. I am content with this state of non-existence, which is security from all yokes. You, however, are content with existence, which is the basis for sorrow and so forth. Therefore, it is fitting for me alone, who is content with security from all yokes, to say, “If you so wish, O deva, let it rain.”

28. Tampi sutvā dhaniyo tatuttaripi subhāsitaṃ amatarasaṃ adhigantukāmo attano gogaṇassa khilabandhanasampattiṃ dassento āha ‘‘khilā nikhātā’’ti. Tattha khilāti gunnaṃ bandhanatthambhā. Nikhātāti ākoṭetvā bhūmiyaṃ pavesitā khuddakā mahantā khaṇitvā ṭhapitā. Asampavedhīti akampakā. Dāmāti vacchakānaṃ bandhanatthāya katā ganthitapāsayuttā rajjubandhanavisesā. Muñjamayāti muñjatiṇamayā. Navāti acirakatā. Susaṇṭhānāti suṭṭhu saṇṭhānā, suvaṭṭitasaṇṭhānā vā. Na hi sakkhintīti neva sakkhissanti. Dhenupāpi chettunti taruṇavacchakāpi chindituṃ.

28. Hearing this, Dhaniya, desiring to attain still further the deathless nectar of this well-spoken teaching, displayed the excellence of the stakes and tethers for his herd of cattle and said, “The stakes are driven in…” Herein, ‘khilā’ means the posts for tethering cattle. ‘Nikhātā’ means driven in, hammered and inserted into the ground; or, whether small or large, dug in and set up. ‘Asampavedhī’ means unshakeable. ‘Dāmā’ means special rope tethers, fitted with knots and loops, made for the purpose of tying up the calves. ‘Muñjamayā’ means made of muñja grass. ‘Navā’ means newly made. ‘Susaṇṭhānā’ means well-twisted or well-formed. ‘Na hi sakkhinti’ means they will not be able. ‘Dhenupāpi chettuṃ’ means for even the young calves to break.

29. Evaṃ vutte bhagavā dhaniyassa indriya-paripākakālaṃ ñatvā purimanayeneva taṃ ovadanto imaṃ catusaccadīpikaṃ gāthaṃ abhāsi ‘‘usabhoriva chetvā’’ti. Tattha usabhoti gopitā gopariṇāyako goyūthapati balībaddo. Keci pana bhaṇanti ‘‘gavasatajeṭṭho usabho, sahassajeṭṭho vasabho, satasahassajeṭṭho nisabho’’ti. Apare ‘‘ekagāmakhette jeṭṭho usabho, dvīsu jeṭṭho vasabho, sabbattha appaṭihato nisabho’’ti. Sabbepete papañcā, apica kho pana usabhoti vā vasabhoti vā nisabhoti vā sabbepete appaṭisamaṭṭhena veditabbā. Yathāha – ‘‘nisabho vata bho samaṇo gotamo’’ti (saṃ. ni. 1.38). Ra-kāro padasandhikaro. Bandhanānīti rajjubandhanāni kilesabandhanāni ca. Nāgoti hatthī. Pūtilatanti gaḷocīlataṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyo, vassasatikopi sunakho kukkuro, tadahujātopi siṅgālo ‘‘jarasiṅgālo’’ti vuccati, evaṃ abhinavāpi gaḷocīlatā asārakattena ‘‘pūtilatā’’ti vuccati. Dālayitvāti chinditvā. Gabbhañca seyyañca gabbhaseyyaṃ. Tattha gabbhaggahaṇena jalābujayoni, seyyaggahaṇena avasesā. Gabbhaseyyamukhena vā sabbāpi tā vuttāti veditabbā. Sesamettha padatthato uttānameva.

29. When this was said, the Blessed One, knowing it was the time for Dhaniya’s spiritual faculties to mature, advised him in the same way as before and uttered this verse that illuminates the Four Truths, beginning, “Having broken them like a bull…” Herein, ‘usabho’ means a bull, a protector of cows, a leader of the herd, a strong ox. Some, however, say: “An ‘usabha’ is the chief of a hundred cattle, a ‘vasabha’ is the chief of a thousand, and a ‘nisabha’ is the chief of a hundred thousand.” Others say: “An ‘usabha’ is the chief in the fields of one village, a ‘vasabha’ in two, and a ‘nisabha’ is one who is unopposed everywhere.” All these are elaborations. But in any case, whether ‘usabha,’ ‘vasabha,’ or ‘nisabha,’ all these should be understood in the sense of ‘unequalled.’ As it is said: “Truly, venerable sir, the ascetic Gotama is a nisabha.” The letter ‘ra’ is for euphonic conjunction. ‘Bandhanāni’ means both rope-tethers and the tethers of the defilements. ‘Nāgo’ means an elephant. ‘Pūtilatā’ means a gaḷocī creeper. For just as a body, though golden-hued, is called a ‘putrid body’; and a dog, though a hundred years old, is called a ‘kukkura’; and a jackal, though born that very day, is called an ‘old jackal’; even so a fresh gaḷocī creeper is called a ‘rotten creeper’ because it is without substance. ‘Dālayitvā’ means having cut. ‘Gabbhaseyyaṃ’ is composed of ‘gabbha’ (womb) and ‘seyya’ (lying down). Herein, by the word ‘gabbha,’ the womb-born are indicated; by the word ‘seyya,’ the remaining types of birth. Or it should be understood that by the term ‘gabbhaseyyaṃ,’ all types of birth are indicated. The rest of the meaning here is clear from the words themselves.

Ayaṃ [Pg.37] panettha adhippāyo – dhaniya, tvaṃ bandhanena tuṭṭho, ahaṃ pana bandhanena aṭṭīyanto thāmavīriyūpeto mahāusabhoriva bandhanāni pañcuddhambhāgiyasaṃyojanāni catutthaariyamaggathāmavīriyena chetvā, nāgo pūtilataṃva pañcorambhāgiyasaṃyojanabandhanāni heṭṭhāmaggattayathāmavīriyena dālayitvā, atha vā usabhoriva bandhanāni anusaye nāgo pūtilataṃva pariyuṭṭhānāni chetvā dālayitvāva ṭhito. Tasmā na puna gabbhaseyyaṃ upessaṃ. Sohaṃ jātidukkhavatthukehi sabbadukkhehi parimutto sobhāmi – ‘‘atha ce patthayasī pavassa devā’’ti vadamāno. Tasmā sace tvampi ahaṃ viya vattumicchasi, chinda tāni bandhanānīti. Ettha ca bandhanāni samudayasaccaṃ, gabbhaseyyā dukkhasaccaṃ, ‘‘na upessa’’nti ettha anupagamo anupādisesavasena, ‘‘chetvā dālayitvā’’ti ettha chedo padālanañca saupādisesavasena nirodhasaccaṃ, yena chindati padāleti ca, taṃ maggasaccanti.

Herein, this is the intended meaning: Dhaniya, you are content with bonds, but I, being wearied by bonds and endowed with strength and energy, have cut the five higher fetters with the strength and energy of the fourth noble path, like a great bull breaking its bonds; and I have split the five lower fetters with the strength and energy of the three lower paths, like an elephant splitting a rotten creeper. Alternatively, I stand firm, having cut the underlying tendencies as a bull cuts its bonds, and having split the obsessions as an elephant splits a rotten creeper. Therefore, I will not lie in a womb again. I, being liberated from all sufferings that are founded on the suffering of birth, shine forth when I say, “If you so wish, O deva, let it rain.” Therefore, if you too wish to speak as I do, then cut those bonds. Herein, the ‘bonds’ indicate the truth of the origin; the ‘womb-bed,’ the truth of suffering; ‘I will not enter’ indicates, by way of final Nibbāna with no residue remaining, the state of non-return; ‘having cut and split’ indicates, by way of Nibbāna with residue remaining, the truth of cessation; and that by which one cuts and splits is the truth of the path.

Evametaṃ catusaccadīpikaṃ gāthaṃ sutvā gāthāpariyosāne dhaniyo ca pajāpati cassa dve ca dhītaroti cattāro janā sotāpattiphale patiṭṭhahiṃsu. Atha dhaniyo aveccappasādayogena tathāgate mūlajātāya patiṭṭhitāya saddhāya paññācakkhunā bhagavato dhammakāyaṃ disvā dhammatāya coditahadayo cintesi – ‘‘bandhanāni chindiṃ, gabbhaseyyo ca me natthī’’ti avīciṃ pariyantaṃ katvā yāva bhavaggā ko añño evaṃ sīhanādaṃ nadissati aññatra bhagavatā, āgato nu kho me satthāti. Tato bhagavā chabbaṇṇarasmijālavicitraṃ suvaṇṇarasasekapiñjaraṃ viya sarīrābhaṃ dhaniyassa nivesane muñci ‘‘passa dāni yathāsukha’’nti.

Having heard this verse that illuminates the Four Truths, at the end of the verse, four people—Dhaniya, his wife, and his two daughters—were established in the fruit of stream-entry. Then Dhaniya, through his connection with unwavering confidence in the Tathāgata, with faith that was deep-rooted and established, saw the Dhamma-body of the Blessed One with the eye of wisdom. With his heart stirred by the nature of the Dhamma, he reflected: “Who else, from the Avīci hell up to the highest state of existence, could utter such a lion’s roar—‘I have cut the bonds, and for me there is no more lying in a womb’—other than the Blessed One? Surely my Teacher has come.” Then the Blessed One released into Dhaniya’s dwelling the radiance of his body—variegated with a net of six-colored rays, like a cage sprinkled with liquid gold—saying, “Now, see as you wish.”

30. Atha dhaniyo anto paviṭṭhacandimasūriyaṃ viya samantā pajjalitapadīpasahassasamujjalitamiva ca nivesanaṃ disvā ‘‘āgato bhagavā’’ti cittaṃ uppādesi. Tasmiṃyeva ca samaye meghopi pāvassi. Tenāhu saṅgītikārā ‘‘ninnañca thalañca pūrayanto’’ti. Tattha ninnanti pallalaṃ. Thalanti ukkūlaṃ. Evametaṃ ukkūlavikūlaṃ sabbampi samaṃ katvā pūrayanto mahāmegho pāvassi, vassituṃ ārabhīti vuttaṃ hoti. Tāvadevāti yaṃ khaṇaṃ bhagavā sarīrābhaṃ muñci, dhaniyo ca ‘‘satthā me āgato’’ti saddhāmayaṃ cittābhaṃ [Pg.38] muñci, taṃ khaṇaṃ pāvassīti. Keci pana ‘‘sūriyuggamanampi tasmiṃyeva khaṇe’’ti vaṇṇayanti.

30. Then Dhaniya, seeing his dwelling as if the sun and moon had entered within, and blazing on all sides as if with the brilliance of a thousand lamps, generated the thought, 'The Blessed One has come!' At that very moment, a great cloud also poured down. Therefore the compilers of the canon said, 'Filling the lowlands and the highlands.' Here, 'lowland' means a low-lying place; 'highland' means elevated ground. Thus, making all this, the high and the low, level and filling it, the great cloud poured down; it is said that it began to pour. 'At that very moment' means the instant when the Blessed One released the radiance of his body, and Dhaniya, thinking, 'My Teacher has come!', released the radiance of his faith-born mind—at that moment it poured down. Some, however, explain that the sunrise also occurred at that very moment.

31-32. Evaṃ tasmiṃ dhaniyassa saddhuppādatathāgatobhāsapharaṇasūriyuggamanakkhaṇe vassato devassa saddaṃ sutvā dhaniyo pītisomanassajāto imamatthaṃ abhāsatha ‘‘lābhā vata no anappakā’’ti dve gāthā vattabbā.

Thus, at that moment of Dhaniya's arising of faith, the spreading of the Tathāgata's radiance, and the sunrise, Dhaniya, having heard the sound of the pouring rain, and being filled with joy and gladness, spoke this meaning in two verses: 'Truly, our gain is not insignificant...'

Tattha yasmā dhaniyo saputtadāro bhagavato ariyamaggapaṭivedhena dhammakāyaṃ disvā, lokuttaracakkhunā rūpakāyaṃ disvā, lokiyacakkhunā saddhāpaṭilābhaṃ labhi. Tasmā āha – ‘‘lābhā vata no anappakā, ye mayaṃ bhagavantaṃ addasāmā’’ti. Tattha vata iti vimhayatthe nipāto. No iti amhākaṃ. Anappakāti vipulā. Sesaṃ uttānameva. Saraṇaṃ taṃ upemāti ettha pana kiñcāpi maggapaṭivedhenevassa siddhaṃ saraṇagamanaṃ, tattha pana nicchayagamanameva gato, idāni vācāya attasanniyyātanaṃ karoti. Maggavasena vā sanniyyātanasaraṇataṃ acalasaraṇataṃ patto, taṃ paresaṃ vācāya pākaṭaṃ karonto paṇipātasaraṇagamanaṃ gacchati. Cakkhumāti bhagavā pakatidibbapaññāsamantabuddhacakkhūhi pañcahi cakkhūhi cakkhumā. Taṃ ālapanto āha – ‘‘saraṇaṃ taṃ upema cakkhumā’’ti. ‘‘Satthā no hohi tuvaṃ mahāmunī’’ti idaṃ pana vacanaṃ sissabhāvūpagamanenāpi saraṇagamanaṃ pūretuṃ bhaṇati, gopī ca ahañca assavā, brahmacariyaṃ sugate carāmaseti idaṃ samādānavasena.

There, because Dhaniya, together with his wife and children, having seen the Dhamma-body of the Blessed One through penetration of the Noble Path, having seen his physical body with the supramundane eye, and having gained the acquisition of faith with the mundane eye, he therefore said: 'Truly, our gain is not insignificant, for we have seen the Blessed One.' Here, 'vata' is a particle expressing wonder. 'No' means 'our.' 'Anappakā' means 'abundant.' The rest is evident. Regarding 'We go for refuge to you,' here, although his going for refuge was accomplished through penetration of the Path, he had already gone for refuge with certainty; now he makes the verbal declaration of self-dedication. Or, by way of the Path, having attained the refuge of self-dedication, the unwavering refuge, he, making it manifest to others by word, goes for refuge with prostration. 'Cakkhumā' (Visionary)—the Blessed One is endowed with five eyes: the natural eye, the divine eye, the wisdom eye, the universal eye, and the Buddha-eye. Addressing him, he says: 'We go for refuge to you, O Visionary.' The statement 'Be our Teacher, O Great Sage' is spoken to complete the going for refuge by accepting the state of a disciple. The statement 'Gopī and I, being compliant, shall live the holy life under the Well-Gone One' is spoken as a commitment.

Tattha brahmacariyanti methunaviratimaggasamaṇadhammasāsanasadārasantosānametaṃ adhivacanaṃ. ‘‘Brahmacārī’’ti evamādīsu (ma. ni. 1.83) hi methunavirati brahmacariyanti vuccati. ‘‘Idaṃ kho pana me pañcasikha, brahmacariyaṃ ekantanibbidāyā’’ti evamādīsu (dī. ni. 2.329) maggo. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā’’ti evamādīsu (ma. ni. 1.155) samaṇadhammo. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañcā’’ti evamādīsu (dī. ni. 3.174) sāsanaṃ.

Here, 'brahmacariya' is a designation for abstinence from sexual intercourse, the path, the recluse's life, the teaching, and contentment with one's own spouse. For instance, in passages such as 'brahmacārī' (one who lives the holy life), abstinence from sexual intercourse is called 'brahmacariya.' In passages like 'This, Pañcasikha, is the holy life that leads entirely to disenchantment,' it refers to the path. In statements such as 'I recall, Sāriputta, having lived the holy life endowed with four factors,' it denotes the recluse's life. In passages like 'This holy life is prosperous and flourishing,' it signifies the teaching.

‘‘Mayañca [Pg.39] 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, nor do our wives transgress against us; except with them, we live the holy life, therefore our young ones do not die.'

Evamādīsu sadārasantoso. Idha pana samaṇadhammabrahmacariyapubbaṅgamaṃ uparimaggabrahmacariyamadhippetaṃ. Sugateti sugatassa santike. Bhagavā hi antadvayamanupaggamma suṭṭhu gatattā, sobhaṇena ca ariyamaggagamanena samannāgatattā, sundarañca nibbānasaṅkhātaṃ ṭhānaṃ gatattā sugatoti vuccati. Samīpatthe cettha bhummavacanaṃ, tasmā sugatassa santiketi attho. Carāmaseti carāma. Yañhi taṃ sakkate carāmasīti vuccati, taṃ idha carāmaseti. Aṭṭhakathācariyā pana ‘‘seti nipāto’’ti bhaṇanti. Teneva cettha āyācanatthaṃ sandhāya ‘‘carema se’’tipi pāṭhaṃ vikappenti. Yaṃ ruccati, taṃ gahetabbaṃ.

In such passages, contentment with one's own wife is meant. Here, however, the holy life of the higher path, which is preceded by the holy life of a recluse, is intended. 'Sugate' means 'in the presence of the Sugata.' The Blessed One is called 'Sugata' because he has gone well, not approaching the two extremes; because he is endowed with the excellent going of the noble path; and because he has gone to the beautiful state known as Nibbāna. Here, the locative case is used in the sense of proximity; therefore, the meaning is 'in the presence of the Sugata.' 'Carāmase' means 'we shall live' (carāma). For what is called 'carāmasi' in Sanskrit, that is here 'carāmase.' The commentary teachers, however, say that 'se' is a particle. Therefore, understanding it to be in the sense of a request, they also suggest the reading 'carema se.' One may adopt whichever is preferred.

Evaṃ dhaniyo brahmacariyacaraṇāpadesena bhagavantaṃ pabbajjaṃ yācitvā pabbajjapayojanaṃ dīpento āha ‘‘jātīmaraṇassa pāragū, dukkhassantakarā bhavāmase’’ti. Jātimaraṇassa pāraṃ nāma nibbānaṃ, taṃ arahattamaggena gacchāma. Dukkhassāti vaṭṭadukkhassa. Antakarāti abhāvakarā. Bhavāmaseti bhavāma, atha vā aho vata mayaṃ bhaveyyāmāti. ‘‘Carāmase’’ti ettha vuttanayeneva taṃ veditabbaṃ. Evaṃ vatvāpi ca puna ubhopi kira bhagavantaṃ vanditvā ‘‘pabbājetha no bhagavā’’ti evaṃ pabbajjaṃ yāciṃsūti.

Thus, Dhaniya, requesting ordination from the Blessed One by way of his intention to practice the holy life, and explaining the purpose of ordination, said: 'We shall become those who have gone to the far shore of birth and death, makers of an end to suffering.' The 'far shore of birth and death' is Nibbāna; we shall reach it through the path of arahantship. 'Of suffering' means of the suffering of the cycle of existence. 'Makers of an end' means those who cause its cessation. 'Bhavāmase' means 'we shall become' (bhavāma), or 'Oh, may we become!' This should be understood in the same way as explained earlier regarding 'carāmase.' And having spoken thus, it is said that both of them, having paid homage to the Blessed One, again requested ordination, saying, 'May the Blessed One ordain us.'

33. Atha māro pāpimā evaṃ te ubhopi vanditvā pabbajjaṃ yācante disvā – ‘‘ime mama visayaṃ atikkamitukāmā, handa nesaṃ antarāyaṃ karomī’’ti āgantvā gharāvāse guṇaṃ dassento imaṃ gāthamāha ‘‘nandati puttehi puttimā’’ti. Tattha nandatīti tussati modati. Puttehīti puttehipi dhītarehipi, sahayogatthe, karaṇatthe vā karaṇavacanaṃ, puttehi saha nandati, puttehi karaṇabhūtehi nandatīti vuttaṃ hoti. Puttimāti puttavā puggalo. Itīti evamāha. Māroti vasavattibhūmiyaṃ aññataro dāmarikadevaputto. So hi saṭṭhānātikkamitukāmaṃ janaṃ [Pg.40] yaṃ sakkoti, taṃ māreti. Yaṃ na sakkoti, tassapi maraṇaṃ icchati. Tena ‘‘māro’’ti vuccati. Pāpimāti lāmakapuggalo, pāpasamācāro vā. Saṅgītikārānametaṃ vacanaṃ, sabbagāthāsu ca īdisāni. Yathā ca puttehi puttimā, gopiyo gohi tatheva nandati. Yassa gāvo atthi, sopi gopiyo, gohi saha, gohi vā karaṇabhūtehi tatheva nandatīti attho.

33. Then Māra the Evil One, seeing them both paying homage and requesting ordination, thought, 'These two wish to escape my domain. Come, let me create an obstacle for them.' Approaching, and showing the virtue of the household life, he recited this verse: 'One with children delights in children.' Herein, nandati means 'is pleased,' 'rejoices.' Puttehi means 'with sons' or 'with daughters'; it is the instrumental case in the sense of association, or in the sense of cause. It is said: 'one delights with children,' or 'one delights because of children.' Puttimā means a person who has children. Iti means 'thus he spoke.' Māro refers to a certain malevolent devaputta in the realm of Vasavatti. For he obstructs whomever he can among the people who wish to escape his domain. For whom he cannot obstruct, he desires that one's death. Therefore, he is called 'Māra.' Pāpimā means a base person, or one of evil conduct. This is a saying of the compilers of the scriptures, and such expressions are found in all the verses. And just as one with children delights in children, so too does one who has cows delight in cows. He who has cows is a gopiya; he delights with cows, or because of cows—this is the meaning.

Evaṃ vatvā idāni tassatthassa sādhakakāraṇaṃ niddisati, ‘‘upadhī hi narassa nandanā’’ti. Tattha upadhīti cattāro upadhayo – kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. Kāmā hi ‘‘yaṃ pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena upadhīti vuccanti. Khandhāpi khandhamūlakadukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvatoti. Idha pana kāmūpadhi adhippeto. So sattasaṅkhāravasena duvidho. Tattha sattapaṭibaddho padhāno, taṃ dassento ‘‘puttehi gohī’’ti vatvā kāraṇamāha – ‘‘upadhī hi narassa nandanā’’ti. Tassattho – yasmā ime kāmūpadhī narassa nandanā, nandayanti naraṃ pītisomanassaṃ upasaṃharantā, tasmā veditabbametaṃ ‘‘nandati puttehi puttimā, gopiyo gohi tatheva nandati, tvañca puttimā gopiyo ca, tasmā etehi, nanda, mā pabbajjaṃ pāṭikaṅkhi. Pabbajitassa hi ete upadhayo na santi, evaṃ sante tvaṃ dukkhassantaṃ patthentopi dukkhitova bhavissasī’’ti.

Having said this, he now indicates the supporting reason for that meaning with: 'For attachments are a man's delights.' Herein, upadhi refers to the four attachments: the attachment of sensual pleasures, the attachment of the aggregates, the attachment of the defilements, and the attachment of volitional formations. Sensual pleasures are called upadhi because of this explanation: 'Whatever happiness and joy arise in dependence on the five cords of sensual pleasure, this is the gratification of sensual pleasures' (MN 1.166), and since they are the basis for the happiness thus described, happiness is 'placed upon' (upadhīyati) them. The aggregates are also called attachments because they are the basis for suffering rooted in the aggregates; the defilements, because they are the basis for suffering in the lower realms; and volitional formations, because they are the basis for the suffering of existence. Here, however, the attachment of sensual pleasures is intended. It is twofold: by way of beings and by way of conditioned things. Among these, that which is connected with beings is primary. Indicating this by saying 'with sons, with cattle,' he states the reason: 'For attachments are a man's delights.' The meaning of this is: 'Because these attachments of sensual pleasures are a man's delights—they delight a man, bringing him joy and happiness—therefore this should be understood: "One with sons delights in sons, and one with cattle likewise delights in cattle. And you are one with sons and one with cattle. Therefore, rejoice in these things; do not desire to go forth. For one who has gone forth, these attachments do not exist. That being so, even while you seek the end of suffering, you will only be one who suffers."

Idāni tassapi atthassa sādhakakāraṇaṃ niddisati ‘‘na hi so nandati, yo nirūpadhī’’ti. Tassattho – yasmā yassete upadhayo natthi, so piyehi ñātīhi vippayutto nibbhogūpakaraṇo na nandati, tasmā tvaṃ ime upadhayo vajjetvā pabbajito dukkhitova bhavissasīti.

Now he indicates the supporting reason for that meaning as well: 'For he does not rejoice who is without attachments.' The meaning of this is: 'Because he for whom these attachments do not exist is separated from dear relatives and is without the means for enjoyment, he does not rejoice. Therefore, you, having abandoned these attachments and gone forth, will indeed be one who suffers.'

34. Atha bhagavā ‘‘māro ayaṃ pāpimā imesaṃ antarāyāya āgato’’ti viditvā phalena phalaṃ pātento viya tāyeva mārenābhatāya upamāya māravādaṃ bhindanto tameva gāthaṃ parivattetvā ‘‘upadhi [Pg.41] sokavatthū’’ti dassento āha ‘‘socati puttehi puttimā’’ti. Tattha sabbaṃ padatthato uttānameva. Ayaṃ pana adhippāyo – mā, pāpima, evaṃ avaca ‘‘nandati puttehi puttimā’’ti. Sabbeheva hi piyehi, manāpehi nānābhāvo vinābhāvo, anatikkamanīyo ayaṃ vidhi, tesañca piyamanāpānaṃ puttadārānaṃ gavāssavaḷavahiraññasuvaṇṇādīnaṃ vinābhāvena adhimattasokasallasamappitahadayā sattā ummattakāpi honti khittacittā, maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Tasmā evaṃ gaṇha – socati puttehi puttimā. Yathā ca puttehi puttimā, gopiyo gohi tatheva socatīti. Kiṃ kāraṇā? Upadhī hi narassa socanā. Yasmā ca upadhī hi narassa socanā, tasmā eva ‘‘na hi so socati, yo nirūpadhi’’. Yo upadhīsu saṅgappahānena nirupadhi hoti, so santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena, yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo …pe… nāparaṃ itthattāyāti pajānāti. Evaṃ sabbasokasamugghātā ‘‘na hi so socati, yo nirupadhī’’ti. Iti bhagavā arahattanikūṭena desanaṃ vosāpesi. Atha vā yo nirupadhi, yo nikkileso, so na socati. Yāvadeva hi kilesā santi, tāvadeva sabbe upadhayo sokapphalāva honti. Kilesappahānā pana natthi sokoti. Evampi arahattanikūṭeneva desanaṃ vosāpesi. Desanāpariyosāne dhaniyo ca gopī ca ubhopi pabbajiṃsu. Bhagavā ākāseneva jetavanaṃ agamāsi. Te pabbajitvā arahattaṃ sacchikariṃsu. Vasanaṭṭhāne ca nesaṃ gopālakā vihāraṃ kāresuṃ. So ajjāpi gopālakavihārotveva paññāyatīti.

34. Then the Blessed One, knowing, 'This Māra the Evil One has come to create an obstacle for them,' shattering Māra's argument with the very simile brought forth by Māra—like knocking down one fruit with another—turned that very verse around and, showing that 'attachment is a basis for sorrow,' said: 'One with sons grieves on account of sons.' Herein, the meaning of every word is self-evident. This, however, is the intended meaning: 'Do not, O Evil One, speak thus: "One with sons delights in sons." For with all that is dear and beloved, there is separation and parting; this law is insurmountable. And through separation from those dear and beloved ones—sons, wives, cattle, horses, mares, gold, silver, and so on—beings whose hearts are pierced by the dart of excessive sorrow become insane and mentally deranged; they go to their death or suffer pain equivalent to death. Therefore, take it thus: "One with sons grieves on account of sons." And just as one with sons grieves, so too does one with cattle grieve on account of cattle. For what reason? Because attachments are a man's source of sorrow. And since attachments are a man's source of sorrow, it is for this very reason that "He does not grieve who is without attachments." He who becomes without attachments by abandoning clinging to them is content with a robe sufficient for his body and almsfood sufficient for his belly. Wherever he goes, he goes taking only these with him. Just as a bird with wings, wherever it flies... he understands: "There is no more of this state of being." Thus, with all sorrow eradicated, "He does not grieve who is without attachments." In this way, the Blessed One concluded the teaching with the pinnacle of Arahantship. Alternatively: he who is without attachments, who is without defilements, does not grieve. For as long as defilements exist, all attachments have sorrow as their only fruit. But for those who have abandoned the defilements, there is no sorrow. In this way, too, he concluded the teaching with the pinnacle of Arahantship. At the end of the teaching, both Dhaniya and Gopī went forth into homelessness. The Blessed One went to Jetavana through the air. They, having gone forth, realized Arahantship. And at their place of residence, the cowherds built a monastery. To this day, it is known as the Gopālaka Vihāra.'

Paramatthajotikāya khuddaka-aṭṭhakathāya

This is from the Paramatthajotikā, the Commentary on the Khuddaka Nikāya.

Suttanipāta-aṭṭhakathāya dhaniyasuttavaṇṇanā niṭṭhitā.

Herein concludes the explanation of the Dhaniya Sutta, from the Commentary on the Suttanipāta.

3. Khaggavisāṇasuttavaṇṇanā

3. The Exposition of the Khaggavisāṇa Sutta

Sabbesu [Pg.42] bhūtesūti khaggavisāṇasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasito cāti. Dvayatānupassanādīnañhi attajjhāsayato uppatti, mettasuttādīnaṃ parajjhāsayato, uragasuttādīnaṃ aṭṭhuppattito, dhammikasuttādīnaṃ pucchāvasito. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena tena paccekasambuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti.

The sutta beginning 'Sabbesu bhūtesu' is the Khaggavisāṇa Sutta. What is its origin? The origin of all suttas is fourfold: from personal inclination, from the inclination of others, from an incident, and from a question. Indeed, the origin of the Dvayatānupassanā and similar suttas is from personal inclination; the origin of the Mettā Sutta and similar suttas is from the inclination of others; the origin of the Uraga Sutta and similar suttas is from an incident; and the origin of the Dhammika Sutta and similar suttas is from a question. Here, the Khaggavisāṇa Sutta generally originates from a question. Specifically, however, because some verses here were spoken by certain Paccekabuddhas when questioned, while others were uttered as an inspired utterance in accordance with the path they had realized, some verses originate from a question, and some from personal inclination.

Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati; tathā sāvakānaṃ, paccekabuddhānaṃ na dissati; yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti. So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi –

Regarding this origin, which is generally from a question, it should be understood from the beginning as follows: At one time, the Blessed One was dwelling at Sāvatthī. Then, while the Venerable Ānanda was alone in seclusion, this thought arose in his mind: "The aspiration and resolution of the Buddhas are seen; likewise those of the disciples are seen, but those of the Paccekabuddhas are not seen. What if I were to approach the Blessed One and ask him about this matter?" So, emerging from seclusion, he approached the Blessed One and asked him about this matter in due order. Then the Blessed One spoke the Pubbayogāvacara Sutta:

‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce maraṇakāle aññaṃ ārādheti, atha devaputto samāno aññaṃ ārādheti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti, atha pacchime kāle paccekasambuddho hotī’’ti –

"Ānanda, there are these five benefits for one engaged in prior practice. In this very life, he readily attains final knowledge. If he does not readily attain final knowledge in this very life, then at the time of death he attains final knowledge. If he does not attain final knowledge at the time of death, then, having become a deva, he attains final knowledge. If not then, in the presence of the Buddhas he becomes one of quick direct knowledge. If not even then, in his final existence he becomes a Paccekabuddha."

Evaṃ vatvā puna āha –

Having said this, he said further:

‘‘Paccekabuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti. Tasmā buddhapaccekabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti.

"Ānanda, Paccekabuddhas are those accomplished in resolve and engaged in prior practice. Therefore, the aspirations and resolves of all—Buddhas, Paccekabuddhas, and disciples—are to be desired."

So [Pg.43] āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti? Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā balavā. Vīriyādhikānaṃ saddhāpaññā mandā, vīriyaṃ balavanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpasīlādisabbapāramidhamme ācinantopi antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni…pe… netaṃ ṭhānaṃ vijjatīti. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenapi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi –

He said: "Venerable sir, how long does the aspiration of the Buddhas last?" "Ananda, the aspiration of the Buddhas lasts, by the lower reckoning, for four incalculable ages and a hundred thousand eons; by the middle reckoning, for eight incalculable ages and a hundred thousand eons; by the higher reckoning, for sixteen incalculable ages and a hundred thousand eons. These distinctions should be understood according to whether wisdom, faith, or energy is predominant. For those in whom wisdom is predominant, faith is weak, but wisdom is sharp. For those in whom faith is predominant, wisdom is moderate, but faith is strong. For those in whom energy is predominant, both faith and wisdom are weak, but energy is strong. However, without having reached four incalculable ages and a hundred thousand eons, even if one were to give gifts similar to those of Vessantara every single day and accumulate all the perfections like morality and so forth, it is not possible that one would become a Buddha in the meantime. Why? Because the knowledge does not form an embryo, does not reach full development, and does not come to maturity. Just as with a crop that ripens after three, four, or five months, without having reached its proper time, it is not possible that one could bring it to fruition in the meantime—within half a month or a month—even if one were to cherish it a thousand times a day or water it. Why? Because the crop does not form an embryo, does not reach full development, and does not come to maturity. In the same way, without attaining four incalculable ages... it is not possible. Therefore, one must fulfill the perfections for the stated period in order to mature the knowledge. Moreover, for one who aspires to Buddhahood and makes the resolution during such a time, eight accomplishments should be desired. For it is said—

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

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

"Human existence, accomplishment in gender, the right conditions, the sight of the Teacher; Going forth, accomplishment in qualities, a decisive act, and zeal; When these eight factors converge, The resolution succeeds."

Abhinīhāroti ca mūlapaṇidhānassetaṃ adhivacanaṃ. Tattha manussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati. Ettha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ. Tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na samijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo. Tattha ṭhatvā paṇidhi kātabbo. Evañhi [Pg.44] samijjhati. Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa samijjhati, no itarassa, yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi. Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā; yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhesi. Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhesi. Guṇasampattīti jhānādiguṇapaṭilābho. Pabbajitassāpi hi guṇasampannasseva ijjhati, no itarassa; yathā sumedhapaṇḍitassa. So hi pañcābhiñño aṭṭhasamāpattilābhī ca hutvā paṇidhesi. Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa; yathā sumedhapaṇḍitassa. So hi –

The word 'abhinīhāra' is a term for the root aspiration. Herein, 'human existence' means the human species. For, apart from the human species, among the remaining species, even for one established in the divine species, the aspiration does not succeed. But one established thus, aspiring to Buddhahood, should perform meritorious deeds such as giving and aspire only for human existence. Having become established therein, the aspiration should be made. For thus it succeeds. 'Attainment of the right sex' means the male state. For even those established in the human species who are women, neuters, or hermaphrodites, the aspiration does not succeed. But one established thus, aspiring to Buddhahood, should perform meritorious deeds such as giving and aspire only for the male state. Having become established therein, the aspiration should be made. For thus it succeeds. 'Cause' means the attainment of the supporting condition for Arahantship. For whoever, by striving in that very existence, is capable of attaining Arahantship, for him it succeeds, but not for another; as in the case of the wise Sumedha. For he, having gone forth at the feet of the Buddha Dīpaṅkara, was capable of attaining Arahantship in that very existence. 'Seeing the Teacher' means seeing the Buddhas face to face. For thus it succeeds, and not otherwise; as in the case of the wise Sumedha. For he, having seen the Buddha Dīpaṅkara face to face, made his aspiration. 'Going forth' means the homeless state. And this is valid either in the Dispensation or among the sects of ascetics and wanderers who are proponents of kamma and action; as in the case of the wise Sumedha. For he, having become an ascetic named Sumedha, made his aspiration. 'Attainment of qualities' means the acquisition of qualities such as the jhānas. For even for one who has gone forth, it succeeds only for one who is endowed with such qualities, but not for another; as in the case of the wise Sumedha. For he, having become one who possessed the five supernormal knowledges and had attained the eight meditative attainments, made his aspiration. 'Extraordinary service' means an extraordinary deed; the meaning is 'sacrifice.' For it succeeds only for one who makes an aspiration after having made a sacrifice of life and so on, but not for another; as in the case of the wise Sumedha. For he—

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53) –

Having stepped on me, let the Buddha proceed with his disciples; let him not step in the mire—this will be for my welfare.

Evaṃ jīvitapariccāgaṃ katvā paṇidhesi. Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati. Sā ca, sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni satasahassañca kappe niraye paccitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti.

Thus, having made a sacrifice of his life, he made his aspiration. 'Eagerness' means the will to act. For whom this is strong, for him it succeeds. And if someone were to say, 'Who, after being tormented in hell for four incalculable and one hundred thousand aeons, would desire Buddhahood?'—upon hearing this, whoever is able to say, 'I am,' his will should be known as strong. Likewise, if someone were to say, 'Who, by treading upon and crossing over the entire world-system filled with flameless embers, would desire Buddhahood? Who, by treading upon and crossing over the entire world-system strewn with spears and stakes, would desire Buddhahood? Who, by swimming across the entire world-system filled to the brim with water, would desire Buddhahood? Who, by crushing and crossing over the entire world-system continuously covered with bamboo thickets, would desire Buddhahood?'—upon hearing this, whoever is able to say, 'I am,' his will should be known as strong. Endowed with such a will to act, the wise Sumedha made his aspiration.

Evaṃ [Pg.45] samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti, na jaccabadhiro, na ummattako, na eḷamūgo, na pīṭhasappī, na milakkhūsu uppajjati, na dāsikucchiyā nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu, kāmāvacaresu na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsabhavesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati.

Thus, a Bodhisatta whose aspiration is successful does not arrive at these eighteen impossible states. From that time onwards, he is not born blind, nor born deaf; he is not insane, nor a deaf-mute, nor a cripple; he is not born among barbarians, nor conceived in a slave’s womb; he does not hold fixed wrong views, nor does his sex change; he does not commit the five deeds with immediate retribution; he is not a leper; when born in the animal realm, his body is never smaller than that of a quail; he is not born among the 'hunger-and-thirst-tormented' petas or the 'parched-with-thirst' petas, nor among the Kālakañjaka asuras; not in the Avīci hell, nor in the interstitial hells; in the sense-sphere realms, he does not become Māra; in the fine-material-sphere realms, he is not born in the sphere of non-percipient beings, nor in the Pure Abodes; he is not born in the immaterial-sphere realms; and he does not transmigrate to another world-system.

Yā cimā ussāho ummaṅgo avatthānaṃ hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha –

He possesses these four grounds of a Buddha: zeal, ingenuity, steadfastness, and beneficent conduct. Herein—

‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati;

Avatthānaṃ adhiṭṭhānaṃ, hitacariyā mettābhāvanā’’ti. –

Zeal is said to be energy; ingenuity is declared as wisdom; steadfastness is determination; beneficent conduct is the development of loving-kindness.

Veditabbā. Ye cāpi ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāme dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti.

This should be understood. Furthermore, these six dispositions—the disposition towards renunciation, the disposition towards seclusion, the disposition towards non-greed, the disposition towards non-hatred, the disposition towards non-delusion, and the disposition towards escape—conduce to the maturing of enlightenment. Because of being endowed with these, Bodhisattas with a disposition towards renunciation are said to be those who see the danger in sensual pleasures; Bodhisattas with a disposition towards seclusion are said to be those who see the danger in company; Bodhisattas with a disposition towards non-greed are said to be those who see the danger in greed; Bodhisattas with a disposition towards non-hatred are said to be those who see the danger in hatred; Bodhisattas with a disposition towards non-delusion are said to be those who see the danger in delusion; and Bodhisattas with a disposition towards escape are said to be those who see the danger in all forms of existence. And he is endowed with these.

Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca. Tato oraṃ na sakkā. Pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi –

For how long is the aspiration of the Paccekabuddhas valid? For the Paccekabuddhas, it is for two incalculable aeons and one hundred thousand aeons. Less than that is not possible. Here, the reason should be understood in the manner previously stated. And even for this length of time, one aspiring to Paccekabuddhahood must desire five accomplishments at the time of making the resolution. For them:

Manussattaṃ [Pg.46] liṅgasampatti, vigatāsavadassanaṃ;

Adhikāro chandatā ete, abhinīhārakāraṇā.

Human existence, the attainment of the male gender, seeing one who is free from taints, a foundational act of service, and ardent desire—these are the causes for the resolution.

Tattha vigatāsavadassananti buddhapaccekabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva.

Therein, 'seeing one who is free from taints' means seeing any one of the Buddhas, Paccekabuddhas, or their disciples. The rest is just as has been previously stated.

Atha sāvakānaṃ patthanā kittakaṃ vaṭṭatīti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassaṃ, tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti. Tato oraṃ na sakkā. Vuttanayamevettha kāraṇaṃ. Imesaṃ pana sabbesampi adhikāro chandatāti dvaṅgasampannoyeva abhinīhāro hoti.

Then, for how long is the aspiration of the disciples valid? For the two chief disciples, one incalculable aeon and one hundred thousand aeons; for the eighty great disciples, one hundred thousand aeons; and likewise for the Buddha’s parents, attendant, and son. Less than that is not possible. The reason here is as previously stated. For all of these, however, the resolution is endowed with only two factors: a foundational act of service and ardent desire.

Evaṃ imāya patthanāya iminā ca abhinīhārena yathāvuttappabhedaṃ kālaṃ pāramiyo pūretvā buddhā loke uppajjantā khattiyakule vā brāhmaṇakule vā uppajjanti, paccekabuddhā khattiyabrāhmaṇagahapatikulānaṃ aññatarasmiṃ, aggasāvakā pana khattiyabrāhmaṇakulesveva buddhā iva sabbabuddhā saṃvaṭṭamāne kappe na uppajjanti, vivaṭṭamāne kappe uppajjanti. Paccekabuddhā buddhe appatvā buddhānaṃ uppajjanakāleyeva uppajjanti. Buddhā sayañca bujjhanti, pare ca bodhenti. Paccekabuddhā sayameva bujjhanti, na pare bodhenti. Attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti. Sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇanti, guṇavisiṭṭhatāya buddhānaṃ heṭṭhā sāvakānaṃ upari honti, aññe pabbājetvā ābhisamācārikaṃ sikkhāpenti, ‘‘cittasallekho kātabbo, vosānaṃ nāpajjitabba’’nti iminā uddesena uposathaṃ karonti, ‘ajjuposatho’ti vacanamattena vā. Uposathaṃ karontā ca gandhamādane mañjūsakarukkhamūle ratanamāḷe sannipatitvā karontīti. Evaṃ bhagavā āyasmato ānandassa paccekabuddhānaṃ sabbākāraparipūraṃ patthanañca abhinīhārañca kathetvā, idāni imāya patthanāya iminā ca abhinīhārena samudāgate te te paccekabuddhe kathetuṃ ‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā [Pg.47] nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti.

Thus, with this aspiration and this resolution, having fulfilled the perfections over the afore-mentioned period of time, Buddhas, when they arise in the world, arise in either a khattiya family or a brāhmaṇa family. Paccekabuddhas arise in one of the khattiya, brāhmaṇa, or gahapati families. The chief disciples, however, arise only in khattiya or brāhmaṇa families, like the Buddhas. All Buddhas do not arise in a contracting aeon; they arise in an unfolding aeon. Paccekabuddhas arise during an interval between Buddhas. Buddhas awaken by themselves and they cause others to awaken. Paccekabuddhas awaken by themselves, but they do not cause others to awaken. They penetrate only the flavor of the meaning, not the flavor of the Dhamma. For they are unable to teach by formulating the supramundane Dhamma into concepts. Their realization of the Dhamma is like a dream seen by a mute person, or like the flavor of a city curry tasted by a forest-dweller. They attain all the varieties of psychic powers, meditative attainments, and analytical knowledges. Due to the distinction of their qualities, they are below the Buddhas but above the disciples. They give the going forth to others and train them in the proper conduct for recluses, saying, ‘The mind should be effaced; one should not cease striving.’ They perform the Uposatha with this brief instruction, or simply by the statement, ‘Today is the Uposatha.’ And when performing the Uposatha, they gather and do so on Mount Gandhamādana, at the foot of a Mañjūsaka tree, on the Jeweled Terrace. In this way, having explained to the Venerable Ānanda the aspiration and resolution of the Paccekabuddhas, complete in all aspects, the Blessed One, in order to speak of those various Paccekabuddhas who had come to be through this aspiration and this resolution, delivered this Khaggavisāṇa Sutta by the method beginning with, ‘Having laid aside the rod toward all beings…’ This, for now, is the general origin of the Khaggavisāṇa Sutta, which concludes the questioning.

35. Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇantā nāma natthi. Kiṃ panetaṃ gatapaccāgatavattaṃ nāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma.

35. Now, this is to be told in detail. Therein, first, the origin of this verse should be understood thus: This Paccekabuddha, it is said, while entering upon the stage of a Paccekabodhisatta, fulfilled the perfections for two incalculable aeons and one hundred thousand aeons. Having gone forth in the dispensation of the Blessed One Kassapa, he became a forest-dweller and, while fulfilling the observance of going and returning, practiced the duties of a recluse. Indeed, it is said that there are none who attain Paccekabodhi without having fulfilled this observance. What, then, is this observance of going and returning? It is carrying forth and bringing back. We shall explain this in such a way that it becomes clear.

Idhekacco bhikkhu harati, na paccāharati; ekacco paccāharati, na harati; ekacco pana neva harati, na paccāharati; ekacco harati ca paccāharati ca. Tattha yo bhikkhu pageva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā, bodhirukkhe udakaṃ āsiñcitvā, pānīyaghaṭaṃ pūretvā pānīyamāḷe ṭhapetvā, ācariyavattaṃ upajjhāyavattaṃ katvā, dveasīti khuddakavattāni cuddasa mahāvattāni ca samādāya vattati, so sarīraparikammaṃ katvā, senāsanaṃ pavisitvā, yāva bhikkhācāravelā tāva vivittāsane vītināmetvā, velaṃ ñatvā, nivāsetvā, kāyabandhanaṃ bandhitvā, uttarāsaṅgaṃ karitvā, saṅghāṭiṃ khandhe karitvā, pattaṃ aṃse ālaggetvā, kammaṭṭhānaṃ manasi karonto cetiyaṅgaṇaṃ patvā, cetiyañca bodhiñca vanditvā, gāmasamīpe cīvaraṃ pārupitvā, pattamādāya gāmaṃ piṇḍāya pavisati, evaṃ paviṭṭho ca lābhī bhikkhu puññavā upāsakehi sakkatagarukato upaṭṭhākakule vā paṭikkamanasālāyaṃ vā paṭikkamitvā upāsakehi taṃ taṃ pañhaṃ pucchiyamāno tesaṃ pañhavissajjanena dhammadesanāvikkhepena ca taṃ manasikāraṃ chaḍḍetvā nikkhamati, vihāraṃ āgatopi bhikkhūnaṃ pañhaṃ puṭṭho katheti, dhammaṃ bhaṇati, taṃ taṃ byāpāramāpajjati, pacchābhattampi purimayāmampi majjhimayāmampi evaṃ bhikkhūhi saddhiṃ papañcitvā kāyaduṭṭhullābhibhūto pacchimayāmepi sayati, neva kammaṭṭhānaṃ manasi karoti, ayaṃ vuccati harati, na paccāharatīti.

Herein, a certain monk carries forth, but does not bring back; another brings back, but does not carry forth; another neither carries forth nor brings back; and another both carries forth and brings back. Therein, a monk who, having risen early, performs the observances of the cetiya-courtyard and the Bodhi-courtyard, pours water on the Bodhi tree, fills the water pot and places it on the water-stand, performs his duties to his teacher and preceptor, and undertakes and practices the eighty-two minor observances; he, having attended to his body, enters his dwelling place and, until it is time for the alms-round, passes the time on a secluded seat. Knowing the time, he dresses, fastens his belt, puts on his upper robe, places his outer robe on his shoulder, slings his bowl over his shoulder, and, keeping his meditation subject in mind, goes to the cetiya-courtyard. Having paid homage to the cetiya and the Bodhi tree, he puts on his robe near the village and enters the village for alms. Having entered thus, this monk, who is fortunate in receiving requisites and is meritorious, being respected and honored by the lay devotees, goes to the house of his supporters or to a reception hall. Being asked various questions by the lay devotees, he abandons his mental application through answering their questions and the distraction of giving a Dhamma talk, and then departs. Even upon returning to the monastery, when asked questions by the monks, he speaks, teaches the Dhamma, and gets involved in various affairs. After the meal, and also in the first and middle watches of the night, he thus engages in proliferation with the monks and, being overcome by physical sluggishness, he sleeps even in the last watch. He never brings his meditation subject to mind. This one is called: ‘He carries forth, but does not bring back.’

Yo [Pg.48] pana byādhibahulo hoti, bhuttāhāro paccūsasamaye na sammā pariṇamati, pageva vuṭṭhāya yathāvuttaṃ vattaṃ kātuṃ na sakkoti kammaṭṭhānaṃ vā manasi kātuṃ, aññadatthu yāguṃ vā bhesajjaṃ vā patthayamāno kālasseva pattacīvaramādāya gāmaṃ pavisati. Tattha yāguṃ vā bhesajjaṃ vā bhattaṃ vā laddhā bhattakiccaṃ niṭṭhāpetvā, paññattāsane nisinno kammaṭṭhānaṃ manasi katvā, visesaṃ patvā vā appatvā vā, vihāraṃ āgantvā, teneva manasikārena viharati. Ayaṃ vuccati paccāharati na haratīti. Edisā ca bhikkhū yāguṃ pivitvā, vipassanaṃ ārabhitvā, buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā. Sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāya na taṃ āsanaṃ atthi, yattha yāguṃ pivitvā arahattaṃ patto bhikkhu natthīti.

Now, a certain monk is very sickly; the food he has eaten does not digest well at dawn, and rising early, he is unable to perform the aforementioned duties or to attend to a meditation subject. Instead, desiring gruel or medicine, he takes his bowl and robe early and enters the village. There, having obtained gruel, medicine, or food, and having concluded the meal, he sits on the appointed seat and attends to his meditation subject. Whether he attains a higher state or not, he returns to the monastery and dwells with that very same attention. This one is called 'he brings back but does not carry away.' And such monks, having drunk gruel and undertaken insight meditation, who attained Arahantship in the Buddha's Dispensation, are beyond reckoning. Indeed, in the island of Sri Lanka, in those various villages, there is no seat in the assembly halls where a monk, having drunk gruel, has not attained Arahantship.

Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhanabaddhacitto viharanto kammaṭṭhānamanasikāramananuyutto gāmaṃ piṇḍāya pavisitvā gihipapañcena papañcito tucchako nikkhamati, ayaṃ vuccati neva harati na paccāharatīti.

Now, a certain monk dwells in heedlessness, having cast off the yoke. Having broken all observances, dwelling with a mind bound by the five kinds of mental barrenness and fetters, unyoked from attention to his meditation subject, he enters the village for alms. Having become ensnared in the conceptual proliferation of householders, he departs empty. This one is called 'he neither carries away nor brings back.'

Yo pana pageva vuṭṭhāya purimanayeneva sabbavattāni paripūretvā yāva bhikkhācāravelā, tāva pallaṅkaṃ ābhujitvā kammaṭṭhānaṃ manasi karoti. Kammaṭṭhānaṃ nāma duvidhaṃ – sabbatthakaṃ, pārihāriyañca. Sabbatthakaṃ nāma mettā ca maraṇassati ca. Taṃ sabbattha icchitabbato ‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī, tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkatagarukato sukhaṃ viharati. Maraṇassatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati.

Now, a certain monk, rising early and fulfilling all duties in the same way as before, sits cross-legged until the time for the alms-round and attends to his meditation subject. A meditation subject is of two kinds: the universal and the one to be maintained. The universal consists of loving-kindness and mindfulness of death. It is called 'universal' because it is desirable everywhere. Loving-kindness is desirable everywhere, in dwellings and so forth. For a monk dwelling with loving-kindness in a dwelling is dear to his companions in the holy life; thus he dwells comfortably and without conflict. Dwelling with loving-kindness towards deities, he dwells happily, protected and guarded by the deities. Dwelling with loving-kindness towards kings, royal ministers, and so forth, he dwells happily, cherished by them. Dwelling with loving-kindness in villages, towns, and so forth, he is respected and honored by people everywhere during his alms-round and so on, and dwells happily. Through the development of mindfulness of death, he abandons craving for life and dwells heedfully.

Yaṃ pana sadā pariharitabbaṃ caritānukūlena gahitattā dasāsubhakasiṇānussatīsu aññataraṃ, catudhātuvavatthānameva vā, taṃ sadā pariharitabbato, rakkhitabbato, bhāvetabbato ca pārihāriyanti vuccati, mūlakammaṭṭhānantipi [Pg.49] tadeva. Tattha yaṃ paṭhamaṃ sabbatthakakammaṭṭhānaṃ manasi karitvā pacchā pārihāriyakammaṭṭhānaṃ manasi karoti, taṃ catudhātuvavatthānamukhena dassessāma.

Now, that which, having been taken up in accordance with one's temperament—be it any one of the ten kinds of foulness, the ten kasiṇas, or the ten recollections, or the defining of the four elements—should always be maintained, is called the 'one to be maintained' (pārihāriya) because it should always be maintained, protected, and developed. It is also the root meditation subject. Herein, we shall show, by way of the defining of the four elements, how one first attends to the universal meditation subject and afterwards attends to the one to be maintained.

Ayañhi yathāṭhitaṃ yathāpaṇihitaṃ kāyaṃ dhātuso paccavekkhati – yaṃ imasmiṃ sarīre vīsatikoṭṭhāsesu kakkhaḷaṃ kharagataṃ, sā pathavīdhātu. Yaṃ dvādasasu ābandhanakiccakaraṃ snehagataṃ, sā āpodhātu. Yaṃ catūsu paripācanakaraṃ usumagataṃ, sā tejodhātu. Yaṃ pana chasu vitthambhanakaraṃ vāyogataṃ, sā vāyodhātu. Yaṃ panettha catūhi mahābhūtehi asamphuṭṭhaṃ chiddaṃ vivaraṃ, sā ākāsadhātu. Taṃvijānanakaṃ cittaṃ viññāṇadhātu. Tato uttari añño satto vā puggalo vā natthi. Kevalaṃ suddhasaṅkhārapuñjova ayanti.

For one reviews this body, however it is placed or disposed, element-wise: Whatever in this body, among the twenty parts, is hard and solid, that is the earth element. Whatever among the twelve parts performs the function of binding and is cohesive, that is the water element. Whatever among the four parts performs the function of maturing and is of the nature of heat, that is the fire element. And whatever among the six parts performs the function of supporting and is of the nature of motion, that is the air element. Whatever here is untouched by the four great elements—the aperture, the space—that is the space element. The consciousness that cognizes this is the consciousness element. Beyond these, there is no other being or person. This is merely a heap of bare formations.

Evaṃ ādimajjhapariyosānato kammaṭṭhānaṃ manasi karitvā, kālaṃ ñatvā, uṭṭhāyāsanā nivāsetvā, pubbe vuttanayeneva gāmaṃ piṇḍāya gacchati. Gacchanto ca yathā andhaputhujjanā abhikkamādīsu ‘‘attā abhikkamati, attanā abhikkamo nibbattito’’ti vā, ‘‘ahaṃ abhikkamāmi, mayā abhikkamo nibbattito’’ti vā sammuyhanti, tathā asammuyhanto ‘‘abhikkamāmīti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā sandhāraṇavāyodhātu uppajjati. Sā imaṃ pathavīdhātvādisannivesabhūtaṃ kāyasammataṃ aṭṭhikasaṅghāṭaṃ vippharati, tato cittakiriyāvāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhikasaṅghāṭo abhikkamati. Tassevaṃ abhikkamato ekekapāduddhāraṇe catūsu dhātūsu vāyodhātuanugatā tejodhātu adhikā uppajjati, mandā itarā. Atiharaṇavītiharaṇāpaharaṇesu pana tejodhātuanugatā vāyodhātu adhikā uppajjati, mandā itarā. Orohaṇe pana pathavīdhātuanugatā āpodhātu adhikā uppajjati, mandā itarā. Sannikkhepanasamuppīḷanesu āpodhātuanugatā pathavīdhātu adhikā uppajjati, mandā itarā. Iccetā dhātuyo tena tena attano uppādakacittena saddhiṃ tattha tattheva bhijjanti. Tattha ko eko abhikkamati, kassa vā ekassa abhikkamana’’nti evaṃ ekekapāduddhāraṇādippakāresu ekekasmiṃ pakāre uppannadhātuyo, tadavinibbhuttā ca sesā rūpadhammā, taṃsamuṭṭhāpakaṃ cittaṃ, taṃsampayuttā ca [Pg.50] sesā arūpadhammāti ete rūpārūpadhammā. Tato paraṃ atiharaṇavītiharaṇādīsu aññaṃ pakāraṃ na sampāpuṇanti, tattha tattheva bhijjanti. Tasmā aniccā. Yañca aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti evaṃ sabbākāraparipūraṃ kammaṭṭhānaṃ manasikarontova gacchati. Atthakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭhā, na bhayaṭṭhā, na jīvikāpakatā pabbajitā; dukkhā muccitukāmā panettha pabbajitā. Tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha, ṭhāne nisajjāya, sayane uppannakilesaṃ gamaneyeva niggaṇhathā’’ti. Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati. Athassa pacchato āgacchantopi tiṭṭhati. So – ‘‘ayaṃ bhikkhu tuyhaṃ uppannavitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti soyeva nayo. Ariyabhūmi okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati. Na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattitvā purimappadesaṃyeva eti sīhaḷadīpe ālindakavāsī mahāphussadevatthero viya.

Having thus attended to the meditation subject from beginning, middle, and end, knowing the time, rising from the seat, and dressing, one goes to the village for alms in the manner previously stated. And while walking, unlike blind ordinary people who become confused in movements such as going forward, thinking, 'The self goes forward, the going forward is produced by the self,' or 'I go forward, the going forward is produced by me,' one does not become confused. Instead, when the thought 'I am going forward' arises in the mind, along with that mind, the sustaining wind element arising from the mind arises. It pervades this collection of bones, designated as the body, which is established in the earth element and other elements. Then, by means of the pervasion of the wind element produced by mental activity, this collection of bones, designated as the body, moves forward. As one thus moves forward, with each lifting of a foot, among the four elements, the fire element accompanied by the wind element arises predominantly, while the others are weak. In extending, withdrawing, and placing the foot, the wind element accompanied by the fire element arises predominantly, while the others are weak. In lowering, the water element accompanied by the earth element arises predominantly, while the others are weak. In pressing down and compressing, the earth element accompanied by the water element arises predominantly, while the others are weak. Thus, these elements break apart right there, together with the mind that produces them. Here, who is the one that moves forward? Whose movement is it? In this way, in each instance of lifting and placing the foot, the arisen elements, the remaining material phenomena inseparable from them, the mind that produces them, and the remaining immaterial phenomena associated with them—these are the material and immaterial phenomena. Beyond this, they do not reach another state in extending, withdrawing, and so on; they break apart right there. Therefore, they are impermanent. What is impermanent is suffering. What is suffering is non-self. Thus, one walks while fully attending to the meditation subject in every way. For sons of good families who have gone forth in the dispensation desiring their welfare, living together in groups of ten, twenty, thirty, forty, fifty, sixty, seventy, or a hundred, make a pact and dwell thus: 'Venerable sirs, you have not gone forth because of debt, nor out of fear, nor for the sake of a livelihood; you have gone forth here out of a desire to be freed from suffering. Therefore, when a defilement arises while walking, subdue it right there while walking; when it arises while standing, subdue it right there while standing; when it arises while sitting, subdue it right there while sitting; and when it arises while lying down, subdue it right there while lying down.' Having made such a pact, as they go for alms-round, there are stones at intervals of half an usabha, an usabha, half a gāvuta, and a gāvuta; with the perception of these, they go along attending only to their meditation subject. If a defilement arises in someone while walking, he subdues it right there. Being unable to do so, he stops. Then the one coming from behind him also stops. That bhikkhu, reproaching himself, 'This bhikkhu knows the thought that has arisen in you; this is unbecoming of you,' develops insight and right there enters the noble stage. Being unable to do so, he sits down. Then the one coming from behind him also sits down—this is the method in this case as well. Even one who is unable to enter the noble stage, having suppressed that defilement, goes along attending only to the meditation subject. He does not lift his foot with a mind disconnected from the meditation subject. If he does lift it, he turns back and returns to the very same previous spot, like the Elder Mahāphussadeva, the porch-dweller on the island of Sri Lanka.

So kira ekūnavīsati vassāni gatapaccāgatavattaṃ pūrento eva vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā theraṃ tathā gacchantaṃ disvā – ‘‘ayaṃ thero punappunaṃ nivattitvā gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayutteneva cittena samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattappattadivase cassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. Cattāropi mahārājāno sakko ca devānamindo, brahmā ca sahampati upaṭṭhānaṃ āgamaṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi [Pg.51] ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti, maṇiobhāsopī’’ti evamādiṃ āha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.

It is said that he spent nineteen years fulfilling the practice of going back and forth. And people, it is said, while plowing, sowing, and threshing along the road, doing their work, seeing the elder going in that manner, would say: 'This elder keeps turning back and forth as he goes. Is he confused about the path, or has he forgotten something?' Disregarding them, with his mind devoted to the meditation subject, he practiced the duty of a recluse and within twenty years attained arahantship. And on the day he attained arahantship, a deity dwelling at the end of his walking path stood there, causing her fingers to shine like a lamp. The Four Great Kings, Sakka the king of the devas, and Brahmā Sahampati also came to attend upon him. Seeing that radiance, the forest-dwelling elder Mahātissa asked him the next day: 'Venerable sir, there was a radiance near you during the night. What was that radiance?' The elder, creating a diversion, said: 'Radiance can be the light of a lamp or the light of a gem,' and so on. When pressed further with 'You are concealing it,' he admitted, 'Yes,' and then explained.

Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjemī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi. Puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānayutteneva cittena pādaṃ uddharanto vippayuttena cittena uddhaṭe pana paṭinivattanto gāmasamīpaṃ gantvā, ‘‘gāvī nu pabbajito nū’’ti āsaṅkanīyappadese ṭhatvā, saṅghāṭiṃ pārupitvā pattaṃ gahetvā, gāmadvāraṃ patvā, kacchakantarato udakaṃ gahetvā, gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ dātuṃ vā vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenapi mā me kammaṭṭhānavikkhepo ahosī’’ti sace pana ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.

And like the great elder Mahānāga who dwelt at Kāḷavallimaṇḍapa. It is said that he, fulfilling the practice of going and returning, resolved: “First, I will honor the Blessed One’s great striving,” and for seven years, he maintained standing and walking meditation exclusively. Then, after fulfilling the practice of going and returning for another sixteen years, he attained arahantship. Thus, with a mind devoted to his meditation subject, he would lift his foot, but if his mind became distracted while it was lifted, he would turn back. Upon reaching the vicinity of the village, he would stop in a place where one might be an object of doubt, prompting the question, 'Is that a cow or a monk?'. Then, draping his outer robe and taking his alms bowl, he would approach the village gate. Taking water from under his arm, he would rinse his mouth and enter the village, thinking, 'When people approach to give alms or to pay respects, may there be no disturbance to my meditation subject even by the mere utterance, ‘May you live long.’' But if they asked, “Venerable, is today the seventh or the eighth day?” he would swallow the water and then reply. If no one asked about the day, he would spit at the village gate when leaving and go on his way.

Sīhaḷadīpeyeva kalambatitthavihāre vassūpagatā paññāsabhikkhū viya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā aññamaññaṃ nālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu ‘‘ajja eko āgato, ajja dve’’ti. Evañca cintesuṃ ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti, udāhu aññamaññampi? Yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti sabbe vihāraṃ agamaṃsu. Tattha paññāsabhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato yo tesu cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti. Te tatova [Pg.52] nivattā. Te bhikkhū antotemāseyeva vipassanaṃ ārabhitvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.

And like the fifty monks who had entered the rains residence at the Kalamba Landing Monastery in the island of Sri Lanka itself. It is said that on the Uposatha day marking the beginning of the rains, they made a pact: “Until we attain arahantship, we will not speak to one another.” When entering the village for alms, they would rinse their mouths with water at the village gate before entering. If asked about the day, they would swallow the water and reply; if not asked, they would spit at the village gate and return to the monastery. There, people, seeing the place of spitting, realized, “Today one has come, today two.” They then thought, “Why do these monks not converse with us, or even with each other? If they do not speak even among themselves, surely a quarrel has arisen. Let us go and reconcile them.” So they all went to the monastery. There, among the fifty monks who had entered the rains, they did not see two monks together in one place. Then, a discerning person among them said, “No, friends, the dwelling place of quarrel-makers is not like this: the courtyard of the shrine and the Bodhi tree are well-swept, the brooms are neatly placed, and drinking water and water for use are properly arranged.” Hearing this, they turned back. Those monks, within those three months, having begun insight meditation, attained arahantship. On the great Pavāraṇā day, they performed the Pavāraṇā of purity.

Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatabhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ patvā, udakagaṇḍūsaṃ katvā, vīthiyo sallakkhetvā, yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caramāno na turitaturito viya javena gacchati, javanapiṇḍapātikadhutaṅgaṃ nāma natthi. Visamabhūmibhāgappattaṃ pana udakabharitasakaṭamiva niccalova hutvā gacchati. Anugharaṃ paviṭṭho ca dātukāmaṃ adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā, patirūpe okāse nisīditvā, kammaṭṭhānaṃ manasi karonto āhāre paṭikūlasaññaṃ upaṭṭhapetvā, akkhabbhañjanavaṇālepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti, neva davāya na madāya…pe… bhuttāvī ca udakakiccaṃ katvā, muhuttaṃ bhattakilamathaṃ paṭippassambhetvā, yathā pure bhattaṃ, evaṃ pacchā bhattaṃ purimayāmaṃ pacchimayāmañca kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati harati ceva paccāharati cāti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati.

Thus, like the great elder Mahānāga who dwelt at Kāḷavallimaṇḍapa, and like the monks who spent the rains residence at Kalambatittha monastery, with a mind devoted to his meditation subject, he would lift his foot and, upon reaching the vicinity of the village, rinse his mouth with water, observe the streets, and take a path where there are no drunkards, gamblers, troublemakers, or fierce elephants and horses. While walking for alms there, he does not move hurriedly, for there is no ascetic practice called 'swift alms-gathering.' When he comes to uneven ground, he moves steadily, like a cart laden with water. Going from house to house, observing whether the people wish to give or not, and awaiting a suitable time, he receives alms. Then, sitting in a suitable place and keeping his meditation subject in mind, he establishes the perception of the repulsiveness of food. Reflecting on it by way of the similes of greasing an axle, applying ointment to a wound, and eating the flesh of one's son, he consumes the food endowed with eight factors—neither for amusement nor for intoxication... Having eaten, he performs his duties with water, rests for a moment to calm the fatigue from the meal, and then, just as before the meal, so also after the meal, he applies his mind to the meditation subject during the first and last watches of the night. This is called “taking and bringing back.” Thus, this taking and bringing back is called the practice of “going and returning.”

Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ santike khippābhiñño hoti; seyyathāpi – thero bāhiyo, mahāpañño vā hoti; seyyathāpi thero sāriputto.

Fulfilling this, if one is endowed with supporting conditions, one attains arahantship in the first period of life. If one does not attain it in the first period, then one attains it in the middle period of life. If one does not attain it in the middle period, then one attains it at the time of death. If one does not attain it at the time of death, then one attains it after becoming a deva. If one does not attain it after becoming a deva, then one attains final Nibbāna as a Paccekabuddha. If one does not attain final Nibbāna as a Paccekabuddha, then one becomes of swift insight in the presence of the Buddhas, just like the Elder Bāhiya; or one becomes of great wisdom, just like the Elder Sāriputta.

Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā, āraññiko hutvā, vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā, kālaṃ katvā, kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti, sā ca tāsamaññatarā[Pg.53], tasmā taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ, nātiambilaṃ, nātiloṇaṃ, nātikaṭukaṃ, nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya gabbhaseyyakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjāsayanatopi naṃ nivārenti – ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyaṃ caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sādusappāyaṃ annapānaṃ labhati. Pariggahetvāva naṃ caṅkamāpenti, nisīdāpenti, vuṭṭhāpenti.

Now, this Paccekabodhisatta, having gone forth in the dispensation of the Blessed One Kassapa, lived as a forest-dweller, and after fulfilling the practice of going back and forth for twenty thousand years, he passed away and was reborn in the sensual heavenly realm. Having departed from there, he took conception in the womb of the chief queen of the king of Bārāṇasī. Skillful women know the formation of the embryo on that very day, and she, being one of them, informed the king of her pregnancy. It is a natural law that when meritorious beings are conceived, women receive special care during pregnancy. Therefore, the king provided her with such care. From then on, she could not consume anything too hot, too cold, too sour, too salty, too pungent, or too bitter. For if a mother consumes something too hot, it is as if the fetus dwells in a copper cauldron; if too cold, it is like dwelling in the Lokantarika hell. If excessively sour, salty, pungent, or bitter things are eaten, the limbs of the fetus lying in the womb feel intense pain, as if slashed with a knife and drenched with sour liquids and the like. They also prevented her from excessive walking, standing, sitting, or lying down, thinking, “May there be no suffering from movement for the one in the womb.” She was allowed to walk and perform other activities in moderation on ground spread with soft coverings. She received delicious and agreeable food and drink, endowed with color, fragrance, and other qualities. They made her walk, sit, or rise only after supporting her.

Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatappaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno na cirasseva viññutaṃ pāpuṇi. Taṃ soḷasavassuddesikameva samānaṃ rājā rajje abhisiñci, vividhanāṭakāni cassa upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe hi pubbe caturāsīti nagarasahassāni ahesuṃ. Tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsati honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji. Tenassa vīsati nagarasahassāni ahesuṃ, vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni – orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni. So mahārajjaṃ kārayamāno eva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu. So ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ [Pg.54] abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ, rajjavikkhepena samāpatti parihīnā. Tato cintesi ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti. Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulamanekānisaṃsaṃ uttamapurisasevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi – ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ akāsī’’ti sabbaṃ niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena viharati, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi.

She, being thus carefully tended, at the time of her pregnancy's maturity entered the lying-in chamber and at dawn gave birth to a son resembling a lump of red arsenic smeared with refined oil, endowed with the marks of prosperity and merit. Then on the fifth day, they showed him, adorned and prepared, to the king. The king, delighted, appointed sixty-six nurses to attend him. Growing up with all prosperity, he soon attained discernment. When he was just sixteen years old, the king consecrated him to the throne and arranged various theatrical performances for him. The consecrated prince ruled the kingdom under the name Brahmadatta over twenty thousand cities in all of Jambudīpa. For in Jambudīpa, there were once eighty-four thousand cities. These dwindled to sixty thousand, then to forty thousand, and at the time of complete decline, there were twenty thousand. This Brahmadatta arose during the time of complete decline. Thus, he had twenty thousand cities, twenty thousand palaces, twenty thousand elephants, twenty thousand horses, twenty thousand chariots, twenty thousand foot soldiers, twenty thousand women—both the harem and dancing girls—and twenty thousand ministers. While ruling this great kingdom, he practiced the preliminary kasina meditation and attained the five higher knowledges and the eight meditative attainments. However, because a consecrated king must inevitably sit in the judgment hall, one day after eating his morning meal early, he sat in the court. There, they made a loud and great noise. Thinking, "This noise is a defilement to my attainment," he ascended to the palace terrace. Sitting there, wishing to enter the meditative attainment, he was unable to do so; his attainment was lost due to the distraction of kingship. Then he reflected, "Which is better: kingship or the life of a recluse?" Realizing that "The happiness of kingship is limited and has many dangers, whereas the happiness of the life of a recluse is vast, has many benefits, and is frequented by the noblest of men," he summoned a minister and commanded, "Rule this kingdom righteously and justly; do not act unrighteously." Having entrusted everything, he ascended the palace and dwelt in the bliss of attainment. No one could approach him except for those bringing water for washing his face, tooth-sticks, or meals.

Tato addhamāsamatte vītikkante mahesī pucchi ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ tajjāpesi – ‘‘yadi na karosi, ṭhānāpi te cāvemi, jīvitāpi voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā. So tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho.

Then, when about half a month had passed, the chief queen asked, "The king is not seen anywhere in the pleasure gardens, military reviews, or theatrical performances—where has he gone?" They informed her of the matter. She sent a message to the minister: "When the kingdom is accepted, I too am to be accepted. Come and engage in intimacy with me." Covering both ears, he refused, saying, "This is not to be heard." She sent the message two or three times more, and when he was still unwilling, she threatened him: "If you do not comply, I will remove you from your position and deprive you of your life." Frightened, he thought, "Women are of firm resolve; perhaps she might even have this done." So one day, he went secretly and engaged in intimacy with her on the royal bed. She was a woman of merit and of pleasant touch. Infatuated by the passion for her touch, he went there frequently, though very hesitantly. Gradually, he began to enter without apprehension, as if he were the master of his own house.

Tato rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ. Tato nilīno sayameva disvā sabbāmacce sannipātāpetvā ārocesi. Te – ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā – ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja, amakkhikamadhuṃ [Pg.55] passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā ārocesi. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu.

Then, the king's men reported this matter to the king. The king did not believe it. They reported it a second and a third time. Then the king, hiding himself, saw it with his own eyes. Summoning all his ministers, he informed them. They declared, “This man is guilty of treason; he deserves to have his hands cut off, he deserves to have his feet cut off,” and so on, prescribing all manner of punishments up to impalement. The king said, “Through his execution, imprisonment, or beating, harm would arise for me. By depriving him of life, there would be the destruction of a living being, and by seizing his wealth, there would be taking what is not given. Enough of such actions—banish him from my kingdom.” The ministers banished him from the country. He took his essential wealth, his wife and children, and went to another country. There, the king, hearing of his arrival, asked, “Why have you come?” He replied, “Your Majesty, I wish to serve you.” The king accepted him. After a few days, having gained his trust, the minister said to that king, “Great king, I see honey without flies, and there is no one eating it.” The king, thinking, “What is this he says, wishing to mock me?” paid him no heed. Seizing an opportunity, the minister praised it even more elaborately and informed him again. The king asked, “What is this?” He replied, “The kingdom of Bārāṇasī, sire.” The king said, “Do you wish to take me there to kill me?” The minister replied, “No, sire, do not say so. If you do not believe me, send men.” So the king sent men. They went, dug under the city gate-tower, and rose up in the king’s bedchamber.

Rājā disvā ‘‘kissa āgatātthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evamakatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi yuddhaṃ vā’’ti. So brahmadattassa tamatthaṃ ārocāpesi ‘‘āṇāpetu devo kiṃ yujjhāmi, udāhu nagaraṃ demī’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pāhesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu.

The king saw them and asked, “Why have you come?” “We are thieves, great king,” they replied. The king had wealth given to them and, advising them, “Do not do such a thing again,” he sent them away. They returned and reported this to that other king. He, again, having investigated the matter two or three times in the same way and concluding, “The king is virtuous,” assembled a fourfold army. Advancing to a city on the border, he sent a message to the minister there: “Either give me the city or give battle.” That minister had this matter reported to King Brahmadatta: “Let the Lord command—shall I fight, or shall I give the city?” The king sent word: “Do not fight. Give the city and come here.” He did so. The rival king, having taken that city, likewise sent a messenger to the remaining cities. Those ministers also reported the matter to Brahmadatta in the same way, and being told by him, “You are not to fight; you are to come here,” they came to Bārāṇasī.

Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhāmā’’ti. Rājā – ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā – ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi mahārājā’’ti gantuṃ āraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā bārāṇasirājānaṃ gahetvā paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe niharāpetvā ekapajjotāya senāya saddaṃ akaṃsu. Paṭirañño amacco mahābalaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikamadhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi, tatiyopi. Paṭirājā tena saddena paṭibujjhitvā [Pg.56] bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya, gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi, bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ.

Then the ministers said to Brahmadatta, “Great king, let us fight with him.” The king forbade them, saying, “There would be the destruction of life on my part.” The ministers said, “Great king, we will capture him alive and bring him here.” Having persuaded the king with various strategies, they said, “Come, great king,” and prepared to go. The king said, “If you do not commit acts of killing beings, striking, and plundering, I will go.” The ministers replied, “We will not, sire. We will just show them a fearsome sight and make them flee.” They assembled a fourfold army, placed lamps inside pots, and went by night. The rival king, having captured a city near Bārāṇasī that day, had his armor removed at night and, being heedless, fell asleep along with his host. Then the ministers, taking the king of Bārāṇasī, went to the rival king’s camp, had the lamps brought out from all the pots, and with the army lit up as one single flame, they raised a great shout. The rival king’s minister, seeing the great army, was terrified. He approached his own king and shouted loudly, “Arise! Eat the honey without flies!” He did so a second and a third time. The rival king, awakened by that sound, was overcome with fear and terror. Hundreds of cries arose. He lamented the whole night, “Having believed another’s words, I have fallen into the enemy’s hands!” The next day, he thought, “He is a righteous king; he would not cause injury. I will go and ask for his forgiveness.” Approaching the king and kneeling down, he said, “Forgive my offense, great king.” The king advised him and said, “Arise, I forgive you.” As soon as the king had spoken these words, he attained the greatest relief. He received a kingdom in the country near the king of Bārāṇasī. They became friends with one another.

Atha brahmadatto dvepi senā sammodamānā ekato ṭhitā disvā ‘‘mamekassa cittānurakkhaṇāya asmiṃ janakāye khuddakamakkhikāya pivanamattampi lohitabindu na uppannaṃ. Aho sādhu, aho suṭṭhu, sabbe sattā sukhitā hontu, averā hontu, abyāpajjhā hontū’’ti mettājhānaṃ uppādetvā, tadeva pādakaṃ katvā, saṅkhāre sammasitvā, paccekabodhiñāṇaṃ sacchikatvā, sayambhutaṃ pāpuṇi. Taṃ maggasukhena phalasukhena sukhitaṃ hatthikkhandhe nisinnaṃ amaccā paṇipātaṃ katvā āhaṃsu – ‘‘yānakālo, mahārāja, vijitabalakāyassa sakkāro kātabbo, parājitabalakāyassa bhattaparibbayo dātabbo’’ti. So āha – ‘‘nāhaṃ, bhaṇe, rājā, paccekabuddho nāmāha’’nti. Kiṃ devo bhaṇati, na edisā paccekabuddhā hontīti? Kīdisā, bhaṇe, paccekabuddhāti? Paccekabuddhā nāma dvaṅgulakesamassu aṭṭhaparikkhārayuttā bhavantīti. So dakkhiṇahatthena sīsaṃ parāmasi, tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaveso pāturahosi, dvaṅgulakesamassu aṭṭhaparikkhārasamannāgato vassasatikattherasadiso ahosi. So catutthajjhānaṃ samāpajjitvā hatthikkhandhato vehāsaṃ abbhuggantvā padumapupphe nisīdi. Amaccā vanditvā ‘‘kiṃ, bhante, kammaṭṭhānaṃ, kathaṃ adhigatosī’’ti pucchiṃsu. So yato assa mettājhānakammaṭṭhānaṃ ahosi, tañca vipassanaṃ vipassitvā adhigato, tasmā tamatthaṃ dassento udānagāthañca byākaraṇagāthañca imaññeva gāthaṃ abhāsi ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti.

Then Brahmadatta, seeing the two armies standing together in harmony, thought: "For the sake of protecting my own mind, not even a drop of blood the size of a small fly’s sip has arisen in this mass of people. Oh, how good! Oh, how excellent! May all beings be happy, free from enmity, free from ill will!" Having aroused the meditation on loving-kindness, making that his foundation, contemplating the formations, and realizing the knowledge of a Paccekabuddha, he attained self-enlightenment. Seated happily on the elephant's back, experiencing the bliss of the path and the fruit, the ministers bowed down to him and said: "It is time to depart, great king. Honor should be paid to the victorious army, and provisions should be given to the defeated army." He replied: "I am not a king, friends. I am a Paccekabuddha." They asked: "What does Your Majesty say? Paccekabuddhas are not like this, are they?" He said: "What are Paccekabuddhas like, friends?" They replied: "Paccekabuddhas have hair and a beard two fingers long and are endowed with the eight requisites." Then he stroked his head with his right hand, and immediately his householder's appearance vanished. The appearance of a renunciant became manifest; endowed with hair and a beard two fingers long and the eight requisites, he resembled an elder of a hundred years. Entering the fourth jhāna, he rose into the air from the elephant's back and sat on a lotus flower. The ministers paid homage and asked: "Venerable sir, what was your meditation subject? How did you attain it?" Since his meditation subject was the meditation on loving-kindness, and he had attained it by contemplating that with insight, he explained the matter by uttering both an inspired utterance and a declaration, speaking this very verse: "Having laid aside the rod in regard to all beings."

Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ayamettha saṅkhepo, vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma. Nidhāyāti nikkhipitvā. Daṇḍanti [Pg.57] kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍo, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritaṃ ca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃkiñci ekampi. Tesanti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo, khetrajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃ kiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.

Herein, 'all' means without exception. 'Beings' means sentient beings. This is the summary here; the detailed explanation we shall give in the commentary on the Ratana Sutta. 'Having laid aside' means having set aside. 'The rod' means the rod of body, speech, and mind; this is a term for bodily misconduct and the like. For bodily misconduct punishes (daṇḍayati), thus it is a 'rod'; it is said that it oppresses and leads to ruin and calamity. The same applies to verbal misconduct and mental misconduct. Alternatively, 'the rod' is simply the rod used for striking; it is also said in the sense of 'having laid that down'. 'Not harming' means not causing harm. 'Any one of them' means any single one whatsoever. 'Of them' means of all those beings. 'One should not wish for a son' means one should not wish for any kind of son among these four: one born of oneself (atrajo), one born of the field (khetrajo), one who is given (dinnako), or a pupil (antevāsiko). 'How then a companion?' means how could one possibly wish for a companion?

Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāpahānena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaññojanassa chinnattā eko – evaṃ pabbajjāsaṅkhātena eko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti – evaṃ adutiyaṭṭhena eko.

One by the designation of renunciation. One in the sense of having no second. One through the abandoning of craving. One as being with defilements entirely gone. One as being awakened to individual enlightenment. Indeed, even while amidst a thousand monks, he is one because the fetters of a householder are cut off—thus, he is one by the designation of renunciation. He stands alone, walks alone, sits alone, prepares his resting place alone, and conducts himself alone—thus, he is one in the sense of having no second.

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

A person with craving as a companion wanders through the long ages; from one state of being to another, they do not pass beyond saṃsāra.

‘‘Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105;

mahāni. 191;

cūḷani. pārāyanānugītigāthāniddesa 107) –

Having thus understood the danger, that craving is the origin of suffering, a monk, free from craving and without grasping, should wander mindfully.

Evaṃ taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaññeva paccekasambodhiṃ abhisambuddhoti – evaṃ eko paccekasambodhiṃ abhisambuddhoti eko.

Thus, in the sense of abandoning craving, he is one. All his defilements are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future—thus, being one whose defilements are entirely gone, he is one. Having no teacher, being self-awakened, he awakens by himself to individual enlightenment—thus, he is one who is awakened to individual enlightenment.

Careti yā imā aṭṭha cariyāyo; seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammā paṭipannānaṃ catūsu ariyamaggesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu [Pg.58] patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā ‘‘adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti (paṭi. ma. 1.197; 3.29) evaṃ aparāpi aṭṭha cariyā vuttā. Tāhipi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappasaddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma. Idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti (ma. ni. 1.260) evamādīsu viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.

The practices (cariyā) are these eight: namely, the practice of deportment in the four postures for those accomplished in aspiration; the practice of the sense-bases in the internal sense-bases for those who guard the doors of their faculties; the practice of mindfulness in the four foundations of mindfulness for those who dwell diligently; the practice of concentration in the four jhānas for those devoted to the higher mind; the practice of knowledge in the four noble truths for those endowed with wisdom; the practice of the path in the four noble paths for those rightly practicing; the practice of attainment in the four fruits of recluseship for those who have attained the fruits; and the practice for the welfare of the world towards all beings by the three types of Buddhas, which applies in part to Paccekabuddhas and disciples. As it is said: 'Practice means the eight practices, such as the practice of deportment' (Patisambhidāmagga 1.197; 3.28)—this is the detailed explanation. The meaning is that one should be endowed with these practices. Alternatively, these other eight practices are also mentioned: 'One practices with faith by being resolved, practices with energy by exerting, practices with mindfulness by being attentive, practices with concentration by being undistracted, practices with wisdom by understanding, practices with consciousness by discerning. For one who practices thus, wholesome qualities are established—thus one practices the practice of establishment. One who practices thus attains distinction—thus one practices the practice of distinction' (Patisambhidāmagga 1.197; 3.29). The meaning is that one should be endowed with these practices as well. 'Like a rhinoceros horn'—here, 'rhinoceros horn' means the horn of a rhinoceros. The meaning of the word 'kappa' will be explained in detail in the commentary on the Maṅgala Sutta. Here, however, its sense of comparison should be understood as in phrases like, 'Indeed, friends, it seems a disciple like the teacher was conversing' (Majjhima Nikāya 1.260). 'Like a rhinoceros horn' means 'similar to a rhinoceros horn.' This, for now, is the word-by-word explanation of the meaning here.

Adhippāyānusandhito pana evaṃ veditabbā – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca. Yathā anihitadaṇḍā sattā bhūtāni daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ aññatarampi tesaṃ. Imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo.

However, from the perspective of the intended meaning and its connection, it should be understood thus: That kind of rod described, when wielded against beings, is harmful. By not wielding it against them, by means of loving-kindness which is its opposite, and by bringing about the welfare of others, one lays down the rod with respect to all beings, and is one who has indeed laid down the rod. Just as beings who have not laid down the rod harm other beings with a stick, a weapon, a hand, or a clod of earth, so one does not harm any one of them. Having undertaken this meditation subject of loving-kindness, and having contemplated with insight whatever there pertains to feeling, perception, formations, and consciousness, and, in accordance with that, whatever else pertains to formations, one realizes, 'I have attained this enlightenment of a Paccekabuddha.' This, for now, is the intended meaning.

Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbapaccekasambuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte punāhaṃsu – ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti. Atha paccekabuddho āha – ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃ [Pg.59] kiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ? Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekabuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi.

This, however, is the connection: When this was said, those ministers asked, 'Now, venerable sir, where are you going?' Then, when he, having reflected and known, 'Where do the previous Paccekabuddhas dwell?', said, 'On Gandhamādana mountain,' they said again, 'Now, venerable sir, you are abandoning us! You do not want us!' Then the Paccekabuddha said the entire verse beginning, 'One would not want a son.' The intention there is: 'Now I would not want any son, such as one born of myself; how much less a companion like you? Therefore, whoever among you wishes to go with me or to be like me, let him wander alone like a rhinoceros horn.' Or alternatively, when they said, 'Now, venerable sir, you are abandoning us! You do not want us!', that Paccekabuddha, saying, 'One would not want a son, how much less a companion,' and seeing the virtue of solitary practice in accordance with the meaning he had stated, filled with joy, rapture, and happiness, uttered this inspired utterance: 'Wander alone like a rhinoceros horn.' Having said this, while the great crowd was watching, he rose up into the sky and went to Gandhamādana.

Gandhamādano nāma himavati cūḷakāḷapabbataṃ, mahākāḷapabbataṃ, nāgapaliveṭhanaṃ, candagabbhaṃ, sūriyagabbhaṃ, suvaṇṇapassaṃ, himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso. Tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayaṃ vālikaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ gandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā paññattāneva cettha āsanāni honti, yesu paccekabuddhuppādadivase uposathadivase ca sabbapaccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Abhisambuddha-paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇaṃ sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti, tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti kammaṭṭhānaṃ pucchati. Tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati, ānando ca saṅgītiyanti evamekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe[Pg.60], ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti.

Gandhamādana is in the Himalayas, beyond the seven mountains—namely, Cūḷakāḷapabbata, Mahākāḷapabbata, Nāgapaliveṭhana, Candagabbha, Sūriyagabbha, Suvaṇṇapassa, and Himavantapabbata. There, the Nandamūlaka cavern serves as a dwelling place for Paccekabuddhas. There are also three caves: the Suvaṇṇaguhā, Maṇiguhā, and Rajataguhā. At the entrance of the Maṇiguhā stands the Mañjūsaka tree, a yojana in height and a yojana in breadth. This tree blooms with all the flowers that grow in water or on land, especially on the day of a Paccekabuddha's arrival. Above it is a terrace made of all kinds of jewels. There, a sweeping wind clears away rubbish, a leveling wind spreads jeweled sand evenly, a sprinkling wind brings water from Lake Anotatta to moisten the ground, a perfuming wind carries fragrances from all the scented trees of the Himalayas, a gathering wind gathers and drops flowers, and a spreading wind arranges them everywhere. Seats are always prepared there. On the day a Paccekabuddha arises and on Uposatha days, all Paccekabuddhas gather and sit upon these seats. This is the natural order there. A Paccekabuddha who has attained full enlightenment, having arrived there, sits on the prepared seat. Then, if other Paccekabuddhas are present at that time, they too immediately gather and sit on their prepared seats. After sitting, they enter into some attainment and then emerge. Then, the elder of the Saṅgha, so that all may rejoice, asks the newly arrived Paccekabuddha about the meditation subject, saying, 'How was it attained?' At that time, he recites that very inspirational and explanatory verse of his own. Furthermore, when the Blessed One was questioned by the Venerable Ānanda, he too recited the same verse, and Ānanda recited it at the Saṅgīti. Thus, each single verse—spoken at the place of attaining Paccekasambodhi, on the Mañjūsaka terrace, when questioned by Ānanda, and at the Saṅgīti—was declared four times.

Paṭhamagāthāvaṇṇanā samattā.

The commentary on the first verse is concluded.

36. Saṃsaggajātassāti kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā, paṭhamajjhānaṃ nibbattetvā, nāmarūpaṃ vavatthapetvā, lakkhaṇasammasanaṃ katvā, ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī ayaṃ puriso’’ti visesaṃ aññāsi, tatupādāya itthīnaṃ hatthe na ramati, ucchādananhāpanamaṇḍanādimattampi na sahati. Taṃ purisā eva posenti, thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati, tena taṃ anitthigandhotveva sañjāniṃsu.

36. What is the origin of the verse beginning 'Of one born of association'? This Bodhisatta destined to be a Paccekabuddha, during the dispensation of the Blessed One Kassapa, practiced the duties of a recluse for twenty thousand years in the manner described before. Having performed the preliminary work of kasiṇa, generated the first jhāna, discerned name-and-form, and contemplated the characteristics, but without attaining the noble path, he was reborn in the Brahmā world. Having passed away from there, he was conceived in the womb of the chief queen of the king of Bārāṇasī. Growing up in the manner described before, from the time he recognized the distinction, thinking, 'This is a woman, this is a man,' he took no delight in the hands of women and could not endure even the slightest anointing, bathing, or adornment. Men alone attended to him. At nursing times, the nurses would don bodices and nurse him in the guise of men. If he smelled the scent of women or heard their voices, he would cry. Even when he attained discernment, he did not wish to see women. Thus, they came to know him as Anitthigandha, 'Averse to the Scent of Women'.

Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā – ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva, nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti, abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā, kumāraṃ khamāpetvā, puna amaccaṃ appesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi – ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ katvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro [Pg.61] ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te gahetvā soḷasa mahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā, vitānaṃ bandhitvā, ekamantaṃ tiṭṭhanti – ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbe janapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu.

When he was about sixteen years of age, the king, thinking, 'I will establish the family line,' brought suitable maidens from various clans for him and ordered a certain minister, 'Entertain the prince.' The minister, wishing to entertain him by some stratagem, had a cloth screen enclosure set up not far from him and arranged for theatrical performances. Hearing the sounds of singing and music, the prince asked, 'Whose sound is this?' The minister replied, 'This, lord, is the sound of your actresses. Those with merit have such performances. Delight yourself, lord, for you are of great merit.' The prince had the minister struck with a stick and driven away. He reported this to the king. The king went with the prince’s mother, appeased the prince, and sent the minister again. Being greatly pressured by them, the prince gave excellent gold to goldsmiths and ordered, 'Make a beautiful female figure.' They crafted a female form resembling one created by Vissakamma, adorned with all ornaments, and showed it to him. Upon seeing it, the prince shook his head in amazement and sent a message to his parents: 'If I can obtain such a woman, I will take her.' His parents thought, 'Our son is of great merit. Surely, some maiden who has made merit together with him must have been born in the world.' They placed the golden figure on a chariot and dispatched the ministers, saying, 'Go and search for such a maiden.' Taking it, they traveled through the sixteen great provinces. Wherever they went to a village, a watering place, or the like, and saw a crowd of people, they would set up the golden figure like a deity, worship it with various flowers, garments, and ornaments, erect a canopy, and stand aside, thinking, 'If anyone has ever seen such a woman, they will bring up the matter.' By this method, they wandered through all the provinces except for the Madda country. Disdaining it as a 'small country,' they did not go there first but turned back.

Tato nesaṃ ahosi ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pāhesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā hoti. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gatā. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu, sopi adāsi. Tato bārāṇasirañño pāhesuṃ ‘‘laddhā dārikā, sāmaṃ āgacchissati, udāhu amheva ānemā’’ti? So ca ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva ānethā’’ti pesesi.

Then a thought occurred to them: "Let us go to the Madda country first, lest the king send for us again even after we have entered Bārāṇasī." Thinking thus, they went to the city of Sāgala in the Madda country. Now in the city of Sāgala, there was a king named Maddava. He had a beautiful daughter of about sixteen years of age. Her high-caste maidservants, having gone to the bathing place for water, saw from afar the golden image placed there by the ministers. Saying, "Having sent us for water, the princess has come herself!" they approached and then declared, "This is not our mistress; our mistress is more beautiful than this." Hearing this, the ministers approached the king and requested the girl in a suitable manner, and he gave her to them. Then they sent a message to the king of Bārāṇasī: "The girl has been obtained. Will she come herself, or should we bring her?" He sent back word: "If I come, there will be affliction for the countryfolk. You yourselves bring her."

Amaccā dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisī dārikā’’ti. Kumāro sutvāva rāgena abhibhūto paṭhamajjhānā parihāyi. So dūtaparamparaṃ pesesi ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāseneva bārāṇasiṃ patvā bahinagare ṭhitā rañño pāhesuṃ – ‘‘ajja pavisitabbaṃ, no’’ti? Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āṇāpesi. Te tathā akaṃsu. Sā accantasukhumālā yānugghātena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya [Pg.62] hutvā rattiṃyeva kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Nagare mahākolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi. Tato kumāro sokassa mūlaṃ khaṇitumāraddho. So cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti, tasmā jātiṃ paṭicca soko’’ti. ‘‘Jāti pana kiṃ paṭiccā’’ti? Tato ‘‘bhavaṃ paṭicca jātī’’ti evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomapaṭiccasamuppādaṃ disvā saṅkhāre sammasanto tattheva nisinno paccekabodhiṃ sacchākāsi. Taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā, paṇipātaṃ katvā, amaccā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ ānessāmā’’ti. So āha – ‘‘nāhaṃ socako, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ purimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ.

The ministers took the girl, departed from the city, and sent word to the prince: "A girl resembling a golden image has been obtained." Upon hearing this, the prince, overwhelmed by passion, fell from the first jhāna. He sent messengers in succession, saying, "Bring her quickly, bring her quickly!" Traveling by staying only one night in each place, they reached Bārāṇasī. Staying outside the city, they sent word to the king: "Should we enter today or not?" The king ordered: "The girl has been brought from a noble family. After performing the auspicious ceremony, we will have her enter with great honor. First, lead her to the park." They did so. She, being extremely delicate, was afflicted by the jolting of the vehicle and, with a wind-illness that arose from the fatigue of the long journey, became like a withered garland and passed away that very night. The ministers lamented, "We have been deprived of our reward!" The king and the citizens lamented, "The lineage has been destroyed!" A great uproar arose in the city. As soon as the prince heard the news, great sorrow arose in him. Then the prince began to dig up the root of sorrow. He reflected: "This sorrow does not arise for one who is not born, but it does arise for one who is born. Therefore, sorrow is dependent on birth." "And what is birth dependent on?" Then, reflecting with proper attention through the power of his past cultivation, "Birth is dependent on becoming," he saw dependent origination in forward and reverse order. Comprehending the formations, while sitting right there, he realized the enlightenment of a Paccekabuddha. Seeing him seated, blissful with the bliss of the path and fruit, with serene faculties and a serene mind, the ministers paid homage and said, "Do not grieve, lord. Jambudīpa is vast; we will bring another, even more beautiful than she." He replied, "I am not one who grieves. I am a sorrowless Paccekabuddha." From this point onward, everything is the same as in the previous verses, setting aside the commentary on the verses.

Gāthāvaṇṇanāyaṃ pana saṃsaggajātassāti jātasaṃsaggassa. Tattha dassana, savana, kāya, samullapana, sambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpīgāme piṇḍāya carantaṃ kalyāṇavihāravāsīdīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā, kālakatā kuṭumbiyadhītā, tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpavatthadhāriniyā nāma saddhiṃ saṃvāsaṃ nālattha’’nti hadayaṃ phāletvā kālakato. So eva ca daharo nidassanaṃ.

Now, in the commentary on the verses, the phrase 'for one in whom association has arisen' means for one who has formed an association. Therein, association is of five kinds: by way of seeing, hearing, bodily contact, conversation, and sexual union. Among these, the passion that arises through the process of eye-consciousness upon seeing one another is called association by sight. Herein is an example from the island of Sīhaḷa: In the village of Kāḷadīghavāpī, a daughter of a householder saw a young reciter of the Dīgha Nikāya from Kalyāṇa Vihāra who was walking for alms, and she became infatuated. Unable to obtain him by any means, the householder's daughter died. Later, upon seeing a piece of her lower garment, the young monk's heart broke as he thought, 'I did not get to cohabit with the one who wore such a garment,' and he died. That very young monk is the example.

Parehi pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsīkammāradhītāya pañcahi kumārīhi saddhiṃ padumassaraṃ gantvā, nhatvā mālaṃ āropetvā, uccāsaddena gāyantiyā ākāsena gacchanto saddaṃ sutvā kāmarāgena visesā parihāyitvā anayabyasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.

Furthermore, the passion that arises through the process of ear-consciousness—either by hearing others speak of the perfection of form and so on, or by oneself hearing the sound of laughter, speech, or song—is called association by hearing. Here too, the young Tissa, a resident of Pañcaggaḷa Cave, is the example. A smith's daughter, a resident of a mountain village, went to a lotus lake with five other maidens, bathed, and placed a garland on her head. While she was singing in a loud voice, he, traveling through the sky, heard the sound and, due to sensual passion, fell away from his spiritual attainment and met with ruin and disaster.

Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammagāyanadaharabhikkhu cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati[Pg.63]. Tattha mahājane āgate rājāpi agamāsi saddhiṃ antepurena. Tato rājadhītāya tassa rūpañca saddañca āgamma balavarāgo uppanno, tassa ca daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālakateyeva addasaṃsūti.

The passion that arises from touching one another's limbs is called association by body. The young monk who was reciting the Dhamma is the example here. It is said that in the Mahāvihāra, a young monk was preaching the Dhamma. When a great crowd gathered there, the king also came with his harem. Then, for the king's daughter, a very strong passion arose based on the monk's form and voice, and it arose for the young monk as well. The king, seeing and noticing this, had them enclosed with a cloth curtain. They touched one another and embraced. When the cloth curtain was removed and people looked again, they saw that both were already dead.

Aññamaññaṃ ālapanasamullapane uppanno rāgo pana samullapanasaṃsaggo nāma. Bhikkhubhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi cetesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricivaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇi abhayamahārājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakasāmaṇerassa dantavalayaṃ datvā samullāpaṃ akāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullāpena pubbasaññaṃ paṭilabhitvā tāvadeva jātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti.

Lust that arises from mutual conversation and pleasantries is called 'association through pleasantries.' Lust that arises from a monk and nuns partaking together is called 'association through partaking.' An example of a monk and a nun who have committed a pārājika offense in both these cases is as follows. It is said that at the festival of the great monastery named Maricivaṭṭi, the great King Duṭṭhagāmaṇi Abhaya prepared a great offering and served the twofold Saṅgha. There, when hot gruel was given, a junior novice nun, giving an ivory bowl-stand to a junior novice monk who was without one, engaged in pleasant conversation. Both of them, after receiving higher ordination and having sixty years of seniority, went to the further shore. Through mutual pleasant conversation, they regained their former recognition, and with affection arising at that very moment, they transgressed the training rule and committed a pārājika offense.

Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavati sneho, purimarāgapaccayā balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahoti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikasokaparidevādinānappakārakaṃ dukkhamidaṃ pahoti, nibbattati, bhavati, jāyati. Apare pana ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehā dukkhamidanti.

Thus, in the five kinds of association, affection arises for one who has formed an association through any of these means, and due to previous lust as a condition, strong passion arises. From that, this suffering that follows from affection comes to be. For one who follows that very affection, this suffering of various kinds—such as sorrow and lamentation, in the present and in the future—arises, is produced, comes to be, and is born. Others, however, say, 'The giving over of the mind to an object is association.' From that comes affection, and from affection comes this suffering.

Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāhaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tassa dukkhassa mūlaṃ khananto paccekasambodhimadhigato’’ti. Evaṃ vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kātabba’’nti? Tato so āha – ‘‘tumhe vā aññe vā yo imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ ‘‘tadeva sandhāya ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti, etaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahaṃ adhigatoti. Evaṃ abhisambandhitvā catutthapādo pubbe vuttanayeneva [Pg.64] udānavasena vuttopi veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti.

Having thus spoken this half-verse explaining the various meanings, that Paccekabuddha said: 'I, while digging up the root of this suffering—namely, the sorrow and so on that follows from affection—attained solitary enlightenment.' When this was said, those ministers asked: 'Venerable sir, what should we do now?' Then he said: 'Whether you or others, whoever wishes to be freed from this suffering, seeing the danger born of affection, should wander alone like a rhinoceros horn.' And here, it should be understood that the statement 'seeing the danger born of affection' was said with reference to what was stated as 'this suffering that follows from affection comes to be.' Alternatively: 'Through association as described, affection arises for one born of that association; this suffering follows from affection. Seeing this danger born of affection as it truly is, I have attained.' Thus connecting the meaning, the fourth line should be understood as having been spoken as an inspired utterance, in the same way as stated before. Thereafter, everything is similar to what was said in the previous verse.

Saṃsaggagāthāvaṇṇanā samattā.

The commentary on the Verse on Association is complete.

37. Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamaṃ jhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā catunnaṃ amaccānaṃ hatthe rajjaṃ niyyātetvā samaṇadhammaṃ karoti. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājentā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattahārakena saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanakāyā – ‘‘amaccā sāmike asāmike karontī’’ti mahāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo varo’’ti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassanto paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi –

37. Regarding the verse beginning 'Mitte suhajje,' what is its origin? This Bodhisatta who was to become a Paccekabuddha, having arisen in the manner described in the previous verse and while ruling the kingdom in Bārāṇasī, produced the first jhāna. Having considered, 'What is superior, the ascetic life or the kingdom?' he entrusted the kingdom into the hands of four ministers and undertook the ascetic life. Although the ministers were told, 'You should rule with justice and impartiality,' they took bribes and ruled unjustly. Taking bribes and causing the rightful owners to lose, they one day caused a certain royal favorite to lose his case. He entered with the king's food-bearer and reported everything. The next day, the king himself went to the place of judgment. Then a great crowd of people, shouting, 'The ministers are making owners into non-owners!' made a great noise as if it were a great battle. Then the king, having risen from the place of judgment and ascended to the palace, sat down to enter into attainment, but being distracted by that noise, he was unable to enter it. He thought, 'What is this kingdom to me? The ascetic life is superior.' Having abandoned the pleasure of kingship, he again produced the attainment and, practicing insight in the manner previously described, he realized solitary enlightenment. And being asked about his meditation subject, he spoke this verse:

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo’’ti.

Having compassion for friends and companions, with a mind bound by attachment, one neglects one's true welfare. Seeing this danger in intimacy, one should wander alone like the horn of a rhinoceros.

Tattha mettāyanavasena mittā. Suhadayabhāvena suhajjā. Keci hi ekantahitakāmatāya mittāva honti, na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca. Te duvidhā honti – agāriyā anagāriyā ca. Tattha agāriyā tividhā honti – upakāro, samānasukhadukkho, anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha –

Therein, they are 'friends' (mittā) by way of loving. They are 'companions' (suhajjā) by way of being good-hearted. For some are only friends out of an exclusive desire for one's welfare, not companions. Some are only companions by generating happiness in the heart through coming and going, standing, sitting, conversing, and so on, not friends. Some, by way of both, are companions and friends. They are of two kinds: householders and the homeless. Among them, householder friends are of three kinds: the helper, the one who is the same in happiness and sorrow, and the compassionate one. The homeless friends are especially those who explain what is beneficial. They are endowed with four characteristics. As it is said:

‘‘Catūhi [Pg.65] kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo – pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261).

'Son of a householder, a friend who is a helper and a companion should be understood by four things: he protects one who is heedless, he protects the property of the heedless, he is a refuge to the fearful, and when tasks and duties arise, he provides twice the wealth required.' (Dī. Ni. 3.261)

Tathā –

Likewise:

‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo – guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262).

'Son of a householder, a friend and companion who is the same in happiness and sorrow should be understood by four things: he reveals his own secrets, he keeps his friend's secrets, he does not abandon him in misfortune, and he would even lay down his life for his sake.' (Dī. Ni. 3.262)

Tathā –

Likewise:

‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo – abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264).

'Son of a householder, a compassionate friend and companion should be understood by four things: he does not rejoice in his friend's misfortune, he rejoices in his prosperity, he restrains those who speak ill of him, and he commends those who speak well of him.' (Dī. Ni. 3.264)

Tathā –

Likewise:

‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo – pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).

"Householder's son, a friend who speaks for one's welfare, a good-hearted friend, is to be known by four instances: he restrains one from evil, encourages one in the good, makes one hear what has not been heard, and points out the path to heaven." (Dī. Ni. 3.263)

Tesvidha agāriyā adhippetā. Atthato pana sabbepi yujjanti. Te mitte suhajje. Anukampamānoti anudayamāno. Tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca.

Herein, among them, householders are intended. But in terms of meaning, all are suitable. They are friends, good-hearted ones. Anukampamāno means being compassionate, desiring to bring them happiness and to remove their suffering.

Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ. Atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto. Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāya vuttaṃ. Santhaveti [Pg.66] tividho santhavo – taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatappabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. So idhādhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahamadhigato’’ti. Sesaṃ vuttasadisamevāti veditabbanti.

Hāpeti atthaṃ means he causes the loss of benefit. This benefit is threefold in terms of the present life, the future life, and the ultimate goal; similarly, it is threefold in terms of one's own benefit, another's benefit, and the benefit of both. He causes the loss of, and destroys, benefit in two ways: by the destruction of what has been gained and by the non-arising of what has not been gained. Paṭibaddhacitto means one with a bound mind. One who places oneself in a low position, thinking, 'I cannot live without this person; he is my recourse, he is my final resort,' has a bound mind. And one who places oneself in a high position, thinking, 'They cannot live without me; I am their recourse, their final resort,' also has a bound mind. Here, however, one with such a bound mind is intended. Etaṃ bhayaṃ means 'this danger'—this danger of causing the loss of benefit, spoken with reference to the loss of his own attainment. Santhavo means association, and association is of three kinds: by way of association through craving, association through views, and association through friendship. Therein, craving, of one hundred and eight kinds, is association through craving; views, of sixty-two kinds, are association through views; and compassion for friends due to a bound mind is association through friendship. The latter is intended here. For it was because of this that his attainment was lost. Therefore it is said: 'Seeing this danger in association, I attained.' The rest should be understood as has been said.

Mittasuhajjagāthāvaṇṇanā samattā.

The commentary on the Mittasuhajja Gāthā is complete.

38. Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggaṇhitvā, rajjaṃ pahāya pabbajitvā, anukkamena paccekabuddhā hutvā, nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasiyaṃ rajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato ahosi, amhākaññeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā mocessāmā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ oloketi. Tato rājā ‘‘atthi nu kho koci mama dassane abyāvaṭo’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji.

38. What is the origin of 'Vaṃso visālo'? It is said that in the past, during the dispensation of the Blessed One Kassapa, three Paccekabodhisattas went forth and, after fulfilling the practice of coming and going for twenty thousand years, arose in the world of the devas. After passing away from there, the eldest of them was reborn in the royal family of Bārāṇasī, while the others were reborn in outlying royal families. Both of them, having learned a meditation subject, renounced their kingdoms and went forth. In due course, they became Paccekabuddhas and were dwelling on the Nandamūlaka mountain slope. One day, emerging from their attainment, they reflected, 'Having done what kamma have we attained this supramundane happiness?' Reviewing thus, they saw their own conduct during the time of the Buddha Kassapa. Then, reflecting, 'Where is the third one?' they saw him ruling in Bārāṇasī. Remembering his virtues, they thought: 'He was naturally endowed with qualities such as having few wishes; he was our advisor, an admonisher, receptive to counsel, and a reprover of evil. Come, let us show him a meditation object and liberate him.' Seeking an opportunity, one day they saw him going to the park, adorned with all his ornaments. Coming through the sky, they stood at the park gate at the foot of a bamboo clump. The great crowd, not having had their fill of seeing the king, gazed upon him. Then the king, looking around and thinking, 'Is there anyone not engaged in seeing me?' saw the Paccekabuddhas. And just upon seeing them, affection for them arose in him.

So hatthikkhandhā oruyha santena upacārena te upasaṅkamitvā ‘‘bhante, kiṃ nāmā tumhe’’ti pucchi. Te āhaṃsu ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti. ‘‘Bhante, ‘asajjamānā’ti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato taṃ veḷugumbaṃ dassentā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ[Pg.67], evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha laggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggo ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbadisā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva nisīditvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi –

He descended from the elephant's back and, with a calm demeanor, approached them and asked, 'Venerable sirs, what are your names?' They replied, 'Great king, we are called the Unattached.' 'Venerable sirs, what is the meaning of "Unattached"?' 'It means not clinging, great king.' Then, pointing to that clump of bamboo, they said: 'Great king, just as this clump of bamboo stands, completely intertwined with all its roots, trunk, branches, and twigs, and a man with a sword in hand, having cut it at the root, would not be able to pull it out and uproot it; in the same way, you are entangled within and without by entanglement, attached, clinging, and stuck there. But just as this bamboo shoot in its midst, having not yet grown branches, stands unattached to anything, and it is possible to cut it at the top or the root and pull it out; so too, we go in all directions without clinging anywhere.' Then and there, having entered the fourth jhāna, they went through the sky to the Nandamūlaka mountain slope, even as the king was watching. Then the king thought: 'When, indeed, will I too be thus unattached?' Sitting right there and developing insight, he realized the enlightenment of a Paccekabuddha. When asked about his meditation subject in the same way as before, he spoke this verse:

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo’’ti.

“Just as a great bamboo is entangled, so is the longing for sons and wives; like a bamboo shoot, unattached, one should wander alone like the horn of a rhinoceros.”

Tattha vaṃsoti veḷu. Visāloti vitthiṇṇo. Cakāro avadhāraṇattho, evakāro vā ayaṃ, sandhivasenettha ekāro naṭṭho. Tassa parapadena sambandho, taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo, jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sneho. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lobhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbanti.

Herein, 'vaṃsa' means bamboo. 'Visāla' means broad. The particle 'ca' has the meaning of emphasis, or this is the word 'eva', where the letter 'e' has been lost due to sandhi. Its connection is with the following word; we shall apply it later. 'Yathā' is in the sense of comparison. 'Visatta' means attached, entangled, intertwined. 'Puttesu dāresu ca' means among sons, daughters, and wives. 'Yā apekkhā' means that craving, that affection. 'Vaṃsakkaḷīrova asajjamāno' means like a bamboo shoot, unattached. What is meant? Just as a broad bamboo is indeed entangled, so too is the longing for sons and wives; because it stands intertwined with those objects, it is indeed entangled. I, seeing the danger in that longing and cutting it off with the knowledge of the path, like this bamboo shoot, unattached to forms, etc., or greed, etc., or sensual existence, etc., or views, etc., by way of craving, conceit, and wrong views, have attained Paccekabodhi. The rest should be understood in the same way as before.

Vaṃsakaḷīragāthāvaṇṇanā samattā.

The commentary on the Vaṃsakaḷīra Gāthā is concluded.

39. Migo [Pg.68] araññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā, bārāṇasiyaṃ seṭṭhikule uppanno aḍḍhe mahaddhane mahābhoge, so subhago ahosi. Tato paradāriko hutvā tattha kālakato niraye nibbatto tattha paccitvā vipākāvasesena seṭṭhibhariyāya kucchimhi itthipaṭisandhiṃ aggahesi. Nirayato āgatānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā, anuggahetabbā. No ce, vissajjetabbā, attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci, kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvatakenapi sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā sabbaṃ taṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā.

39. What is the origin of “A deer in the forest”? It is said that a certain monk in the dispensation of the Blessed One Kassapa, a meditator, passed away and was reborn in a wealthy merchant family in Bārāṇasī, a family that was prosperous, of great wealth, and with many possessions. He was handsome. Later, having become an adulterer, he died and was reborn in hell. Having been tormented there, due to the residual effect of his karma, he took rebirth as a female in the womb of the merchant's wife. The bodies of those who come from hell are hot. Therefore, the merchant's wife, with her belly burning, carried that fetus with difficulty and hardship, and in due time gave birth to a girl. From the day of her birth, she was detested by her parents and by her other relatives and attendants. When she came of age and was given in marriage into a certain family, there too she was detested by her husband, mother-in-law, and father-in-law, being unloved and disagreeable. Then, when a festival was announced, the merchant's son, not wanting to celebrate with her, brought a courtesan and celebrated with her. Having heard this from the female servants, she approached the merchant's son and, after persuading him in various ways, said: “Noble son, even if a woman is the youngest sister of ten kings, or the daughter of a wheel-turning monarch, she is still a servant to her husband. When her husband does not speak to her, she experiences suffering as if she were impaled on a stake. If I am worthy of favor, I should be favored. If not, I should be sent away, and I will go to my own relatives' family.” The merchant's son said: “So be it, good lady. Do not grieve. Get ready for the celebration; we will celebrate the festival.” The merchant's daughter, encouraged by even that little bit of conversation, thinking, “Tomorrow I will celebrate the festival,” prepared much edible and non-edible food. The next day, without informing her, the merchant's son went to the place of celebration. She sat watching the road, thinking, “Now he will send for me, now he will send for me,” and seeing it was late, she sent some people. They returned and reported, “The merchant's son has gone.” Taking all that she had prepared, she mounted a vehicle and set out to go to the park.

Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya anotatte mukhaṃ dhovitvā nāgalatādantapoṇaṃ khāditvā ‘‘kattha ajja bhikkhaṃ carissāmī’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘imissā mayi sakkāraṃ karitvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe [Pg.69] saṭṭhiyojanaṃ manosilātalaṃ, tattha ṭhatvā nivāsetvā pattacīvaramādāya abhiññāpādakajjhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasībhimukho agamāsi. Taṃ disvā dāsiyo seṭṭhidhītāya ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā, pattaṃ gahetvā, sabbarasasampannena khādanīyabhojanīyena pūretvā, padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā, pupphakalāpaṃ hatthena gahetvā, paccekabuddhaṃ upasaṅkamitvā, tassa hatthe pattaṃ datvā, vanditvā, pupphakalāpahatthā patthesi ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha uppajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyaṃ patthesi ‘‘bhante, dukkho gabbhavāso, taṃ anupagamma padumapupphe evaṃ paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi ‘‘bhante, jigucchanīyo mātugāmo, cakkavattidhītāpi paravasaṃ gacchati, tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti.

Then, a Paccekabuddha at the Nandamūla slope, having emerged from cessation on the seventh day, washed his face at Anotatta lake, chewed a nāgalatā tooth-stick, and while considering, "Where shall I go for alms today?" he saw the merchant’s daughter. Knowing, "By her making an offering to me, that karma of hers will come to exhaustion," he stood on a sixty-yojana-wide platform of red arsenic near the slope, donned his robes, took his bowl and robe, entered the meditative attainment that is the basis for supernormal powers, traveled through the sky, descended onto her path, and proceeded toward Bārāṇasī. Seeing him, the maids informed the merchant’s daughter. She descended from her vehicle, respectfully paid homage, took his bowl, filled it with edible and non-edible food endowed with all flavors, covered it with a lotus flower, placed a lotus flower beneath it as well, took a cluster of flowers in her hand, approached the Paccekabuddha, placed the bowl into his hands, paid homage, and with the cluster of flowers in hand, she made a wish: "Venerable sir, just as this flower is, so may I be dear and pleasing to the great multitude wherever I am reborn." Having made this wish, she made a second: "Venerable sir, dwelling in the womb is painful; without undergoing that, may my rebirth be in a lotus flower." She also made a third wish: "Venerable sir, the female state is repulsive; even a wheel-turning monarch’s daughter becomes dependent on another. Therefore, may I not undergo the female state but be a man." She also made a fourth wish: "Venerable sir, having transcended this suffering of saṃsāra, may I, in the end, attain the deathless state attained by you."

Evaṃ caturo paṇidhayo katvā, taṃ padumapupphakalāpaṃ pūjetvā, paccekabuddhassa pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi. Tato paccekabuddho pattaṃ pupphakalāpañca gahetvā ākāse ṭhatvā –

Having thus made four aspirations, she offered that cluster of lotus flowers to the Paccekabuddha and paid homage with the fivefold prostration. She then made this fifth aspiration: "May my fragrance and complexion be just like a flower." Then the Paccekabuddha, taking the bowl and the cluster of flowers, stood in the sky and—

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –

“May what you have wished and longed for be quickly fulfilled for you; may all your aspirations be fulfilled, like the moon on the fifteenth day.”

Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ disvā mahatī pīti uppannā. Bhavantare kataṃ akusalakammaṃ anokāsatāya parikkhīṇaṃ, ciñcambiladhotatambabhājanamiva suddhā jātā. Tāvadeva cassā patikule ñātikule ca sabbo jano tuṭṭho ‘‘kiṃ karomā’’ti piyavacanāni paṇṇākārāni ca pesesi. Seṭṭhiputto manusse pesesi ‘‘sīghaṃ sīghaṃ ānetha seṭṭhidhītaraṃ, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālaṃ viya ca piyāyanto parihari.

Having given thanks to the merchant's daughter with this verse, he resolved, "May the merchant's daughter see me as I go," and went to the Nandamūla slope. When the merchant's daughter saw him, great joy arose in her. The unwholesome kamma done in a previous existence, having found no opportunity, was exhausted, and she became pure, like a copper pot washed with tamarind. Immediately, all the people in her husband's family and her own family were delighted, sending affectionate words and gifts, saying, "What shall we do for you?" The merchant's son sent men, saying, "Quickly, quickly bring the merchant's daughter; I came to the park, having forgotten her." From then on, cherishing her, he cared for her as if she were sandalwood smeared on his chest, a pearl necklace he wore, or a garland of flowers.

Sā [Pg.70] tattha yāvatāyukaṃ issariyabhogasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbheyeva gacchati, tiṭṭhantopi, nisīdantopi, sayantopi padumagabbheyeva sayati. Mahāpadumadevaputtoti cassa nāmaṃ akaṃsu. Evaṃ so tena iddhānubhāvena anulomapaṭilomaṃ chadevaloke eva saṃsarati.

She, having experienced the pleasures of sovereignty and wealth there for as long as her life lasted, passed away and was reborn in a male state in the deva world, in a lotus flower. That devaputta, even when going, went within the lotus womb; even when standing, sitting, or lying down, he lay down within the lotus womb. They gave him the name Mahāpadumadevaputta. Thus, by that supernormal power, he transmigrated only within the six deva worlds, in direct and reverse order.

Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Rājā ekissāpi kucchiyaṃ puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khetrajopi kulavaṃsadharo hotī’’ti. Rājā ‘‘ṭhapetvā mahesiṃ avasesā nāṭakitthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbitthīnaṃ aggā, appeva nāma devo mahesiyāpi kucchismiṃ puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī saccavādinī sīlavatī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ anumajjati. Sīlavatiyā rājadhītāya pañca sīlāni anumajjantiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ santappi.

At that time, the king of Bārāṇasī had twenty thousand women. The king did not obtain a son from the womb of even one. The ministers advised the king, "Your Majesty, a son who upholds the lineage should be sought. If there is no son of one's own, even a field-born child can carry on the lineage." The king commanded, "Except for the chief queen, let the remaining dancing women perform a righteous drama for seven days," and had them wander outside as they wished. Still, he did not obtain a son. Again, the ministers said, "Great king, the chief queen is foremost among all women in merit and wisdom. Perhaps Your Majesty may obtain a son in the chief queen's womb." The king informed the chief queen of this matter. She said, "Great king, a woman who is truthful and virtuous may obtain a son. How can one without shame and moral dread have a son?" Ascending the palace, she undertook the five precepts and repeatedly reflected upon them. As the virtuous princess reflected upon the five precepts, just as the wish for a son arose in her mind, Sakka's throne grew hot.

Atha sakko āsanatāpakāraṇaṃ āvajjento etamatthaṃ viditvā ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhatvā ‘‘kiṃ patthesi devī’’ti pucchi. ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevaloke uppajjituṃ ito cavatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So āha – ‘‘mahārāja, mā evaṃ bhaṇi, jeguccho manussaloko’’ti. ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Kiṃ te, tāta, gabbhavāsena, tathā hi tvaṃ kammamakāsi, yathā [Pg.71] padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi.

Then Sakka, considering the reason for his seat being hot, understood the matter. Thinking, “I shall grant the boon of a son to the virtuous princess,” he came through the air, stood before the queen, and asked, “What do you desire, O queen?” “A son, great king,” she replied. “I grant you a son, O queen; do not worry,” he said, and went to the deva world. Considering, “Is there anyone here whose life is exhausted?” he knew, “This Mahāpaduma is passing away from here to be reborn in an upper deva world.” Going to his celestial mansion, he requested, “Dear Mahāpaduma, go to the human world.” He replied, “Great king, do not say so; the human world is repulsive.” “Dear one, you performed merit in the human world and were reborn here. Remaining there, you should fulfill the perfections. Go, dear one.” “Great king, dwelling in the womb is painful; I cannot endure living there.” “What is dwelling in the womb to you, dear one? For you have performed such kamma that you will be born right in a lotus womb. Go, dear one.” Being repeatedly urged, he consented.

Tato mahāpadumo devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ mahesī paccūsasamaye supinantena vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumassare puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tatheva tattha gantvā ekaṃ padumapupphaṃ addasa. Taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sāmaṃyeva pavisitvā taṃ pupphaṃ aggahesi. Pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha taṭṭake āsittasuvaṇṇapaṭimaṃ viya dārakaṃ addasa. Disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni muñci, rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsañca sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaññeva khettaṃ, tasmā amhākaṃ khette jātattā khetrajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kārāpesi. Yā yā kumārassa ruciṃ ñatvā patthitapatthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā, gopuradvāraṃ gantvā, lākhāguḷakena kīḷati.

Then Mahāpaduma, having passed away from the deva world, was born in a lotus womb in the stone-slab pond in the park of the king of Bārāṇasī. And that night, at dawn, the queen had a dream in which, surrounded by twenty thousand women, she went to the park and it was as if she had obtained a son in the lotus pond of the stone-slab pond. When the night had dawned, while observing the precepts, she went there just as in her dream and saw a single lotus flower. It was neither near the shore nor in the deep water. Merely upon seeing it, maternal affection arose in her. She entered the water herself and took hold of the flower. The moment she grasped it, the petals opened, and there she saw a child like a cast golden image. Upon seeing him, she exclaimed, “I have obtained a son!” The great multitude uttered thousands of acclamations and sent word to the king. Hearing this, the king asked, “Where was he found?” Upon learning the place, he declared, “The park, the pond, and the lotus are all our own property. Therefore, since he was born in our field, this son is named ‘Born of the Field.’” He then had the child brought into the city and appointed twenty thousand women to nurse him. Whichever woman understood the prince’s liking and fed him the desired delicacies received a thousand. The whole of Bārāṇasī was stirred, and all the people sent thousands of gifts to the prince. The prince, being constantly urged, “Eat this, consume that,” as they brought him various foods, became overwhelmed and distressed. He went to the city gate and played with a lac ball.

Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā, paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā, catasso patthanā patthesi tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācariyavasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘idaṃ khāda, idaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā [Pg.72] attano senāsanaṃ pāvisi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho, nu, kho mamā’’ti. Tato tehi ‘‘pabbajitā nāma, deva, na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ hoti, tena yāpentī’’ti vuccamānopi ‘‘kuddho eva mamāyaṃ samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā, mahatā rājānubhāvena isipatanaṃ gantvā, migayūthaṃ disvā, pucchi ‘‘kiṃ nāma ete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. Etesaṃ ‘‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’’ti vatvā paṭijaggantā atthīti. Natthi sāmi, yattha tiṇodakaṃ sulabhaṃ, tattha vasantīti.

At that time, a certain Paccekabuddha was dwelling near Bārāṇasī in Isipatana. Rising early, he completed all his duties, such as the observances of the lodging, care of the body, and mental application. Emerging from seclusion, he considered, “Where shall I go for alms today?” Noticing the prince’s prosperity, he wondered, “What deed did this one perform in the past?” Investigating, he thought, “Having given almsfood to one like me, he made four aspirations. Of these, three have been fulfilled, but one is not yet fulfilled. By a skillful means, I shall give him an object for reflection.” Thus, in the course of his alms-round, he approached the prince. Seeing him, the prince said, “Ascetic, do not come here, for these people might say even to you, ‘Eat this, consume that.’” With just that one word, the Paccekabuddha turned back and entered his own dwelling. The prince said to his attendants, “This ascetic turned back as soon as I spoke. Could he be angry with me?” Then, although they said, “Lord, those who have gone forth are not prone to anger. They sustain themselves with what is given by another with a serene mind,” he thought, “This ascetic is indeed angry with me. I shall ask for his forgiveness.” Having informed his parents, he mounted an elephant and, with great royal splendor, went to Isipatana. Seeing a herd of deer, he asked, “What are these called?” “Lord, these are called deer.” “Are there any who look after them, saying, ‘Eat this, consume this, taste this’?” “There are not, lord. They dwell where grass and water are easily found.”

Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu, kho, ahampi evaṃ vaseyya’’nti etamārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamañca sammajjitvā, maṭṭhaṃ katvā, ekadvikkhattuṃ caṅkamitvā, padanikkhepaṃ dassetvā, divāvihārokāsañca paṇṇasālañca sammajjitvā, maṭṭhaṃ katvā, pavisanapadanikkhepaṃ dassetvā, nikkhamanapadanikkhepaṃ adassetvā, aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhaṃ kataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo kuddho, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā, suṭṭhutaraṃ kujjheyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā, ‘‘ayaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhā attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ āruhitvā, dūrīkataputhuvitakko gantvā, pāsāṇaphalake nisīditvā, sañjātaekaggo hutvā, paṇṇasālaṃ pavisitvā, vipassanto paccekabodhiñāṇaṃ adhigantvā, purimanayeneva purohitena kammaṭṭhāne pucchite gaganatale nisinno imaṃ gāthamāha –

The prince took this as his object of reflection: “Just as these deer, unguarded, dwell wherever they wish, when, I wonder, will I too dwell in such a way?” The Paccekabuddha, knowing of his arrival, swept the path to his dwelling and the walking path, making them smooth. He walked up and down once or twice, leaving his footprints. He swept the place for daytime abiding and the leaf-hut, making them smooth. He left footprints showing his entry, but not his exit, and went elsewhere. When the prince arrived there, he saw that the area was swept and made smooth. Hearing his attendants say, “I think that Paccekabuddha dwells here,” he replied, “That ascetic was angry this morning; now, seeing his place trampled by elephants, horses, and so on, he would be even more angry. You all stay right here.” Descending from the elephant’s back, he entered the dwelling alone. Seeing the footprints on the well-swept ground, he thought, “While walking here, this ascetic did not think of commerce or other such activities; surely, I think, he thought only of his own welfare.” With a serene mind, he went up to the walking path. Having put aside worldly thoughts, he went and sat on a stone slab and, becoming one-pointed in mind, he entered the leaf-hut. Practicing insight meditation, he attained the knowledge of a Paccekabuddha. Then, when questioned by the chaplain about his object of meditation, just as before, he sat in the sky and spoke this verse:

‘‘Migo [Pg.73] araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

“As a deer in the forest, unbound, goes wherever it desires for pasture; so the wise person, seeing freedom, should wander alone like a rhinoceros horn.”

Tattha migoti dve migā eṇīmigo, pasadamigo cāti. Apica sabbesaṃ āraññikānaṃ catuppadānametaṃ adhivacanaṃ. Idha pana pasadamigo adhippeto. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idhaṃ pana uyyānamadhippetaṃ, tasmā uyyānamhīti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti. Yenicchakaṃ gacchati gocarāyati yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā –

Therein, 'miga' refers to two kinds of deer: the eṇī-deer and the pasada-deer. Moreover, this is a designation for all four-footed forest creatures. Here, however, the pasada-deer is intended. 'In the forest' means that when the village and the village outskirts are excluded, the remainder is the forest. Here, however, a park is intended; therefore, it is said as 'in the park.' 'Yathā' (as) is in the sense of a comparison. 'Unbound' means not bound by ropes and so forth; by this is shown its free-roaming conduct. 'Goes for pasture wherever it wishes' means that it goes to graze in whatever direction it wishes to go. And this was also stated by the Blessed One:

‘‘Seyyathāpi, bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa; evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro.

“Just as, monks, a forest deer wandering in a forest grove moves confidently, stands confidently, sits confidently, and lies down confidently. For what reason? Because, monks, it is out of the hunter’s range. In the same way, monks, a monk, quite secluded from sensual pleasures… having entered and abided in the first jhāna. This monk, monks, is said to have blinded Māra, to have made him trackless, and, having destroyed Māra’s eye, to have passed from the sight of the Evil One.”

Viññū [Pg.74] naroti paṇḍitapuriso. Seritanti sacchandavuttitaṃ aparāyattataṃ. Pekkhamānoti paññācakkhunā olokayamāno. Atha vā dhammaseritaṃ puggalaseritañca. Lokuttaradhammā hi kilesavasaṃ agamanato serino tehi samannāgatā puggalā ca, tesaṃ bhāvaniddeso seritā. Taṃ pekkhamānoti. Kiṃ vuttaṃ hoti? ‘‘Yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, kadā nu kho ahampi evaṃ gaccheyya’’nti iti me tumhehi ito cito ca parivāretvā ṭhitehi baddhassa yenicchakaṃ gantuṃ alabhantassa tasmiṃ yenicchakagamanābhāvena yenicchakagamane cānisaṃsaṃ disvā anukkamena samathavipassanā pāripūriṃ agamaṃsu. Tato paccekabodhiṃ adhigatomhi. Tasmā aññopi viññū paṇḍito naro seritaṃ pekkhamāno eko care khaggavisāṇakappoti. Sesaṃ vuttanayeneva veditabbanti.

A wise person is an intelligent man. 'Serita' means living according to one's own will, independence. 'Pekkhamāno' means observing with the eye of wisdom. Alternatively, it refers to the freedom of the Dhamma and the freedom of the person. For supramundane Dhammas are free, not falling under the sway of defilements, and the individuals endowed with them are likewise free; their state is 'seritā'. 'Observing that' means this: What is said? 'Just as a deer in the forest, unbound, goes for pasture wherever it wishes, when indeed shall I too go thus?' Thus, for me, who was bound by you standing and surrounding me here and there, unable to go as I wished, upon seeing the benefit of going as one wishes through the lack thereof, serenity and insight gradually reached fulfillment. Then I attained Paccekabodhi. Therefore, any other wise and intelligent person, observing such freedom, should wander alone like the horn of a rhinoceros. The rest should be understood in the manner already explained.

Migaaraññagāthāvaṇṇanā samattā.

The Commentary on the Migaarañña-gāthā is complete.

40. Āmantanā hotīti kā uppatti? Atīte kira ekavajjikabrahmadatto nāma rājā ahosi mudukajātiko. Yadā amaccā tena saha yuttaṃ vā ayuttaṃ vā mantetukāmā honti, tadā naṃ pāṭiyekkaṃ pāṭiyekkaṃ ekamantaṃ nenti. Taṃ ekadivasaṃ divāseyyaṃ upagataṃ aññataro amacco ‘‘deva, mama sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāya agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ varaṃ yāci, eko hatthikkhandhe, eko assapiṭṭhiyaṃ, eko suvaṇṇarathe, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā ekamantaṃ agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassāpi vacanaṃ sutvā hatthito oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘amukaṃ, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā ‘‘taṃ itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā, kalahaṃ katvā, puna ubhopi rañño santikaṃ āgantvā, aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ [Pg.75] lobhe ādīnavaṃ disvā vipassanto paccekasambodhiṃ sacchākāsi. So purimanayeneva imaṃ udānagāthaṃ abhāsi –

40. What is the origin of the verse beginning, 'Āmantanā hoti'? In the past, it is said, there was a king named Brahmadatta, who was of a gentle nature and was addressed individually. Whenever his ministers wished to discuss with him what was proper or improper, they would take him aside one by one. One day, while he was taking his daytime rest, a certain minister said, 'Your Majesty, I have something that must be heard,' and requested to go aside with him. The king rose and went aside. Then another requested a boon while he was seated in the great assembly; another, while he was on an elephant's back; another, on horseback; another, in a golden chariot; and another, while seated in a palanquin going to the park. The king descended from each and went aside. Yet another minister made a request while the king was touring the countryside; hearing his words as well, the king dismounted from his elephant and went aside. Thus, having become disenchanted with them, he went forth into homelessness. The ministers grew in power. One of them went to the king and said, 'Great king, give me such-and-such a district.' The king replied, 'So-and-so enjoys that.' Disregarding the king's words, he thought, 'I will go, take that district, and enjoy it.' He went there, started a quarrel, and then both returned to the king's presence and reported each other's faults. The king, thinking, 'It is not possible to satisfy these men,' and seeing the danger in their greed, practiced insight meditation and realized Paccekabodhi. In the same manner as before, he uttered this inspired verse:

‘‘Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

There is solicitation among companions, in dwelling, in standing, in going, and on tour. Observing that uncoveted freedom, one should wander alone like the horn of a rhinoceros.

Tassattho – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhijjhitā anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena dhammapuggalavasena ca seritaṃ pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekasambodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.

Its meaning is this: For one who is in the midst of companions—whether in an abode called a daytime rest, a station called the great assembly, on a journey to the park, or on a tour of the countryside—there is solicitation in various ways, such as, 'Listen to this of mine,' or 'Give this to me.' Therefore, I, having become disenchanted with that, and observing that uncoveted freedom—which is the renunciation resorted to by noble ones, of many benefits, and of exclusive bliss, and yet is not coveted or desired by base persons overcome by greed; a freedom that comes from not being subject to the will of others and from being a person of the Dhamma—began insight meditation and gradually attained Paccekabodhi. The rest is as has been explained.

Āmantanāgāthāvaṇṇanā samattā.

The Commentary on the Āmantanā-gāthā is complete.

41. Khiḍḍā ratīti kā uppatti? Bārāṇasiyaṃ ekaputtakabrahmadatto nāma rājā ahosi. So cassa ekaputtako piyo ahosi manāpo pāṇasamo. So sabbiriyāpathesu puttaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sari, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. So evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekabodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāya vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ.

41. What is the origin of 'Mirth and Delight'? In Benares, there was a king named Brahmadatta, who had only one son. That only son was dear to him, pleasing, and as dear as his own life. He always went about taking his son with him in all his postures. One day, while going to the park, he left him behind. That very day, the prince died from an illness that had arisen. The ministers, fearing that the king’s heart would break from affection for his son, did not inform him and had him cremated. The king, intoxicated with strong drink in the park, did not remember his son, nor did he the next day during the times of bathing and eating. Then, after eating, as he sat down, he remembered and said, “Bring my son to me.” They informed him of what had happened in a manner fitting the occasion. Overcome by sorrow, he sat reflecting wisely thus: “When this exists, that comes to be; with the arising of this, that arises.” Thus, gradually contemplating dependent origination in forward and reverse order, he realized Paccekabodhi. The remainder is similar to what was stated in the verse on association, setting aside the explanation of the verse's meaning.

Atthavaṇṇanāyaṃ [Pg.76] pana khiḍḍāti kīḷanā. Sā duvidhā hoti – kāyikā, vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi, rathehipi, dhanūhipi, tharūhipīti evamādi. Vācasikā nāma gītaṃ, silokabhaṇanaṃ, mukhabherīti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ āhacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbanti.

In the explanation of the meaning, 'play' (khiḍḍā) means sport. It is of two kinds: bodily and verbal. Among these, bodily play includes playing with elephants, horses, chariots, bows, swords, and so on. Verbal play includes singing, reciting verses, playing the mouth-drum, and the like. 'Delight' (rati) refers to delight in the five strands of sensual pleasure. 'Abundant' (vipula) means pervading the entire body, affecting one even to the bone marrow. The remainder is evident. The linking of context here should also be understood in the same way as explained in the verse on association, and everything thereafter.

Khiḍḍāratigāthāvaṇṇanā samattā.

The Commentary on the Khiḍḍā-rati-gāthā is complete.

42. Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasiyaṃ rājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā, rajjaṃ pahāya pabbajitvā, anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃvirecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā tassa vūpasamanatthaṃ ‘‘ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti taṃ yaññayajane samādapesi.

42. What is the origin of 'Cātuddisa'? In the past, it is said, during the dispensation of the Blessed One Kassapa, five Paccekabodhisattas went forth. After fulfilling the practice of going and returning for twenty thousand years, they were reborn in the deva-world. After passing away from there, the eldest of them became king in Bārāṇasī, while the rest became ordinary kings. These four, having learned a meditation subject, renounced their kingdoms and went forth. In due course, they became Paccekabuddhas and dwelled in the Nandamūlaka mountain cave. One day, arising from absorption, in the way described in the Vaṃsakaḷīra verses, they considered their own karma and their companion and, knowing this, sought an opportunity to show an object of meditation to the king of Bārāṇasī by some means. That king was startled three times during the night; terrified, he cried out and ran about on the upper floor of the palace. When the chaplain rose early and asked if he had slept well, the king replied, "How can there be comfort for me, teacher?" and recounted all that had happened. The chaplain thought, "This sickness cannot be remedied by any medicinal treatment such as purgatives. But a means of getting a meal has occurred to me." He then thoroughly alarmed the king, saying, "Great king, this is an ill omen of the loss of your kingdom, danger to your life, and so on." To pacify this, he persuaded the king to perform a sacrifice, saying, "After giving such and such elephants, horses, chariots, gold, and silver as a gift, a sacrifice must be performed."

Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakaḷīragāthāyaṃ vuttanayeneva āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi[Pg.77], saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayañhi, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema, tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasatiṃ agamaṃsu.

Then, seeing many thousands of living beings being gathered for the sacrifice, the Paccekabuddhas thought, "If this deed is done, he will be difficult to instruct. Come, let us go beforehand and see him." Following the method described in the Vaṃsakaḷīragāthā, they came and, while wandering for alms, entered the royal courtyard in succession. The king, standing in a lion-window and looking over the royal courtyard, saw them. At the very sight of them, affection arose in him. Then, having them summoned, he had them seated on seats prepared in the open air, respectfully served them a meal, and after they had finished eating, asked, "Who are you?" “We, great king, are called 'Cātuddisā' (of the Four Directions).” “Venerable sirs, what is the meaning of 'Cātuddisā'?” “In the four directions, great king, from anywhere or from any cause, there is no fear or mental terror for us.” “Venerable sirs, for what reason is there no such fear for you?” “Great king, we cultivate loving-kindness, we cultivate compassion, we cultivate sympathetic joy, we cultivate equanimity. Therefore, that fear does not exist for us.” Having spoken thus, they rose from their seats and returned to their dwelling.

Tato rājā cintesi ‘‘ime samaṇā mettādibhāvanāya bhayaṃ na hotīti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti. Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na ca sakkā asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇacittena amacce āṇāpesi ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca nesaṃ vāto upavāyatū’’ti. Te tathā akaṃsu.

Then the king thought, "These ascetics say that through the cultivation of loving-kindness and the like, there is no fear, but the brahmins praise the slaughter of many thousands of beings. Whose words, I wonder, are true?" Then it occurred to him, "The ascetics wash the impure with the pure, but the brahmins wash the impure with the impure. And it is not possible to wash the impure with the impure; the words of the renunciants alone are true." So, having developed the four divine abodes—loving-kindness and the rest—in the way beginning with, "May all beings be happy," and with a mind suffusing them with welfare, he commanded his ministers: "Release all the creatures. Let them drink cool water, eat green grass, and may a cool breeze blow upon them." They did so.

Tato rājā ‘‘kalyāṇamittānaṃ vacaneneva pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekasambodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi –

Then the king thought, 'By the very words of my good friends I have been freed from an evil deed.' Sitting right there, he developed insight and realized the enlightenment of a Paccekabuddha. And when his ministers said to him at mealtime, 'Eat, great king, it is time,' he replied, 'I am not a king.' Following the previous manner, he explained the whole matter and uttered this verse of inspired utterance and explanation:

‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti.

“He is of the four directions and unresisting, content with whatever he obtains; enduring dangers, fearless, one should wander alone like a rhinoceros horn.”

Tattha cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 3.308; a. ni. 4.125; cūḷani. khaggavisāṇasuttaniddesa 128) vā nayena brahmavihārabhāvanāpharitā catasso disā assa santītipi cātuddiso. Tāsu disāsu katthaci satte [Pg.78] vā saṅkhāre vā bhayena na paṭihaññatīti appaṭigho. Santussamānoti dvādasavidhassa santosassavasena santussako, itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayeneva cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayamāno cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti.

Herein, `cātuddiso` means one who dwells comfortably in the four directions; or, according to the method beginning with, “dwelling having pervaded one direction” (Dī. Ni. 3.308; A. Ni. 4.125; Cūḷani. Khaggavisāṇasuttaniddesa 128), he is one for whom the four directions are pervaded by the development of the divine abidings, and thus he is `cātuddiso`. In those directions, he does not strike against any beings or formations out of fear; therefore, he is `appaṭigho` (non-conflicting). `Santussamāno` means being content by way of the twelve kinds of contentment; `itarītarena` means with requisites high or low. Regarding `parissayānaṃ sahitā achambhī` (an endurer of dangers, unfrightened): herein, `parissayā` (dangers) are so called because they encompass (`parissayanti`) body and mind, or because they cause the decline (`parihāpenti`) of their well-being, or because they lie (`sayanti`) in dependence (`paṭicca`) on them. This is a term for external dangers such as lions and tigers, and for internal calamities for the body and mind such as sensual desire. He endures (`sahati`) those dangers with enduring patience and with qualities such as energy; thus he is `parissayānaṃ sahitā` (an endurer of dangers). Because of the absence of fear that causes rigidity, he is `achambhī` (unfrightened). What is meant by this? Just as those four ascetics, so too, being content with whatever requisites, established in contentment as the basis for the practice, he becomes `cātuddiso` through developing loving-kindness and so forth in the four directions, and he is `appaṭigho` due to the absence of the fear of striking against beings or formations. Because he is `cātuddiso`, he is an endurer of dangers of the aforementioned kind, and because he is `appaṭigho`, he is unfrightened. Thus, having seen this virtue of the practice and having practiced wisely, I have attained Paccekabodhi. Alternatively: knowing, ‘Like those ascetics, being content with whatever requisites, one becomes `cātuddiso` in the way described,’ and thus aspiring to this state of being `cātuddiso`, I practiced wisely and have attained it. Therefore, another who aspires to such a state, by being `cātuddiso` becomes an endurer of dangers, and by being `appaṭigho` becomes unfrightened, and so should wander alone like a rhinoceros horn. The rest is as previously explained.

Cātuddisagāthāvaṇṇanā samattā.

The explanation of the Cātuddisa Gāthā is concluded.

43. Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekaṃ divasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu, devo, aññaṃ deviṃ ānetū’’ti yāciṃsu. Rājā‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato. Tassa devī rajjaṃ anusāsati. Sā ca gabbhinī hoti. Amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti, sace āgametha, yāva vijāyāmi, evaṃ hotu, no ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu ānethā’’ti. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesībhogaṃ adāsi. Tassā parijanañca nānāvidhehi [Pg.79] paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Tampi rājā attano jātaputtamiva sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tato deviyā parijano cintesi ‘‘rājā ativiya saṅgaṇhāti kumāraṃ, ativissāsaniyāni rājahadayāni, handa naṃ paribhedemā’’ti.

43. What is the origin of the verse beginning `Dussaṅgahā`? It is said that the chief queen of the king of Bārāṇasī passed away. After the days of mourning had passed, one day the ministers requested, “For kings, in various matters, a chief queen is absolutely necessary. It would be good, Your Majesty, for you to bring another queen.” The king replied, “In that case, sirs, find one.” While they were searching, the king in a neighboring kingdom died. His queen was ruling the kingdom, and she was pregnant. The ministers, thinking, “She is suitable for the king,” requested her. She said, “A pregnant woman is undesirable to people. If you will wait until I give birth, so be it. If not, seek another.” They reported this matter to the king. The king said, “Even if she is pregnant, bring her.” They brought her. The king consecrated her and gave her all the privileges of a chief queen. He also favored her retinue with various gifts. In due time, she gave birth to a son. The king treated him like his own born son, holding him on his lap and chest in all postures. Then the queen's retinue thought, “The king favors the prince exceedingly. The hearts of kings are not to be trusted. Come, let us cause a division.”

Tato kumāraṃ – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño, mā ettha vissāsaṃ āpajjī’’ti āhaṃsu. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthe gahetvā ākaḍḍhiyamānopi pubbe viya rājānaṃ na allīyati. Rājā ‘‘kiṃ eta’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘are, ete mayā evaṃ saṅgahitāpi paṭikūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajitā, ‘‘saparijano rājā pabbajito’’ti manussā paṇīte paccaye upanenti. Rājā paṇīte paccaye yathāvuḍḍhaṃ dāpeti. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇasammajjanādīni sabbakiccāni karontā lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘are, yathāvuḍḍhaṃ diyyamānepi nāma ujjhāyanti, aho, ayaṃ parisā dussaṅgahā’’ti pattacīvaraṃ ādāya eko araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi –

Then they told the prince, “Dear boy, you are the son of our king, not of this king. Do not place your trust here.” Thereafter, even when the king called, “Come, son,” and took his hand and pulled him, the prince did not draw near to the king as before. The king, wondering, “What is this?” investigated and learned of the matter. Becoming disenchanted, he thought, “Alas! Even though they have been treated so well by me, they are still hostile in their conduct.” He renounced the kingdom and went forth. Hearing, “The king has gone forth,” many ministers and attendants also went forth. People, thinking, “The king has gone forth with his retinue,” brought excellent requisites. The king had the excellent requisites distributed according to seniority. Therein, those who received fine things were satisfied, but the others complained, “We do all the duties, such as sweeping the monastery grounds, yet we receive coarse food and worn-out robes.” He, learning of this too, thought, “Alas! Even when things are given according to seniority, they complain. Truly, this assembly is difficult to support.” Taking his bowl and robe, he entered the forest alone, began insight meditation, and realized Paccekabodhi. And when asked by those who came to him for a meditation subject, he spoke this verse:

‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo’’ti.

“Some who have gone forth are difficult to support, and so are householders living at home. Being unconcerned for the children of others, one should wander alone like the horn of a rhinoceros.”

Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etamahaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbanti.

Its meaning is indeed clear. This, however, is the construction: some who have gone forth are difficult to support, those who are overcome by discontent; and householders dwelling at home are also of such a nature. I, being disgusted by this state of being difficult to support, began insight meditation and have attained Paccekabodhi. The rest should be understood in the same way as before.

Dussaṅgahagāthāvaṇṇanā samattā.

The explanation of the Dussaṅgaha Gāthā is concluded.

44. Oropayitvāti [Pg.80] kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato. Tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Puna gimhānaṃ pacchime māse gato. Tadā koviḷāro sañchinnapatto sukkharukkho viya hoti. Tadāpi so adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi ‘‘raññā āṇatta’’nti bhayena tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi. Tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi sassirikacārudassano ahosi. Muttādalasadisavālikākiṇṇo cassa heṭṭhā bhūmibhāgo bandhanā pamuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito. ‘Aho, jarāya upahato koviḷāro’’’ti cintetvā ‘‘anupādinnampi tāva jarā haññati, kimaṅga pana upādinna’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassanto ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apetagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo gantuṃ, mahārājā’’ti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthaṃ abhāsi –

44. What is the origin of 'Oropayitvā'? It is said that in Bārāṇasī, a king named Cātumāsika Brahmadatta went to a park in the first month of summer. There, in a delightful area, he saw a koviḷāra tree covered with dense, dark leaves and said, 'Prepare my bed at the foot of the koviḷāra tree.' After enjoying the park, he rested there in the evening. Again, in the middle month of summer, he went to the park. At that time, the koviḷāra tree was in bloom, and he did the same as before. Again, in the last month of summer, he went. By then, the koviḷāra tree had shed its leaves and was like a withered tree. Even without seeing the tree, out of previous habit, he ordered his bed to be prepared in that same place. The ministers, though they knew, prepared the bed there out of fear of the king's command. After enjoying the park, while resting there in the evening, he saw the tree and thought: 'Ah, this tree was previously covered with leaves, as if made of jewels, beautiful to behold. Then, with flowers like coral sprouts set among its gem-colored branches, it was glorious and lovely to see. The ground beneath it, strewn with sand like pearl dust and covered with flowers released from their stalks, was as if spread with a red blanket. That very tree now stands with only its branches remaining, like a withered tree. Alas, the koviḷāra tree is afflicted by old age!' Reflecting thus, he thought, 'Even that which is not appropriated is struck by decay; what then of that which is appropriated?' and he gained the perception of impermanence. In accordance with that, contemplating all conditioned things as suffering and as non-self, he aspired, 'Ah, may I too, like this koviḷāra tree that has shed its leaves, be free from the signs of a householder!' Gradually, while lying on his right side on that very bed, he realized Paccekabodhi. Then, when it was time to depart, the ministers said, 'It is time to go, great king.' He replied, 'I am not a king,' and so forth, and in the manner previously described, spoke this verse:

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo’’ti.

“Having laid aside the signs of a householder, like a koviḷāra tree with its leaves shed; the hero, having severed the bonds of household life, should wander alone like a rhinoceros horn.”

Tattha oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaitthiputtadāsidāsādīni. Etāni hi gihibhāvaṃ [Pg.81] byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyasamannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho.

Therein, 'having laid aside' (oropayitvā) means having removed. 'The signs of a householder' (gihibyañjanāni) are such as hair and beard, white clothes, ornaments, garlands, perfumes, unguents, wife, son, male and female slaves, and so forth. For these signify the state of a householder; hence they are called 'the signs of a householder'. 'With leaves shed' (sañchinnapatto) means with fallen leaves. 'Having cut' (chetvāna) means having severed with path-knowledge. 'A hero' (vīro) means one endowed with the energy of the path. 'The bonds of a householder' (gihibandhanāni) are the bonds of sensual pleasures. For sensual pleasures are indeed the bonds of householders. This, for now, is the meaning of the words.

Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evañhi cintayamāno vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbanti.

This, however, is the intention: 'Oh, that I too, having laid aside the signs of a householder, might be like a koviḷāra tree with its leaves shed!' Thinking thus, having undertaken insight, I attained Paccekabodhi. The rest should be understood in accordance with the previous method.

Koviḷāragāthāvaṇṇanā samattā. Paṭhamo vaggo niṭṭhito.

The commentary on the Koviḷāra Verse is concluded. The First Chapter is finished.

45-46. Sace labhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto ahosi, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātukucchito nikkhamitvā sahapaṃsukīḷitasahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca sukhaṃ rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggahessāmā’’ti. Tato ubhopi pubbopacitakammā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ paccekabuddhā bhikkhācāravelāya pavisanti. Atha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpenti, paṇītaṃ khādanīyaṃ bhojanīyaṃ upanāmenti, mānenti, pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, atha ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi ca nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa nesaṃ santike sippaṃ uggaṇhāmā’’ti.

What is the origin of the verse beginning 'Sace labhetha'? It is said that in the past, during the dispensation of the Blessed One Kassapa, two Bodhisattas destined for Paccekabuddhahood went forth and, for twenty thousand years, fulfilled the practice of going and returning, and were then reborn in the deva world. Passing away from there, the elder became the son of the king of Bārāṇasī, and the younger became the son of the royal chaplain. They were conceived on the same day, were born from their mothers' wombs on the same day, and became friends who played together in the dust. The chaplain's son was wise. He said to the prince: 'Friend, upon your father's passing, you will obtain the kingdom, and I will obtain the position of royal chaplain; for with proper training, it is easy to govern the kingdom. Come, let us learn a craft.' Then, both having accumulated wholesome kamma in the past, they wandered for alms in villages, towns, and so forth, and came to a village in a border region. Paccekabuddhas would enter that village at the time for the alms-round. Seeing the Paccekabuddhas, the people became inspired, prepared seats, offered choice hard and soft foods, and paid them honor and reverence. This thought occurred to them: 'There are none of such high birth as us, yet these people give us alms only if they wish, and if they do not wish, they do not give. But for these renunciants, they perform such honors. Surely, they must know some craft. Come, let us learn this craft from them.'

Te [Pg.82] manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhepi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ṭhātabbaṃ, sayitabba’’nti pāṭiyekkaṃ paṇṇasālamadaṃsu. Tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ labhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggahessāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhutteneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato.

When the people had departed, they obtained an opportunity and requested, 'Venerable sirs, please teach us the craft that you know.' The Paccekabuddhas replied, 'It is not possible for one who has not gone forth to learn this.' They then requested ordination and were ordained. Then the Paccekabuddhas instructed them in the proper conduct, saying, 'This is how you should wear your lower robe, this is how you should wear your upper robe,' and so forth. They explained, 'The fulfillment of this craft comes from delighting in solitude. Therefore, one should sit alone, walk alone, stand alone, and lie down alone.' Then they gave each a separate leaf hut. Entering their respective leaf huts, they sat down. From the moment he sat down, the chaplain's son attained concentration of mind and gained jhāna. The prince, however, became restless in a moment and went to him. Seeing him, the chaplain's son asked, 'What is it, friend?' 'I am restless,' he replied. 'Then sit here,' said the chaplain's son. After sitting there for a moment, the prince said, 'Friend, it is said that the fulfillment of this craft comes from delighting in solitude.' The chaplain's son replied, 'Yes, friend. In that case, you should return to your own sitting place. I will master the fulfillment of this craft.' He left but soon became restless again. Three times he returned in the same manner as before.

Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi ‘‘ayaṃ attano ca kammaṃ hāpeti, mama ca idhābhikkhaṇaṃ āgacchanto’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhutteneva ukkaṇṭhito hutvā tassa paṇṇasālaṃ āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākārampi ādāya āgato maṃ daṭṭhuṃ na labhati, so nāma mayi āgate dassanampi adātukāmo pakkāmi, aho, re citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, sodāni te vase na vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu –

Then the chaplain's son, having dismissed him in the same way, thought when he had gone: 'This man ruins his own work and mine as well by coming here frequently.' He left his leaf hut and entered the forest. The other, sitting in his own leaf hut, became restless again in a moment and went to the chaplain's son's leaf hut. Not seeing him, though searching here and there, he thought: 'He who in household life would come carrying a gift but could not get to see me, now that I have come, is unwilling to grant even a sight of himself and has departed. Oh, mind, are you not ashamed that you brought me here for the fourth time? From now on, I will not be under your control; on the contrary, I will make you submit to my control!' Entering his dwelling, he began insight meditation, realized Paccekabodhi, and went through the air to the Nandamūlaka mountainside. The other also entered the forest, began insight meditation, realized Paccekabodhi, and went to the same place. Both of them, sitting on the red-arsenic rock slab, each uttered these inspired verses:

‘‘Sace [Pg.83] labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

If one should obtain a prudent companion, a fellow traveler, virtuous in living, and steadfast; overcoming all dangers, one should wander with him, joyous and mindful.

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo’’ti.

If one should not obtain a prudent companion, a fellow traveler, virtuous in living, and steadfast; one should wander alone like a king who has abandoned a conquered kingdom, like a lone elephant in the Mātanga forest.

Tattha nipakanti pakatinipuṇaṃ paṇḍitaṃ kasiṇaparikammādīsu kusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā paṭirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā vijitaṃ raṭṭhaṃ pahāya eko cari, yathā ca mahājanako, evaṃ eko careti ayampi tassattho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti.

Therein, 'prudent' (nipakaṃ) means naturally astute, wise, skilled in kasiṇa-preparations and so forth. 'Virtuous in living' (sādhuvihāri) means endowed with either absorption abiding (appanāvihāra) or access abiding (upacāravihāra). 'Steadfast' (dhīraṃ) means possessed of steadfastness. Therein, by 'prudence', the accomplishment of steadfastness is stated. Here, however, the meaning is precisely 'being endowed with steadfastness'. Steadfastness (dhiti) is unrelaxing effort; this is a designation for the energy that proceeds as in 'Let only skin, sinews, and bone remain' (M.ii.184; A.ii.5; Mahānid. 196). Moreover, one who has dispelled evil (dhikatapāpo) is also 'steadfast' (dhīra). 'Like a king abandoning a conquered kingdom' (Rājāva raṭṭhaṃ vijitaṃ pahāya): just as an opposing king, knowing 'a conquered kingdom brings no benefit,' abandons the kingdom and wanders alone, so too should one abandon a foolish companion and wander alone. Alternatively, 'like a king... the kingdom' (rājāva raṭṭhaṃ): just as King Sutasoma abandoned his conquered kingdom and wandered alone, and as did Mahājanaka, so should one wander alone — this too is its meaning. The rest can be understood in accordance with what has been said; thus it has not been elaborated.

Sahāyagāthāvaṇṇanā samattā.

The commentary on the Verses on Companionship is concluded.

47. Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante, ‘anavajjabhojino’ti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ edisā vā no vā’’ti. Taṃ divasaṃ kaṇājakena [Pg.84] bilaṅgadutiyena parivisi. Paccekabuddhā amataṃ bhuñjantā viya nibbikārā bhuñjiṃsu. Rājā ‘‘honti nāma ekadivasaṃ paṭiññātattā nibbikārā, sve jānissāmī’’ti svātanāyapi nimantesi. Tato dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘idāni sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā, dve divase mahāsakkāraṃ katvā, paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā bhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojinova ete samaṇā, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā, paccekabuddho hutvā, mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthaṃ abhāsi –

47. The origin story for this verse, 'Addhā pasaṃsāma,' up to the Paccekabuddhas' sitting on the seats arranged in the sky, is similar to the origin story of the Cātuddisa verse. However, there is this difference: while that king was startled three times during the night, this one was not; nor was a sacrifice being prepared for him. Having seated the Paccekabuddhas on the seats prepared in the sky, he asked, 'Who are you?' 'We, great king, are called the Blameless Eaters.' 'Venerable sirs, what is the meaning of "Blameless Eaters"?' 'We eat whatever we receive, whether fine or coarse, without reaction, great king.' Hearing this, the king thought, 'Let me test them to see whether they are like that or not.' That day, he served them broken rice with sour rice-gruel as a second dish. The Paccekabuddhas ate without reaction, as if consuming ambrosia. The king thought, 'Perhaps they are impartial for one day because they have made a promise; I shall know tomorrow,' and invited them again for the next day. On the second day, he did the same, and they partook in the same way. Then the king thought, 'Now I shall test them by giving them fine food,' and after inviting them again, having made a great offering for two days, he served them with excellent and very diverse hard and soft foods. They ate without reaction as before, pronounced a blessing on the king, and departed. Soon after their departure, the king reflected, 'These ascetics are indeed Blameless Eaters. Oh, that I too might become a Blameless Eater!' Having given up his great kingdom, he undertook the ascetic life, began to develop insight, and became a Paccekabuddha. Seated at the foot of the Mañjūsaka tree among the Paccekabuddhas, while clarifying the reason for his attainment, he uttered this verse:

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo’’ti.

Truly, we praise the blessing of companionship; superior and equal friends are to be associated with. Not obtaining these, one who eats blamelessly should wander alone like a rhinoceros horn.

Sā padatthato uttānā eva. Kevalaṃ pana sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā. Ayaṃ panettha yojanā – yāyaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano hi sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ samadhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ vajjetvā dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi hi evaṃ caranto imaṃ sampattiṃ adhigatomhīti.

The verse is straightforward in its word-meaning. However, here, 'the blessing of companionship' should be understood as companions who are perfected ones, endowed with the aggregates of virtue and so forth. This is the construction here: that which is called the blessing of companionship, that blessing of companionship we truly praise; it means, 'we praise it unequivocally.' How so? 'Superior and equal companions are to be associated with.' Why? For one who associates with those superior to oneself in virtue and so on, unarisen wholesome qualities arise, and those already arisen reach growth, increase, and abundance. For one who associates with equals, through mutual support and the dispelling of scruples, what has been gained does not decline. But not finding such companions—whether superior or equal—then, avoiding wrong livelihood such as deceit, eating food that has arisen righteously and impartially, not giving rise to aversion or attachment thereto, and being one who eats blamelessly, a clansman who desires his welfare should wander alone like a rhinoceros horn. For I too, having wandered thus, have attained this accomplishment.

Anavajjabhojigāthāvaṇṇanā samattā.

The commentary on the verse on blameless eating is complete.

48. Disvā [Pg.85] suvaṇṇassāti kā uppatti? Aññataro bārāṇasirājā gimhasamaye divāseyyaṃ upagato. Santike cassa vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāyaṃ ekaṃ suvaṇṇavalayaṃ, ekabāhāyaṃ dve, tāni saṅghaṭṭanti itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti punappunaṃ taṃ dāsiṃ olokayamāno cintesi. Tena ca samayena sabbālaṅkārabhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Tassā ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭantā mahāsaddaṃ janayiṃsu. Rājā suṭṭhutaraṃ nibbinno dakkhiṇena passena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarena sukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi, mahārājā’’ti āha. Rājā – ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti āha. So ‘‘nāhaṃ rājā’’ti. Evametesaṃ taṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu. Tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva.

48. Regarding 'Having seen the golden...': what is its origin? A certain king of Bārāṇasī, during the hot season, retired for his daytime rest. Near him, a handmaiden was grinding gosīta sandalwood. On one of her arms was a single golden bracelet, and on the other arm were two; these two clashed together, but the single one did not. The king, seeing this, thought, 'Even so, in communal living there is friction, but in solitary living there is none,' and he reflected while looking at the handmaiden again and again. At that time, the queen, adorned with all her ornaments, stood fanning him. She thought, 'I believe the king's mind is attached to the handmaiden,' and so, having made the handmaiden rise, she herself began to grind. On both her arms were many golden bracelets, and as they clashed, they made a great noise. The king, becoming exceedingly disenchanted, while still lying on his right side, began to develop insight and realized Paccekabodhi. As he lay there, blissful with unsurpassed happiness, the queen, with sandalwood in her hand, approached and said, 'Let me anoint you, great king.' The king said, 'Go away, do not anoint me.' She asked, 'Why, great king?' He replied, 'I am not a king.' Hearing this conversation of theirs, the ministers approached. When they too addressed him with the words 'great king,' he said, 'Sirs, I am not a king.' The rest is just as was said in the first verse.

Ayaṃ pana gāthāvaṇṇanā – disvāti oloketvā. Suvaṇṇassāti kañcanassa ‘‘valayānī’’ti pāṭhaseso. Sāvasesapāṭho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.

This, then, is the commentary on the verse. 'Disvā' means having seen. 'Suvaṇṇassa' means of gold; 'valayāni' (bracelets) is the rest of the phrase to be supplied. Indeed, this is an elliptical reading. 'Pabhassarāni' means having a shining nature; that is to say, radiant. The rest is clear in meaning. This, then, is the construction: 'Having seen the golden bracelets on the arm, and thinking, "When living in a group, there is clashing; when living alone, there is no clashing," I began to develop insight and attained Paccekabodhi.' The rest is as has been explained.

Suvaṇṇavalayagāthāvaṇṇanā samattā.

The commentary on the Suvaṇṇavalayagāthā is complete.

49. Evaṃ dutiyenāti kā uppatti? Aññataro bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā ‘‘na, mahārāja, arājakaṃ rajjaṃ amhehi sakkā rakkhituṃ, sāmantarājāno āgamma vilumpissanti, yāva ekaputtopi uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā [Pg.86] adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā punapi te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā ‘‘dujjānaṃ, mahārāja, etaṃ devī puttaṃ vā vijāyissati dhītaraṃ vā, vijāyanakālaṃ tāva āgamehī’’ti punapi saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ ‘‘āgamehi, mahārāja, yāva, paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇā kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhami. Sabbaparijano nānappakārakaṃ paridevamāno rājānaṃ anubandhi.

49. What is the origin of the verse beginning 'Evaṃ dutiyena'? A certain king of Bārāṇasī, while still young, desired to go forth and commanded his ministers: 'Take the queen and govern the kingdom; I shall go forth.' The ministers informed him, saying: 'No, great king, we cannot protect a kingdom without a king. The neighboring kings will come and plunder it. Wait until at least one son is born.' The soft-hearted king agreed. Then the queen conceived. The king again commanded them: 'The queen is with child. When a son is born, having consecrated him to the throne, govern the kingdom; I shall go forth.' The ministers again informed him, saying: 'It is hard to know, great king, whether the queen will give birth to a son or a daughter. Wait until the time of birth.' Then she gave birth to a son. Even then, the king gave the same command to the ministers. The ministers once more persuaded the king with many reasons, saying: 'Wait, great king, until he is capable.' Then, when the prince became capable, the king had the ministers assemble, and without giving them an opportunity to object, he said: 'This one is capable; having consecrated him to the throne, you must govern.' Then, having arranged for the saffron robes and all the other requisites to be brought from the market, he went forth right there in the inner palace and departed like Mahājanaka. His entire retinue followed the king, lamenting in various ways.

Rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ katvā ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha. Mahājano lekhāya sīsaṃ katvā, bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena. Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno ‘‘sītaṃ, tāta, uṇhaṃ, tāta, makkhikā, tāta, khādanti, chātomhi, tāta, pipāsitomhi, tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmeti. Divāpissa piṇḍāya caritvā bhattaṃ upanāmeti, taṃ hoti missakabhattaṃ kaṅguvarakamuggādibahulaṃ. Kumāro acchādentampi taṃ jighacchāvasena bhuñjamāno katipāheneva uṇhe ṭhapitapadumaṃ viya milāyi. Paccekabodhisatto pana paṭisaṅkhānabalena nibbikāroyeva bhuñjati.

The king went as far as the boundary of his kingdom, and having drawn a line with a stick, he declared: 'This line must not be crossed.' The great crowd, bowing their heads to the line and lying on the ground, lamented, and saying, 'Dear child, what can your father the king's command do now?' they had the prince cross the line. The prince, crying 'Father, father!' ran and reached the king. Seeing the prince, the king thought: 'I governed the kingdom while caring for this great crowd; why should I not be able to care for a single child now?' So, taking the prince, he entered the forest. There, seeing a leaf-hut once inhabited by past Paccekabuddhas, he took up residence with his son. Then the prince, who was accustomed to fine beds, wept while lying on a pallet of grass or a rope bedstead. Afflicted by cold winds and the like, he would say: 'It is cold, father! It is hot, father! The flies are biting, father! I am hungry, father! I am thirsty, father!' The king would spend the night comforting him. During the day, he would go for alms and bring back food for him. It was a mixed meal, plentiful with millet, varaka beans, mung beans, and the like. Although it was unappealing to the prince, he ate it out of hunger, and within a few days he withered like a lotus placed in the sun. The Paccekabodhisatta, however, ate without any aversion, sustained by the power of reflection.

Tato so kumāraṃ saññāpento āha – ‘‘nagarasmiṃ, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti āha. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī [Pg.87] ‘‘na dāni rājā kumāraṃ gahetvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Tato rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva ca so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi. Ārakkhakapurisā ca naṃ disvā deviyā ārocesuṃ. Devī vīsatināṭakitthisahassaparivutā gantvā paṭiggahesi, rañño ca pavattiṃ pucchi. Atha ‘‘pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasatiṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā, puttaṃ gahetvā, nagaraṃ gantvā, taṃ rajje abhisiñci. Rājāpi attano vasatiṃ patvā, tattha nisinno vipassitvā, paccekabodhiṃ sacchikatvā, mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi –

Then, persuading the prince, he said: 'Dear son, fine food is available in the city; let us go there.' The prince replied: 'Yes, father.' Then, placing him in front, he turned back by the very path they had come. The prince's mother, the queen, thinking, 'The king will not now stay long in the forest with the prince; he will return in a few days,' had an enclosure built at the very place marked by the king's stick and took up residence there. Then the king, standing not far from her enclosure, sent the prince, saying: 'Go, dear son, your mother is seated there.' And he stood watching until the prince reached that place, thinking: 'May no one harm him.' The prince ran to his mother. The guards saw him and informed the queen. The queen, surrounded by twenty thousand dancing women, went and received him, and asked for news of the king. Then, hearing that he was coming behind, she sent men. The king, however, had just then gone to his own dwelling. The men, not seeing the king, turned back. Then the queen, having lost hope, took her son, went to the city, and consecrated him to the throne. The king, too, having reached his own dwelling, sat there practicing insight, realized Paccekabodhi, and at the foot of the Mañjūsaka tree, in the midst of Paccekabuddhas, uttered this inspired verse:

‘‘Evaṃ dutiyena saha mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

Thus, with a companion, there would be for me conversation or attachment; Foreseeing this future danger, one should wander alone like the horn of a rhinoceros.

Sā padatthato uttānā eva. Ayaṃ panettha adhippāyo – yvāyaṃ etena dutiyena kumārena sītuṇhādīni nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo, tasmiṃ sinehavasena abhisajjanā ca jātā, sace ahaṃ imaṃ na pariccajāmi, tato āyatimpi hessati yatheva idāni; evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. Ubhayampi cetaṃ antarāyakaraṃ visesādhigamassāti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.

The meaning of its words is clear. Herein, this is the intention: Due to living together with this companion, the prince, who would report the cold, the heat, and so on, there arose for me, while I was comforting him, conversation; and due to affection for him, attachment also arose. If I do not abandon him, then in the future it will be just as it is now; thus, with a companion, there would be for me conversation or attachment. Both of these are an obstacle to the attainment of distinction. Foreseeing this future danger, I abandoned him, practiced with proper attention, and have attained Paccekabodhi. The rest is as has been explained.

Āyatibhayagāthāvaṇṇanā samattā.

The commentary on the Verse of Future Danger is concluded.

50. Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ tayo pāsādā honti[Pg.88]. So tattha sabbasampattīhi devakumāro viya paricāreti. So daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro yāci. Te naṃ vārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi vārenti. So tatheva nibandhati. Te cintesuṃ ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaparijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ pattharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhātepi sarīraparikammaṃ katvā, pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanaṃ lūkhabhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji yathā taṃ aparipākagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi. Tato teneva kamena pabbajitvā punapi uppabbajitvā tatiyavāre pabbajitvā sammā paṭipanno paccekasambodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthaṃ abhāsi –

50. What is the origin of the verse beginning, 'Sensual pleasures are indeed variegated'? In Bārāṇasī, it is said, a merchant’s son, while still young, obtained the position of a merchant. He had three mansions appropriate for the three seasons. There, he enjoyed all luxuries like a divine prince. While still a youth, he asked his parents, 'I will go forth.' They tried to prevent him. He persisted in the same way. Again, his parents tried to prevent him in various ways, saying, 'Dear child, you are delicate. Going forth is difficult; it is like walking on the edge of a razor.' He persisted in the same way. They thought, 'If he goes forth, it will cause us sorrow. If we prevent him, it will cause him sorrow. Let the sorrow be ours, but not his.' And so they gave their consent. Disregarding the lamentations of his entire household, he went to Isipatana and went forth in the presence of the Paccekabuddhas. He did not receive a magnificent dwelling; he slept on a mat spread over a cot. Accustomed to fine beds, he was greatly distressed all night. At dawn, after attending to his bodily needs, he took his bowl and robe and entered the village for alms with the Paccekabuddhas. There, the elder monks received the foremost seats and the choicest alms, while the new monks received whatever seat and coarse food was available. He was greatly distressed even by that coarse food. Within just a few days, he became thin and pale and grew disenchanted, as is the case when the ascetic practice has not matured. Then, sending a messenger to his parents, he disrobed. After regaining his strength in just a few days, he again became desirous of going forth. Then, in that same sequence, having gone forth and disrobed again, he went forth for a third time, practiced rightly, realized Paccekasambodhi, and after uttering this inspired utterance, he spoke this very same verse of declaration amidst the Paccekabuddhas:

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

Sensual pleasures are indeed variegated, sweet, and delightful; they churn the mind with their diverse forms. Having seen the danger in sensual qualities, one should wander alone like the horn of a rhinoceros.

Tattha kāmāti dve kāmā vatthukāmā ca kilesakāmā ca. Tattha vatthukāmā manāpiyarūpādayo dhammā, kilesakāmā chandādayo sabbepi rāgappabhedā. Idha pana vatthukāmā adhippetā. Rūpādianekappakāravasena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramentīti manoramā. Virūparūpenāti virūpena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena virūparūpena tathā tathā assādaṃ dassetvā [Pg.89] mathenti cittaṃ pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti.

Therein, regarding 'sensual pleasures' (kāmā), there are two kinds: sensual objects (vatthukāmā) and sensual defilements (kilesakāmā). Of these, sensual objects are phenomena such as pleasing forms. Sensual defilements are all the varieties of lust. Here, however, sensual objects are intended. They are 'variegated' (citrā) by way of many kinds of sense objects, such as forms. They are 'sweet' (madhurā) by way of worldly gratification. Because they delight the minds of foolish worldlings, they are 'delightful' (manoramā). 'With diverse forms' (virūparūpena) means with a diverse form, that is to say, with a manifold nature. For they are variegated by way of forms and so on, and even within forms, they are of diverse kinds, such as blue and so on. Thus, by displaying gratification in such and such a way through those diverse forms, they churn the mind and do not allow it to delight in the life of renunciation. The rest here is self-evident. The conclusion should also be understood by connecting it with two or three terms in the same way as stated in the previous verses.

Kāmagāthāvaṇṇanā samattā.

The commentary on the verse concerning sensual pleasure is concluded.

51. Ītī cāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi. Bāḷhā vedanā vattanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti. Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te phāletvā, pubbalohitaṃ nīharitvā, nibbedanaṃ katvā, vaṇaṃ paṭṭena bandhiṃsu, āhārācāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji. Tena ca sañjātabalo visaye paṭisevi. Tassa gaṇḍo puna purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā, vejjehi parivajjito nibbijjitvā, rajjaṃ pahāya pabbajitvā, araññaṃ pavisitvā, vipassanaṃ ārabhitvā, sattahi vassehi paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

51. What is the origin of the verse beginning, 'A calamity and...'? It is said that in Bārāṇasī, a boil arose on the king. Severe pains occurred. The physicians said, 'Without surgery, there will be no relief.' The king, granting them immunity, had the surgery performed. They lanced it, removed the pus and blood, made it painless, bandaged the wound with a cloth, and advised him properly on matters of diet. The king, by eating coarse food, became thin, and his boil subsided. Perceiving himself to be well, he ate rich food. And because of that, having regained his strength, he indulged in sensual pleasures. His boil returned to its former state. Thus, after having surgery performed three times, he was given up by the physicians. Becoming disenchanted, he renounced the kingdom, went forth, entered the forest, began insight meditation, and after seven years realized Paccekabodhi. He uttered this inspired utterance and went to the Nandamūlaka mountain slope.

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

A calamity, a boil, an affliction, a disease, a dart, and a fear—this is what is mine. Seeing this fear in sensual qualities, one should wander alone like the horn of a rhinoceros.

Tattha etīti īti, āgantukānaṃ akusalabhāgiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena daḷhasannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo; anatthaṃ janento abhibhavati; ajjhottharatīti attho, rājadaṇḍādīnametaṃ adhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavavatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātamārogyaṃ, loluppaṃ vā [Pg.90] uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭheneva rogo. Abbhantaramanuppaviṭṭhaṭṭhena pana antotudakaṭṭhena dunniharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Me etanti metaṃ. Sesamettha pākaṭameva. Nigamanaṃ vuttanayeneva veditabbanti.

Therein, 'calamity' (īti) is so called because 'it comes' (eti); it is a designation for adventitious, unwholesome causes of ruin. Therefore, these sensual qualities are also a 'calamity' because they bring many kinds of ruin and are a firm accumulation. A 'boil' (gaṇḍa) also oozes impurity; it becomes swollen, ripe, and bursts. Therefore, these defilements are a 'boil' because they ooze the impurity of defilements and because, through arising, aging, and dissolution, they have the nature of being swollen, ripe, and burst. 'It afflicts' (upaddavati), hence it is an 'affliction' (upaddavo); it overwhelms by generating what is not beneficial; the meaning is 'it oppresses.' Therefore, these sensual qualities are an 'affliction' because they are a cause that prevents the knowing of Nibbāna's benefit and because they are the basis for all afflictions. Furthermore, since these defilements, by generating a state of sickness, destroy the health known as virtue, or by producing greed, plunder even natural health, they are a 'disease' (rogo) for this very reason of destroying health. Then, because it has penetrated within, because it pierces inwardly, and because it is difficult to extract, it is a 'dart' (sallaṃ). Because it brings fear both in this present life and in the next, it is 'fear' (bhayaṃ). 'This is mine' (me etaṃ) becomes 'metaṃ'. The rest here is self-evident. The conclusion should be understood in the very way that has been stated.

Ītigāthāvaṇṇanā samattā.

The commentary on the 'Īti' verse is concluded.

52. Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe uṇhameva ca hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthāya na labbhati. Pivanakapānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi. Yaṃnūnāhaṃ tattha gaccheyyaṃ; phāsukaṃ viharantena sakkā visesaṃ adhigantu’’nti. Tassa puna ahosi – ‘‘pabbajitā nāma na paccayavasikā honti, evarūpañca cittaṃ vase vattenti, na cittassa vase vattenti, nāhaṃ gamissāmī’’ti paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā, sammā paṭipajjamāno paccekasambodhiṃ sacchikatvā, imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

52. What is the origin of 'Sītañca'? It is said that in Bārāṇasī there was a king named Sītāluka Brahmadatta. He went forth and lived in a forest hut. In that region, it was cold in the cold season and hot in the hot season, for the area was open to the sky. In the alms-village, almsfood could not be obtained as needed. Even drinking water was scarce, and he was afflicted by wind, sun, gadflies, and creeping creatures. The thought occurred to him: 'About half a yojana from here, there is a well-provided region where none of these hardships exist. What if I were to go there? Dwelling in comfort, it would be possible to attain a higher state.' Then it occurred to him again: 'Those who have gone forth are not dependent on conditions. They bring the mind under their control; they do not fall under the control of the mind. I will not go.' Having reflected thus, he did not go. In this way, up to the third time, he reflected upon the thought that had arisen and rejected it. Then, having lived right there for seven years and practicing rightly, he realized paccekasambodhi. Having uttered this inspired verse, he went to the Nandamūlaka mountain slope.

‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo’’ti.

“Cold and heat, hunger and thirst, wind and sun, gadflies and creeping creatures; having overcome all these, one should wander alone like a rhinoceros horn.”

Tattha sītañcāti sītaṃ nāma duvidhaṃ abbhantaradhātukkhobhapaccayañca, bāhiradhātukkhobhapaccayañca; tathā uṇhaṃ. Ḍaṃsāti piṅgalamakkhikā. Sarīsapāti ye keci dīghajātikā saritvā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.

Here, 'cold' refers to two types: that caused by internal elemental disturbance and that caused by external elemental disturbance; similarly for 'heat'. 'Ḍaṃsa' means reddish-brown flies. 'Sarīsapa' refers to any long-bodied creatures that crawl. The rest is clear. The conclusion should be understood in the same way as explained.

Sītālukagāthāvaṇṇanā samattā.

The commentary on the Sītāluka Gāthā is concluded.

53. Nāgovāti [Pg.91] kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālakato niraye vīsati eva vassāni paccitvā himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggaṃ sākhābhaṅgaṃ hatthichāpāva khādanti. Ogāhepi naṃ hatthiniyo kaddamena limpanti, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkami. Tato naṃ padānusārena yūthaṃ anubandhi. Evaṃ yāvatatiyaṃ pakkanto anubaddhova. Tato cintesi – ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ, tatra maṃ so rakkhissatī’’ti. Tato rattiṃ niddāvasaṃ gate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānaṃ eva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ ārocesi. Rājā ‘‘sundaraṃ, mā bhāyi, mā ca kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi.

53. What is the origin of 'Nāgo'? It is said that a certain king in Bārāṇasī ruled for twenty years and, upon his death, having been tormented in hell for twenty years, was reborn in the elephant realm in the Himalayan region. Having developed a massive body, with his entire body the color of a lotus, he became a magnificent great elephant, the leader of a herd. The young elephants would eat the branches he had broken. Even when he entered the water, the female elephants would smear him with mud—everything was just as it was for the elephant Pālileyyaka. He grew weary of the herd and departed. Then the herd followed him by his footprints. In this way, though he departed up to a third time, he was still followed. Then he thought: 'Now my grandson rules in Bārāṇasī. What if I were to go to the park of my former birth? He will protect me there.' So, at night, when the herd was overcome by sleep, he abandoned the herd and entered that very park. The park keeper saw him and reported it to the king. The king, thinking, 'I will capture the elephant,' surrounded him with his army. The elephant walked straight toward the king. The king, thinking, 'He is coming straight at me,' fitted his razor-arrow and stood ready. Then the elephant, thinking, 'This one might shoot me,' spoke in a human voice: 'Brahmadatta, do not shoot me—I am your grandfather.' The king asked, 'What are you saying?' and questioned him about everything. The elephant recounted the whole story: his reign, his time in hell, and his existence in the elephant realm. The king said, 'Excellent! Do not fear, and do not cause fear in anyone.' He then had provisions, guards, and elephant-trappings supplied for the elephant.

Athekadivasaṃ rājā hatthikkhandhagato ‘‘ayaṃ vīsati vassāni rajjaṃ katvā niraye pakko, vipākāvasesena ca tiracchānayoniyaṃ uppanno, tatthapi gaṇavāsasaṅghaṭṭanaṃ asahanto idhāgato. Aho dukkho gaṇavāso, ekībhāvo eva ca pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā, paṇipātaṃ katvā ‘‘yānakālo mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ rājā’’ti vatvā purimanayeneva imaṃ gāthaṃ abhāsi –

Then one day, while seated on the elephant's back, the king reflected: 'This one ruled for twenty years and then was tormented in hell; due to the remainder of his kamma-result, he was reborn in the animal realm. Even there, unable to endure the friction of living in a group, he came here. Alas, living in a group is suffering! The state of being alone, however, is happiness.' Thinking thus, he began insight meditation right there and realized paccekabodhi. As he was experiencing the bliss of the supramundane, his ministers approached, paid homage, and said, 'It is time to depart, great king.' Then, saying, 'I am no king,' he uttered this verse in the same manner as before:

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo’’ti.

“Like an elephant, noble, avoiding the herds, with a massive body, lotus-like; wandering at will in the forest, one should wander alone like a rhinoceros horn.”

Sā [Pg.92] padatthato pākaṭā eva. Ayaṃ panettha adhippāyayojanā. Sā ca kho yuttivaseneva, na anussavavasena. Yathā ayaṃ hatthī manussakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo, evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena āguṃ akaraṇena puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjetvā ekacariyasukhena yathābhirantaṃ viharaṃ araññe eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjetvā ekavihārasukhena jhānasukhena yathābhirantaṃ viharaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo careyyanti attho. Yathā cesa susaṇṭhitakkhandhatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisaujugattatāya vā ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalajavādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.

The meaning of the verse is evident from the words themselves. This, however, is the application of the intended meaning, which is based on reasoning, not on mere tradition. Just as this elephant, being tamed in virtues pleasing to humans, does not go to the untamed region—or is called a 'nāga' because of its massive body—so too, when will I, by being tamed in virtues pleasing to the noble ones, by not going to the untamed region, by not committing a fault, and by not returning to this state of existence again, become a 'nāga' due to the greatness of my virtuous qualities? And just as this one, having abandoned its herds, dwells happily enjoying solitude in the forest, wandering alone like a rhinoceros horn—so too, when will I, having abandoned the crowd, dwell happily enjoying solitary dwelling and the bliss of jhāna, in the forest, according to my pleasure, as I please, and for as long as I wish, living in the forest, wandering alone like a rhinoceros horn? And just as this one is 'sañjātakkhandha' because of its well-formed shoulders—so too, when will I become 'sañjātakkhandha' due to the greatness of the aggregate of the morality of an adept? And just as this one is 'padumī' because of its lotus-like body or because it is born in a lotus family—so too, when will I become 'padumī' because of my lotus-like uprightness or because I am born in the noble lotus lineage? And just as this one is magnificent in strength, power, speed, and so forth—so too, when will I become magnificent through purified bodily conduct and so forth, or by morality, concentration, and penetrating wisdom, and so forth? Thus reflecting, having initiated insight, I attained Paccekabodhi.

Nāgagāthāvaṇṇanā samattā.

The Commentary on the Nāga Verses is concluded.

54. Aṭṭhāna tanti kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ vārenti. So vāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato naṃ pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. Pabbajitvā ca uyyāneyeva vasitabbanti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā, puttaṃ yāguṃ pāyetvā, antarā khajjakādīni ca khādāpetvā, yāva majjhanhikasamayaṃ tena saddhiṃ samullapitvā, nagaraṃ pavisati. Pitā ca majjhanhike āgantvā, taṃ bhojetvā attanāpi bhuñjitvā, divasaṃ tena saddhiṃ samullapitvā, sāyanhasamaye [Pg.93] jagganapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati. Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji ‘‘attano dhammatāya nibbijjissati, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti pubbe vuttanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājapuriso disvā ‘‘paccekabuddho āgato, mahārājā’’ti rañño ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāraṭṭhānacaṅkamādisabbaṃ kāretvā vāsesi.

54. What is the origin of the Aṭṭhāna verse? It is said that the young son of the king of Bārāṇasī, while still a child, wished to go forth into homelessness and asked his parents. His parents tried to dissuade him, but though dissuaded, he insisted, saying, “I will go forth.” Then, after saying everything, they granted him permission, just as was said previously concerning the merchant’s son. After his going forth, they made him promise to stay only in the park, and he did so. His mother, early in the morning, surrounded by twenty thousand dancing women, would go to the park, give him rice gruel, have him eat snacks and other foods in between, converse with him until midday, and then enter the city. His father, arriving at midday, would feed him, eat himself, spend the day conversing with him, and at evening, leaving guards behind, would enter the city. Thus, he lived without being secluded day and night. At that time, a Paccekabuddha named Ādiccabandhu was dwelling on the slopes of Mount Nandamūla. Reflecting, he saw him: “This young man was able to go forth but cannot cut off his fetters.” Then he reflected further: “Will he become disenchanted by his own nature or not?” Knowing that “one who becomes disenchanted by nature will take a very long time,” he thought, “I will give him an object of contemplation.” As previously described, he came from the Manosilā plateau and stood in the park. A royal servant saw him and reported to the king, “A Paccekabuddha has come, great king.” The king, thinking, “Now my son will live without discontent in the company of the Paccekabuddha,” joyfully attended to the Paccekabuddha with reverence. He requested him to stay right there, had a leaf hut and other dwelling places, walking paths, and everything else prepared, and settled him there.

So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi ‘‘kosi tva’’nti? So āha ‘‘ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na edisā hontī’’ti. ‘‘Atha bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassaitthīhi saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā mahatā balakāyena sāyanhasamaye, jagganapurisā sakalarattiṃ; pabbajitā nāma tava sadisā na honti, ‘edisā pana hontī’’’ti tatra ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanabāhaṃ nissāya ṭhite ca caṅkamante ca rajanakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha, nāgacchatha, pabbajjā nāma tumhehi anuññātā’’ti. ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ icchitapatthitañca padesaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā –

Living there, one day he found an opportunity and asked the prince, 'Who are you?' He replied, 'I am a renunciant.' 'Renunciants are not like this,' he said. 'Then, venerable sir, what are they like? What about me is unsuitable?' When this was said, he replied, 'Do you not see what is unsuitable about yourself? Does not your mother, coming to the garden in the morning with twenty thousand women, make it unsecluded? And your father with a large army in the evening, and the watchmen throughout the entire night? Renunciants are not like you; rather, they are like this.' Standing right there, he displayed through his psychic power a certain monastery in the Himalayas. Seeing the Paccekabuddhas there—some standing leaning on an armrest, some walking back and forth, and some doing tasks like dyeing robes and needlework—the prince said: 'You do not come here. Is this what is sanctioned as "renunciation"?' The Paccekabuddha replied: 'Yes, renunciation is sanctioned. From the time of renunciation, ascetics are permitted to bring about their own liberation and to go to any place they wish and desire. This much is proper.' Having said this, he stood in the air—

‘‘Aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimutti’’nti. –

“It is impossible for one who delights in company to experience temporary liberation.”

Imaṃ [Pg.94] upaḍḍhagāthaṃ vatvā, dissamāneneva kāyena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhakapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaraṃ gahetvā araññaṃ pāvisi. Tatra ca vivitto vipassanaṃ ārabhitvā, paccekabodhiṃ sacchikatvā, paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi.

Having spoken this half-verse, he went to the Nandamūlaka Slope in his visible form. When the Paccekabuddha had thus departed, he entered his leaf-hut and lay down. The guard, thinking, “The prince is asleep, where will he go now?” became negligent and fell asleep. Knowing his negligence, he took his bowl and robe and entered the forest. There, in seclusion, having undertaken insight meditation, he realized Paccekabodhi and went to the abode of the Paccekabuddhas. And there, when asked, “How was it attained?” he completed the half-verse spoken by Ādiccabandhu and recited it.

Tassattho – aṭṭhāna tanti. Aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti, anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti karaṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccanīkehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena phassayeti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti.

Its meaning is as follows: Aṭṭhānaṃ taṃ. This means: That is not the right condition, that is not the cause. The elision of the nasal is made, as in such phrases as ariyasaccāna dassana. Saṅgaṇikāratassa means: for one who delights in company. Yaṃ is a word indicating reason, as in such phrases as yaṃ hirīyati hirīyitabbena. Phassaye means: one might attain. Sāmayikaṃ vimuttiṃ means: worldly attainment. For it is called ‘temporary liberation’ because one is liberated from opposing states only at the time of absorption. That temporary liberation—that is not the right condition, that cause does not exist for one who delights in company, by which cause one might attain it. Having reflected upon this word of the Paccekabuddha Ādiccabandhu, having abandoned delight in company and practicing rightly, I have attained—thus he says. The rest is as has been explained.

Aṭṭhānagāthāvaṇṇanā samattā.

The commentary on the Aṭṭhāna verse is completed.

Dutiyo vaggo niṭṭhito.

The second chapter is finished.

55. Diṭṭhīvisūkānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vinaṭṭaṃ, no’’ti. So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā – ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Atha rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhamajjhe byākaraṇagāthañca –

55. Regarding Diṭṭhivisūkāni: what is its origin? It is said that in Bārāṇasī a certain king, having gone into seclusion, reflected: ‘Just as there are counteragents for cold and so on, such as heat and so on, is there likewise that which counteracts the round of existence, an unrolling, or not?’ He asked his ministers: ‘Do you know of the unrolling?’ They replied: ‘We know, great king.’ The king asked: ‘What is it?’ Then, in the manner beginning with ‘the world is finite,’ they spoke of eternalism and annihilationism. Then the king, thinking, ‘These do not know; all of them are adherents of wrong views,’ and seeing for himself their perversity and irrationality, reflected: ‘There is that which counteracts the round of existence, an unrolling; it must be sought.’ Having renounced his kingdom and gone forth, while developing insight he realized Paccekabodhi. And he uttered this inspired utterance and a verse of declaration in the midst of the Paccekabuddhas:

‘‘Diṭṭhīvisūkāni [Pg.95] upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo’’ti.

“Having transcended the darts of views, having reached the fixed order, attained the path; arisen is knowledge, not to be led by others, let one wander alone like a rhinoceros.”

Tassattho – diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni. Evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi ‘‘idaṃ saccaṃ, idaṃ sacca’’nti na netabbo. Etena sayambhutaṃ dīpeti, patte vā paccekabodhiñāṇe aneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena patto niyāmaṃ, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyo. Sesaṃ vuttanayeneva veditabbanti.

The meaning is this: Diṭṭhivisūkāni refers to the sixty-two bases of wrong view. For they are visūka (barbs) in relation to the right view of the path, in the sense of piercing and in the sense of being contrary. Thus, they are the barbs of view, or the views themselves are barbs; hence diṭṭhivisūkāni. Upātivatto means: he has transcended by the path of vision. Patto niyāmaṃ means: he has attained the state of certainty by being of a nature not to fall into a lower state and by having enlightenment as his destination; or, he has attained the first path, known as the rightly-fixed course. By this much, the accomplishment of the function of the first path and its attainment are stated. Now, by paṭiladdhamaggo, he shows the attainment of the remaining paths. Uppannañāṇomhi means: I am one in whom the knowledge of a Paccekabuddha has arisen. By this, he shows the fruition. Anaññaneyyo means: not to be led by others saying, ‘This is the truth, this is the truth.’ By this, he indicates that he is self-originating. Alternatively: by serenity and insight he has transcended the barbs of views; by the initial path he has reached the fixed course; by the remaining paths he has attained the path; by the knowledge of fruition he is one in whom knowledge has arisen; all this he has attained by himself, and therefore he is anaññaneyyo. The rest should be understood in the manner already stated.

Diṭṭhivisūkagāthāvaṇṇanā samattā.

The commentary on the Diṭṭhivisūka verse is completed.

56. Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppadeyyā’’ti. Taṃ rañño gandheneva bhottukāmataṃ janesi mukhe kheḷaṃ uppādentaṃ. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phuṭṭhāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi – ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya – ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdopi ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato [Pg.96] sūdo ‘‘natthi imassa rañño jivhāviññāṇa’’nti dutiyadivase arasabhattaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanā gahetvā yaṃkiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā, rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchākāsi, purimanayeneva ca imaṃ gāthaṃ abhāsi –

56. What is the origin of 'Not Greedy'? It is said that the cook of the king of Bārāṇasī, having prepared a midday meal, presented it—pleasing to the eye and delicious in taste—thinking, 'Perhaps the king will bestow wealth upon me.' By its aroma alone, it aroused the king's desire to eat, causing saliva to form in his mouth. As soon as the first morsel was placed in his mouth, seven thousand taste-conducting nerves were touched as if with nectar. The cook thought, 'Now he will give to me, now he will give to me.' The king also thought, 'The cook is worthy of honor,' but thinking, 'If I were to honor him after tasting the flavor, a bad reputation would arise about me: “This king is greedy; he gives importance to taste,”' he said nothing. Thus, until the meal was finished, the cook kept thinking, 'Now he will give, now he will give.' The king, too, fearing blame, said nothing. Then the cook, thinking, 'This king has no sense of taste,' served a tasteless meal on the second day. The king, while eating, though knowing, 'Today the cook deserves punishment,' reflected as before and, fearing blame, said nothing. Then the cook, thinking, 'The king knows neither what is good nor what is not good,' took all the provisions for himself, cooked whatever he pleased, and gave it to the king. The king, becoming disenchanted, thought, 'Alas, what greed! I, who enjoy the revenue of twenty thousand cities, do not receive even a proper meal because of this man's greed!' Disenchanted, he renounced his kingdom, went forth, and while developing insight, realized individual enlightenment. Then, in the same manner as before, he spoke this verse:

‘‘Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo’’ti.

“Free from greed, without deceit, thirstless, without disparagement, with delusion’s stain washed away; having become without longing in the whole world, one should wander alone like a rhinoceros.”

Tattha nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunañca luppati, tena lolupoti vuccati. Tasmā esa taṃ paṭikkhipanto āha ‘‘nillolupo’’ti. Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so nikkuhoti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gahaṭṭhakāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha. Niddhantakasāvamohoti ettha rāgādayo tayo, kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca kasāvāti veditabbā. Yathāha –

Therein, 'not greedy' means uncovetous. For one who is overcome by craving for flavors is greatly agitated and repeatedly agitated; thus he is called 'greedy.' Therefore, rejecting that, he said, 'not greedy.' Herein, regarding 'without deceit': although one for whom the threefold ground of deceit does not exist is called 'without deceit,' in this verse the intended meaning is being without the pretense of being amazed or delighted by pleasing food and so on. Herein, regarding 'thirstless': the desire to drink is thirst; due to its absence, one is 'thirstless.' The meaning is being free from the desire to eat out of greed for tasty flavors. Herein, regarding 'without disparagement': disparagement has the characteristic of destroying the virtues of others; due to its absence, one is 'without disparagement.' This is said with reference to the absence of disparaging the cook's virtues during his time as a householder. Herein, regarding 'with delusion's stain washed away': the three things beginning with lust, and the three things beginning with bodily misconduct—these six things, as may be the case, are to be known as 'stains' in the sense of being impure, in the sense of causing one to abandon one's own nature and adopt another's, and in the sense of being dregs. As it is said:

‘‘Tattha, katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo, ime tayo kasāvā. Tattha, katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924).

“Herein, what are the three stains? The stain of lust, the stain of hate, the stain of delusion—these are the three stains. Herein, what are the other three stains? The bodily stain, the verbal stain, the mental stain.”

Tesu [Pg.97] mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho, tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsayoti nittaṇho. Sabbaloketi sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampi ettha sambandho kātabboti.

Among these, one is called 'with delusion's stain washed away' because the five stains—setting aside delusion—and delusion itself, which is the root of all of them, have been washed away. Or, one is called 'with delusion's stain washed away' because the three stains of body, speech, and mind, and delusion, have been washed away. Among the other terms, the washing away of the stain of lust is established by 'not being greedy' and so on, and the washing away of the stain of hate is established by 'not being disparaging.' 'Without longing' means without craving. 'In the whole world' means in the entire world; that is, having become free from craving for existence and for non-existence in the three planes of existence or in the twelve sense bases—this is the meaning. The rest should be understood in the manner already stated. Alternatively, a connection can also be made here in this way: having stated the three lines, 'one should wander alone' implies 'one would be able to wander alone.'

Nillolupagāthāvaṇṇanā samattā.

The commentary on the 'Not Greedy' verse is concluded.

57. Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññāni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. ‘‘Idāni, mahārāja, navadhaññāni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti. Rājā – ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vaṭṭaṃ paripuṇṇa’’nti? ‘‘Āma, mahārāja, paripuṇṇanti’’. ‘‘Tena hi, bhaṇe, dānasālaṃ kārāpetha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassiṃsū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bālā ca paṇḍitā ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. So dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpaṃ sahāyaṃ garahanto imaṃ udānagāthaṃ abhāsi –

57. What is the origin of 'an evil companion'? It is said that in Bārāṇasī, a certain king, while circumambulating the city with great royal majesty, saw people removing old grains from the granary. He asked his ministers, 'Sirs, what is this?' They replied, 'Great king, new grains will soon be harvested. To make room for them, these people are discarding the old grains and so on.' The king asked, 'Sirs, are the provisions for the women's quarters, the army, and so on, complete?' 'Yes, great king, they are complete.' 'In that case, sirs, have a hall for giving built. I will give alms. Let not these grains perish without being of use.' Then a certain minister who held wrong views restrained him, saying, 'Great king, there is no fruit of giving,' and so on, up to, 'Both fools and the wise, having transmigrated and wandered on, will make an end of suffering.' A second and a third time, seeing the granaries being emptied, he gave the same order. And for a third time, the minister restrained him, saying things like, 'Great king, this so-called giving is merely a convention.' Disgusted, the king thought, 'Indeed, I am not able to give even what is my own. What use are these evil companions to me?' Becoming disenchanted, he renounced the kingdom and went forth. Developing insight, he realized individual enlightenment. And, censuring that evil companion, he uttered this inspired verse:

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo’’ti.

One should avoid an evil companion, one who sees what is unbeneficial, established in what is wrong. One should not personally associate with one who is attached and heedless; one should wander alone like the horn of a rhinoceros.

Tassāyaṃ [Pg.98] saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo, paresampi anatthaṃ passatīti anatthadassī, kāyaduccaritādimhi ca visame niviṭṭho, taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena na seve. Yadi pana paravaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ evarūpaṃ na seve, na bhaje, na payirupāse, aññadatthu eko care khaggavisāṇakappoti.

This is its concise meaning: Whosoever, being endowed with the tenfold wrong view, is evil; and because he sees what is unbeneficial for others, he is called 'one who sees what is unbeneficial'; and he is established in what is wrong, such as bodily misconduct. A clansman who desires his own welfare should avoid such an evil companion, one who sees what is unbeneficial, one established in what is wrong. 'One should not personally associate' means one should not associate of one's own accord. But if one is under another's control, what can be done? Thus it is said. 'Attached' means clinging here and there by way of their views. 'Heedless' means one whose mind is given over to sensual pleasures, or one who is devoid of the development of what is wholesome. One should not associate with, serve, or attend upon such a person; on the contrary, one should wander alone like the horn of a rhinoceros.

Pāpasahāyagāthāvaṇṇanā samattā.

The commentary on the verse concerning the evil companion is concluded.

58. Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannāti sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā – ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayaṃ saddhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā, parivisitvā, bhattakiccapariyosāne saṅghattherassa pattaṃ gahetvā, vanditvā, purato nisīdi ‘‘dhammakathaṃ, bhante, karothā’’ti. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve dāni vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi. Te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekaṃ padaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu.

58. Regarding 'the very learned': what is its origin? It is said that formerly, in the dispensation of the Blessed One Kassapa, eight Paccekabodhisattas went forth, and having fulfilled the duty of going and returning, they arose in the world of the devas—all this is just as was said in the verse on blameless food. This, however, is the distinction: Having had the Paccekabuddhas take their seats, the king said, 'Who are you?' They replied, 'Mahārāja, we are called the Very Learned.' The king said, 'I am named Sutabrahmadatta, and I do not find satisfaction through learning. Come now, I shall hear a teaching on the true Dhamma of varied method from them.' Being pleased, he gave the dedicatory water, served them, and at the conclusion of the meal, he took the bowl of the elder of the Sangha, paid homage, and sat down before him, saying, 'Venerable sir, please give a talk on the Dhamma.' The elder, having said, 'May you be happy, Mahārāja; may there be a destruction of lust,' arose. The king thought, 'This one is not very learned; the second one will be very learned. Tomorrow I shall hear a Dhamma teaching of varied method,' and so he invited them for the next day. In this way, he went to all of them in succession and invited them. All of them, making each word distinct, said, 'May there be a destruction of hatred; a destruction of delusion; a destruction of destinations; a destruction of the round of existence; a destruction of the substrata of existence,' and having said the rest just as the first had, they arose.

Tato rājā ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi [Pg.99] aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi – ‘‘nippariyāyabahussutā ime samaṇā. Yathā hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti, apica, kho, pana pathavīākāsā eva niddiṭṭhā honti, evaṃ imehi ekamekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ abhāsi –

Then the king began to examine the meaning of their words, thinking, 'These men say, "We are very learned," yet their talk is not varied. What have they said?' Then, while examining the phrase, 'May there be a destruction of lust,' he understood, 'When lust is destroyed, hatred and delusion, and also the various other defilements, are destroyed.' Realizing this, he was pleased and thought: 'These ascetics are directly and truly very learned. For it is as when a man, pointing with his finger to the great earth or to the sky, does not point out a region merely the size of his finger, but rather the earth and the sky themselves are pointed out. In the same way, by these ascetics pointing out a single meaning, immeasurable meanings are pointed out.' Then, aspiring to such a state of great learning, he thought, 'When, indeed, shall I also become so learned?' Renouncing his kingdom, he went forth, and while developing insight, he realized the enlightenment of a Paccekabuddha and uttered this inspired verse:

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo’’ti.

One should associate with a friend who is very learned, an upholder of the Dhamma, noble and endowed with ready wit. Having understood the benefits and dispelled doubt, one should wander alone like the horn of a rhinoceros.

Tatthāyaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññānaṃ paṭividdhattā paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tidhā paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yena maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni. Tato – ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhaṭṭhānesu vineyya kaṅkhaṃ, vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti.

Herein, this is the concise meaning: 'Very learned'—one who is very learned is twofold: one very learned in the scriptures, who is complete in the meaning of the three Piṭakas; and one very learned in penetration, due to having penetrated the paths, fruits, true knowledges, and supernormal powers. One who has mastered the transmitted scriptures is a 'bearer of the Dhamma.' One endowed with noble bodily, verbal, and mental actions is 'noble.' One endowed with ready wit has wit that is appropriate, wit that is spontaneous, and wit that is both appropriate and spontaneous. Or, one endowed with ready wit should be understood as threefold, by way of scriptures, questioning, and attainment. For one to whom the scriptures are clear is one with wit regarding the scriptures. One to whom, when questioned, the meaning and the reason become clear, is one with wit regarding questioning. One by whom the paths and so on have been penetrated is one with wit regarding attainment. One should associate with such a friend who is very learned, a bearer of the Dhamma, noble, and endowed with ready wit. Then, through that one's power, having understood the many kinds of benefits—classified as for one's own welfare, for the welfare of others, and for the welfare of both; or classified as pertaining to the present life, to the future life, and to the ultimate goal—and then, in matters of doubt such as, 'Did I exist in the past?', having dispelled doubt, having removed and destroyed perplexity, and having thus completed all that was to be done, one should wander alone like the horn of a rhinoceros.

Bahussutagāthāvaṇṇanā samattā.

The commentary on the verse concerning the very learned is concluded.

59. Khiḍḍaṃ [Pg.100] ratinti kā uppatti? Bārāṇasiyaṃ vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalasarīraṃ disvā yaṃ na icchati taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karoto bhattavelā majjhanhikasamayo patto. Atha avibhūsitova dussapaṭṭena sīsaṃ veṭhetvā, bhuñjitvā, divāseyyaṃ upagacchi. Punapi uṭṭhahitvā tatheva karoto sūriyo atthaṅgato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassetadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ, lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

59. What is the origin of the verse beginning, 'Khiḍḍaṃ ratiṃ'? In Bārāṇasī, it is said, there was a king named Vibhūsaka Brahmadatta. Early in the morning, after eating rice gruel or a meal, he would have himself adorned with various ornaments. Seeing his whole body in a large mirror, he would have what he did not like removed and have himself adorned with other ornaments. One day, while he was doing so, the time for the midday meal arrived. Then, still unadorned, he wrapped his head with a cloth strip, ate, and went to his day-rest. Rising again, he continued in the same way until the sun set. The same happened on the second day and on the third day. Then, as he was thus intent on adornment, a backache arose in him. It occurred to him: 'Alas, though I am having myself adorned with all my might, I am dissatisfied with this trifling adornment and have given rise to greed. And this thing called greed is a state that leads to the lower realms. Come now, I shall restrain greed!' Having abandoned the kingdom, he went forth and, practicing insight, realized the enlightenment of a Paccekabuddha and uttered this inspired utterance:

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsanaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo’’ti.

Not adorning play, delight, and sensual pleasure in the world, being unconcerned; having abstained from the occasion for adornment, a speaker of truth, one should wander alone like a rhinoceros.

Tattha khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena sukhanti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā. Anapekkhamānoti tena alaṅkaraṇena anapekkhaṇasīlo, apihāluko, nittaṇho, vibhūsanaṭṭhānā virato saccavādī eko careti. Tattha vibhūsā duvidhā – agārikavibhūsā, anagārikavibhūsā ca. Tattha agārikavibhūsā sāṭakaveṭhanamālāgandhādi, anagārikavibhūsā pattamaṇḍanādi. Vibhūsā eva vibhūsanaṭṭhānaṃ. Tasmā vibhūsanaṭṭhānā tividhāya viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo.

Herein, 'play' (khiḍḍā) and 'delight' (rati) are as stated before. By 'sensual pleasure' (kāmasukha) is meant pleasure related to sensual objects (vatthukāmasukha). For sensual objects themselves are called 'pleasure' because they are the objective basis of pleasure. As it is said: 'There is form that is pleasant, accompanied by pleasure.' Thus, 'not adorning' these—play, delight, and sensual pleasure—in this physical world, means not considering them sufficient, or not grasping them as being of that nature or as being essential. By 'being unconcerned' (anapekkhamāno) is meant one whose nature is to be unconcerned with such adornment, not covetous, free from thirst. 'Having abstained from the occasion for adornment, a speaker of truth, one should wander alone.' Here, adornment (vibhūsā) is twofold: the householder's adornment and the homeless one's adornment. The householder's adornment consists of garments, head-wraps, garlands, perfumes, and so forth; the homeless one's adornment consists of decorating the bowl, and so forth. Adornment itself is the 'occasion for adornment'. Therefore, one has abstained from the occasion for adornment by means of the threefold abstinence. Because of speaking what is not untrue, one is a 'speaker of truth'—thus the meaning should be understood.

Vibhūsanaṭṭhānagāthāvaṇṇanā samattā.

The commentary on the verse concerning the occasion for adornment is concluded.

60. Puttañca [Pg.101] dāranti kā uppatti? Bārāṇasirañño kira putto daharakāle eva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasirimanubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi. Kiṃ me ekabhattatthāya iminā pāpena, handa sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

60. What is the origin of the verse beginning, 'Puttañca dāraṃ'? It is said that the son of the king of Bārāṇasī was anointed while still young and ruled the kingdom. While enjoying the splendor of kingship, like the Paccekabodhisatta mentioned in the first verse, one day he thought: 'By ruling the kingdom, I cause suffering to many. What use to me is this evil for the sake of a single meal? Come now, I shall bring about happiness!' Having abandoned the kingdom, he went forth and, practicing insight, realized the enlightenment of a Paccekabuddha and uttered this inspired utterance:

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo’’ti.

Having abandoned son and wife, father and mother, wealth, grain, and kinsmen; having abandoned sensual pleasures in their various spheres, one should wander alone like a rhinoceros.

Tattha dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅkuvarakakudrūsakapabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhe bandhave. Yathodhikānīti sakasakaodhivasena ṭhitāneva. Sesaṃ vuttanayamevāti.

Herein, 'wealth' (dhanāni) means gems such as pearls, jewels, beryl, conch-shells, crystal, coral, silver, gold, and so forth. 'Grains' (dhaññāni) means the seven kinds of grain—such as fine rice, paddy, barley, wheat, common millet, panic grass, and kudrūsaka—and other remaining pulses. 'Kinsmen' (bandhavāni) means the four kinds of relations: relations by blood, relations by clan, relations by friendship, and relations by craft. 'In their various spheres' (yathodhikāni) means just as they are established according to their respective limits. The rest is as has been explained.

Puttadāragāthāvaṇṇanā samattā.

The commentary on the verse concerning son and wife is concluded.

61. Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhanāṭakāni passati. Tividhanāṭakānīti kira pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā – ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato. Tāpi nāṭakitthiyo tatheva akaṃsu. So tatthāpi tatheva asantuṭṭho hutvā mahānāṭakapāsādaṃ gato. Tāpi nāṭakitthiyo tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evaṃ vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ [Pg.102] devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ, svāhaṃ katthaci asantuṭṭho lobhameva vaḍḍhemi, lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

61. What is the origin of the verse beginning, 'Saṅgo eso'? In Bārāṇasī, it is said, there was a king named Pādalola Brahmadatta. Early in the morning, after eating rice gruel or a meal, he would watch three kinds of theatrical troupes in three palaces. The three kinds of troupes, it is said, were those inherited from a former king, those from the immediately preceding king, and those established in his own time. One day, early in the morning, he went to the palace of the young performers. Those actresses, thinking, 'We will delight the king,' put on an exceedingly charming performance of dance, song, and music, like the nymphs of Sakka, lord of the devas. The king, thinking, 'This is nothing extraordinary for the young,' was dissatisfied and went to the palace of the middle-aged performers. Those actresses also performed in the same way. Still dissatisfied there, he went to the palace of the elderly performers. Those actresses also performed in the same way. The king, seeing that their dance, on account of their old age and having passed through two or three reigns, resembled a play of skeletons, and hearing their unmelodious songs, went back again to the palace of the young performers, and then again to the palace of the middle-aged performers. Wandering about in this way and dissatisfied everywhere, he thought: 'These actresses, wishing to delight me like the nymphs of Sakka, performed their dance, song, and music with all their might, yet I am dissatisfied everywhere and only increase my greed. And this thing called greed is a state that leads to the lower realms. Come now, I shall restrain greed!' Having abandoned the kingdom, he went forth and, practicing insight, realized the enlightenment of a Paccekabuddha and uttered this inspired utterance:

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo’’ti.

This is an attachment; little is the happiness here, scant the gratification, and the suffering is greater. Knowing this to be a fish-hook, the wise one should wander alone like a rhinoceros.

Tassattho – saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ viya ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto. So yadidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya, yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ. Taṃ upanidhāya appo udakabindumatto hoti. Atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamettha bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso yadidaṃ pañca kāmaguṇā. Iti ñatvā matimāti evaṃ ñatvā buddhimā paṇḍito puriso sabbampetaṃ pahāya eko care khaggavisāṇakappoti.

The meaning is this: 'This is an attachment' refers to one's own enjoyment. For beings are attached thereto, like an elephant that has entered mud—thus it is an attachment. 'Little happiness is here' means that the happiness here is limited in the sense of being inferior, either because it must be produced by distorted perception while enjoying the five strands of sensual pleasure, or because it is included among the phenomena of the sensual sphere; it is momentary, like the fleeting pleasure of seeing a dance illuminated by a flash of lightning—this is what is meant. 'Scant is the gratification; more suffering is here': And here, the gratification spoken of as, 'Whatever pleasure and joy arises, bhikkhus, in dependence on these five strands of sensual pleasure, this is the gratification of sensual pleasures,' when compared with the suffering spoken of in the passage beginning, 'And what, bhikkhus, is the danger in sensual pleasures? Herein, bhikkhus, a clansman earns his living by some craft, whether by accounting or by calculation...', is small, the measure of a drop of water. But the suffering is indeed much, abundant, like the water in the four oceans. Therefore it is said, 'Scant is the gratification; more suffering is here.' 'This is a hook' means that these five strands of sensual pleasure are like a fish-hook that, having shown the gratification, drags one in. 'Knowing this, the discerning one': thus knowing, the intelligent, wise person, having abandoned all this, should wander alone like a rhinoceros horn.

Saṅgagāthāvaṇṇanā samattā.

The commentary on the verse concerning attachment is concluded.

62. Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So [Pg.103] ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena vanadāho uṭṭhāsi. So aggi sukkhāni ca haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ vanadāho, evameva ekādasavidho aggi sabbasatte dahanto anivattamānova gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantaraṃ paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthaṃ abhāsi –

62. What is the origin of 'Sandālayitvāna'? It is said that in Bārāṇasī there was a king named Anivattabrahmadatta. He, having gone to battle, would not turn back without conquering, or having undertaken another task, would not turn back without completing it; therefore they knew him by that name. One day, he went to a park. At that time, a forest fire broke out. The fire, burning dry and green grass and such, advanced without turning back. Seeing this, the king conceived a corresponding sign: 'Just as this forest fire, so too the elevenfold fire, burning all beings, advances without turning back, producing great suffering. When, I wonder, will I too, for the cessation of this suffering, like this fire, burning defilements with the fire of noble path knowledge, advance without turning back?' Then, after traveling for a short while, he saw fishermen catching fish in a river. A large fish that had entered their net broke through the net and escaped. They made a noise, shouting, 'The fish has broken the net and gone!' Hearing this statement as well, the king conceived a corresponding sign: 'When, I wonder, will I too, with noble path knowledge, having broken the net of craving and views, go forth unattached?' He then renounced his kingdom, went forth, undertook insight meditation, and realized paccekabodhi. He uttered this inspired verse:

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo’’ti.

Having shattered the fetters, like a water-dweller breaking through a net; like a fire not returning to what it has burned, one should wander alone like a rhinoceros horn.

Tassā dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī, tasmiṃ nadīsalile jālaṃ bhetvā ambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhaṃ kāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.

In the second line of the verse, 'jāla' is said to be a net made of thread. 'Ambū' is water, and one who moves therein is an 'ambucārī'; this is a designation for a fish. 'Salile ambucārī' becomes 'salilambucārī'. The meaning is: like a water-dweller having broken the net in that flowing water. In the third line, 'daḍḍhaṃ' refers to a place that has been burned. Just as fire does not return to a place it has burned, nor does it come there again, so too, it is meant that one, not returning to the place of sensual pleasures burned by the fire of path-knowledge, does not come there again. The rest is as has been explained.

Sandālanagāthāvaṇṇanā samattā.

The commentary on the Sandālana verse is complete.

63. Okkhittacakkhūti kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanamanuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati, ayaṃ taṃ taṃ nāṭakaṃ disvā ativiya abhinanditvā nāṭakaparivattadassanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanāya āgataṃ aññataraṃ [Pg.104] kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegamāpajjitvā puna ‘‘ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi –

63. What is the origin of 'Okkhittacakkhū'? It is said that in Bārāṇasī there was a king named Cakkhulola Brahmadatta who was devoted to watching plays, just as Pādalola Brahmadatta was. But this was the distinction: that one, being unsatisfied, would go here and there; this one, however, seeing various plays, would become excessively delighted and wander about, increasing his craving by watching the performances repeatedly. It is said that upon seeing a certain householder's wife who had come to watch a play, he developed lust. Then, feeling a sense of urgency, he thought, 'By increasing this craving, I will become a filler of the woeful states. Come, let me restrain it.' So he went forth, and while practicing insight, he realized Paccekabodhi. Then, censuring his own former conduct, he uttered this inspired verse, which illuminates the qualities opposed to it:

‘‘Okkhittacakkhū na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo’’ti.

With downcast eyes and not restless of foot, with faculties guarded and mind well-restrained; untainted, unconsumed, one should wander alone like a rhinoceros horn.

Tattha okkhittacakkhūti heṭṭhākhittacakkhu, satta gīvaṭṭhīni paṭipāṭiyā ṭhapetvā parivajjagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hotī. Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanavaṭṭhitacārikavirato vā. Guttindriyoti chasu indriyesu idha visuṃvuttāvasesavasena gopitindriyo. Rakkhitamānasānoti mānasaṃ yeva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvāssavavirahito. Apariḍayhamānoti evaṃ anvāssavavirahāva kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti.

Herein, 'with downcast eyes' means having the eyes cast downwards. It is said to mean: having placed the seven neck-bones in sequence, one looks a yoke’s length ahead for the purpose of seeing while abandoning turning the head. It does not mean pressing the jawbone against the breastbone, for in that way, having downcast eyes is not suitable for a recluse. 'And not restless of foot' means not rushing about like one with itching feet, with the desire to enter the midst of a group—a second after the first, a third after the second—and refraining from long and aimless wandering. 'With guarded senses' means having the senses guarded, in this context, with respect to what remains apart from what has been separately mentioned among the six senses. 'With a guarded mind' (rakkhitamānasāno): the mind (mānasaṃ) itself is mānasānaṃ; his mind is guarded (rakkhitaṃ), thus he is rakkhitamānasāno. It is said to mean having a guarded mind so that it is not defiled by the corruptions. 'Without influx' means that through this practice, one is devoid of the influx of corruptions with regard to those various sense-objects. 'Not being burned' means that, being thus devoid of influx, one is not burned by the fires of the corruptions. Or, externally without influx, internally unburned. The remainder is just as has been explained.

Okkhittacakkhugāthāvaṇṇanā samattā.

The commentary on the Okkhittacakkhu verse is concluded.

64. Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira ayaṃ aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhime māse uyyānaṃ pavisanto uyyānadvāre [Pg.105] pattasañchannaṃ pupphālaṅkataviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito eva ekaṃ pupphaṃ aggahesi. Eteneva upāyena sabbo balakāyo aggahesi. Pupphaṃ anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Taṃ rājā sāyanhasamaye uyyānā nikkhamanto disvā ‘‘kiṃ kato ayaṃ rukkho, mama āgamanavelāyaṃ maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tassevāvidūre apupphitaṃ rukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto, ayaṃ panañño alobhanīyattā tatheva ṭhito. Idampi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena parisañchannena hutvā pabbajitabba’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

64. What is the origin of 'Having laid aside'? It is said that in Bārāṇasī there was another king named Cātumāsika Brahmadatta who would go to the pleasure garden every four months. One day, during the middle month of summer, as he was entering the garden, he saw at the garden gate a Pāricchattaka Koviḷāra tree with branches adorned with flowers and covered with leaves. He plucked one flower and entered the garden. Then, thinking, 'The king has taken the first flower,' a certain minister, while still standing on the elephant's back, also took one flower. In this same way, the entire army took them. Not being satisfied with the flowers, they also took the leaves. That tree became bereft of leaves and flowers, and was just a trunk. In the evening, as the king was leaving the garden, he saw it and thought, 'What has been done to this tree? At the time of my arrival, it was adorned with flowers like coral amidst its branches the color of gems, but now it has become bereft of leaves and flowers.' While thinking thus, not far from it he saw another tree, covered with foliage but without flowers. And upon seeing it, this thought occurred to him: 'This tree, because its branches were laden with flowers, was desirable to many people, and for that reason it met with ruin in a mere moment. This other one, however, being undesirable, remains as it was. This kingship, too, is desirable like a flowering tree, but the state of a bhikkhu is undesirable like a flowerless tree. Therefore, before this kingship is plundered like that tree, just as this other Pāricchattaka is covered with leaves, so should I go forth, having become covered with the saffron-dyed robe.' Having renounced the kingdom and gone forth, while practicing insight he realized the enlightenment of a Paccekabuddha and uttered this inspired verse:

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo’’ti.

“Having laid aside the marks of a householder, like a Pāricchattaka tree covered with leaves; clad in the saffron robe, having gone forth, one should wander alone like a rhinoceros horn.”

Tattha kāsāyavattho abhinikkhamitvāti imassa pādassa gehā abhinikkhamitvā kāsāyavattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.

Herein, the meaning of the line 'clad in the saffron robe, having gone forth' should be understood thus: 'having gone forth from the home and become one clad in the saffron robe.' The remainder can be known in the way already explained, thus it is not elaborated upon.

Pāricchattakagāthāvaṇṇanā samattā.

The commentary on the Pāricchattaka verse is concluded.

Tatiyo vaggo niṭṭhito.

The Third Chapter is concluded.

65. Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo [Pg.106] sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakakīḷato ca ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho, mayā pāpaṃ kataṃ, yvāhaṃ rasataṇhāya abhibhūto sabbajanaṃ visaritvā ekakova bhuñjiṃ. Handa rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi –

65. What is the origin of 'Regarding flavors'? It is said that a certain king of Bārāṇasī, surrounded by the sons of his ministers, was playing in a park in a pond with a stone platform. His cook, having extracted the essence of all kinds of meat, prepared an exceedingly well-made intermediate meal, like ambrosia, and served it to him. Having become overcome by greed for it, he ate it all by himself without giving anything to anyone. And having emerged from playing in the water at a very late hour, he ate very quickly. He did not remember anyone with whom he had previously eaten. Then, afterwards, arousing reflection, he thought: 'Alas, I have done an evil thing, in that I, overpowered by craving for flavors, forgot everyone and ate all alone. Well then, I shall restrain this craving for flavors!' Having renounced his kingdom and gone forth, while practicing insight he realized the enlightenment of a Paccekabuddha. Censuring his own former conduct, he uttered this inspired verse which illuminates the qualities that are the opposite of that conduct:

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo’’ti.

“Not given to greed for flavors, not covetous, not supported by any other, practicing the uninterrupted alms-round; with a mind unattached to family after family, one should wander alone like a rhinoceros horn.”

Tattha rasesūti ambilamadhuratittakakaṭukaloṇikakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito, kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇalolo hutvā aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti. Taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassa anibbattanena anaññaposīti dasseti. Atha vā atthabhañjanakaṭṭhena aññeti kilesā vuccanti. Tesaṃ aposanena anaññaposīti ayampettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candūpamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti.

Herein, 'in flavors' (rasesu) refers to those things which are to be tasted, distinguished by such flavors as sour, sweet, bitter, pungent, salty, alkaline, astringent, and so on. 'Not making greed' (gedhaṃ akaraṃ) means not creating greed, not arousing craving; this is what is said. 'Not greedy' (alolo) means not being agitated regarding various flavors with thoughts such as, “I will taste this, I will taste that.” 'Not nourishing another' (anaññaposī) means being without co-residents and others who must be supported, being content with the mere sustenance of the body; this is what is said. Or, it indicates that, unlike in the past when, in the park, I was greedy for flavors and nourished by another, I am not so now; having abandoned that craving by which one becomes greedy and creates attachment to flavors, I am 'not nourishing another' by not bringing into existence in the future another state of being rooted in craving. Alternatively, 'another' (añña) refers to defilements, in the sense of destroying welfare. By not nourishing them, one is 'not nourishing another'; this is also the meaning here. 'Going on an uninterrupted alms round' (sapadānacārī) means one who walks without skipping, proceeding in order; one who enters for alms continuously among both wealthy and poor families, not neglecting the order of houses; this is the meaning. 'With mind unattached to any family' (kule kule appaṭibaddhacitto) means having a mind not attached through defilements to anyone anywhere among families of the warrior caste and others, being ever new like the moon; this is the meaning. The rest is as has been explained.

Rasagedhagāthāvaṇṇanā samattā.

The commentary on the verse concerning craving for flavors is concluded.

66. Pahāya [Pg.107] pañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi –

66. What is the origin of the verse beginning 'Having abandoned the five hindrances'? It is said that in Bārāṇasī a certain king was an obtainer of the first jhāna. For the sake of protecting his jhāna, he renounced his kingdom, went forth, and while practicing insight, he realized paccekabodhi. Revealing his own accomplishment in the practice, he uttered this inspired verse:

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo’’ti.

Having abandoned the five hindrances of the mind, having dispelled all defilements, unattached, having cut off affection and hatred, one should wander alone like a rhinoceros horn.

Tattha āvaraṇānīti nīvaraṇāneva. Tāni atthato uragasutte vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya. Upakkileseti upagamma cittaṃ vibādhente akusale dhamme, vatthopamādīsu vutte abhijjhādayo vā. Byapanujjāti panuditvā vināsetvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito. Sesamaggehi chetvā tedhātukaṃ sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti.

Herein, 'hindrances' (āvaraṇāni) are the very hindrances (nīvaraṇāni). In terms of meaning, they have been spoken of in the Uraga Sutta. And since they cover the mind just as clouds and so forth cover the moon and sun, they are called 'hindrances of the mind'. These are abandoned by means of access concentration or absorption concentration. 'Defilements' (upakkilese) refers to unwholesome states that approach and afflict the mind, or to covetousness and others spoken of in the Simile of the Cloth and so on. 'Having dispelled' (byapanujja) means having driven away and destroyed them; that is, having abandoned them by means of the path of insight; this is the meaning. 'All' (sabbe) means without remainder. Thus, one who is accomplished in serenity and insight is 'unattached' (anissito) because reliance on views has been abandoned by means of the first path. With the remaining paths, having cut off the taint of affection belonging to the three realms—which is to say, craving and lust. For affection itself, being contrary to virtue, is called the 'taint of affection'. The rest is as has been explained.

Āvaraṇagāthāvaṇṇanā samattā.

The commentary on the verse concerning the hindrances is concluded.

67. Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi –

What is the origin of the verse beginning 'Having turned one's back on'? It is said that in Bārāṇasī, a certain king was an obtainer of the fourth jhāna. For the sake of protecting his jhāna, he renounced his kingdom and went forth. While practicing insight, he realized paccekabodhi, and revealing the accomplishment of his own practice, he spoke this inspired verse:

‘‘Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo’’ti.

Having put pleasure and pain behind, and mental joy and sorrow as before, having attained pure equanimity and calm, one should wander alone like a rhinoceros horn.

Tattha [Pg.108] vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā jahitvāti attho. Sukhaṃ dukhañcāti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamathameva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā visuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.

67. Herein, 'having turned one's back on' (vipiṭṭhikatvāna) means having put behind, having discarded, having abandoned; this is the meaning. 'Pleasure and pain' (sukhaṃ dukhañca) refers to bodily pleasant and unpleasant feeling. 'Joy and sorrow' (somanassadomanassaṃ) refers to mental pleasant and unpleasant feeling. 'Equanimity' (upekkhā) is the equanimity of the fourth jhāna. 'Calm' (samatha) is the calm of the fourth jhāna itself. 'Pure' (visuddhaṃ) means pure because it is freed from the nine opposing states—namely, the five hindrances, initial application, sustained application, rapture, and happiness—like refined gold from which impurities have been removed; this is the meaning.

Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva paṭhamajjhānupacārabhūmiyaṃyeva dukkhaṃ, tatiyajjhānupacārabhūmiyaṃ sukhanti adhippāyo. Puna ādito vuttaṃ cakāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānupacāre, domanassañca dutiyajjhānupacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamajjhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādi (saṃ. ni. 5.510). Taṃ sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yato pubbeva tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā ettheva catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ sabbattha pākaṭamevāti.

This, however, is the construction: 'Having turned one's back on pleasure and pain' means that pain is abandoned 'earlier', in the access sphere of the first jhāna, and pleasure in the access sphere of the third jhāna; this is the intention. Furthermore, by taking the particle 'ca' mentioned at the beginning and applying it to what follows, the reading is: 'and earlier having turned one's back on joy and sorrow.' By this, it is shown that joy is abandoned in the access sphere of the fourth jhāna, and sorrow in the access sphere of the second jhāna. For these are their places of abandonment indirectly. Directly, however, the first jhāna is the place for abandoning pain, the second jhāna for sorrow, the third jhāna for pleasure, and the fourth jhāna for joy. As it is said: 'He attains and abides in the first jhāna; the faculty of pain that has arisen there ceases without remainder,' and so on. All this is stated in the Aṭṭhasālinī, the commentary on the Dhammasaṅgaṇī. Since pain, sorrow, and pleasure are turned back on 'earlier' in the three jhānas beginning with the first, and joy is turned back on right here in the fourth jhāna, it is by this practice that 'having attained pure, calm equanimity, one wanders alone.' The rest is clear in every respect.

Vipiṭṭhikatvāgāthāvaṇṇanā samattā.

The commentary on the verse beginning 'Having turned one's back on' is concluded.

68. Āraddhavīriyoti kā uppatti? Aññataro kira paccantarājā sahassayodhaparimāṇabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako, paññavatā ca pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattadivasabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce samodhānetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kataṃ, amukassa rañño evaṃ pahitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti? ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ [Pg.109] aññassa satthena marituṃ. Handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ tesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā – ‘‘kiṃ me, imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ, mahārāja, yodho, ahaṃ, mahārāja, yodho’’ti taṃ yodhasahassaṃ uṭṭhahi.

68. What is the origin of 'Āraddhavīriyo'? It is said that there was a certain border king whose army consisted of a thousand warriors. His dominion was small, but he was great in wisdom. One day, he thought, 'Though I am small, with wisdom it is possible to conquer all of Jambudīpa.' So he sent a messenger to a neighboring king with the message: 'Within seven days, either surrender your kingdom to me or prepare for battle.' Then, he gathered his ministers and said, 'Without consulting you, I have acted rashly. Such a message has been sent to such-and-such a king. What should be done now?' They replied, 'Great king, is it possible to recall the messenger?' 'No, he must have already gone,' said the king. 'If that is the case, then we are ruined by you. Therefore, it is a misery to die by another's weapon. Come, let us strike each other and die, or strike ourselves and die, or hang ourselves, or take poison.' Thus, each of them extolled only death. Then the king said, 'What use are these to me? Tell me, do I have any warriors?' At that moment, the thousand warriors rose up, declaring, 'Great king, I am a warrior! Great king, I am a warrior!'

Rājā ‘‘ete upaparikkhissāmī’’ti mantvā citakaṃ sajjetvā āha – ‘‘mayā, bhaṇe, idaṃ nāma sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, sohaṃ citakaṃ pavisissāmi, ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu – ‘‘mayaṃ, mahārāja, pavisāmā’’ti. Tato rājā apare pañcasate yodhe āha – ‘‘tumhe idāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthikiriyā esā, apica mahārājena paṭirañño dūto pesito, tena mayaṃ raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi.

The king, thinking, 'I will examine them,' had a pyre prepared and said: 'Friends, I have committed this rash act, and my ministers rebuke me for it. I will enter the pyre. Who will enter with me? Who will sacrifice their life for me?' When this was said, five hundred warriors rose up: 'Great king, we will enter.' Then the king addressed the other five hundred warriors: 'Now, my dear ones, what will you do?' They replied: 'Great king, this is not a manly act; it is a woman's action. Moreover, the great king has sent a messenger to the rival king; we shall fight with that king and die.' Then the king said, 'You have relinquished your lives for me,' and marshaled his fourfold army. Surrounded by those thousand warriors, he went and sat down at the border of the kingdom.

Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti kujjhitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā; sabbe sampiṇḍitvā, asicammaṃ gahetvā, sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Atha sā senā dvidhā bhijjitvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gaṇhiṃsu, aññe yodhā palāyiṃsu. Khuddakarājā ‘‘taṃ māremī’’ti purato dhāvati, paṭirājā taṃ abhayaṃ yāci. Tato tassa abhayaṃ datvā, sapathaṃ kārāpetvā, taṃ attano manussaṃ katvā, tena saha aññaṃ rājānaṃ abbhuggantvā, tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyātesi. Eteneva upāyena sabbarājāno gahetvā ante bārāṇasirājānampi aggahesi.

Hearing this news, the opposing king became angry, saying, 'Ah, that petty king is not even fit to be my slave!' and marched out with his entire army to fight. Seeing them approach, the petty king addressed his troops: 'My friends, you are few in number. Gather together, take up your swords and shields, and quickly advance straight to the front of that king.' They did so. Then that army split in two and left a gap. They captured that king alive, while the other warriors fled. The petty king ran forward, intending to kill him, but the opposing king begged for safety. Then, granting him safety and making him swear an oath, he made him his own man. Together with him, he marched against another king, stood at the border of his kingdom, and sent a message: 'Either give me the kingdom or fight.' That king replied, 'I cannot endure even a single battle,' and handed over his kingdom. By this very strategy, he took all the kings and finally captured even the king of Bārāṇasī.

So [Pg.110] ekasatarājaparivuto sakalajambudīpe rajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi attano ñāṇasampattiyā sakalajambudīpassa issaro jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, sādhu vatassa svāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā, puttadārañca sakajanapadameva pesetvā, pabbajjaṃ samādāya vipassanaṃ ārabhitvā, paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi –

Surrounded by one hundred and one kings, ruling over the whole of Jambudīpa, he reflected: 'Before, I was insignificant, but through the accomplishment of my own wisdom, I have become lord of all Jambudīpa. But this wisdom of mine, connected with worldly effort, does not lead to disenchantment or dispassion. It would be good if I, with this wisdom, should seek the supramundane Dhamma.' Then, having given the kingdom to the king of Bārāṇasī, and having sent his son and wife back to his own country, he undertook the ascetic life. Having initiated insight meditation and realized Paccekabodhi, and revealing his own accomplishment of effort, he uttered this inspired verse:

‘‘Āraddhaviriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo’’ti.

With energy roused for the attainment of the highest goal, with mind unshrinking and of unslothful conduct; firm in purpose, endowed with strength and power, one should wander alone like a rhinoceros horn.

Tattha āraddhaṃ vīriyamassāti āraddhaviriyo. Etena attano vīriyārambhaṃ ādivīriyaṃ dasseti. Paramattho vuccati nibbānaṃ, tassa pattiyā paramatthapattiyā. Etena vīriyārambhena pattabbaphalaṃ dasseti. Alīnacittoti etena balavīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānaāsanacaṅkamanādīsu kāyassa anavasīdanaṃ. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passatī’’ti vuccati. Atha vā etena maggasampayuttavīriyaṃ dasseti. Tañhi daḷhañca bhāvanāpāripūriṃ gatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ñāṇabalena ca upapanno, atha vā thāmabhūtena balena upapannoti thāmabalūpapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yoniso padahanabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti.

Herein, 'one with aroused energy' means one in whom energy is aroused. This shows the undertaking of one's own energy, the initial energy. The ultimate goal is called Nibbāna; for its attainment is 'for the attainment of the ultimate goal' (paramatthapattiyā). This shows the fruit to be attained through the undertaking of energy. 'With an unsluggish mind' shows the unsluggishness of the mind and mental factors supported by strong energy. 'Of un-idle conduct' shows the non-languishing of the body in standing, sitting, walking, and so on. 'With firm exertion' shows the striving-energy, as described: 'Let skin and sinews...'—that which, when one strives in the progressive trainings, is said to 'realize the ultimate truth with the body and, having penetrated it, see it with wisdom.' Alternatively, this shows the energy associated with the path. For that energy is firm, having reached the fulfillment of development, and it is an exertion, having completely gone forth from all adversaries. Therefore, a person endowed with it is called 'one with firm exertion.' 'Endowed with strength and power' means that at the moment of the path, one is endowed with bodily strength and the power of knowledge. Or, it means being endowed with strength that is stamina, hence 'endowed with strength-power,' which is to say, 'endowed with firm knowledge-power.' By this, demonstrating the association of that energy with insight-knowledge, the state of wise striving is established. Alternatively, all three phrases may be applied according to preliminary, middle, and supreme energy. The rest is just as has been explained.

Āraddhavīriyagāthāvaṇṇanā samattā.

The commentary on the verse concerning aroused energy is concluded.

69. Paṭisallānanti [Pg.111] kā uppatti? Imissā gāthāya āvaraṇagāthāya uppattisadisā eva uppatti, natthi koci viseso. Atthavaṇṇanāyaṃ panassā paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallīnaṃ ekattasevitā ekībhāvo, kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭhasamāpattiyo nīvaraṇādipaccanīkajhāpanato ārammaṇūpanijjhānato ca jhānanti vuccati, vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato, lakkhaṇūpanijjhānatoyeva cettha phalāni. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamāno, ajahamāno, anissajjamāno. Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu. Niccanti satataṃ, samitaṃ, abbhokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattamānena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammāti nava lokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacaritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imaṃ kāyavivekacittavivekaṃ ariñcamāno sikhāppattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā.

69. What is the origin of 'seclusion'? The origin of this verse is similar to that of the Āvaraṇa verse; there is no particular difference. In the explanation of the meaning, however, 'seclusion' means withdrawing from the various constituents of beings and dwelling in solitude, a state of oneness cultivated in isolation; this is the meaning of bodily seclusion. 'Meditation' (jhāna) refers to mental seclusion, from the burning up of adversaries and from the close contemplation of the object and of characteristics. Herein, the eight attainments are called 'meditation' because they burn up adversaries such as the hindrances and because of the close contemplation of the object. Insight, paths, and fruits are so called because they burn up adversaries such as the perception of a being; and here, the fruits are so called only because of the close contemplation of characteristics. In this context, however, only the close contemplation of the object is intended. Thus, not abandoning, not giving up, not relinquishing this seclusion and meditation. 'In phenomena' refers to phenomena such as the five aggregates, which are conducive to insight. 'Constantly' means continuously, uninterruptedly, without a break. 'Practicing in accordance with the Dhamma' means practicing the insight-Dhamma that proceeds in dependence on those phenomena. Alternatively, 'Dhamma' refers to the nine supramundane Dhammas; 'in accordance with the Dhamma' means the Dhamma conforming to those Dhammas—this is a term for insight. Here, though it should be said 'constantly practicing in accordance with the Dhammas' (dhammānaṃ niccaṃ anudhammacārī), for the sake of metrical ease, it may have been said as 'in phenomena' (dhammesu) by a change of case ending. 'Having comprehended the danger in existences' means: by means of that insight called 'practice in accordance with the Dhamma,' perceiving the fault of the characteristic of impermanence and so on in the three existences, thus not abandoning this bodily and mental seclusion, it is to be understood that one has attained this through the path of practice called 'insight that has reached its peak.' The connection 'one should wander alone' should be understood in this way.

Paṭisallānagāthāvaṇṇanā samattā.

The commentary on the verse concerning seclusion is concluded.

70. Taṇhakkhayanti kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvaṭṭitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvāva paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ayaṃ itthī sasāmikā vā [Pg.112] asāmikā vā’’ti. So gantvā ‘‘sasāmikā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃyeva ekaṃ abhiramenti, so dānāhaṃ etāpi atusitvā parassa itthiyā taṇhaṃ uppādesiṃ, sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

70. What is the origin of 'the destruction of craving'? It is said that a certain king of Bārāṇasī, with the great majesty of a king, was circumambulating the city. Beings whose hearts were captivated by the splendor of his body, even while walking ahead, turned back to gaze at him; those walking behind and those walking on both sides did likewise. Indeed, by nature, the world is never satisfied with seeing a Buddha, a full moon, the ocean, or a king. Then, a certain householder’s wife, having gone to an upper palace terrace, opened a lion-window and stood looking out. The king, upon seeing her, became infatuated and ordered his minister: “Go, my friend, and find out whether this woman has a husband or not.” He went and reported, “She has a husband.” Then the king reflected: “These twenty thousand dancing women, like celestial nymphs, delight me alone. Yet now, unsatisfied even with them, I have aroused craving for another’s wife. This craving, once arisen, drags one only to the planes of misery.” Seeing the danger in craving, he thought, “Come, I shall restrain it.” Renouncing the kingdom, he went forth and, practicing insight, realized the enlightenment of a Paccekabuddha and uttered this inspired verse:

‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo’’ti.

“Seeking the destruction of craving, heedful, not stammering, not dull, learned, mindful, one who has comprehended the Dhamma, certain of liberation, endowed with effort, one should wander alone like a rhinoceros horn.”

Tattha taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya taṇhāya eva appavattiṃ. Appamattoti sātaccakārī sakkaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammupaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyāmaṃ patto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evametehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena pattaniyāmattā niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti.

Therein, 'the destruction of craving' is Nibbāna, the very non-arising of craving, the danger of which has been thus seen. 'Heedful' means one who acts continuously and carefully. 'Not stammering, not dull' means one whose mouth does not drool. Alternatively, it means one who is neither stammering nor dull, that is to say, wise and eloquent. 'Learned' means one who has heard what leads to welfare and happiness; it is said to be one endowed with the sacred texts. 'Mindful' means one who recollects what was done long ago and so forth. 'One who has comprehended the Dhamma' means one who has fully understood the Dhamma through investigation of the Dhamma. 'Certain of liberation' means one who has attained certainty through the Noble Path. 'Endowed with effort' means one endowed with the energy of right effort. This passage should be connected in reverse order. Thus, endowed with these qualities—heedfulness and so on—one is 'endowed with effort' by means of the effort that brings certainty; by reaching certainty through that effort, one is 'certain of liberation'; and then, by attaining Arahantship, one is 'one who has comprehended the Dhamma'. For an Arahant, since there is nothing further to be comprehended, is called 'one who has comprehended the Dhamma'. As it is said: 'Those who have comprehended the Dhamma, and the various trainees here.' The rest is to be understood in the same way as explained.

Taṇhakkhayagāthāvaṇṇanā samattā.

The commentary on the verse on the destruction of craving is concluded.

71. Sīho vāti kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti. So pageva vuṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī potakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako devā’’ti ārocesi. Rājā ‘‘sīho kira [Pg.113] na kassaci bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi. Sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Rājā yāvatatiyakaṃ ākoṭāpesi, so tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘taṃ divasaṃ jātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chetvā na santaseyyaṃ na bhāyeyya’’nti. So taṃ ārammaṇaṃ gahetvā, gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ alaggaṃyeva gacchamānaṃ disvā, tampi nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhijālaṃ mohajālaṃ vā phāletvā evaṃ asajjamāno gaccheyya’’nti.

71. What is the origin of 'like a lion'? It is said that a certain king of Bārāṇasī had a distant park. Rising early, as he was going to the park, he descended from his chariot on the way and approached a watering place, thinking, 'I will wash my face.' At that very spot, a lioness had given birth to a cub and gone off to hunt. A royal servant saw it and reported, 'Your Majesty, a lion cub!' The king, thinking, 'They say a lion fears no one,' had drums and so forth beaten to test it. Hearing the sound, the lion cub remained lying still. The king had the drums beaten up to a third time. On the third occasion, the cub raised its head, looked around at the whole assembly, and lay back down. Then the king said, 'Let us go before its mother returns.' As he went, he reflected: 'Even on the very day of its birth, this lion cub does not tremble or fear. When will I too, having cut through the trembling of craving and wrong view, live without trembling or fear?' Taking this as his theme, he went on. Then, seeing the wind passing unhindered and not getting caught in a net spread out by fishermen who had caught fish and tied them to branches, he took that too as a sign: 'When will I too, having torn through the net of craving and wrong view, or the net of delusion, go forth thus unentangled?'

Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇitīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tampi nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti, evamevaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīhavātapadumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā, rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

Then, having gone to the park, he sat on the bank of the stone-slab pond. Seeing the lotuses battered by the wind bending down and touching the water, and when the wind subsided, standing upright again, unsoiled by the water, he grasped this sign: 'When indeed will I, just as these lotuses born in water stand unsoiled by the water, in the same way, born in the world, stand unsoiled by the world?' Again and again, he reflected: 'Just like the lion, the wind, and the lotuses, so must one be—unperturbed, unattached, unsoiled.' Having renounced the kingdom and gone forth, through insight he realized Paccekabodhi and uttered this inspired verse:

‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alippamāno, eko care khaggavisāṇakappo’’ti.

“Like a lion not trembling at sounds, like the wind not caught in a net, like a lotus unstained by water, one should wander alone like a rhinoceros horn.”

Tattha sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Kesarasīho tesaṃ aggamakkhāyati. Sova idha adhippeto. Vāto puratthimādivasena anekavidho, padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃkiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso attasinehena hoti, attasineho ca taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena [Pg.114] hoti, so ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhāvirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ hoti, vipassanāya, avijjāya. Tasmā samathena attasinehaṃ pahāya sīhova saddesu aniccādīsu asantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ lobhasampayuttaṃ eva diṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhi, vipassanā paññāti. Evaṃ tesu dvīsu dhammesu siddhesu tayopi khandhā siddhā honti. Tattha sīlakkhandhena surato hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati. Paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ avijjātaṇhānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti.

Here, 'lion' refers to four kinds of lions: the grass-lion, the pale-lion, the black-lion, and the maned-lion. The maned-lion is said to be the foremost among them. It is this one that is intended here. The wind is of many kinds, such as the east wind and others, just as the lotus is of many kinds, like the red lotus and the white lotus. Among them, any kind of wind and any kind of lotus is applicable. Here, agitation arises from self-affection, and self-affection is a defilement of craving. And that arises from greed, whether associated with views or dissociated from views; and that is indeed craving. Clinging, however, arises there in one devoid of investigation due to delusion, and delusion is ignorance. Here, the abandoning of craving occurs through serenity, and the abandoning of ignorance through insight. Therefore, having abandoned self-affection through serenity, like a lion not trembling at sounds, one does not tremble when contemplating impermanence and so forth; and having abandoned delusion through insight, like the wind not clinging to the net of aggregates, sense bases, and so forth, one abandons greed, and views associated with greed, through serenity alone—just as a lotus is untainted by water, so one remains unstained by all greed for existence and enjoyment. And in this context, virtue is the proximate cause for serenity, serenity has concentration as its proximate cause, and insight has wisdom as its proximate cause. Thus, when these two qualities are accomplished, the three aggregates are also accomplished. Here, through the aggregate of virtue, one becomes courageous. Like a lion not trembling at sounds, one does not tremble with the desire to become angry at the grounds for resentment. Through the aggregate of wisdom, one has penetrated the true nature of things and, like the wind in a net, does not cling to the diversity of phenomena such as the aggregates and so forth. Through the aggregate of concentration, one is free from lust and, like a lotus untainted by water, is not stained by lust. Thus, through serenity and insight, and through the aggregates of virtue, concentration, and wisdom, by way of abandoning ignorance, craving, and the three unwholesome roots as is appropriate, one should be understood as not trembling, not clinging, and not stained. The rest should be understood in the same way as previously stated.

Asantasantagāthāvaṇṇanā samattā.

The commentary on the verse on not trembling is complete.

72. Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kuppitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā, ujuṃ aṭavimaggaṃ gahetvā, mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapuriso rañño ārocesi. Rājā ‘‘sīho kira saddena na santasatī’’ti bherisaṅkhapaṇavādīhi saddaṃ kārāpesi. Sīho tatheva nipajji. Dutiyampi kārāpesi. Sīho tatheva nipajji. Tatiyampi kārāpesi. Sīho ‘‘mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvāva hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi. So taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā[Pg.115], pathaviṃ patitvā, ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇitvā tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti. ‘‘Na bhāyittha, bhante’’ti? ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

72. How did the verse 'Like a lion' originate? It is said that a certain king of Bārāṇasī, in order to quell a rebellion in a border region, abandoned the village-to-village route and took a direct forest path, traveling with a large army. At that time, a lion lay basking in the warmth of the morning sun at the foot of a certain mountain. Seeing this, a king's man informed the king. The king, thinking, 'It is said that a lion does not tremble at sound,' had drums, conches, and kettledrums sounded. The lion remained lying just as it was. A second time he had them sounded. The lion still lay just as it was. A third time he had them sounded. The lion, thinking, 'I have an adversary,' stood firmly on all four feet and roared a lion's roar. Upon hearing it, elephant riders and others dismounted from their elephants and other mounts and entered the thickets of grass, while troops of elephants and horses scattered in all directions. Even the king's own elephant, carrying the king, crashed through the jungle thickets and fled. Unable to control it, he clung to a tree branch, fell to the ground, and proceeding by a single-file path, reached the dwelling place of the Paccekabuddhas. There he asked the Paccekabuddhas, 'Venerable sirs, did you hear a sound?' 'Yes, great king.' 'Whose sound, venerable sirs?' 'First that of the drums, conches, and the like, then the lion's.' 'Were you not afraid, venerable sirs?' 'We, great king, are not afraid of any sound.' 'Is it possible for me too, venerable sirs, to achieve such a state?' 'It is possible, great king, if you go forth.' 'I will go forth, venerable sirs.' Then they gave him the going forth and instructed him in the proper conduct, as previously described. He too, practicing insight as before, realized Paccekabodhi and uttered this inspired verse:

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo’’ti.

As a lion, strong of fang, the king of beasts, roams having overcome by force; so should one frequent secluded lodgings, and wander alone, like a rhinoceros horn.

Tattha sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti, ubhayaṃ cārīsaddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā, santāsetvā, vasīkatvā, caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī. Tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tato migānanti sāmivacanaṃ upayogavacanaṃ katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ pubbe vuttanayeneva sakkā jānitunti na vitthāritanti.

Therein, a 'sīha' (lion) is so called because of its endurance (sahanā), its killing (hananā), and its swiftness (sīghajavattā). It is the maned lion that is intended here. 'Dāṭhabalī' (strong of fang) means one for whom fangs are its strength. As for 'pasayha abhibhuyya' (by force, having overcome), both should be combined with the word 'cārī' (roaming), thus forming 'pasayhacārī' (roaming by force) and 'abhibhuyyacārī' (roaming by overcoming). Therein, 'pasayhacārī' means roaming by restraining and subduing; 'abhibhuyyacārī' means roaming by overpowering, terrifying, and mastering. This lion is 'pasayhacārī' by bodily strength, and 'abhibhuyyacārī' by majesty. Therein, if someone were to ask, 'What does it roam overcoming by force?' then, taking 'migānaṃ' (of beasts) from the genitive case to the objective case, one should reply, 'It roams overcoming the beasts by force.' 'Pantāni' means distant. 'Senāsanāni' means dwelling places. The rest can be understood in the same way as previously explained and is therefore not elaborated upon.

Dāṭhabalīgāthāvaṇṇanā samattā.

The commentary on the Dāṭhabalī verse is complete.

73. Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyakaraṃ rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ abhāsi –

73. How did the verse 'Loving-kindness, equanimity' originate? It is said that a certain king was an attainer of the jhānas beginning with loving-kindness. Thinking, 'Kingship is an obstacle to the bliss of jhāna,' he renounced his kingdom to protect his jhāna, went forth, and while practicing insight, realized Paccekabodhi. Then he uttered this inspired verse:

Mettaṃ [Pg.116] upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo’’ti.

Cultivating loving-kindness, equanimity, compassion, and liberation, and sympathetic joy at the proper time; not conflicting with the entire world, one should wander alone, like a rhinoceros horn.

Tattha ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena hitasukhupanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā vimucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhesu ajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā vuttā, muditā pacchā. Vimuttinti catassopi hi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ ‘‘mettaṃ upekkhaṃ karuṇaṃ, vimuttiṃ, āsevamāno muditañca kāle’’ti.

Therein, mettā (loving-kindness) is the desire to bring about welfare and happiness, in the manner of 'May all beings be happy.' Karuṇā (compassion) is the desire to remove what is not welfare and is suffering, in the manner of 'Oh, may they be freed from this suffering!' Muditā (sympathetic joy) is the desire for non-separation from welfare and happiness, in the manner of 'Sirs, beings are rejoicing! They rejoice! It is good, it is excellent!' Upekkhā (equanimity) is looking on with neutrality at happiness and suffering, thinking, 'They will be known by their own kamma.' However, for the sake of ease in composing the verse, after stating loving-kindness, equanimity is stated out of order, and sympathetic joy afterwards. As for 'vimutti' (liberation): all four of these are indeed liberations because they are liberated from their opposing states. Therefore it was said: 'Cultivating loving-kindness, equanimity, compassion, and liberation, and sympathetic joy at the proper time.'

Tattha āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajhānato vuṭṭhāya upekkhaṃ āsevamāno ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ phāsukāle vā. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti. Sattesu ca virodhabhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthārena pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ pubbavuttasadisamevāti.

Therein, 'cultivating' means developing the three states by means of the jhānas of the three-fold and four-fold systems, and equanimity by means of the fourth jhāna. 'At the proper time' refers to one who, having cultivated loving-kindness, then arises from that and cultivates compassion, then arises from that and cultivates sympathetic joy, or arises from that other jhāna devoid of joy and cultivates equanimity; such a one is called 'one who cultivates at the proper time.' Alternatively, it means at a time convenient for cultivation. 'Not conflicting with the entire world' means not conflicting with the entire world of beings in the ten directions. For when loving-kindness and the other states have been developed, beings become non-repulsive. And towards beings, aversion, which is the basis of conflict, subsides. Therefore it was said: 'not conflicting with the entire world.' This is the summary here. The discussion of loving-kindness and the other states, however, is given in detail in the Aṭṭhasālinī, the commentary on the Dhammasaṅgaṇī. The rest is just as stated before.

Appamaññāgāthāvaṇṇanā samattā.

The commentary on the verse on the illimitables is complete.

74. Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira upanissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu[Pg.117]. So nirodhā vuṭṭhahanto taṃ saddaṃ sutvā, attano ca jīvitakkhayaṃ disvā, himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ, tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā, silātale nisīditvā imaṃ udānagāthaṃ abhāsi –

74. What is the origin of [the verse beginning,] 'Lust and hatred...'? It is said that near Rājagaha there lived a Paccekabuddha named Mātaṅga, the very last of the Paccekabuddhas. Then, when our Bodhisatta had arisen, deities, coming for the purpose of honoring the Bodhisatta, saw him and said, 'Sirs, sirs, a Buddha has arisen in the world!' He, while rising from cessation, having heard that sound and having seen the exhaustion of his own life, went through the sky to the Himavanta, to a mountain named Mahāpapāta, the place of the final Nibbāna of Paccekabuddhas. There, having cast the collection of bones of a previously passed-away Paccekabuddha into the precipice, he sat on a stone slab and uttered this inspired verse:

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo’’ti.

Having abandoned lust, hatred, and delusion, having shattered the fetters; not trembling at the exhaustion of life, one should wander alone like a rhinoceros horn.

Tattha rāgadosamohā uragasutte vuttā. Saṃyojanānīti dasa saṃyojanāni. Tāni ca tena tena maggena sandālayitvā. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo, tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti.

Therein, lust, hatred, and delusion are as spoken of in the Uraga Sutta. 'Fetters' means the ten fetters. And these are shattered by their respective paths. As for 'not trembling at the exhaustion of life': the exhaustion of life is said to be the breaking up of the death-consciousness. And in that exhaustion of life, because craving for life has been abandoned, one is said to be 'not trembling'. By this much, having shown his own Nibbāna-element with residue remaining, at the conclusion of the verse, he attained final Nibbāna with the Nibbāna-element without residue remaining.

Jīvitasaṅkhayagāthāvaṇṇanā samattā.

The commentary on the verse on the exhaustion of life is complete.

75. Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā vattanti. Vīsatisahassitthiyo parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājāpi ābādhā vuṭṭhahitvā pucchi ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvā sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena samannāgatā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā [Pg.118] sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ ime vīmaṃseyyaṃ, kiṃ punapi evaṃ kareyyuṃ no’’ti? So pubbe ābādhikarogena phuṭṭho viya bāḷhavedanaṃ attānaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi. Tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā ‘‘aho ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –

75. What is the origin of [the verse beginning,] 'Bhajanti...'? It is said that in Bārāṇasī, a certain king ruled a prosperous kingdom just as described in the first verse. A severe illness arose in him, and painful feelings afflicted him. Twenty thousand women surrounded him, massaging his hands and feet and so on. The ministers thought, 'This king will not live now. Come, let us seek a refuge for ourselves.' Thinking thus, they went to another king and requested to serve him. While they were serving there, they received nothing. The king, having recovered from his illness, asked, 'Where are so-and-so and so-and-so?' Then, having heard what had happened, he shook his head and became silent. Those ministers, too, hearing 'The king has recovered,' and receiving nothing there, being overcome with the utmost dejection, came back again, paid homage to the king, and stood to one side. When they were asked by the king, 'Where did you go, my good sirs?' they said, 'Your Majesty, seeing you were weak, we went to such-and-such a country out of fear for our livelihood.' The king shook his head and thought, 'What if I were to test them? Would they do so again or not?' So, showing himself to have intense feelings of pain as if afflicted by his former illness, he took to his sickbed. The women surrounded him and did everything just as before. Those ministers, too, just as before, taking even more people, departed again. In this way, the king did everything just as before up to a third time. They too departed just as before. Then, seeing them when they had come for a fourth time, he thought, 'Ah, these men have done a difficult thing! They abandoned me when I was sick and departed without concern.' Becoming disenchanted, he renounced the kingdom, went forth, and while practicing insight meditation, he realized Paccekabodhi and uttered this inspired verse:

‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attaṭṭhapaññā asucī manussā, eko care khaggavisāṇakappo’’ti.

They associate and they serve for a reason; friends without a reason are rare today. Humans have wisdom for their own benefit and are impure; one should wander alone like a rhinoceros horn.

Tattha bhajantīti sarīrena allīyitvā payirupāsanti. Sevantīti añjalikammādīhi kiṃ kārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇā dullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –

Therein, 'bhajanti' means they attend upon by clinging with their bodies. 'Sevanti' means they serve with gestures such as the añjali and by being responsive to what is to be done. 'Kāraṇatthā' means those for whom a reason is a benefit. For their associating and serving there is no other reason; benefit alone is their reason. It is said that they serve for the sake of benefit. As for 'friends without a reason are rare today': `nikkāraṇā` means being without the reason of gaining for oneself, such as thinking, 'We shall obtain something from this.' Only—

‘‘Upakāro ca yo mitto,Sukhe dukkhe ca yo sakhā;

Atthakkhāyī ca yo mitto,Yo ca mittānukampako’’ti. (dī. ni. 3.265) –

A friend who is a helper, a companion in happiness and suffering, a friend who explains what is beneficial, and one who is compassionate towards friends.

Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attani ṭhitā etesaṃ paññā, attānaṃyeva olokenti, na aññanti attaṭṭhapaññā. Diṭṭhatthapaññāti ayampi kira porāṇapāṭho, sampati diṭṭhiyeva atthe etesaṃ paññā, āyatiṃ na pekkhantīti vuttaṃ hoti. Asucīti [Pg.119] asucinā anariyena kāyavacīmanokammena samannāgatā. Sesaṃ pubbe vuttanayeneva veditabbanti.

Friends endowed with such a noble state of friendship as has been described are rare today. As for 'wisdom for their own benefit' (`attaṭṭhapaññā`): their wisdom is established in themselves; they look only to themselves, not to another. 'Wisdom for the visible benefit' (`diṭṭhatthapaññā`) is also, it seems, an ancient reading; this means their wisdom is only in the present, visible benefit; they do not regard the future. 'Impure' (`asucī`) means they are endowed with impure, ignoble bodily, verbal, and mental action. The rest should be understood in the same way as previously stated.

Kāraṇatthagāthāvaṇṇanā samattā.

The commentary on the Kāraṇattha verse is complete.

Catuttho vaggo niṭṭhito ekādasahi gāthāhi.

The fourth chapter, with eleven verses, is finished.

Evametaṃ ekacattālīsagāthāparimāṇaṃ khaggavisāṇasuttaṃ katthacideva vuttena yojanānayena sabbattha yathānurūpaṃ yojetvā anusandhito atthato ca veditabbaṃ. Ativitthārabhayena pana amhehi na sabbattha yojitanti.

Thus this Khaggavisāṇa Sutta, measuring forty-one verses, should be understood in terms of its sequence and meaning by applying it appropriately everywhere according to the method of application stated in certain places. However, out of fear of excessive detail, it has not been applied by us everywhere.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the commentary on the Khuddaka Collection,

Suttanipāta-aṭṭhakathāya khaggavisāṇasuttavaṇṇanā niṭṭhitā.

in the commentary on the Suttanipāta, the explanation of the Khaggavisāṇa Sutta is finished.

4. Kasibhāradvājasuttavaṇṇanā

4. The Explanation of the Kasibhāradvāja Sutta

Evaṃ me sutanti kasibhāradvājasuttaṃ. Kā uppatti? Bhagavā magadhesu viharanto dakkhiṇāgirismiṃ ekanālāyaṃ brāhmaṇagāme purebhattakiccaṃ pacchābhattakiccanti imesu dvīsu buddhakiccesu purebhattakiccaṃ niṭṭhāpetvā pacchābhattakiccāvasāne buddhacakkhunā lokaṃ volokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate yathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā, tattha gantvā, kathaṃ samuṭṭhāpetvā, imaṃ suttaṃ abhāsi.

Thus have I heard: the Kasibhāradvāja Sutta. What is its origin? The Blessed One, while dwelling in the Magadha country, in the southern hills, in the brahmin village of Ekanālā, having completed the forenoon duty, at the conclusion of the after-meal duty—these being the two duties of a Buddha—surveying the world with the Buddha’s eye, saw the brahmin Kasibhāradvāja, who was endowed with the supporting conditions for arahantship. He considered, “When I go there, a conversation will arise; then, at the end of the conversation, after hearing the Dhamma teaching, this brahmin will go forth and attain arahantship.” And knowing this, he went there, initiated the conversation, and delivered this sutta.

Tattha siyā ‘‘katamaṃ buddhānaṃ purebhattakiccaṃ, katamaṃ pacchābhattakicca’’nti? Vuccate – buddho bhagavā pāto eva uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā, bhikkhācāravelāya nivāsetvā, kāyabandhanaṃ bandhitvā, cīvaraṃ pārupitvā, pattamādāya kadāci ekakova kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati, kadāci pakatiyā, kadāci anekehi [Pg.120] pāṭihāriyehi vattamānehi. Seyyathidaṃ – piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatiyo vātā pathaviṃ sodhenti; valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti. Apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni rathacakkamattāni padumapupphāni vā pāde sampaṭicchanti, indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrā chabbaṇṇarasmiyo niccharitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni karontiyo ito cito ca vidhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānaṃ kāyūpagāni ca ābharaṇāni, tena saññāṇena manussā jānanti ‘‘ajja bhagavā idha piṇḍāya paviṭṭho’’ti. Te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā – ‘‘amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, amhākaṃ bhikkhusataṃ dethā’’ti yācitvā bhagavatopi pattaṃ gahetvā, āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti.

Here, one might ask: "What are the duties of the Buddhas before the meal, and what are those after?" It is said—the Blessed One, the Buddha, rises early in the morning and, for the sake of attending to his attendants and for bodily comfort, performs the morning routines such as washing his face and tending to his body. Then, until the time for the almsround arrives, he spends time in seclusion on his seat. When the time for the almsround comes, he puts on his lower robe, fastens his belt, drapes his upper robe, takes his bowl, and sometimes enters the village or town alone for alms, sometimes surrounded by the Sangha of monks. Occasionally, he goes in the usual manner, and at other times, with many miracles occurring. For example—when the Protector of the World enters for alms, gentle winds go before him, sweeping the ground clean. Clouds sprinkle water droplets, settling the dust on the path, while above, they form a canopy. Other winds gather flowers and scatter them along the path. High ground lowers, and low ground rises; wherever he places his foot, the earth becomes even. Lotus flowers the size of chariot wheels, pleasant to the touch, receive his feet. When his right foot is placed within the threshold, six-colored rays emanate from his body, making the palaces, pinnacles, and houses appear as if smeared with liquid gold or covered with painted cloths, as they dart here and there. Elephants, horses, birds, and other creatures, though remaining in their places, produce sweet sounds. Likewise, drums, lutes, and other musical instruments, as well as the ornaments on people’s bodies, resound. By these signs, people know: "Today, the Blessed One has entered here for alms." Well-dressed and well-covered, they take perfumes and flowers, leave their homes, and go to the street. They reverently honor the Blessed One with perfumes and flowers, pay homage, and request: "Venerable sir, give us ten monks, give us twenty, give us a hundred monks!" Then, taking the Blessed One’s bowl, they prepare a seat and respectfully honor him with almsfood.

Bhagavā katabhattakicco tesaṃ santānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamane patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ, keci pabbajitvā aggaphale arahatteti. Evaṃ tathā tathā janaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. Tattha maṇḍalamāḷe paññattavarabuddhāsane nisīdati bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. Tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. Atha bhagavā gandhakuṭiṃ pavisati. Idaṃ tāva purebhattakiccaṃ. Yañcettha na vuttaṃ, taṃ brahmāyusutte vuttanayeneva gahetabbaṃ.

The Blessed One, having finished His meal, observes their dispositions and teaches the Dhamma accordingly—so that some are established in taking refuge, some in the five precepts, some in one of the fruits of stream-entry, once-returning, or non-returning, and some, having gone forth, in the supreme fruit, that is, arahantship. Thus, having benefited people in these various ways, He rises from His seat and goes to the monastery. There, in the circular pavilion, He sits on the prepared excellent Buddha-seat, waiting for the monks to finish their meal. When the monks have finished their meal, the attendant informs the Blessed One. Then the Blessed One enters the Fragrant Cottage. This, for now, is the forenoon duty. Whatever is not mentioned here should be understood in the way explained in the Brahmāyu Sutta.

Atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā, pāde pakkhāletvā, pādapīṭhe ṭhatvā, bhikkhusaṅghaṃ ovadati – ‘‘bhikkhave, appamādena sampādetha, buddhuppādo dullabho lokasmiṃ, manussapaṭilābho dullabho, saddhāsampatti dullabhā, pabbajjā dullabhā, saddhammassavanaṃ dullabhaṃ [Pg.121] lokasmi’’nti. Tato bhikkhū bhagavantaṃ vanditvā kammaṭṭhānaṃ pucchanti. Atha bhagavā bhikkhūnaṃ cariyavasena kammaṭṭhānaṃ deti. Te kammaṭṭhānaṃ uggahetvā, bhagavantaṃ abhivādetvā, attano attano vasanaṭṭhānaṃ gacchanti; keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ…pe… keci vasavattibhavananti. Tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. Atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. Tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, tattha jano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. Tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ pamāṇayuttaṃ. Atha kālaṃ viditvā parisaṃ uyyojeti.

Then the Blessed One, having completed his forenoon duties, sat down in the assembly hall of the fragrant cottage. Having washed his feet and standing on the footstool, he exhorted the Sangha of monks: “Monks, strive with heedfulness! The arising of a Buddha is rare in the world, obtaining a human birth is rare, attainment of faith is rare, going forth is rare, and hearing the true Dhamma is rare in the world.” Then the monks paid homage to the Blessed One and asked for meditation subjects. Thereupon the Blessed One gave the monks meditation subjects according to their dispositions. Having taken up their meditation subjects, they paid homage to the Blessed One and went to their respective dwelling places—some to the forest, some to the foot of a tree, some to one of the mountains and so on, some to the realm of the Four Great Kings... up to... some to the realm of Vasavatti. Then the Blessed One entered the fragrant cottage and, if he wished, mindfully and with clear comprehension, he adopted the lion’s posture on his right side for a short while. Then, his body refreshed, he would rise and survey the world in the second part of the day. In the third part, in whatever village or town he was residing near, the people, having given alms in the forenoon, would gather at the monastery in the afternoon, well-dressed and well-covered, bringing perfumes and flowers. Then the Blessed One would go to the Dhamma hall for the assembled congregation by means of a suitable miracle. Seated on the prepared excellent Buddha-seat, he would teach the Dhamma, suitable to the time and in due measure. Then, knowing the time, he would dismiss the assembly.

Tato sace gattāni osiñcitukāmo hoti. Atha buddhāsanā uṭṭhāya upaṭṭhākena udakapaṭiyāditokāsaṃ gantvā, upaṭṭhākahatthato udakasāṭikaṃ gahetvā, nhānakoṭṭhakaṃ pavisati. Upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññāpeti. Bhagavā gattāni osiñcitvā, surattadupaṭṭaṃ nivāsetvā, kāyabandhanaṃ bandhitvā, uttarāsaṅgaṃ katvā, tattha āgantvā, nisīdati ekakova muhuttaṃ paṭisallīno. Atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ gacchanti. Tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. Bhagavā tesaṃ adhippāyaṃ sampādento paṭhamaṃ yāmaṃ vītināmeti.

Thereafter, if he wishes to bathe his limbs, he rises from the Buddha-seat, goes to the place prepared with water by the attendant, takes the bathing cloth from the attendant’s hand, and enters the bathing chamber. The attendant also brings the Buddha-seat and prepares it in the enclosure of the fragrant hut. The Blessed One, having bathed his limbs, puts on a well-dyed double-cloth, fastens the waistband, arranges the upper robe, and having come there, sits alone in seclusion for a moment. Then monks come from various places to attend upon the Blessed One. There, some ask questions, some request meditation subjects, and some ask to hear the Dhamma. The Blessed One, fulfilling their intentions, passes the first watch of the night.

Majjhimayāme sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti yathābhisaṅkhataṃ antamaso caturakkharampi. Bhagavā tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. Tato pacchimayāmaṃ cattāro bhāge katvā ekaṃ bhāgaṃ caṅkamaṃ adhiṭṭhāti, dutiyabhāgaṃ gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti, tatiyabhāgaṃ phalasamāpattiyā vītināmeti, catutthabhāgaṃ mahākaruṇāsamāpattiṃ pavisitvā buddhacakkhunā lokaṃ voloketi apparajakkhamahārajakkhādisattadassanatthaṃ. Idaṃ pacchābhattakiccaṃ.

In the middle watch, deities from the entire ten-thousandfold world system, obtaining an opportunity, approach the Blessed One and ask questions as they have prepared, even if only of four syllables. The Blessed One, answering the questions of those deities, passes the middle watch. Then, having divided the last watch into four parts, for one part he undertakes walking meditation; for the second part, having entered the fragrant hut, he assumes the lion's posture on his right side, mindful and fully aware; he passes the third part in the attainment of fruition; and for the fourth part, having entered the attainment of great compassion, he surveys the world with the Buddha-eye for the purpose of seeing beings with little dust, with much dust, and so on. This is the after-meal duty.

Evamimassa [Pg.122] pacchābhattakiccassa lokavolokanasaṅkhāte catutthabhāgāvasāne buddhadhammasaṅghesu dānasīlauposathakammādīsu ca akatādhikāre katādhikāre ca anupanissayasampanne upanissayasampanne ca satte passituṃ buddhacakkhunā lokaṃ volokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā, tattha gantvā, kathaṃ samuṭṭhāpetvā imaṃ suttamabhāsi.

Thus, at the end of the fourth part of this after-meal duty, designated as 'surveying the world,' while surveying the world with the Buddha-eye to see beings—those who have and have not made a meritorious aspiration with regard to the Buddha, Dhamma, and Sangha, and in giving, virtue, observance day duties, and so on, and those who are and are not endowed with the supporting condition—he saw the brahmin Kasibhāradvāja, who was endowed with the supporting condition for Arahantship. Having seen him, and knowing, 'When I have gone there, a conversation will take place. Then, at the end of the conversation, having heard the Dhamma teaching, this brahmin will go forth and attain Arahantship,' he went there, initiated a conversation, and spoke this Sutta.

Tattha evaṃ me sutantiādi āyasmatā ānandena paṭhamamahāsaṅgītikāle dhammasaṅgītiṃ karontena āyasmatā mahākassapattherena puṭṭhena pañcannaṃ arahantasatānaṃ vuttaṃ, ‘‘ahaṃ, kho, samaṇa kasāmi ca vapāmi cā’’ti kasibhāradvājena vuttaṃ, ‘‘ahampi kho brāhmaṇa kasāmi ca vapāmi cā’’tiādi bhagavatā vuttaṃ. Tadetaṃ sabbampi samodhānetvā ‘‘kasibhāradvājasutta’’nti vuccati.

Therein, 'Thus have I heard,' and so on, was spoken by the Venerable Ānanda at the time of the First Great Council—while he was reciting the Dhamma, being questioned by the Venerable Mahākassapa Thera—to the five hundred Arahants. 'I, recluse, plow and sow,' was spoken by Kasibhāradvāja. 'I too, brahmin, plow and sow,' and so on, was spoken by the Blessed One. Having combined all this, it is called the 'Kasibhāradvāja Sutta.'

Tattha evanti ayaṃ ākāranidassanāvadhāraṇattho evaṃ-saddo. Ākāratthena hi etena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattehi sakasakabhāsānurūpamupalakkhaṇiyasabhāvaṃ tassa bhagavato vacanaṃ, taṃ sabbākārena ko samattho viññātuṃ; atha, kho, ‘‘evaṃ me sutaṃ, mayāpi ekenākārena suta’’nti. Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayā evaṃ suta’’nti idāni vattabbaṃ sakalasuttaṃ nidasseti. Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti ‘‘evaṃ me sutaṃ tañca atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti. Me sutanti ettha mayāsaddattho me-saddo, sotadvāraviññāṇattho sutasaddo. Tasmā evaṃ me sutanti evaṃ mayā sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vuttaṃ hoti.

Therein, this word 'evaṃ' has the meanings of manner, demonstration, and emphasis. By the meaning of 'manner', it reveals this meaning: The Blessed One's speech—skillful in diverse approaches, arising from varied inclinations, complete in meaning and phrasing, displaying manifold wonders, profound in Dhamma, meaning, teaching, and penetration, and of a nature to be understood by all beings according to their own languages—who is able to understand it in all its aspects? Rather, it means, 'Thus have I heard; I, too, have heard it in one particular manner.' By the meaning of 'demonstration', freeing himself with 'I am not self-originated, nor have I realized this myself,' he points to the entire Sutta now to be recited with 'Thus have I heard; thus was it heard by me.' By the meaning of 'emphasis', showing his own power of retention in accordance with the praise given by the Blessed One—'Monks, among my monk disciples who are learned, Ānanda is foremost; among those with good deportment, mindfulness, resolution, and among attendants, Ānanda is foremost' (a. ni. 1.219-223)—he generates in beings a desire to listen, implying: 'Thus have I heard, and it should be regarded as neither deficient nor excessive in meaning or phrasing, just so and not otherwise.' Herein, in 'me sutaṃ,' the word 'me' has the meaning of 'mayā' (by me), and the word 'suta' has the meaning of ear-door consciousness. Therefore, 'evaṃ me sutaṃ' is said to mean, 'Thus was it retained by me through a cognitive process-path preceded by ear-consciousness.'

Ekaṃ [Pg.123] samayanti ekaṃ kālaṃ. Bhagavāti bhāgyavā, bhaggavā, bhattavāti vuttaṃ hoti. Magadhesu viharatīti magadhā nāma janapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘magadhā’’ti vuccati. Tasmiṃ magadhesu janapade. Keci pana ‘‘yasmā cetiyarājā musāvādaṃ bhaṇitvā bhūmiṃ pavisanto ‘mā gadhaṃ pavisā’ti vutto, yasmā vā taṃ rājānaṃ maggantā bhūmiṃ khanantā purisā ‘mā gadhaṃ karothā’ti vuttā, tasmā magadhā’’ti evamādīhi nayehi bahudhā papañcenti. Yaṃ ruccati, taṃ gahetabbanti. Viharatīti ekaṃ iriyāpathabādhanaṃ aparena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati, pavattetīti vuttaṃ hoti. Dibbabrahmaariyavihārehi vā sattānaṃ vividhaṃ hitaṃ haratīti viharati. Haratīti upasaṃharati, upaneti, janeti, uppādetīti vuttaṃ hoti. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā amohena mohaṃ vūpasameyyu’’nti. Iriyāpathavihārena pana na kadāci na viharati taṃ vinā attabhāvapariharaṇābhāvatoti. Ayamettha saṅkhepo, vitthāraṃ pana maṅgalasuttavaṇṇanāyaṃ vakkhāma.

At one time means on one occasion. The Blessed One (Bhagavā)—he is so called because he is fortunate (bhāgyavā), has broken (bhaggavā) the defilements, and has distributed (bhattavā) the Dhamma. Dwelling among the Magadhans—the princes who rule the country are called Magadhans. Their residence, though a single country, is also conventionally called 'Magadha.' In that country of the Magadhans. Some, however, elaborate in various ways, saying: 'Because King Cetiya, having spoken falsely, was entering the earth and was told, "Do not enter the deep place (mā gadhaṃ pavisā)," or because the men searching for that king while digging the earth were told, "Do not make a deep place (mā gadhaṃ karothā)," therefore it is called Magadha.' Whatever is preferred, that should be accepted. Dwelling (viharati) means that having relieved the strain of one posture with another, he carries on (harati) his bodily existence without it collapsing; he maintains it, so it is said. Or, he brings (harati) various benefits to beings through the divine, brahma, and noble dwellings (vihāra). Brings (harati) means he conveys, leads to, generates, produces; so it is said. Indeed, when beings misconduct themselves in sensual pleasures, the Blessed One, it is said, dwells in the divine dwelling to generate in them the wholesome root of non-greed, thinking: 'Perhaps, having seen this practice, they might generate interest in it and become dispassionate towards sensual pleasures.' When they misconduct themselves towards beings for the sake of power, he dwells in the brahma-dwelling to generate in them the wholesome root of non-hatred, thinking: 'Perhaps, having seen this practice, they might generate interest in it and pacify hatred with non-hatred.' And when renunciants dispute over a point of Dhamma, he dwells in the noble dwelling to generate in them the wholesome root of non-delusion, thinking: 'Perhaps, having seen this practice, they might generate interest in it and pacify delusion with non-delusion.' He always dwells, however, by means of the postures, because without that, the body cannot be sustained. This is the summary here; we will speak of the details in the commentary on the Maṅgala Sutta.

Dakkhiṇāgirisminti yo so rājagahaṃ parivāretvā ṭhito giri, tassa dakkhiṇapasse janapado ‘‘dakkhiṇāgirī’’ti vuccati, tasmiṃ janapadeti vuttaṃ hoti. Tattha vihārassāpi tadeva nāmaṃ. Ekanāḷāyaṃ brāhmaṇagāmeti ekanāḷāti tassa gāmassa nāmaṃ. Brāhmaṇā cettha sambahulā paṭivasanti, brāhmaṇabhogo vā so, tasmā ‘‘brāhmaṇagāmo’’ti vuccati.

In the southern hills—that hill which surrounds Rājagaha, the country on its southern side is called 'Dakkhiṇāgiri'; thus it is said of that country. There, the monastery also has the same name. In the brahmin village of Ekanāḷa—Ekanāḷa is the name of that village. And many brahmins reside here, or it is a fief enjoyed by brahmins; therefore it is called 'the brahmin village.'

Tena kho pana samayenāti yaṃ samayaṃ bhagavā aparājitapallaṅkaṃ ābhujitvā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā pavattitavaradhammacakko magadharaṭṭhe [Pg.124] ekanāḷaṃ brāhmaṇagāmaṃ upanissāya dakkhiṇāgirimahāvihāre brāhmaṇassa indriyaparipākaṃ āgamayamāno viharati, tena samayena karaṇabhūtenāti vuttaṃ hoti. Kho panāti idaṃ panettha nipātadvayaṃ padapūraṇamattaṃ, adhikārantaradassanatthaṃ vāti daṭṭhabbaṃ. Kasibhāradvājassa brāhmaṇassāti so brāhmaṇo kasiyā jīvati, bhāradvājoti cassa gottaṃ, tasmā evaṃ vuccati. Pañcamattānīti yathā – ‘‘bhojane mattaññū’’ti ettha mattasaddo pamāṇe vattati, evamidhāpi, tasmā pañcapamāṇāni anūnāni anadhikāni, pañcanaṅgalasatānīti vuttaṃ hoti. Payuttānīti payojitāni, balibaddānaṃ khandhesu ṭhapetvā yuge yottehi yojitāni hontīti attho.

At that time means: at the time which was the occasion when the Blessed One—having sat cross-legged on the unconquered seat, having fully awakened to unsurpassed perfect enlightenment, and having set rolling the excellent Wheel of Dhamma—was dwelling near the brahmin village of Ekanāḷa in the country of Magadha, in the great monastery on the southern mountain, awaiting the maturing of the brahmin's faculties. The words 'kho pana' here are a pair of particles that are merely for filling out the verse, or it should be seen that they are for indicating a transition to another topic. Of the brahmin Kasibhāradvāja: that brahmin lived by farming (kasi), and Bhāradvāja was his clan name (gotta); therefore he is called thus. Five measures (pañcamattāni): just as in the phrase 'knows the measure in eating' (bhojane mattaññū), the word 'matta' is used in the sense of 'measure' (pamāṇa), so too here. Therefore, it means five measures, no less and no more; that is, five hundred ploughs. Yoked (payuttāni) means harnessed. That is, yokes having been placed on the shoulders of the oxen, they are harnessed with straps.

Vappakāleti vapanakāle, bījanikkhipakāleti vuttaṃ hoti. Tattha dve vappāni kalalavappañca, paṃsuvappañca. Paṃsuvappaṃ idha adhippetaṃ. Tañca kho paṭhamadivase maṅgalavappaṃ. Tatthāyaṃ upakaraṇasampadā – tīṇi balibaddasahassāni upaṭṭhāpitāni honti, sabbesaṃ suvaṇṇamayāni siṅgāni paṭimukkāni, rajatamayā khurā, sabbe setamālāhi sabbagandhasugandhehi pañcaṅgulikehi ca alaṅkatā paripuṇṇaṅgapaccaṅgā sabbalakkhaṇasampannā, ekacce kāḷā añjanavaṇṇāyeva, ekacce setā phalikavaṇṇā, ekacce rattā pavāḷavaṇṇā, ekacce kammāsā masāragallavaṇṇā. Pañcasatā kassakapurisā sabbe ahatasetavatthanivatthā mālālaṅkatā dakkhiṇaaṃsakūṭesu ṭhapitapupphacumbaṭakā haritālamanosilālañchanujjalitagattabhāgā dasa dasa naṅgalā ekekagumbā hutvā gacchanti. Naṅgalānaṃ sīsañca yugañca patodā ca suvaṇṇavinaddhā. Paṭhamanaṅgale aṭṭha balibaddā yuttā, sesesu cattāro cattāro, avasesā kilantaparivattanatthaṃ ānītā. Ekekagumbe ekamekaṃ bījasakaṭaṃ ekeko kasati, ekeko vapati.

At the time of sowing (vappakāle) means at the time of planting, that is, at the time of casting the seeds. In this regard, there are two kinds of sowing: sowing in mud and sowing in dust. Here, sowing in dust is intended. And that is the auspicious sowing on the first day. Herein is the perfection of the equipment: three thousand oxen are provided. All have their horns fitted with gold and their hooves are made of silver. All are adorned with white garlands, all kinds of fragrant scents, and marked with five-finger imprints; they are complete in their major and minor limbs and endowed with all the auspicious marks. Some are black, the color of kohl; some are white, the color of crystal; some are red, the color of coral; some are dappled, the color of masāragalla gems. Five hundred ploughmen, all dressed in new white garments, adorned with garlands, with bunches of flowers placed on their right shoulder-tips, with parts of their bodies shining with markings of yellow orpiment and realgar, go in groups of ten ploughs each. The heads of the ploughs, the yokes, and the goads are bound with gold. To the first plough, eight oxen are yoked; to the others, four each. The remaining oxen are brought for replacing the tired ones. In each group there is one seed cart; one person ploughs, and another sows.

Brāhmaṇo pana pageva massukammaṃ kārāpetvā nhatvā sugandhagandhehi vilitto pañcasatagghanakaṃ vatthaṃ nivāsetvā sahassagghanakaṃ ekaṃsaṃ karitvā ekamekissā aṅguliyā dve dve katvā vīsati aṅgulimuddikāyo, kaṇṇesu sīhakuṇḍalāni, sīse ca brahmaveṭhanaṃ paṭimuñcitvā suvaṇṇamālaṃ kaṇṭhe [Pg.125] katvā brāhmaṇagaṇaparivuto kammantaṃ vosāsati. Athassa brāhmaṇī anekasatabhājanesu pāyāsaṃ pacāpetvā mahāsakaṭesu āropetvā gandhodakena nhāyitvā sabbālaṅkāravibhūsitā brāhmaṇīgaṇaparivutā kammantaṃ agamāsi. Gehampissa sabbattha gandhehi suvilittaṃ pupphehi sukatabalikammaṃ, khettañca tesu tesu ṭhānesu samussitapaṭākaṃ ahosi. Parijanakammakārehi saha kammantaṃ osaṭaparisā aḍḍhateyyasahassā ahosi. Sabbe ahatavatthanivatthā, sabbesañca pāyāsabhojanaṃ paṭiyattaṃ ahosi.

The brahmin, however, having beforehand had his hair and beard trimmed, bathed and anointed himself with fragrant scents, dressed in a garment worth five hundred, draped a shawl worth a thousand over one shoulder, wearing twenty finger-rings, two on each finger, lion-faced earrings in his ears, and having fastened a brahmin's turban on his head, wearing a golden garland around his neck, surrounded by a company of brahmins, supervised the work. Then his brahmin wife, having had milk-rice cooked in many hundreds of vessels, loaded them onto large carts, bathed with scented water, and adorned with all ornaments, went to the work site surrounded by a company of brahmin women. His house, too, was everywhere well-anointed with scents, with offerings well-made with flowers; and the field had banners raised in various places. The assembly gathered for the work, together with the servants and workers, numbered two thousand five hundred. All were dressed in new garments, and a milk-rice meal was prepared for all.

Atha brāhmaṇo yattha sāmaṃ bhuñjati, taṃ suvaṇṇapātiṃ dhovāpetvā pāyāsassa pūretvā sappimadhuphāṇitādīni abhisaṅkharitvā naṅgalabalikammaṃ kārāpesi. Brāhmaṇī pañca kassakasatāni suvaṇṇarajatakaṃsatambamayāni bhājanāni gahetvā nisinnāni suvaṇṇakaṭacchuṃ gahetvā pāyāsena parivisantī gacchati. Brāhmaṇo pana balikammaṃ kārāpetvā rattasuvaṇṇabandhūpāhanāyo ārohitvā rattasuvaṇṇadaṇḍaṃ gahetvā ‘‘idha pāyāsaṃ detha, idha sappiṃ, idha sakkharaṃ dethā’’ti vosāsamāno vicarati. Atha bhagavā gandhakuṭiyaṃ nisinnova brāhmaṇassa parivesanaṃ vattamānaṃ ñatvā ‘‘ayaṃ kālo brāhmaṇaṃ dametu’’nti nivāsetvā, kāyabandhanaṃ bandhitvā, saṅghāṭiṃ pārupitvā, pattaṃ gahetvā, gandhakuṭito nikkhami yathā taṃ anuttaro purisadammasārathi. Tenāha āyasmā ānando ‘‘atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā’’ti.

Then the brahmin had the golden bowl in which he himself ate washed, filled it with milk-rice, prepared it with ghee, honey, molasses, and so forth, and had the plowing ceremony performed. The brahmin’s wife took a golden ladle and went about serving milk-rice to the five hundred seated plowmen who held vessels of gold, silver, bronze, and copper. The brahmin, for his part, having had the offering ceremony performed, put on sandals bound with red-gold, took a red-gold staff, and walked about directing, “Give milk-rice here, give ghee here, give sugar here.” Then the Blessed One, seated in the perfumed chamber, knowing that the brahmin’s distribution of food was taking place, thought, “This is the time to tame the brahmin.” Having dressed, fastened his belt, put on his outer robe, and taken his bowl, he left the perfumed chamber, as is the way of the unsurpassed trainer of persons to be tamed. For that reason, the Venerable Ānanda said: “Then, indeed, the Blessed One, having dressed in the morning…”

Tattha atha iti nipāto aññādhikāravacanārambhe khoti padapūraṇe. Bhagavāti vuttanayameva. Pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho, pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi bhagavā tato pubbe anivattho āsi. Pattacīvaramādāyāti pattaṃ hatthehi, cīvaraṃ kāyena ādiyitvā, sampaṭicchitvā dhāretvāti attho. Bhagavato kira piṇḍāya pavisitukāmassa bhamaro viya vikasitapadumadvayamajjhaṃ, indanīlamaṇivaṇṇaṃ [Pg.126] selamayaṃ pattaṃ hatthadvayamajjhaṃ āgacchati. Tasmā evamāgataṃ pattaṃ hatthehi sampaṭicchitvā cīvarañca parimaṇḍalaṃ pārutaṃ kāyena dhāretvāti evamassa attho veditabbo. Yena vā tena vā hi pakārena gaṇhanto ādāya icceva vuccati yathā ‘‘samādāyeva pakkamatī’’ti.

‘Herein, the particle `atha` is used to begin a statement on a different topic, and `kho` is a particle for filling out the phrase. `Bhagavā` is to be understood in the same way as previously explained. `Pubbaṇhasamayaṃ` means 'the early part of the day,' that is, 'the morning time.' Alternatively, `pubbaṇhasamayaṃ` means 'a time in the morning,' or 'a single moment in the morning' is what is meant. In this way, the accusative case is used in the sense of continuous duration. `Nivāsetvā` means 'having dressed,' and this should be understood as a change of dwelling-robe. For the Blessed One was not unclothed before that. `Pattacīvaramādāya` means 'having taken the bowl with his hands and the robe on his body'—that is, 'having received and worn them.' It is said that when the Blessed One wished to enter for alms, a stone bowl the color of an indanīla gem would come into the midst of his two hands, like a bee into the midst of two blossoming lotuses. Therefore, its meaning should be understood as 'receiving with his hands such a bowl that has come, and wearing the robe neatly wrapped around his body.' For taking in any manner whatsoever is expressed by `ādāya`, as in the phrase 'he departs only after taking up' (samādāyeva pakkamatī).

Yenāti yena maggena. Kammantoti kammakaraṇokāso. Tenāti tena maggena. Upasaṅkamīti gato, yena maggena kasibhāradvājassa brāhmaṇassa kammanto gammati, tena maggena gatoti vuttaṃ hoti. Atha kasmā, bhikkhū, bhagavantaṃ nānubandhiṃsūti? Vuccate – yadā bhagavā ekakova katthaci upasaṅkamitukāmo hoti, bhikkhācāravelāyaṃ dvāraṃ pidahitvā antogandhakuṭiṃ pavisati. Tato bhikkhū tāya saññāya jānanti – ‘‘ajja bhagavā ekakova gāmaṃ pavisitukāmo, addhā kañci eva vinetabbapuggalaṃ addasā’’ti. Te attano pattacīvaraṃ gahetvā, gandhakuṭiṃ padakkhiṇaṃ katvā, bhikkhācāraṃ gacchanti. Tadā ca bhagavā evamakāsi. Tasmā bhikkhū bhagavantaṃ nānubandhiṃsūti.

‘Yena’ means ‘by which path.’ ‘Kammanto’ means ‘the place of work.’ ‘Tena’ means ‘by that path.’ ‘Upasaṅkamī’ means ‘he went’; it is said that he went by the path by which the brahmin Kasibhāradvāja’s work-place was reached. But why did the monks not follow the Blessed One? It is said: When the Blessed One wished to go somewhere alone, at the time for the alms round, he would close the door and enter the inner perfumed chamber. Then the monks, recognizing this sign, would know, “Today the Blessed One wishes to enter the village alone; surely he must have seen some person to be tamed.” Taking their bowls and robes, they would circumambulate the perfumed chamber and go for alms. And on that day, the Blessed One acted thus. Therefore, the monks did not follow the Blessed One.

Tena kho pana samayenāti yena samayena bhagavā kammantaṃ upasaṅkami, tena samayena tassa brāhmaṇassa parivesanā vattati, bhattavissaggo vattatīti attho. Yaṃ pubbe avocumha – ‘‘brāhmaṇī pañca kassakasatāni suvaṇṇarajatakaṃsatambamayāni bhājanāni gahetvā nisinnāni suvaṇṇakaṭacchuṃ gahetvā pāyāsena parivisantī gacchatī’’ti. Atha kho bhagavā yena parivesanā tenupasaṅkami. Kiṃ kāraṇāti? Brāhmaṇassa anuggahakaraṇatthaṃ. Na hi bhagavā kapaṇapuriso viya bhottukāmatāya parivesanaṃ upasaṅkamati. Bhagavato hi dve asītisahassasaṅkhyā sakyakoliyarājāno ñātayo, te attano sampattiyā nibaddhabhattaṃ dātuṃ ussahanti. Na pana bhagavā bhattatthāya pabbajito, apica kho pana ‘‘anekāni asaṅkhyeyyāni pañca mahāpariccāge pariccajanto pāramiyo pūretvā mutto mocessāmi, danto damessāmi; santo samessāmi, parinibbuto parinibbāpessāmī’’ti pabbajito. Tasmā attano muttattā…pe… parinibbutattā ca paraṃ mocento…pe… parinibbāpento ca loke vicaranto brāhmaṇassa anuggahakaraṇatthaṃ yena parivesanā tenupasaṅkamīti veditabbaṃ.

‘Now at that time’ means that at the time the Blessed One approached the workplace, at that time the brahmin’s serving was taking place, the distribution of food was occurring. As we previously said: ‘The brahmin woman, with five hundred farmers seated holding golden, silver, bronze, and copper vessels, took a golden ladle and went around serving the milk-rice.’ Then the Blessed One approached the place where the food was being distributed. For what reason? For the sake of showing favor to the brahmin. For the Blessed One does not approach the meal distribution like a poor man desiring food. Indeed, the Blessed One has eighty-two thousand Sakyan and Koliyan kings as relatives, who are able to offer him regular provisions from their own wealth. But the Blessed One did not go forth for the sake of food; rather, having made countless and immeasurable great sacrifices, fulfilling the perfections, he went forth thinking, ‘Freed, I will free; tamed, I will tame; calmed, I will calm; fully extinguished, I will lead to full extinguishment.’ Therefore, it should be understood that, being himself freed… and fully extinguished, and freeing others… and leading others to full extinguishment, while wandering the world, he approached the meal distribution for the sake of showing favor to the brahmin.

Upasaṅkamitvā [Pg.127] ekamantaṃ aṭṭhāsīti evaṃ upasaṅkamitvā ca ekamantaṃ aṭṭhāsi. Ekamantanti bhāvanapuṃsakaniddeso, ekokāsaṃ ekapassanti vuttaṃ hoti. Bhummatthe vā upayogavacanaṃ, tassa dassanūpacāre kathāsavanaṭṭhāne, yattha ṭhitaṃ brāhmaṇo passati, tattha uccaṭṭhāne aṭṭhāsi. Ṭhatvā ca suvaṇṇarasapiñjaraṃ sahassacandasūriyobhāsātibhāsayamānaṃ sarīrābhaṃ muñci samantato asītihatthaparimāṇaṃ, yāya ajjhottharitattā brāhmaṇassa kammantasālābhittirukkhakasitamattikāpiṇḍādayo suvaṇṇamayā viya ahesuṃ. Atha manussā pāyāsaṃ bhuttā asītianubyañjanaparivāradvattiṃsavaralakkhaṇapaṭimaṇḍitasarīraṃ byāmappabhāparikkhepavibhūsitabāhuyugaḷaṃ ketumālāsamujjalitasassirikadassanaṃ jaṅgamamiva padumassaraṃ, raṃsijālujjalitatārāgaṇamiva gaganatalaṃ, ādittamiva ca kanakagirisikharaṃ siriyā jalamānaṃ sammāsambuddhaṃ ekamantaṃ ṭhitaṃ disvā hatthapāde dhovitvā añjaliṃ paggayha samparivāretvā aṭṭhaṃsu. Evaṃ tehi samparivāritaṃ addasa kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ etadavoca ‘‘ahaṃ kho, samaṇa, kasāmi ca vapāmi cā’’ti.

‘Having approached, he stood to one side’ means that having thus approached, he stood to one side. ‘Ekamantaṃ’ is a designation in the adverbial neuter, meaning ‘a single place, a single side.’ Alternatively, it is an accusative case used in the sense of the locative, meaning he stood in a high place, in a place within sight and suitable for hearing his discourse, where the brahmin could see him standing. And standing there, he released a bodily radiance, golden-hued like molten gold, outshining the radiance of a thousand moons and suns, extending eighty cubits all around. Because of being overwhelmed by this radiance, the brahmin’s work-hall, walls, trees, plowed clods of earth, and so on, appeared as if made of gold. Then, the men who had eaten the milk-rice saw the Perfectly Enlightened One standing to one side, his body adorned with the thirty-two excellent marks of a great man and surrounded by the eighty minor characteristics, his pair of arms beautified by the surrounding fathom-long aura, his appearance glorious to behold, resplendent with a garland of rays, like a moving lotus pond, like the celestial sphere with its host of stars blazing with a net of rays, and like a blazing golden mountain peak, shining with glory. Seeing him, they washed their hands and feet, raised their joined palms in reverence, and stood surrounding him. Thus surrounded by them, the brahmin Kasibhāradvāja saw the Blessed One standing for alms. Having seen him, he said this to the Blessed One: “I, ascetic, plow and sow.”

Kasmā panāyaṃ evamāha? Kiṃ samantapāsādike pasādanīye uttamadamathasamathamanuppattepi bhagavati appasādena, udāhu aḍḍhateyyānaṃ janasahassānaṃ pāyāsaṃ paṭiyādetvāpi kaṭacchubhikkhāya maccherenāti? Ubhayathāpi no, apica khvāssa bhagavato dassanena atittaṃ nikkhittakammantaṃ janaṃ disvā ‘‘kammabhaṅgaṃ me kātuṃ āgato’’ti anattamanatā ahosi. Tasmā evamāha. Bhagavato ca lakkhaṇasampattiṃ disvā ‘‘sacāyaṃ kammante payojayissa, sakalajambudīpe manussānaṃ sīse cūḷāmaṇi viya abhavissa, ko nāmassa attho na sampajjissa, evamevaṃ alasatāya kammante appayojetvā vappamaṅgalādīsu piṇḍāya caritvā bhuñjanto kāyadaḷhībahulo vicaratī’’tipissa ahosi. Tenāha – ‘‘ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’’ti. Na me kammantā byāpajjanti, na camhi yathā tvaṃ evaṃ lakkhaṇasampannoti adhippāyo. Tvampi samaṇa…pe… bhuñjassu, ko te attho na sampajjeyya evaṃ lakkhaṇasampannassāti adhippāyo.

But why did he speak thus? Was it due to lack of faith in the Blessed One, who is all-around pleasant, inspiring confidence, and has attained supreme taming and tranquility? Or was it out of miserliness over a spoonful of alms, despite having prepared milk-rice for two and a half thousand people? In both cases, no. Rather, seeing the people who had put down their work, unsatisfied with seeing the Blessed One, he became displeased, thinking, ‘He has come to cause the ruin of my work.’ That is why he spoke thus. And seeing the perfection of the Blessed One’s marks, this thought also occurred to him: ‘If this man were to apply himself to work, he would be like a crest-jewel on the heads of the people of all Jambudīpa. What need of his would not be fulfilled? Yet, due to laziness, not applying himself to work, he wanders about for alms at the plowing festival and so on, eating, and is of robust body.’ Therefore he said: ‘I, ascetic, plow and sow, and having plowed and sown, I eat.’ The intention is: ‘My work is not obstructed, and I am not endowed with marks as you are.’ And also: ‘You too, ascetic… eat. What need would not be fulfilled for one so endowed with marks?’

Apicāyaṃ [Pg.128] assosi – ‘‘sakyarājakule kira kumāro uppanno, so cakkavattirajjaṃ pahāya pabbajito’’ti. Tasmā ‘‘idāni ayaṃ so’’ti ñatvā ‘‘cakkavattirajjaṃ kira pahāya kilantosī’’ti upārambhaṃ karonto āha ‘‘ahaṃ kho samaṇā’’ti. Apicāyaṃ tikkhapañño brāhmaṇo, na bhagavantaṃ avakkhipanto bhaṇati, bhagavato pana rūpasampattiṃ disvā paññāsampattiṃ sambhāvayamāno kathāpavattanatthampi evamāha – ‘‘ahaṃ kho samaṇā’’ti. Tato bhagavā veneyyavasena sadevake loke aggakassakavappakabhāvaṃ attano dassento āha ‘‘ahampi kho brāhmaṇā’’ti.

Moreover, he had heard this: ‘Indeed, a prince has been born in the Sakyan royal family, and he has renounced universal sovereignty to go forth.’ Therefore, knowing, ‘Now, this is he,’ and making a reproach, thinking, ‘Having renounced universal sovereignty, you are now toiling,’ he said, ‘I, ascetic…’ Moreover, this brahmin was sharp-witted; he did not speak disparagingly of the Blessed One, but, seeing the Blessed One’s physical perfection, he surmised his perfection of wisdom and also spoke thus to initiate conversation: ‘I, ascetic…’ Then the Blessed One, displaying his own state as the foremost farmer and sower in the world with its gods, according to the disposition of those to be trained, said, ‘I too, brahmin…’

Atha brāhmaṇassa cintā udapādi – ‘‘ayaṃ samaṇo ‘kasāmi ca vapāmi cā’ti āha. Na cassa oḷārikāni yuganaṅgalādīni kasibhaṇḍāni passāmi, so musā nu kho bhaṇati, no’’ti bhagavantaṃ pādatalā paṭṭhāya yāva upari kesantā sammālokayamāno aṅgavijjāya katādhikārattā dvattiṃsavaralakkhaṇasampattimassa ñatvā ‘‘aṭṭhānametaṃ anavakāso, yaṃ evarūpo musā bhaṇeyyā’’ti tāvadeva sañjātabahumāno bhagavati samaṇavādaṃ pahāya gottena bhagavantaṃ samudācaramāno āha ‘‘na kho pana mayaṃ passāma bhoto gotamassā’’ti.

Then this thought arose in the brahmin: ‘This ascetic says, “I plow and I sow.” But I do not see any of his coarse farming implements like yokes and plows. Is he speaking falsely, or not?’ Scrutinizing the Blessed One from the soles of his feet up to the tips of his hair, and because of his expertise in the science of bodily marks, he recognized his possession of the thirty-two excellent marks and thought, ‘It is impossible, there is no occasion, that such a one would speak falsely.’ At that very moment, great respect arose in him for the Blessed One. Abandoning the address ‘ascetic’ and addressing the Blessed One by his clan name, he said, ‘But we do not see Master Gotama’s farming implements.’

Evañca pana vatvā tikkhapañño brāhmaṇo ‘‘gambhīratthaṃ sandhāya iminā etaṃ vutta’’nti ñatvā pucchitvā tamatthaṃ ñātukāmo bhagavantaṃ gāthāya ajjhabhāsi. Tenāha āyasmā ānando ‘‘atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsī’’ti. Tattha gāthāyāti akkharapadaniyamitena vacanena. Ajjhabhāsīti abhāsi.

Having spoken thus, the sharp-witted brahmin, knowing, 'This was said by him with a profound meaning in mind,' and wishing to understand that meaning by questioning, addressed the Blessed One with a verse. Therefore, the Venerable Ānanda said: 'Then the brahmin Kasibhāradvāja addressed the Blessed One with a verse.' Herein, 'with a verse' means with speech regulated by syllables and words. 'Addressed' means spoke.

76-77. Tattha brāhmaṇo ‘‘kasi’’nti yuganaṅgalādikasisambhārasamāyogaṃ vadati. Bhagavā pana yasmā pubbadhammasabhāgena ropetvā kathanaṃ nāma buddhānaṃ ānubhāvo, tasmā buddhānubhāvaṃ dīpento pubbadhammasabhāgena ropento āha – ‘‘saddhā bīja’’nti. Ko panettha pubbadhammasabhāgo, nanu brāhmaṇena bhagavā yuganaṅgalādikasisambhārasamāyogaṃ pucchito atha ca pana apucchitassa bījassa sabhāgena ropento āha – ‘‘saddhā bīja’’nti, evañca sati ananusandhikāva ayaṃ kathā hotīti? Vuccate – na buddhānaṃ [Pg.129] ananusandhikā nāma kathā atthi, nāpi buddhā pubbadhammasabhāgaṃ anāropetvā kathenti. Evañcettha anusandhi veditabbā – anena hi brāhmaṇena bhagavā yuganaṅgalādikasisambhāravasena kasiṃ pucchito. So tassa anukampāya ‘‘idaṃ apucchita’’nti aparihāpetvā samūlaṃ saupakāraṃ sasambhāraṃ saphalaṃ kasiṃ ñāpetuṃ mūlato paṭṭhāya kasiṃ dassento āha – ‘‘saddhā bīja’’nti. Bījañhi kasiyā mūlaṃ tasmiṃ sati kattabbato, asati akattabbato, tappamāṇena ca kattabbato. Bīje hi sati kasiṃ karonti, asati na karonti. Bījappamāṇena ca kusalā kassakā khettaṃ kasanti, na ūnaṃ ‘‘mā no sassaṃ parihāyī’’ti, na adhikaṃ ‘‘mā no mogho vāyāmo ahosī’’ti. Yasmā ca bījameva mūlaṃ, tasmā bhagavā mūlato paṭṭhāya kasiṃ dassento tassa brāhmaṇassa kasiyā pubbadhammassa bījassa sabhāgena attano kasiyā pubbadhammaṃ ropento āha – ‘‘saddhā bīja’’nti. Evamettha pubbadhammasabhāgo veditabbo.

Herein, the brahmin, by 'cultivation,' speaks of the combination of farming equipment such as the yoke and plough. But as for the Blessed One, because speaking by superimposing a similar previous topic is the power of the Buddhas, He, therefore, revealing the Buddha's power and superimposing a similar previous topic, said: 'Faith is the seed.' What, here, is the similar previous topic? Was not the Blessed One asked by the brahmin about the combination of farming equipment such as the yoke and plough? And yet, superimposing by way of similarity to the unasked-for seed, He said: 'Faith is the seed.' This being so, is this talk not disconnected? It is said: There is no talk of the Buddhas that is disconnected, nor do the Buddhas speak without superimposing a similar previous topic. And here the connection should be understood thus: this brahmin asked the Blessed One about cultivation by way of farming equipment such as the yoke and plough. Out of compassion for him, not omitting this unasked-for matter, in order to make known the cultivation that is with root, with support, with equipment, and with fruit, showing cultivation starting from the root, He said: 'Faith is the seed.' For the seed is the root of cultivation, because when it is present, cultivation is to be done; when it is absent, it is not to be done; and it is to be done according to its measure. For when there is seed, they cultivate; when there is not, they do not cultivate. And skilled farmers plough the field according to the measure of the seed, not less, thinking, 'May our crop not diminish,' and not more, thinking, 'May our effort not be in vain.' And because the seed itself is the root, the Blessed One, therefore, showing cultivation starting from the root, and superimposing the preliminary element of His own cultivation by way of its similarity to the seed, the preliminary element of that brahmin's cultivation, said: 'Faith is the seed.' Thus should the similar previous topic be understood herein.

Pucchitaṃyeva vatvā apucchitaṃ pacchā kiṃ na vuttanti ce? Tassa upakārabhāvato dhammasambandhasamatthabhāvato ca. Ayañhi brāhmaṇo paññavā, micchādiṭṭhikule pana jātattā saddhāvirahito. Saddhāvirahito ca paññavā paresaṃ saddhāya attano visaye apaṭipajjamāno visesaṃ nādhigacchati, kilesakālussiyabhāvāpagamappasādamattalakkhaṇāpi cassa dubbalā saddhā balavatiyā paññāya saha vattamānā atthasiddhiṃ na karoti, hatthinā saha ekadhure yuttagoṇo viya. Tasmā tassa saddhā upakārikā. Evaṃ tassa brāhmaṇassa saupakārabhāvato taṃ brāhmaṇaṃ saddhāya patiṭṭhāpentena pacchāpi vattabbo ayamattho pubbe vutto desanākusalatāya yathā aññatrāpi ‘‘saddhā bandhati pātheyya’’nti (saṃ. ni. 1.79) ca, ‘‘saddhā dutiyā purisassa hotī’’ti (saṃ. ni. 1.59) ca, ‘‘saddhīdha vittaṃ purisassa seṭṭha’’nti (saṃ. ni. 1.73, 246; su. ni. 184) ca, ‘‘saddhāya tarati ogha’’nti (saṃ. ni. 1.246) ca, ‘‘saddhāhattho mahānāgo’’ti (a. ni. 6.43; theragā. 694) ca, ‘‘saddhesiko kho, bhikkhave, ariyasāvakoti cā’’ti (a. ni. 7.67). Bījassa ca upakārikā vuṭṭhi, sā tadanantaraññeva vuccamānā samatthā hoti. Evaṃ dhammasambandhasamatthabhāvato [Pg.130] pacchāpi vattabbo ayamattho pubbe vutto, añño ca evaṃvidho īsāyottādi.

If it is asked: 'Having stated only what was asked, why was the unasked-for matter not stated afterwards?' It was stated because of its helpfulness and its capacity for connection with the Dhamma. For this brahmin was wise, but having been born in a family of wrong view, he was devoid of faith. And a wise person devoid of faith, not practicing in his own domain concerning the faith of others, does not attain distinction. And for him, even the weak faith which has the characteristic of mere serenity from the removal of the state of defilement and turbidity, when occurring together with strong wisdom, does not accomplish the goal, like an ox yoked in a single harness with an elephant. Therefore, faith was helpful for him. Thus, because it was helpful for that brahmin, this meaning, which should have been spoken later, was spoken before by the one establishing that brahmin in faith, due to skill in teaching, as has been said previously elsewhere: 'Faith binds provisions for the journey,' and, 'Faith is a person's second companion,' and, 'Herein, faith is a person's best wealth,' and, 'By faith one crosses the flood,' and, 'Mahānāma has faith as his hand,' and, 'Monks, a noble disciple is one who has faith.' And rain is helpful to the seed; being spoken of immediately after it, it is effective. Thus, because of its capacity for connection with the Dhamma, this meaning, which should have been spoken later, was spoken before; and so too for other such things like the plough-pole, the rope, and so on.

Tattha sampasādanalakkhaṇā saddhā, okappanalakkhaṇā vā, pakkhandanarasā, adhimuttipaccupaṭṭhānā, akālussiyapaccupaṭṭhānā vā, sotāpattiyaṅgapadaṭṭhānā, saddahitabbadhammapadaṭṭhānā vā, ādāsajalatalādīnaṃ pasādo viya cetaso pasādabhūtā, udakappasādakamaṇi viya udakassa, sampayuttadhammānaṃ pasādikā. Bījanti pañcavidhaṃ – mūlabījaṃ, khandhabījaṃ, phalubījaṃ, aggabījaṃ, bījabījameva pañcamanti. Taṃ sabbampi viruhanaṭṭhena bījaṃtveva saṅkhaṃ gacchati. Yathāha – ‘‘bījañcetaṃ viruhanaṭṭhenā’’ti.

Herein, faith has the characteristic of complete serenity, or the characteristic of conviction. Its function is to surge forward. Its manifestation is resolve, or non-turbidity. Its proximate cause is the factors of stream-entry, or the states in which faith should be placed. Like the clarity of a mirror, the surface of water, and so on, it is the clarity of the mind. Like a water-clarifying gem for water, it is what clarifies associated states. 'Seed' is of five kinds: root-seed, stem-seed, joint-seed, tip-seed, and seed-seed as the fifth. All of this comes to be reckoned as 'seed' in the sense of sprouting. As it is said: 'And this is seed in the sense of sprouting.'

Tattha yathā brāhmaṇassa kasiyā mūlabhūtaṃ bījaṃ dve kiccāni karoti, heṭṭhā mūlena patiṭṭhāti, upari aṅkuraṃ uṭṭhāpeti; evaṃ bhagavato kasiyā mūlabhūtā saddhā heṭṭhā sīlamūlena patiṭṭhāti, upari samathavipassanaṅkuraṃ uṭṭhāpeti. Yathā ca taṃ mūlena pathavirasaṃ āporasaṃ gahetvā nāḷena dhaññaparipākagahaṇatthaṃ vaḍḍhati; evamayaṃ sīlamūlena samathavipassanārasaṃ gahetvā ariyamagganāḷena ariyaphaladhaññaparipākagahaṇatthaṃ vaḍḍhati. Yathā ca taṃ subhūmiyaṃ patiṭṭhahitvā mūlaṅkurapaṇṇanāḷakaṇḍappasavehi vuḍḍhiṃ virūḷhiṃ vepullaṃ patvā, khīraṃ janetvā, anekasāliphalabharitaṃ sālisīsaṃ nipphādeti; evamayaṃ cittasantāne patiṭṭhahitvā sīlacittadiṭṭhikaṅkhāvitaraṇamaggāmaggañāṇadassanapaṭipadāñāṇadassanavisuddhīhi vuḍḍhiṃ virūḷhiṃ vepullaṃ patvā ñāṇadassanavisuddhikhīraṃ janetvā anekapaṭisambhidābhiññābharitaṃ arahattaphalaṃ nipphādeti. Tenāha bhagavā – ‘‘saddhā bīja’’nti.

Herein, just as for a brahmin's cultivation, the seed that is the root performs two functions: below, it is established by the root, and above, it raises a sprout; even so, for the Blessed One's cultivation, faith which is the root is established below by the root of virtue, and above, it raises the sprout of serenity and insight. And just as that seed, having absorbed the essence of earth and the essence of water through its root, grows by its stalk for the purpose of attaining the ripening of the grain; even so, this faith, having absorbed the essence of serenity and insight through the root of virtue, grows by the stalk of the Noble Path for the purpose of attaining the ripening of the grain of the Noble Fruit. And just as that seed, having been established in fertile soil, attains growth, development, and abundance through its roots, shoots, leaves, stalks, sections, and offshoots, produces sap, and yields a head of rice laden with many grains; even so, this faith, having been established in the continuum of the mind, attains growth, development, and abundance through the purifications of virtue, mind, view, the overcoming of doubt, knowledge and vision of what is and is not the path, and knowledge and vision of the way, produces the sap of the purification of knowledge and vision, yielding the fruit of arahantship laden with many analytical insights and supernormal knowledges. Therefore, the Blessed One said: "Faith is the seed."

Tattha siyā ‘‘paropaññāsakusaladhammesu ekato uppajjamānesu kasmā saddhāva bījanti vuttā’’ti? Vuccate – bījakiccakaraṇato. Yathā hi tesu viññāṇaṃyeva vijānanakiccaṃ karoti, evaṃ saddhā bījakiccaṃ, sā ca sabbakusalānaṃ mūlabhūtā. Yathāha –

Herein, one might ask: "When more than fifty wholesome states arise together, why is faith alone called the seed?" It is said: Because it performs the function of a seed. For just as among them, consciousness alone performs the function of cognizing, so faith performs the function of a seed, and it is the root of all wholesome states. As it is said:

‘‘Saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati[Pg.131], atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tulayati, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjhapassatī’’ti (ma. ni. 2.183, 432).

"Having been born of faith, one approaches; approaching, one attends upon; attending upon, one lends an ear; with ear lent, one hears the Dhamma; having heard the Dhamma, one remembers it; of the remembered teachings, one examines the meaning; when one examines the meaning, the teachings are reflectively accepted; with the reflective acceptance of the teachings, zeal is born; having been born of zeal, one makes an effort; having made an effort, one weighs it up; having weighed it up, one strives; being self-resolute, one realizes the ultimate truth with the body and sees it by penetrating it with wisdom."

Tapati akusale dhamme kāyañcāti tapo; indriyasaṃvaravīriyadhutaṅgadukkarakārikānaṃ etaṃ adhivacanaṃ. Idha pana indriyasaṃvaro adhippeto. Vuṭṭhīti vassavuṭṭhivātavuṭṭhītiādinā anekavidhā. Idha vassavuṭṭhi adhippetā. Yathā hi brāhmaṇassa vassavuṭṭhisamanuggahitaṃ bījaṃ bījamūlakañca sassaṃ viruhati na milāyati nipphattiṃ gacchati, evaṃ bhagavato indriyasaṃvarasamanuggahitā saddhā saddhāmūlā ca sīlādayo dhammā viruhanti na milāyanti nipphattiṃ gacchanti. Tenāha – ‘‘tapo vuṭṭhī’’ti. ‘‘Paññā me’’ti ettha ca vutto me-saddo imesupi padesu yojetabbo ‘‘saddhā me bījaṃ, tapo me vuṭṭhī’’ti. Tena kiṃ dīpeti? Yathā, brāhmaṇa, tayā vapite bīje sace vuṭṭhi atthi, sādhu, no ce atthi, udakampi dātabbaṃ hoti, tathā mayā hiri-īse paññāyuganaṅgale manoyottena ekābaddhe kate vīriyabalibadde yojetvā satipācanena vijjhitvā attano cittasantānakhette saddhābīje vapite vuṭṭhi-abhāvo nāma natthi. Ayaṃ pana me satataṃ samitaṃ tapo vuṭṭhīti.

It burns up unwholesome states and the body, thus it is austerity (tapo); this is a designation for restraint of the senses, energy, ascetic practices, and the undertaking of difficult tasks. Here, however, restraint of the senses is intended. Rainfall (vuṭṭhi) is of many kinds, such as rain-fall, wind-fall, and so on. Here, rain-fall is intended. For just as for a brahmin, a seed and the crop rooted in it, supported by rainfall, grow, do not wither, and reach maturity, so too for the Blessed One, faith and the qualities, such as virtue, that are rooted in faith, supported by restraint of the senses, grow, do not wither, and reach maturity. Therefore, He said: "Austerity is the rainfall." And in 'wisdom is mine,' the word 'mine' mentioned here should be applied in these contexts as well: 'Faith is my seed, austerity is my rainfall.' What does this illustrate? Just as, O brahmin, when you have sown a seed, if there is rainfall, it is good; if not, water must still be given, so too, for me, when the pole of moral shame, the yoke and plow of wisdom, and the rein of the mind are bound as one, and having yoked the oxen of energy and prodded them with the goad of mindfulness, the seed of faith is sown in the field of my own mental continuum—there is no lack of rainfall. Moreover, this austerity is my constant and perpetual rainfall.

Pajānāti etāya puggalo, sayaṃ vā pajānātīti paññā, sā kāmāvacarādibhedato anekavidhā. Idha pana saha vipassanāya maggapaññā adhippetā. Yuganaṅgalanti yugañca naṅgalañca. Yathā hi brāhmaṇassa yuganaṅgalaṃ, evaṃ bhagavato duvidhāpi paññā. Tattha yathā yugaṃ īsāya upanissayaṃ hoti, purato hoti, īsābaddhaṃ hoti, yottānaṃ nissayaṃ hoti, balibaddānaṃ ekato gamanaṃ dhāreti, evaṃ paññā hiripamukhānaṃ dhammānaṃ upanissayā hoti. Yathāha – ‘‘paññuttarā sabbe kusalā dhammā’’ti (a. ni. 8.83) ca, ‘‘paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakāna’’nti (jā. 2.17.81) ca. Kusalānaṃ dhammānaṃ pubbaṅgamaṭṭhena purato ca hoti. Yathāha – ‘‘sīlaṃ hirī cāpi satañca dhammo, anvāyikā paññavato bhavantī’’ti. Hirivippayogena [Pg.132] anuppattito īsābaddhā hoti, manosaṅkhātassa samādhiyottassa nissayapaccayato yottānaṃ nissayo hoti, accāraddhātilīnabhāvapaṭisedhanato vīriyabalibaddānaṃ ekato gamanaṃ dhāreti. Yathā ca naṅgalaṃ phālayuttaṃ kasanakāle pathavighanaṃ bhindati, mūlasantānakāni padāleti, evaṃ satiyuttā paññā vipassanākāle dhammānaṃ santatisamūhakiccārammaṇaghanaṃ bhindati, sabbakilesamūlasantānakāni padāleti. Sā ca kho lokuttarāva itarā pana lokiyāpi siyā. Tenāha – ‘‘paññā me yuganaṅgala’’nti.

A person understands through this, or one understands by oneself—this is wisdom (paññā). It is of many kinds, distinguished as that pertaining to the sense-sphere and so on. Here, however, the path wisdom together with insight is intended. Yoke and plow (yuganaṅgala) means both the yoke and the plow. For just as a brahmin has a yoke and plow, so too does the Blessed One possess twofold wisdom. In this regard, just as the yoke is a support for the pole, is in front, is bound to the pole, is a support for the straps, and maintains the unified movement of the oxen, so too is wisdom the support for qualities headed by moral shame. As it is said: "All wholesome qualities are surpassed by wisdom" and "The wise declare wisdom to be the best of wholesome things, like the king of stars among the constellations." It is also in front in the sense of being the forerunner of wholesome qualities. As it is said: "Virtue, moral shame, and the Dhamma of the good are followers of one who has wisdom." Because it does not arise in separation from moral shame, it is bound to the pole. It serves as a support for the straps by being a support-condition for the 'strap' of concentration, which is designated as mind. By preventing the state of being overly energetic or too lax, it maintains the unified movement of the oxen of energy. And just as the plow, fitted with a blade, breaks up the compact earth during plowing and severs the root systems, so too does wisdom, coupled with mindfulness, break up the dense mass of the continuity, grouping, function, and object of phenomena during insight meditation, and severs all the root systems of defilements. And that wisdom is indeed supramundane, while the other may be mundane. Hence He said: "Wisdom is my yoke and plow."

Hirīyati etāya puggalo, sayaṃ vā hirīyati akusalappavattiṃ jigucchatīti hirī. Taggahaṇena sahacaraṇabhāvato ottappaṃ gahitaṃyeva hoti. Īsāti yuganaṅgalasandhārikā dāruyaṭṭhi. Yathā hi brāhmaṇassa īsā yuganaṅgalaṃ sandhāreti, evaṃ bhagavatopi hirī lokiyalokuttarapaññāsaṅkhātaṃ yuganaṅgalaṃ sandhāreti hiriyā asati paññāya abhāvato. Yathā ca īsāpaṭibaddhaṃ yuganaṅgalaṃ kiccakaraṃ hoti acalaṃ asithilaṃ, evaṃ hiripaṭibaddhā ca paññā kiccakārī hoti acalā asithilā abbokiṇṇā ahirikena. Tenāha ‘‘hirī īsā’’ti.

A person is ashamed because of this, or one is ashamed oneself and is disgusted by the occurrence of unwholesome states—this is moral shame (hirī). By its inclusion, moral dread (ottappa) is also included, due to their being companions. The pole (īsā) is the wooden shaft that holds together the yoke and plow. Just as the pole holds together the yoke and plow, so too does the Blessed One's moral shame hold together the yoke-and-plow reckoned as worldly and supramundane wisdom; for when moral shame is absent, wisdom is absent. And just as a yoke-and-plow connected to the pole is effective, unshaken, and firm, so too is wisdom connected to moral shame effective, unshaken, firm, and unmixed with shamelessness. Therefore, He said, 'Moral shame is the pole.'

Munātīti mano, cittassetaṃ adhivacanaṃ. Idha pana manosīsena taṃsampayutto samādhi adhippeto. Yottanti rajjubandhanaṃ. Taṃ tividhaṃ īsāya saha yugassa bandhanaṃ, yugena saha balibaddānaṃ bandhanaṃ, sārathinā saha balibaddānaṃ bandhananti. Tattha yathā brāhmaṇassa yottaṃ īsāyugabalibadde ekābaddhe katvā sakakicce paṭipādeti, evaṃ bhagavato samādhi sabbeva te hiripaññāvīriyadhamme ekārammaṇe avikkhepabhāvena bandhitvā sakakicce paṭipādeti. Tenāha – ‘‘mano yotta’’nti.

It knows, thus it is mind (mano); this is a designation for consciousness. Here, however, concentration associated with it, with the mind as its head, is intended. The rein (yotta) is a rope-binding. It is threefold: the binding of the yoke with the pole, the binding of the oxen with the yoke, and the binding of the oxen with the driver. In this context, just as a brahmin's rein, having made the pole, yoke, and oxen into a single unit, accomplishes his tasks, so too does the Blessed One's concentration, having bound all those states of moral shame, wisdom, and energy to a single object with non-distraction, accomplish His tasks. Hence, He said, 'The mind is the rein.'

Sarati etāya cirakatādimatthaṃ puggalo, sayaṃ vā saratīti sati, sā asammussanalakkhaṇā. Phāletīti phālo. Pājeti etenāti pājanaṃ. Taṃ idha ‘‘pācana’’nti vuccati, patodassetaṃ adhivacanaṃ. Phālo ca pācanañca phālapācanaṃ. Yathā hi brāhmaṇassa phālapācanaṃ, evaṃ bhagavato vipassanāyuttā maggayuttā ca sati. Tattha yathā phālo naṅgalamanurakkhati, purato cassa gacchati, evaṃ sati kusalānaṃ dhammānaṃ gatiyo samanvesamānā ārammaṇe vā upaṭṭhāpayamānā paññānaṅgalaṃ rakkhati, tathā hi ‘‘satārakkhena [Pg.133] cetasā viharatī’’tiādīsu (a. ni. 10.20) ‘‘ārakkhā’’ti vuttā. Asammussanavasena cassa purato hoti. Satiparicite hi dhamme paññā pajānāti, no sammuṭṭhe. Yathā ca pācanaṃ balibaddānaṃ vijjhanabhayaṃ dassentaṃ saṃsīdanaṃ na deti, uppathagamanañca vāreti, evaṃ sati vīriyabalibaddānaṃ apāyabhayaṃ dassentī kosajjasaṃsīdanaṃ na deti, kāmaguṇasaṅkhāte agocare cāraṃ nivāretvā kammaṭṭhāne niyojentī uppathagamanañca vāreti. Tenāha – ‘‘sati me phālapācana’’nti.

A person remembers with this things done long ago, etc., or one remembers by oneself—thus it is mindfulness (sati); its characteristic is non-forgetfulness. It splits, thus it is a plowshare (phālo). One drives with this, thus it is a goad (pājanaṃ). Here it is called a pācana; this is a synonym for a goad (patoda). The plowshare and the goad are the plowshare-and-goad. Just as a brahmin has a plowshare and a goad, so the Blessed One has mindfulness connected with insight and with the path. Therein, just as the plowshare protects the plow and goes before it, so mindfulness, by investigating the courses of wholesome states or by establishing itself in the object, protects the plow of wisdom. Indeed, it is called a 'guard' in passages such as, 'He dwells with a mind guarded by mindfulness.' And by way of non-forgetfulness, it goes before wisdom. For wisdom understands states familiarized by mindfulness, not those that are forgotten. And just as the goad, by showing the danger of being struck to the oxen, does not allow them to sink back and prevents them from going on the wrong path, so mindfulness, by showing the danger of the lower realms to the oxen of energy, does not allow sinking back into laziness, and by preventing them from roaming in the unsuitable pasture of sensual pleasures, it yokes them to the meditation subject and prevents them from going on the wrong path. Therefore, He said, 'Mindfulness is my plowshare and goad.'

78. Kāyaguttoti tividhena kāyasucaritena gutto. Vacīguttoti catubbidhena vacīsucaritena gutto. Ettāvatā pātimokkhasaṃvarasīlaṃ vuttaṃ. Āhāre udare yatoti ettha āhāramukhena sabbapaccayānaṃ saṅgahitattā catubbidhepi paccaye yato saṃyato nirupakkilesoti attho. Iminā ājīvapārisuddhisīlaṃ vuttaṃ. Udare yatoti udare yato saṃyato mitabhojī, āhāre mattaññūti vuttaṃ hoti. Iminā bhojane mattaññutāmukhena paccayapaṭisevanasīlaṃ vuttaṃ. Tena kiṃ dīpeti? Yathā tvaṃ, brāhmaṇa, bījaṃ vapitvā sassaparipālanatthaṃ kaṇṭakavatiṃ vā rukkhavatiṃ vā pākāraparikkhepaṃ vā karosi, tena te gomahiṃsamigagaṇā pavesaṃ alabhantā sassaṃ na vilumpanti, evamahampi saddhābījaṃ vapitvā nānappakārakusalasassaparipālanatthaṃ kāyavacīāhāraguttimayaṃ tividhaparikkhepaṃ karomi. Tena me rāgādiakusaladhammagomahiṃsamigagaṇā pavesaṃ alabhantā nānappakārakusalasassaṃ na vilumpantīti.

78. 'Guarded in body' means guarded by the threefold good conduct of the body. 'Guarded in speech' means guarded by the fourfold good conduct of speech. By this much, the virtue of Pātimokkha restraint is stated. In the phrase 'restrained in the belly regarding food,' since all requisites are included by way of food, the meaning is that one is restrained, controlled, and without defilement in regard to all four requisites. By this, the virtue of purity of livelihood is stated. 'Restrained in the belly' means one is restrained and controlled in the belly, eats in moderation; it is said one knows the proper measure in food. By this, through knowing the measure in food, the virtue pertaining to the use of requisites is stated. What does this illustrate? Just as you, brahmin, having sown a seed, make a fence of thorns, a wooden fence, or a surrounding wall to protect the crop, so that herds of cattle, buffaloes, and deer, being unable to enter, do not destroy the crop; in the same way, I too, having sown the seed of faith, make a threefold enclosure consisting of guarding the body, speech, and food to protect the crop of various wholesome states. Because of this, for me, the herds of cattle, buffaloes, and deer—which are unwholesome states such as lust—being unable to enter, do not destroy the crop of various wholesome states.

Saccaṃ karomi niddānanti ettha dvīhi dvārehi avisaṃvādanaṃ saccaṃ. Niddānanti chedanaṃ lunanaṃ uppāṭanaṃ, karaṇatthe cetaṃ upayogavacanaṃ veditabbaṃ. Ayañhi ettha attho ‘‘saccena karomi niddāna’’nti. Kiṃ vuttaṃ hoti? Yathā tvaṃ bāhiraṃ kasiṃ kasitvā sassadūsakānaṃ tiṇānaṃ hatthena vā asitena vā niddānaṃ karosi; evamahampi ajjhattikaṃ kasiṃ kasitvā kusalasassadūsakānaṃ visaṃvādanatiṇānaṃ saccena niddānaṃ karomi. Ñāṇasaccaṃ vā ettha saccanti veditabbaṃ, yaṃ taṃ yathābhūtañāṇanti vuccati. Tena attasaññādīnaṃ tiṇānaṃ niddānaṃ karomīti evaṃ yojetabbaṃ. Atha vā niddānanti chedakaṃ lāvakaṃ, uppāṭakanti attho. Evaṃ sante yathā tvaṃ dāsaṃ vā kammakaraṃ [Pg.134] vā niddānaṃ karosi, ‘‘niddehi tiṇānī’’ti tiṇānaṃ chedakaṃ lāvakaṃ uppāṭakaṃ karosi; evamahaṃ saccaṃ karomīti upayogavacaneneva vattuṃ yujjati. Atha vā saccanti diṭṭhisaccaṃ. Tamahaṃ niddānaṃ karomi, chinditabbaṃ lunitabbaṃ uppāṭetabbaṃ karomīti evampi upayogavacaneneva vattuṃ yujjati.

In the phrase 'I make truth my weeding,' truth (sacca) is non-deception in two ways. 'Weeding' (niddāna) means cutting, reaping, and uprooting. And this accusative case should be understood in the instrumental sense. For this is the meaning here: 'I do the weeding with truth.' What is being said? Just as you, having plowed an external field, weed the tares that spoil the crop with your hand or a sickle; so I too, having plowed the internal field, weed the tares of deception that spoil the wholesome crop with truth. Or, truth here should be understood as the truth of knowledge, which is called the knowledge of things as they really are. With that, it should be construed thus: 'I weed the tares of the perception of self and so on.' Alternatively, 'weeding' means a cutter, a reaper, an uprooter. In that case, just as you make a slave or a worker into a weeder—that is, you make them a cutter, reaper, and uprooter of tares, saying, 'Weed the tares!'—so too it is fitting to say, 'I make truth the weeder,' using the accusative case. Or again, 'truth' can mean the truth of views. 'I make that into something to be weeded'—meaning, 'I make it something to be cut, reaped, and uprooted.' This too is fitting to say using the accusative case.

Soraccaṃ me pamocananti ettha yaṃ taṃ ‘‘kāyiko avītikkamo, vācasiko avītikkamo’’ti, evaṃ sīlameva ‘‘soracca’’nti vuttaṃ, na taṃ idha adhippetaṃ, vuttameva etaṃ ‘‘kāyagutto’’tiādinā nayena, arahattaphalaṃ pana adhippetaṃ. Tampi hi sundare nibbāne ratabhāvato ‘‘soracca’’nti vuccati. Pamocananti yoggavissajjanaṃ. Kiṃ vuttaṃ hoti? Yathā tava pamocanaṃ punapi sāyanhe vā dutiyadivase vā anāgatasaṃvacchare vā yojetabbato appamocanameva hoti, na mama evaṃ. Na hi mama antarā mocanaṃ nāma atthi. Ahañhi dīpaṅkaradasabalakālato pabhuti paññānaṅgale vīriyabalibadde yojetvā cattāri asaṅkhyeyyāni kappasatasahassañca mahākasiṃ kasanto tāva na muñciṃ, yāva na sammāsambodhiṃ abhisambujjhi. Yadā ca me sabbaṃ taṃ kālaṃ khepetvā bodhirukkhamūle aparājitapallaṅke nisinnassa sabbaguṇaparivāraṃ arahattaphalaṃ udapādi, tadā mayā taṃ sabbussukkapaṭippassaddhippattiyā pamuttaṃ, na dāni puna yojetabbaṃ bhavissatīti. Etamatthaṃ sandhāyāha bhagavā – ‘‘soraccaṃ me pamocana’’nti.

In 'Gentleness is my release,' that which is called 'gentleness' as 'no transgression in body, no transgression in speech'—that virtue is not intended here, for it has already been stated by way of 'guarded in body,' and so on. Rather, the fruit of arahantship is intended. For that too is called 'gentleness' because of delighting in the beautiful Nibbāna. 'Release' means the unyoking. What is being said? Just as your release, since the yoke must be applied again in the evening, or on the next day, or in a coming year, is indeed no release, it is not so for me. For me, there is no such thing as an intermittent release. Indeed, from the time of Dīpaṅkara, the Ten-Powered One, having yoked the oxen of energy to the plow of wisdom, I cultivated the great cultivation for four incalculable ages and a hundred thousand great eons, and did not unyoke until I attained supreme enlightenment. And when, after having spent all that time, while seated at the foot of the Bodhi tree on the unconquered throne, the fruit of arahantship, surrounded by all virtues, arose in me, then I was released by attaining the complete calming of all striving, and it will not need to be yoked again. With this meaning in mind, the Blessed One said: 'Gentleness is my release.'

79. Vīriyaṃ me dhuradhorayhanti ettha vīriyanti ‘‘kāyiko vā, cetasiko vā vīriyārambho’’tiādinā nayena vuttapadhānaṃ. Dhurāyaṃ dhorayhaṃ dhuradhorayhaṃ, dhuraṃ vahatīti attho. Yathā hi brāhmaṇassa dhurāyaṃ dhorayhākaḍḍhitaṃ naṅgalaṃ bhūmighanaṃ bhindati, mūlasantānakāni ca padāleti, evaṃ bhagavato vīriyākaḍḍhitaṃ paññānaṅgalaṃ yathāvuttaṃ ghanaṃ bhindati, kilesasantānakāni ca padāleti. Tenāha – ‘‘vīriyaṃ me dhuradhorayha’’nti. Atha vā purimadhuraṃ vahantā dhurā, mūladhuraṃ vahantā dhorayhā; dhurā ca dhorayhā ca dhuradhorayhā. Tattha yathā brāhmaṇassa ekamekasmiṃ naṅgale catubalibaddappabhedaṃ dhuradhorayhaṃ vahantaṃ uppannānuppannatiṇamūlaghātaṃ sassasampattiñca sādheti, evaṃ bhagavato catusammappadhānavīriyappabhedaṃ dhuradhorayhaṃ vahantaṃ uppannānuppannākusalamūlaghātaṃ kusalasampattiñca sādheti. Tenāha – ‘‘vīriyaṃ me dhuradhorayha’’nti.

79. In 'Energy is my burden-bearer,' 'energy' refers to the effort that has been spoken of by way of 'bodily or mental exertion,' etc., namely, the right exertions. A bearer (dhorayha) for the burden (dhura) is a dhuradhorayha; the meaning is 'it bears the burden.' For just as a brahmin’s plow, drawn by a burden-bearing team, breaks up the hard earth and shatters the root networks, so too the Blessed One’s plow of wisdom, drawn by energy, breaks up the hard mass of defilements as described and shatters the networks of defilements. Therefore, he said: 'Energy is my burden-bearer.' Alternatively, those that bear the front yoke are the dhurā, and those that bear the main yoke are the dhorayhā; the dhurā and the dhorayhā together are the dhuradhorayhā. Therein, just as for a brahmin, a team of four oxen bearing the yoke for a single plow accomplishes the destruction of arisen and unarisen weeds and the success of the crop, so too for the Blessed One, the burden-bearer consisting of the four right efforts accomplishes the destruction of arisen and unarisen unwholesome roots and the success of the wholesome. Therefore, he said: 'Energy is my burden-bearer.'

Yogakkhemādhivāhananti [Pg.135] ettha yogehi khemattā ‘‘yogakkhema’’nti nibbānaṃ vuccati, taṃ adhikatvā vāhīyati, abhimukhaṃ vā vāhīyatīti adhivāhanaṃ. Yogakkhemassa adhivāhanaṃ yogakkhemādhivāhanaṃ. Tena kiṃ dīpeti? Yathā tava dhuradhorayhaṃ puratthimaṃ disaṃ pacchimādīsu vā aññataraṃ abhimukhaṃ vāhīyati, tathā mama dhuradhorayhaṃ nibbānābhimukhaṃ vāhīyati.

In 'the vehicle leading to security from bondage,' Nibbāna is called 'security from bondage' because it is security from the bonds. That which carries with reference to it, or carries facing towards it, is a 'vehicle leading.' The vehicle leading to security from bondage is yogakkhemādhivāhana. What does this show? Just as your burden-bearer is driven toward the eastern direction, or the western and other directions, so too my burden-bearer is driven toward Nibbāna.

Evaṃ vāhiyamānañca gacchati anivattantaṃ. Yathā tava naṅgalaṃ vahantaṃ dhuradhorayhaṃ khettakoṭiṃ patvā puna nivattati, evaṃ anivattantaṃ dīpaṅkarakālato pabhuti gacchateva. Yasmā vā tena tena maggena pahīnā kilesā punappunaṃ pahātabbā na honti, yathā tava naṅgalena chinnāni tiṇāni punapi aparasmiṃ samaye chinditabbāni honti, tasmāpi etaṃ paṭhamamaggavasena diṭṭhekaṭṭhe kilese, dutiyavasena oḷārike, tatiyavasena anusahagate kilese, catutthavasena sabbakilese pajahantaṃ gacchati anivattantaṃ. Atha vā gacchati anivattanti nivattanarahitaṃ hutvā gacchatīti attho. Nti taṃ dhuradhorayhaṃ. Evampettha padacchedo veditabbo. Evaṃ gacchantañca yathā tava dhuradhorayhaṃ na taṃ ṭhānaṃ gacchati, yattha gantvā kassako asoko nissoko virajo hutvā na socati, etaṃ pana taṃ ṭhānaṃ gacchati, yattha gantvā na socati. Yattha satipācanena etaṃ vīriyadhuradhorayhaṃ codento gantvā mādiso kassako asoko nissoko virajo hutvā na socati, taṃ sabbasokasallasamugghātabhūtaṃ nibbānāmatasaṅkhātaṃ ṭhānaṃ gacchatīti.

And so, being carried along, it goes without turning back. Just as your burden-bearer, pulling the plow, reaches the field’s edge and then turns back, so this goes without turning back, ever since the time of Dīpaṅkara. Or, because the defilements abandoned by each respective path do not need to be abandoned again and again—unlike the grass cut by your plow, which needs to be cut again at another time—therefore it also goes without turning back, abandoning the defilements: by the first path, those connected with wrong view; by the second path, the coarse ones; by the third path, the subtle ones; and by the fourth path, all defilements. Alternatively, 'it goes without turning back' (gacchati anivattaṃ) means it goes having become free from returning. The word division here should be understood as 'anivattaṃ iti'. 'Taṃ' refers to that burden-bearer. And as it goes, unlike your burden-bearer, it reaches that place where your burden-bearer does not go—the place where, having gone, the farmer becomes free from sorrow, griefless, and stainless, and does not grieve. This, however, reaches that place where, having gone, one does not grieve. Urged on by the goad of mindfulness, this burden-bearer of energy goes to where a farmer such as I, having gone, becomes free from sorrow, griefless, and stainless, and does not grieve. It goes to that place called the deathless Nibbāna, which is the uprooting of all the darts of sorrow.

80. Idāni nigamanaṃ karonto bhagavā imaṃ gāthamāha –

80. Now, making a conclusion, the Blessed One spoke this verse:

‘‘Evamesā kasī kaṭṭhā, sā hoti amatapphalā;

Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī’’ti.

"Thus this plowing is arduous, it bears the deathless fruit; Having plowed this plowing, one is freed from all suffering."

Tassāyaṃ saṅkhepattho – mayā brāhmaṇa esā saddhābījā tapovuṭṭhiyā anuggahitā kasi, paññāmayaṃ yuganaṅgalaṃ, hirimayañca īsaṃ, manomayena yottena, ekābaddhaṃ katvā, paññānaṅgale satiphālaṃ ākoṭetvā, satipācanaṃ gahetvā, kāyavacīāhāraguttiyā gopetvā, saccaṃ niddānaṃ katvā, soraccaṃ pamocanaṃ vīriyaṃ dhuradhorayhaṃ yogakkhemābhimukhaṃ anivattantaṃ vāhentena kaṭṭhā, kasikammapariyosānaṃ catubbidhaṃ sāmaññaphalaṃ pāpitā, sā [Pg.136] hoti amatapphalā, sā esā kasi amatapphalā hoti. Amataṃ vuccati nibbānaṃ, nibbānānisaṃsā hotīti attho. Sā kho panesā kasi na mamevekassa amatapphalā hoti, apica, kho, pana yo koci khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā etaṃ kasiṃ kasati, so sabbopi etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccati, sabbasmā vaṭṭadukkhadukkhadukkhasaṅkhāradukkhavipariṇāmadukkhā pamuccatīti. Evaṃ bhagavā brāhmaṇassa arahattanikūṭena nibbānapariyosānaṃ katvā desanaṃ niṭṭhāpesi.

This is its concise meaning: 'O Brahmin, this cultivation of mine has faith as its seed, and is supported by the rain of austerity. Wisdom is the yoke and plow, conscience the plow-pole. Having bound them together with the mind as the rope, and having fixed the plowshare of mindfulness onto the plow of wisdom; taking up the goad of mindfulness; guarding it with restraint of body, speech, and food; making truth the weeding; gentleness the unyoking; and energy the beast of burden, carrying it towards security from bondage, without turning back—thus it is cultivated. It has been brought to the culmination of the farmer's work, the fourfold fruit of recluseship. That cultivation has the deathless as its fruit. That cultivation yields the deathless fruit. The deathless is called Nibbāna; this means it has Nibbāna as its benefit. Moreover, this cultivation does not yield the deathless fruit for me alone. Indeed, whoever—be it a noble, a brahmin, a merchant, a laborer, a householder, or a renunciant—cultivates this cultivation, having so cultivated, is freed from all suffering: from all the suffering of the round, suffering as suffering, the suffering of formations, and the suffering of change.' Thus, the Blessed One concluded his teaching for the brahmin, making Nibbāna its culmination with the pinnacle of arahantship.

Tato brāhmaṇo gambhīratthaṃ desanaṃ sutvā ‘‘mama kasiphalaṃ bhuñjitvā aparajju eva chāto hoti, imassa pana kasi amatapphalā, tassā phalaṃ bhuñjitvā sabbadukkhā pamuccatī’’ti ca viditvā pasanno pasannākāraṃ kātuṃ pāyāsaṃ dātumāraddho. Tenāha ‘‘atha kho kasibhāradvājo’’ti. Tattha mahatiyāti mahatiyanti attho. Kaṃsapātiyāti suvaṇṇapātiyaṃ, satasahassagghanake attano suvaṇṇathāle. Vaḍḍhetvāti chupitvā, ākiritvāti vuttaṃ hoti. Bhagavato upanāmesīti sappimadhuphāṇitādīhi vicitraṃ katvā, dukūlavitānena paṭicchādetvā, ukkhipitvā, sakkaccaṃ tathāgatassa abhihari. Kinti? ‘‘Bhuñjatu bhavaṃ gotamo pāyāsaṃ, kassako bhava’’nti. Tato kassakabhāvasādhakaṃ kāraṇamāha ‘‘yañhi…pe… kasatī’’ti, yasmā bhavaṃ…pe… kasatīti vuttaṃ hoti. Atha bhagavā ‘‘gāthābhigītaṃ me’’ti āha.

Then the brahmin, having heard the teaching of profound meaning, understood: 'Having eaten the fruit of my cultivation, on the very next day I am hungry again. But this one's cultivation has the deathless as its fruit; having eaten its fruit, one is freed from all suffering.' Being pleased, and wishing to show his pleasure, he began to offer milk-rice. Therefore it is said: 'Then Kasibhāradvāja...' Here, `mahatiyā` means 'in a great one.' `Kaṃsapātiyā` means in a golden bowl, in his own golden bowl worth a hundred thousand. `Vaḍḍhetvā` means having filled it to the brim and poured it; thus it is said. 'He presented it to the Blessed One' means he prepared it exquisitely with ghee, honey, molasses, and so on, covered it with a canopy of fine cloth, lifted it up, and respectfully brought it to the Tathāgata, saying: 'May the venerable Gotama partake of the milk-rice, for the venerable one is a farmer.' Then, to establish his status as a farmer, he stated the reason: 'For indeed... he plows...' which means, 'because the venerable one... plows.' Then the Blessed One said: 'What is gained by verses...'

81. Tattha gāthābhigītanti gāthāhi abhigītaṃ, gāthāyo bhāsitvā laddhanti vuttaṃ hoti. Meti mayā. Abhojaneyyanti bhuñjanārahaṃ na hoti. Sampassatanti sammā ājīvasuddhiṃ passataṃ, samantā vā passataṃ sampassataṃ, buddhānanti vuttaṃ hoti. Nesa dhammoti ‘‘gāthābhigītaṃ bhuñjitabba’’nti esa dhammo etaṃ cārittaṃ na hoti, tasmā gāthābhigītaṃ panudanti buddhā paṭikkhipanti na bhuñjantīti. Kiṃ pana bhagavatā pāyāsatthaṃ gāthā abhigītā, yena evamāhāti? Na etadatthaṃ abhigītā, apica, kho, pana pāto paṭṭhāya khettasamīpe ṭhatvā kaṭacchubhikkhampi alabhitvā puna sakalabuddhaguṇe pakāsetvā laddhaṃ tadetaṃ naṭanaccakādīhi naccitvā gāyitvā ca laddhasadisaṃ hoti, tena ‘‘gāthābhigīta’’nti vuttaṃ. Tādisañca yasmā [Pg.137] buddhānaṃ na kappati, tasmā ‘‘abhojaneyya’’nti vuttaṃ. Appicchatānurūpañcetaṃ na hoti, tasmāpi pacchimaṃ janataṃ anukampamānena ca evaṃ vuttaṃ. Yatra ca nāma parappakāsitenāpi attano guṇena uppannaṃ lābhaṃ paṭikkhipanti seyyathāpi appiccho ghaṭikāro kumbhakāro, tatra kathaṃ koṭippattāya appicchatāya samannāgato bhagavā attanāva attano guṇappakāsanena uppannaṃ lābhaṃ sādiyissati, yato yuttameva etaṃ bhagavato vattunti.

81. There, `gāthābhigītaṃ` means 'sung over with verses'; it means what is obtained by reciting verses. `Me` means 'by me.' `Abhojaneyyaṃ` means it is not fit to be eaten. `Sampassataṃ` means 'of those who see,' that is, of those who rightly see the purity of livelihood, or of those who see all around; this refers to the Buddhas. `Nesa dhammo` means: 'That one should eat what is gained by verses'—this is not the Dhamma, this is not the practice. Therefore, the Buddhas spurn what is gained by verses; they reject it and do not eat it. But were the verses sung by the Blessed One for the sake of the milk-rice, that he spoke thus? They were not sung for this purpose. Rather, from early morning, having stood near the field and not having received even a ladleful of alms, it was then obtained by proclaiming all the virtues of the Buddha. That which was thus obtained is similar to what is obtained by dancers, acrobats, and so on, through dancing and singing. Hence, it is called `gāthābhigītaṃ`. And because such a thing is not allowable for Buddhas, it is called `abhojaneyyaṃ`. Moreover, this is not in conformity with having few wishes, and so it was also said out of compassion for future generations. For where even gain that arises from another proclaiming one's own virtues is rejected—as in the case of Ghaṭikāra the potter, who had few wishes—how then would the Blessed One, who is endowed with the highest degree of having few wishes, consent to gain that arises from his own proclamation of his own virtues? Therefore, it is indeed proper for the Blessed One to say this.

Ettāvatā ‘‘appasannaṃ adātukāmaṃ brāhmaṇaṃ gāthāgāyanena dātukāmaṃ katvā, samaṇo gotamo bhojanaṃ paṭiggahesi, āmisakāraṇā imassa desanā’’ti imamhā lokāpavādā attānaṃ mocento desanāpārisuddhiṃ dīpetvā, idāni ājīvapārisuddhiṃ dīpento āha ‘‘dhamme satī brāhmaṇa vuttiresā’’ti tassattho – ājīvapārisuddhidhamme vā dasavidhasucaritadhamme vā buddhānaṃ cārittadhamme vā sati saṃvijjamāne anupahate vattamāne vuttiresā ekantavodātā ākāse pāṇippasāraṇakappā esanā pariyesanā jīvitavutti buddhānaṃ brāhmaṇāti.

Thus far, having freed himself from this worldly slander—"The ascetic Gotama accepted food after making an unwilling and reluctant brahmin willing to give by singing verses; his teaching is for the sake of material gain"—and having illuminated the purity of his teaching, now illuminating the purity of livelihood, he says, "Brahmin, this is the livelihood when the Dhamma exists." The meaning is this: When the purity of livelihood Dhamma, or the tenfold wholesome conduct Dhamma, or the conduct Dhamma of the Buddhas exists, unbroken, and continues, this is the livelihood—utterly pure, like extending one's hand into the sky—the search, the quest, the way of life of the Buddhas, O brahmin.

82. Evaṃ vutte brāhmaṇo ‘‘pāyāsaṃ me paṭikkhipati, akappiyaṃ kiretaṃ bhojanaṃ, adhañño vatasmiṃ, dānaṃ dātuṃ na labhāmī’’ti domanassaṃ uppādetvā ‘‘appeva nāma aññaṃ paṭiggaṇheyyā’’ti ca cintesi. Taṃ ñatvā bhagavā ‘‘ahaṃ bhikkhācāravelaṃ paricchinditvā āgato – ‘ettakena kālena imaṃ brāhmaṇaṃ pasādessāmī’ti, brāhmaṇo ca domanassaṃ akāsi. Idāni tena domanassena mayi cittaṃ pakopetvā amatavaradhammaṃ paṭivijjhituṃ na sakkhissatī’’ti brāhmaṇassa pasādajananatthaṃ tena patthitamanorathaṃ pūrento āha ‘‘aññena ca kevalina’’nti. Tattha kevalinanti sabbaguṇaparipuṇṇaṃ, sabbayogavisaṃyuttaṃ vāti attho. Mahantānaṃ sīlakkhandhādīnaṃ guṇānaṃ esanato mahesiṃ. Parikkhīṇasabbāsavattā khīṇāsavaṃ. Hatthapādakukkuccamādiṃ katvā vūpasantasabbakukkuccattā kukkuccavūpasantaṃ. Upaṭṭhahassūti parivisassu paṭimānayassu. Evaṃ brāhmaṇena citte uppāditepi pariyāyameva bhaṇati, na tu bhaṇati ‘‘dehi, āharāhī’’ti. Sesamettha uttānameva.

82. When this was said, the brahmin, generating sorrow, thought, “He refuses my milk-rice. This food is surely unsuitable. Alas, I am unfortunate; I am unable to give a gift.” And he also thought, “Perhaps he might accept something else.” Knowing this, the Blessed One thought, “I came after determining the time for the alms-round, thinking, ‘Within this much time, I will inspire faith in this brahmin.’ But the brahmin has become sorrowful. Now, with that sorrow, having corrupted his mind towards me, he will not be able to penetrate the excellent, deathless Dhamma.” To inspire faith in the brahmin and to fulfill his wished-for desire, He said, “And to another who is complete.” Therein, “complete” means endowed with all virtues, or else free from all yokes. Because he seeks the great virtues, such as the aggregates of morality, he is a great seer. Due to the utter destruction of all taints, he is one whose taints are destroyed. Due to all scruples being calmed, beginning with those concerning hands and feet, he is one whose scruples are calmed. “You should attend” means you should serve, you should honor. Thus, even when this thought had arisen in the brahmin’s mind, the Blessed One spoke only indirectly; he did not say, “Give,” or “Bring it.” The rest here is self-evident.

Atha [Pg.138] brāhmaṇo ‘‘ayaṃ pāyāso bhagavato ānīto nāhaṃ arahāmi taṃ attano chandena kassaci dātu’’nti cintetvā āha ‘‘atha kassa cāha’’nti. Tato bhagavā ‘‘taṃ pāyāsaṃ ṭhapetvā tathāgataṃ tathāgatasāvakañca aññassa ajīraṇadhammo’’ti ñatvā āha – ‘‘na khvāhaṃ ta’’nti. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena rūpāvacarabrahmaggahaṇaṃ arūpāvacarā pana bhuñjeyyunti asambhāvaneyyā. Sassamaṇabrāhmaṇivacanena sāsanapaccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca. Pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi vacanehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo. Esa saṅkhepo, vitthāraṃ pana āḷavakasutte vaṇṇayissāma.

Then the brahmin, thinking, “This milk-rice was brought for the Blessed One; it is not right for me to give it to anyone according to my own wish,” said, “Then to whom shall I give it?” Then the Blessed One, knowing, “Setting aside the Tathāgata and a disciple of the Tathāgata, this milk-rice is indigestible for any other,” said, “I do not see…” Herein, by the word “with the devas,” the devas of the five sense-sphere realms are included. By the word “with Māra,” the devas of the sixth sense-sphere realm are included. By the word “with Brahmā,” the brahmās of the form realm are included; but that those of the formless realm might eat is not to be considered. By the phrase “with its ascetics and brahmins,” hostile ascetics and brahmins who are opponents of the teaching are included, as well as ascetics and brahmins who have pacified evil and banished evil. By the word “progeny,” the world of beings is included. By the phrase “with its devas and humans,” conventional devas and the remaining humans are included. Thus it should be understood that herein, by three phrases the spatial world is included, and by two, by means of the word ‘progeny,’ the world of beings is included. This is a summary; we shall explain it in detail in the commentary on the Āḷavaka Sutta.

Kasmā pana sadevakādīsu kassaci na sammā pariṇāmaṃ gaccheyyāti? Oḷārike sukhumojāpakkhipanato. Imasmiñhi pāyāse bhagavantaṃ uddissa gahitamatteyeva devatāhi ojā pakkhittā yathā sujātāya pāyāse, cundassa ca sūkaramaddave paccamāne, verañjāyañca bhagavatā gahitagahitālope, bhesajjakkhandhake ca kaccānassa guḷhakumbhasmiṃ avasiṭṭhaguḷhe. So oḷārike sukhumojāpakkhipanato devānaṃ na pariṇamati. Devā hi sukhumasarīrā, tesaṃ oḷāriko manussāhāro na sammā pariṇamati. Manussānampi na pariṇamati. Manussā hi oḷārikasarīrā, tesaṃ sukhumā dibbojā na sammā pariṇamati. Tathāgatassa pana pakatiaggināva pariṇamati, sammā jīrati. Kāyabalañāṇabalappabhāvenāti eke tathāgatasāvakassa khīṇāsavassetaṃ samādhibalena mattaññutāya ca pariṇamati, itaresaṃ iddhimantānampi na pariṇamati. Acintanīyaṃ vā ettha kāraṇaṃ, buddhavisayo esoti.

But why would it not be properly digested by anyone among the devas and so forth? Because subtle essence was infused into the coarse food. For in this milk-rice, as soon as it was taken with the Blessed One in mind, the deities infused essence into it, just as in Sujātā’s milk-rice, in Cunda’s pork dish while it was being prepared, in the lumps of food taken by the Blessed One at Verañjā, and in the leftover molasses in Kaccāna’s pot in the Section on Medicines. Because of the infusion of subtle essence into the coarse food, it is not digested by the devas. For devas have subtle bodies, and coarse human food is not properly digested by them. It is also not digested by humans. For humans have coarse bodies, and the subtle divine essence is not properly digested by them. For the Tathāgata, however, it is digested by his natural digestive fire and digests well. Some say this is due to the power of his bodily strength and knowledge. For a disciple of the Tathāgata who is an arahant, it is digested through the power of concentration and through knowing the proper measure, but it is not digested by others, even those with psychic powers. Or else, the reason here is inconceivable; this is the domain of the Buddhas.

Tena hi tvanti yasmā aññaṃ na passāmi, mama na kappati, mama akappantaṃ sāvakassāpi me na kappati, tasmā tvaṃ brāhmaṇāti vuttaṃ hoti. Appahariteti parittaharitatiṇe, apparuḷharitatiṇe vā pāsāṇapiṭṭhisadise. Appāṇaketi nippāṇake, pāyāsajjhottharaṇakāraṇena maritabbapāṇarahite vā mahāudakakkhandhe. Saha tiṇanissitehi pāṇehi tiṇānaṃ pāṇakānañca anurakkhaṇatthāya etaṃ vuttaṃ. Cicciṭāyati ciṭiciṭāyatīti [Pg.139] evaṃ saddaṃ karoti. Saṃdhūpāyatīti samantā dhūpāyati. Sampadhūpāyatīti tatheva adhimattaṃ dhūpāyati. Kasmā evaṃ ahosīti? Bhagavato ānubhāvena, na udakassa, na pāyāsassa, na brāhmaṇassa, na aññesaṃ devayakkhādīnaṃ. Bhagavā hi brāhmaṇassa dhammasaṃvegatthaṃ tathā adhiṭṭhāsi. Seyyathāpi nāmāti opammanidassanamattametaṃ, yathā phāloti ettakameva vuttaṃ hoti. Saṃviggo cittena, lomahaṭṭhajāto sarīrena. Sarīre kirassa navanavutilomakūpasahassāni suvaṇṇabhittiyā āhatamaṇināgadantā viya uddhaggā ahesuṃ. Sesaṃ pākaṭameva.

The phrase ‘Therefore, you…’ means: ‘Because I see no other, and it is not suitable for me, and what is not suitable for me is also not suitable for my disciple, therefore it was said to you, “Brahmin.”’ ‘In a place with little green grass’ means on ground with sparse green grass, or on ground with no green grass grown, like a stone slab. ‘In a place without living beings’ means in a great mass of water that is without creatures, or that is free of creatures that would die from being covered by the milk-rice. This was said for the protection of both the grass and the creatures dependent on the grass. ‘It sizzles’ means it makes a sound like ‘cicciṭa, ciṭiciṭa.’ ‘It steams’ means it gives off steam all around. ‘It steams profusely’ means it gives off an exceedingly great amount of steam in the same way. Why did this happen? It happened through the power of the Blessed One, not of the water, not of the milk-rice, not of the brahmin, nor of other devas, yakkhas, and so on. For the Blessed One made this resolution for the sake of inspiring spiritual urgency in the brahmin. The phrase ‘Just as…’ is merely for the purpose of showing a simile; it means only this much has been said: ‘like a ploughshare.’ He was stirred in mind, and the hairs of his body stood on end. It is said that on his body, ninety-nine thousand hair-pores stood erect, like ivory pegs inlaid with jewels driven into a golden wall. The rest is self-evident.

Pādesu pana nipatitvā bhagavato dhammadesanaṃ abbhanumodamāno bhagavantaṃ etadavoca ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’ti. Abbhanumodane hi ayamidha abhikkanta saddo. Vitthārato panassa maṅgalasuttavaṇṇanāyaṃ atthavaṇṇanā āvi bhavissati. Yasmā ca abbhanumodanatthe, tasmā sādhu sādhu bho gotamāti vuttaṃ hotīti veditabbaṃ.

Then, having fallen at the feet of the Blessed One and greatly rejoicing in his teaching of the Dhamma, he said this to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama!” For here, this word ‘excellent’ is used in the sense of great rejoicing. A detailed explanation of its meaning will become clear in the commentary on the Maṅgala Sutta. And because it is in the sense of great rejoicing, it should be understood to mean, “It is good, it is good, Master Gotama!”

‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti. –

“In fear, in anger, in praise, in haste, in excitement and wonder, in laughter, in sorrow, and in faith, a wise person makes a repetition.”

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. Atha vā abhikkantanti abhikantaṃ atiiṭṭhaṃ, atimanāpaṃ, atisundaranti vuttaṃ hoti.

By this characteristic, it should be understood that here, by way of confidence and by way of praise, this word 'abhikkanta' is spoken twice. Alternatively, 'abhikkanta' means excellent, most desired, most pleasing, and most beautiful—thus it is said.

Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti. Bhagavato eva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.

Herein, with one utterance of 'excellent,' he praises the teaching, and with the other, his own confidence. For this is the intended meaning here: 'Excellent, Venerable Gotama, is this teaching of the Venerable Gotama; excellent is the confidence that has arisen in me on account of the Venerable Gotama's teaching.' Alternatively, he praises the words of the Blessed One, referring to two meanings for each—the words of the Venerable Gotama are excellent because they dispel faults, and excellent because they lead to the attainment of virtues; likewise, because they generate faith and generate wisdom; are meaningful and well-phrased; clear in wording and profound in meaning; pleasing to the ear and touching the heart; not self-praising and not disparaging others; cool with compassion and bright with wisdom; delightful upon first hearing and able to withstand scrutiny; pleasant while being heard and beneficial when examined—thus it should be connected in these and other ways.

Tato [Pg.140] parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhā mukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti vadeyya. Andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tamasi. Ayaṃ tāva padattho.

Furthermore, he praises the teaching with four similes. Herein, 'overturned' means placed face-down, or having its opening downwards. 'Set upright' means to make it face upwards. 'Covered' means concealed by grass, leaves, and so forth. 'Uncovered' means to open up. 'For one who is lost' means for one who has lost their direction. 'Would point out the path' means taking one by the hand and saying, 'This is the path.' 'In the darkness' means in the fourfold darkness of the fourteenth day of the dark fortnight, midnight, a dense forest grove, and a layer of clouds. This, for now, is the meaning of the words.

Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhammapatitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya; evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggapaṭipannassa me saggamokkhamaggaṃ ācikkhantena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāranimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi desitattā anekapariyāyena dhammo pakāsito.

Now, this is the application of the intended meaning: Just as one might set upright what has been overturned, so too, for me, who was turned away from the true Dhamma and had fallen into false teachings, the Venerable Gotama has raised me up from those false teachings. Just as one might uncover what is hidden, so too has he revealed the teaching that had been obscured by the thicket of wrong views since the disappearance of the dispensation of the Blessed Kassapa. Just as one might show the path to one who is lost, so too, for me, who had embarked on the wrong path, the false path, has the Venerable Gotama shown the path to heaven and liberation. And just as one might hold up an oil lamp in the darkness, so too, for me, who was immersed in the darkness of delusion and unable to see the treasures of the Buddha and so on, has the Venerable Gotama, by holding up the lamp of his teaching that destroys the concealing darkness of delusion, illuminated the Dhamma. Because it was taught by the Venerable Gotama in these various ways, the Dhamma has been illuminated in many ways.

Atha vā ekacciyena mattena yasmā ayaṃ dhammo dukkhadassanena asubhe ‘‘subha’’nti vipallāsappahānena ca nikkujjitukkujjitasadiso, samudayadassanena dukkhe ‘‘sukha’’nti vipallāsappahānena ca paṭicchannavivaraṇasadiso, nirodhadassanena anicce ‘‘nicca’’nti vipallāsappahānena ca mūḷhassa maggācikkhaṇasadiso, maggadassanena anattani ‘‘attā’’ti vipallāsappahānena ca andhakāre pajjotasadiso, tasmā seyyathāpi nāma nikkujjitaṃ vā ukkujjeyya…pe… pajjotaṃ dhāreyya ‘‘cakkhumanto rūpāni dakkhantī’’ti, evaṃ pakāsito hoti.

Alternatively, according to one opinion: because this Dhamma, through the seeing of suffering and the abandoning of the distortion of perceiving the foul as 'fair,' is like setting upright what was overturned; and through the seeing of the origin and the abandoning of the distortion of perceiving suffering as 'pleasure,' is like uncovering what was covered; and through the seeing of cessation and the abandoning of the distortion of perceiving the impermanent as 'permanent,' is like showing the path to one who is lost; and through the seeing of the path and the abandoning of the distortion of perceiving what is not-self as 'self,' is like a lamp in the darkness—therefore, just as one might set upright what was overturned... or hold up a lamp so that 'those with eyes might see forms,' even so has the Dhamma been illuminated.

Yasmā panettha saddhātapakāyaguttatādīhi sīlakkhandho pakāsito hoti, paññāya paññākkhandho, hirimanādīhi samādhikkhandho, yogakkhemena nirodhoti evaṃ tikkhandho ariyamaggo nirodho cāti sarūpeneva dve ariyasaccāni pakāsitāni. Tattha maggo paṭipakkho samudayassa, nirodho dukkhassāti paṭipakkhena dve. Iti iminā pariyāyena cattāri saccāni pakāsitāni. Tasmā anekapariyāyena pakāsito hotīti veditabbo.

Because herein the aggregate of virtue is illuminated through faith, austerity, guarding of the body, and so forth; the aggregate of wisdom is illuminated through wisdom; and the aggregate of concentration is illuminated through moral shame, mindfulness, and so forth; and through security from bondage, cessation is illuminated—thus the noble path of three aggregates and cessation, two noble truths, are illuminated in their own form. Therein, the path is the opponent of the origin, and cessation is the opponent of suffering—thus two more are illuminated by way of opposition. In this way, the four noble truths are illuminated. Therefore, it should be understood that the Dhamma is illuminated in many ways.

Esāhantiādīsu [Pg.141] eso ahanti esāhaṃ. Saraṇaṃ gacchāmīti pādesu nipatitvā paṇipātena saraṇagamanena gatopi idāni vācāya samādiyanto āha. Atha vā paṇipātena buddhaṃyeva saraṇaṃ gatoti idāni taṃ ādiṃ katvā sese dhammasaṅghepi gantuṃ āha. Ajjataggeti ajjataṃ ādiṃ katvā, ajjadaggeti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇehi upetaṃ pāṇupetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ, anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ maṃ bhavaṃ gotamo dhāretu jānātūti vuttaṃ hoti. Ettāvatā anena sutānurūpā paṭipatti dassitā hoti. Nikkujjitādīhi vā satthusampattiṃ dassetvā iminā ‘‘esāha’’ntiādinā sissasampatti dassitā. Tena vā paññāpaṭilābhaṃ dassetvā iminā saddhāpaṭilābho dassito. Idāni evaṃ paṭiladdhasaddhena paññavatā yaṃ kattabbaṃ, taṃ kattukāmo bhagavantaṃ yācati ‘‘labheyyāha’’nti. Tattha bhagavato iddhiyādīhi abhippasāditacitto ‘‘bhagavāpi cakkavattirajjaṃ pahāya pabbajito, kimaṅgaṃ panāha’’nti saddhāya pabbajjaṃ yācati, tattha paripūrakāritaṃ patthento paññāya upasampadaṃ. Sesaṃ pākaṭameva.

In phrases such as `esāhaṃ`, the division of the words is `eso ahaṃ` (this I am). Regarding 'I go for refuge': although he had already gone for refuge by prostrating at the feet with a gesture of reverence, he now says this, undertaking it verbally. Alternatively, having gone for refuge only to the Buddha with a gesture of reverence, he now speaks, intending to go for refuge in the remaining Dhamma and Saṅgha as well, taking that as the starting point. Regarding `ajjatagge`: this means 'taking today as the beginning.' Or the reading is `ajjadagge`, where the letter 'd' is for euphonic connection, meaning 'making today the foremost.' `Pāṇupetaṃ` means 'endowed with life'; for as long as my life continues, so long am I endowed. 'May the Venerable Gotama regard me as one who has gone for refuge through the three refuges, having no other teacher'—this is what is said. By this much, the practice suitable to what was heard is shown by him. Alternatively, having shown the Teacher's accomplishment through the similes of the overturned, etc., by this phrase 'This I am,' etc., the disciple's accomplishment is shown. Or, having shown the attainment of wisdom by the former, the attainment of faith is shown by the latter. Now, having thus acquired faith and wisdom, desiring to do what ought to be done, he requests of the Blessed One, 'May I receive...' Herein, his mind greatly inspired by the Blessed One's psychic powers and so on, he thinks, 'The Blessed One himself renounced the sovereignty of a universal monarch and went forth; what then of me?' and with faith requests the going forth. Therein, aspiring for its fulfillment, he requests the higher ordination through wisdom. The rest is self-evident.

Eko vūpakaṭṭhotiādīsu pana eko kāyavivekena, vūpakaṭṭho cittavivekena, appamatto kammaṭṭhāne satiavijahanena, ātāpī kāyikacetasikavīriyasaṅkhātena ātāpena, pahitatto kāye ca jīvite ca anapekkhatāya viharanto aññatarairiyāpathavihārena. Na cirassevāti pabbajjaṃ upādāya vuccati. Kulaputtāti duvidhā kulaputtā, jātikulaputtā, ācārakulaputtā ca. Ayaṃ pana ubhayathāpi kulaputto. Agārasmāti gharā. Agārānaṃ hitaṃ agāriyaṃ kasigorakkhādikuṭumbaposanakammaṃ vuccati. Natthi ettha agāriyanti anagāriyaṃ, pabbajjāyetaṃ adhivacanaṃ pabbajantīti upagacchanti upasaṅkamanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti vuttaṃ hoti. Tassa hi atthāya kulaputtā pabbajanti. Diṭṭheva dhammeti tasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ ñatvāti attho. Upasampajja vihāsīti pāpuṇitvā sampādetvā vā vihāsi. Evaṃ viharanto ca khīṇā jāti…pe… abbhaññāsi. Etenassa paccavekkhaṇabhūmiṃ dasseti.

Now, in such phrases as 'alone, withdrawn': 'alone' means through seclusion of the body; 'withdrawn' means through seclusion of the mind; 'diligent' means by not abandoning mindfulness on the meditation subject; 'ardent' means with the ardour known as bodily and mental energy; 'with a resolute mind' means by being unconcerned for body and life, while dwelling in one or another posture. 'Not long after' is said with reference to his going forth. 'A clansman': there are two kinds of clansmen, a clansman by birth and a clansman by conduct. This one, however, was a clansman in both ways. 'From the home' means from the house. The work of farming, cattle-tending, and supporting a family is called 'agāriyaṃ', that which pertains to the household. Because there is no 'agāriyaṃ' here, it is 'anagāriyaṃ'; this is a synonym for the going forth. 'They go forth' means they approach, they draw near. 'That unsurpassed' means that is unsurpassed. 'The culmination of the holy life' means the culmination of the holy life of the path, which is to say, the fruit of arahantship. For it is for the sake of this that clansmen go forth. 'In this very life' means in this very existence. 'Having realized it for himself through direct knowledge' means having made it manifest with his own wisdom, knowing it without reliance on another. 'Having attained it, he dwelled' means having reached or having accomplished it, he dwelled. And dwelling thus, he understood: 'Birth is destroyed…' By this, the text shows his stage of reviewing.

Katamā [Pg.142] panassa jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā anāgate vāyāmābhāvato, na paccuppannā vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. Taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiṃ apaṭisandhikaṃ hotīti jānanto jānāti.

But which birth of his is destroyed, and how did he understand it? It is said: To begin with, his past birth is not what is destroyed, for it was already destroyed. Not the future birth, because there is no effort concerning the future. Not the present birth, because it is currently existing. But that birth—differentiated into one, four, or five aggregates in the one-, four-, or five-constituent existences—which might have arisen because the path had not been developed, that birth is destroyed because, through the development of the path, it has attained the nature of non-arising. He knows this by reviewing the defilements that were abandoned through the development of the path, knowing with certainty that in the absence of defilements, even existing kamma does not lead to a future relinking.

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhāpitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanā natthīti. Atha vā itthattāyāti itthabhāvato, imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ natthi. Ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlako rukkho viyāti abbhaññāsi. Aññataroti eko. Arahatanti arahantānaṃ. Mahāsāvakānaṃ abbhantaro āyasmā bhāradvājo ahosīti ayaṃ kirettha adhippāyoti.

'The holy life has been lived' means it has been lived, done, practiced, and brought to completion—this is the meaning. 'The holy life' means the holy life of the path. 'What was to be done has been done' means that the sixteenfold task—by way of full understanding, abandoning, realizing, and developing with respect to the four truths by means of the four paths—has been brought to completion; this is the meaning. 'There is nothing further for this state' means that now there is no further development of the path for this state of being, or for the state of the sixteen tasks, or for the destruction of defilements. Or alternatively, 'for this state' means from this state of being; from this present continuum of aggregates of this kind, there is no other continuum of aggregates. He understood: 'These five aggregates, having been fully understood, remain like a tree with its root cut.' 'One of' means one. 'Of the Arahants' means among the Arahants. The Venerable Bhāradvāja became one included among the great disciples—this, it is said, is the intention here.

Paramatthajotikāya khuddaka-aṭṭhakathāya

Of the Paramatthajotikā, a commentary on a text of the Khuddaka Nikāya,

Suttanipāta-aṭṭhakathāya kasibhāradvājasuttavaṇṇanā niṭṭhitā.

In the Commentary on the Suttanipāta, the explanation of the Kasibhāradvāja Sutta is finished.

5. Cundasuttavaṇṇanā

5. The Explanation of the Cunda Sutta

83. Pucchāmi muniṃ pahūtapaññanti cundasuttaṃ. Kā uppatti? Saṅkhepato tāva attajjhāsayaparajjhāsayaaṭṭhuppattipucchāvasikabhedato catūsu uppattīsu imassa suttassa pucchāvasikā uppatti. Vitthārato pana ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Ito pabhuti yāva ‘‘atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa [Pg.143] kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdī’’ti (dī. ni. 2.189), tāva sutte āgatanayeneva vitthāretabbaṃ.

83. 'I ask the sage of great wisdom'—this is the Cunda Sutta. What is its origin? Briefly, to begin with, among the four kinds of origin—namely, that based on personal inclination, on the inclination of others, on an incident, and on a question—the origin of this sutta is that based on a question. In detail, however: at one time the Blessed One, while wandering on tour among the Mallas with a great Sangha of monks, arrived at Pāvā. There, it is said, the Blessed One dwelt in Pāvā in the mango grove of Cunda the smith's son. From this point up to 'Then, in the morning, the Blessed One, having dressed, taking his bowl and robe, went together with the Sangha of monks to the residence of Cunda the smith's son; having approached, he sat down on the prepared seat,' it should be elaborated according to the method that has come down in the Sutta.

Evaṃ bhikkhusaṅghena saddhiṃ nisinne bhagavati cundo kammāraputto buddhappamukhaṃ bhikkhusaṅghaṃ parivisanto byañjanasūpādigahaṇatthaṃ bhikkhūnaṃ suvaṇṇabhājanāni upanāmesi. Apaññatte sikkhāpade keci bhikkhū suvaṇṇabhājanāni paṭicchiṃsu keci na paṭicchiṃsu. Bhagavato pana ekameva bhājanaṃ attano selamayaṃ pattaṃ, dutiyabhājanaṃ buddhā na gaṇhanti. Tattha aññataro pāpabhikkhu sahassagghanakaṃ suvaṇṇabhājanaṃ attano bhojanatthāya sampattaṃ theyyacittena kuñcikatthavikāya pakkhipi. Cundo parivisitvā hatthapādaṃ dhovitvā bhagavantaṃ namassamāno bhikkhusaṅghaṃ olokento taṃ bhikkhuṃ addasa, disvā ca pana apassamāno viya hutvā na naṃ kiñci abhaṇi bhagavati theresu ca gāravena, apica ‘‘micchādiṭṭhikānaṃ vacanapatho mā ahosī’’ti. So ‘‘kiṃ nu kho saṃvarayuttāyeva samaṇā, udāhu bhinnasaṃvarā īdisāpi samaṇā’’ti ñātukāmo sāyanhasamaye bhagavantaṃ upasaṅkamitvā āha ‘‘pucchāmi muni’’nti.

Thus, while the Blessed One was seated together with the Sangha of monks, Cunda the smith's son, while serving the Sangha of monks headed by the Buddha, offered golden vessels to the monks for receiving curries, soups, and so on. As a training rule had not yet been laid down, some monks accepted the golden vessels, while others did not. The Blessed One, however, had only one vessel, his own stone bowl; Buddhas do not take a second vessel. There, a certain evil monk, with a thieving mind, put a golden vessel worth a thousand that had come to him for his meal into his key-pouch. Cunda, having finished serving, washed his hands and feet, and while paying homage to the Blessed One and looking over the Sangha of monks, saw that monk. But having seen him, pretending not to see, he said nothing to him out of respect for the Blessed One and the elders, and also thinking, 'Let there not be an opportunity for the speech of those with wrong views.' He, wishing to know, 'Are recluses only those endowed with restraint, or are there also recluses of this sort whose restraint is broken?' approached the Blessed One in the evening and said, 'I ask the sage...'

Tattha pucchāmīti idaṃ ‘‘tisso pucchā adiṭṭhajotanā pucchā’’tiādinā (cūḷani. puṇṇakamāṇavapucchāniddesa 12) nayena niddese vuttanayameva. Muninti etampi ‘‘monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… sammādiṭṭhi, tena ñāṇena samannāgato muni, monappattoti, tīṇi moneyyāni kāyamoneyya’’ntiādinā (mahāni. 14) nayena tattheva vuttanayameva. Ayampanettha saṅkhepo. Pucchāmīti okāsaṃ kārento muninti munimuniṃ bhagavantaṃ ālapati. Pahūtapaññantiādīni thutivacanāni, tehi taṃ muniṃ thunāti. Tattha pahūtapaññanti vipulapaññaṃ. Ñeyyapariyantikattā cassa vipulatā veditabbā. Iti cundo kammāraputtoti idaṃ dvayaṃ dhaniyasutte vuttanayameva. Ito paraṃ pana ettakampi avatvā sabbaṃ vuttanayaṃ chaḍḍetvā avuttanayameva vaṇṇayissāma.

Therein, ‘I ask’ is in the manner stated in the Niddesa, by the method beginning, ‘Three questions: the question illuminating the unseen…’ ‘The Sage’ is also in the manner stated in that very Niddesa, by the method beginning, ‘Sagacity is called knowledge. That wisdom which is understanding… right view. One endowed with such knowledge is a sage, one who has attained sagacity. There are three kinds of sagacity: bodily sagacity…’ and so on. Here, however, is a summary. Saying ‘I ask,’ he requests permission and addresses the Blessed One as ‘the Sage.’ The words of praise, such as ‘of abundant wisdom,’ are used to extol that Sage. Therein, ‘of abundant wisdom’ means of vast wisdom. Its vastness should be understood as having the knowable as its limit. ‘Thus, Cunda, the smith’s son’—this pair is in the manner stated in the Dhaniya Sutta. From here onward, however, without saying even this much, we will abandon all previously stated methods and explain only what has not been stated before.

Buddhanti tīsu buddhesu tatiyabuddhaṃ. Dhammassāminti maggadhammassa janakattā puttasseva pitaraṃ attanā uppāditasippāyatanādīnaṃ viya ca ācariyaṃ dhammassa sāmiṃ, dhammissaraṃ dhammarājaṃ dhammavasavattinti attho. Vuttampi cetaṃ –

‘The Buddha’ means the third Buddha among the three kinds of Buddhas. ‘Lord of the Dhamma’ means that because he is the originator of the path-Dhamma—like a father to his own son, and like a teacher in regard to the crafts and fields of knowledge he himself has brought forth—he is the lord of the Dhamma, the sovereign of the Dhamma, the king of the Dhamma, one with mastery over the Dhamma. This is the meaning. And this has been said:

‘‘So [Pg.144] hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti (ma. ni. 3.79).

“Indeed, brahmin, the Blessed One is the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path. He is the knower of the path, the discoverer of the path, the one skilled in the path. And now his disciples are followers of the path, endowed with it afterwards.”

Vītataṇhanti vigatakāmabhavavibhavataṇhaṃ. Dvipaduttamanti dvipadānaṃ uttamaṃ. Tattha kiñcāpi bhagavā na kevalaṃ dvipaduttamo eva, atha kho yāvatā sattā apadā vā dvipadā vā…pe… nevasaññīnāsaññino vā, tesaṃ sabbesaṃ uttamo. Atha kho ukkaṭṭhaparicchedavasena dvipaduttamotveva vuccati. Dvipadā hi sabbasattānaṃ ukkaṭṭhā cakkavattimahāsāvakapaccekabuddhānaṃ tattha uppattito, tesañca uttamoti vutte sabbasattuttamoti vuttoyeva hoti. Sārathīnaṃ pavaranti sāretīti sārathi, hatthidamakādīnametaṃ adhivacanaṃ. Tesañca bhagavā pavaro anuttarena damanena purisadamme dametuṃ samatthabhāvato. Yathāha –

‘Free from craving’ means devoid of craving for sensual pleasure, existence, and non-existence. ‘The best of bipeds’ means the supreme among bipeds. Therein, although the Blessed One is not only the best of bipeds, but is indeed the supreme among all beings—whether footless, two-footed… or with neither perception nor non-perception—he is nevertheless called ‘the best of bipeds’ by way of a superlative distinction. For bipeds are the highest among all beings, since wheel-turning monarchs and great disciples arise among them. And when he is called their supreme, it is as if he is said to be the supreme of all beings. ‘The foremost of charioteers’: one who guides is a charioteer; this is a designation for elephant-tamers and the like. And the Blessed One is their foremost because of his ability to tame with unsurpassed taming those men who are fit to be tamed. As it is said:

‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃ eva disaṃ dhāvati puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo…pe… godamakena, bhikkhave, godammo…pe… dakkhiṇaṃ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati, rūpī rūpāni passati, ayamekā disā…pe… saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamī disā’’ti (ma. ni. 3.312).

“Monks, an elephant trained by an elephant-tamer, when guided, runs in only one direction—east, west, north, or south. A horse trained by a horse-tamer… a bull trained by a bull-tamer… when guided, runs in only one direction—east, west, north, or south. But, monks, a person trained by the Tathāgata, the Arahant, the Perfectly Enlightened One, when guided, runs in eight directions. Possessed of form, he sees forms; this is one direction… Having entered upon and abiding in the cessation of perception and feeling; this is the eighth direction.”

Katīti atthappabhedapucchā. Loketi sattaloke. Samaṇāti pucchitabbaatthanidassanaṃ. Iṅghāti yācanatthe nipāto. Tadiṅghāti te iṅgha. Brūhīti ācikkha kathayassūti.

‘How many?’ is a question inquiring about the classification of meaning. ‘In the world’ means in the world of beings. ‘Ascetics’ is a pointing out of the meaning to be asked about. ‘Please’ is a particle in the sense of a request. ‘So please’ means ‘therefore, please.’ ‘Tell’ means ‘explain, speak.’

84. Evaṃ vutte bhagavā cundaṃ kammāraputtaṃ ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’ntiādinā (ma. ni. 3.296) nayena gihipañhaṃ apucchitvā samaṇapañhaṃ pucchantaṃ disvā āvajjento ‘‘taṃ pāpabhikkhuṃ sandhāya ayaṃ pucchatī’’ti ñatvā tassa aññatra vohāramattā assamaṇabhāvaṃ dīpento āha ‘‘caturo samaṇā’’ti. Tattha caturoti saṅkhyāparicchedo. Samaṇāti kadāci [Pg.145] bhagavā titthiye samaṇavādena vadati; yathāha – ‘‘yāni tāni puthusamaṇabrāhmaṇānaṃ vatakotūhalamaṅgalānī’’ti (ma. ni. 1.407). Kadāci puthujjane; yathāha – ‘‘samaṇā samaṇāti kho, bhikkhave, jano sañjānātī’’ti (ma. ni. 1.435). Kadāci sekkhe; yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; dī. ni. 2.214; a. ni. 4.241). Kadāci khīṇāsave; yathāha – ‘‘āsavānaṃ khayā samaṇo hotī’’ti (ma. ni. 1.438). Kadāci attānaṃyeva; yathāha – ‘‘samaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85). Idha pana tīhi padehi sabbepi ariye sīlavantaṃ puthujjanañca, catutthena itaraṃ assamaṇampi bhaṇḍuṃ kāsāvakaṇṭhaṃ kevalaṃ vohāramattakena samaṇoti saṅgaṇhitvā ‘‘caturo samaṇā’’ti āha. Na pañcamatthīti imasmiṃ dhammavinaye vohāramattakena paṭiññāmattakenāpi pañcamo samaṇo nāma natthi.

When this was said, the Blessed One, seeing Cunda the smith’s son asking a question about ascetics instead of a householder’s question in the manner of “What, venerable sir, is wholesome, what is unwholesome?”, reflected and understood, “He is asking this with reference to that wicked monk.” Then, revealing that, apart from mere designation, he was not an ascetic, the Blessed One said, “There are four ascetics.” Herein, ‘four’ is a numerical determination. ‘Ascetics’—sometimes the Blessed One refers to sectarians with the term ‘ascetic’; as it is said: “Those various observances, rites, and auspicious ceremonies of the many ascetics and brahmins.” Sometimes he refers to ordinary people; as it is said: “Monks, people recognize them as ‘ascetics, ascetics.’” Sometimes he refers to trainees; as it is said: “Here, monks, is the ascetic, here is the second ascetic.” Sometimes he refers to one whose taints are destroyed; as it is said: “Through the destruction of the taints, one is an ascetic.” Sometimes he refers to himself; as it is said: “Monks, ‘ascetic’ is a designation for the Tathāgata.” Here, however, with three terms he includes all the noble ones and the virtuous ordinary person; and with the fourth, he includes the other who, though not an ascetic, is a shaven-headed man with a yellow robe around his neck, including him as an ‘ascetic’ by mere designation only, and so he said, “There are four ascetics.” ‘There is no fifth’ means that in this Dhamma and Discipline, there is no fifth kind of ascetic, not even by mere designation or by mere claim.

Te te āvikaromīti te caturo samaṇe tava pākaṭe karomi. Sakkhipuṭṭhoti sammukhā pucchito. Maggajinoti maggena sabbakilese vijitāvīti attho. Maggadesakoti paresaṃ maggaṃ desetā. Magge jīvatīti sattasu sekkhesu yo koci sekkho apariyositamaggavāsattā lokuttare, sīlavantaputhujjano ca lokiye magge jīvati nāma, sīlavantaputhujjano vā lokuttaramagganimittaṃ jīvanatopi magge jīvatīti veditabbo. Yo ca maggadūsīti yo ca dussīlo micchādiṭṭhi maggapaṭilomāya paṭipattiyā maggadūsakoti attho.

"I shall make them manifest to you" means: I shall make those four ascetics clear to you. "Questioned in person" means: asked face-to-face. "The Path-Conqueror" means: one who has conquered all defilements by the path. "The Path-Indicator" means: one who points out the path to others. "One who lives in the path" means: among the seven trainees, any trainee, because of dwelling in the unfinished path, is said to live in the supramundane path; and the virtuous worldling is said to live in the mundane path. Or, it should be understood that the virtuous worldling also lives in the path by living on account of the supramundane path. "And the Path-Corrupter" means: whichever immoral one, through the practice contrary to the path, which is wrong view, is a corrupter of the path.

85. ‘‘Ime te caturo samaṇā’’ti evaṃ bhagavatā saṅkhepena uddiṭṭhe caturo samaṇe ‘‘ayaṃ nāmettha maggajino, ayaṃ maggadesako, ayaṃ magge jīvati, ayaṃ maggadūsī’’ti evaṃ paṭivijjhituṃ asakkonto puna pucchituṃ cundo āha ‘‘kaṃ maggajina’’nti. Tattha magge jīvati meti yo so magge jīvati, taṃ me brūhi puṭṭhoti. Sesaṃ pākaṭameva.

85. When the Blessed One had thus pointed out in brief the four ascetics, saying, "These are the four ascetics," Cunda, being unable to penetrate it thus: "This one here is the Path-Conqueror, this one is the Path-Indicator, this one lives in the path, this one is the Path-Corrupter," in order to ask again, said, "Whom do you call the Path-Conqueror?". Therein, "one who lives in the path to me" means: "He who lives in the path, explain him to me who asks." The rest is clear.

86. Idānissa bhagavā caturopi samaṇe catūhi gāthāhi niddisanto āha ‘‘yo tiṇṇakathaṃkatho visallo’’ti. Tattha tiṇṇakathaṃkatho visalloti etaṃ uragasutte vuttanayameva. Ayaṃ pana viseso. Yasmā imāya gāthāya maggajinoti buddhasamaṇo adhippeto, tasmā sabbaññutaññāṇena [Pg.146] kathaṃkathāpatirūpakassa sabbadhammesu aññāṇassa tiṇṇattāpi ‘‘tiṇṇakathaṃkatho’’ti veditabbo. Pubbe vuttanayena hi tiṇṇakathaṃkathāpi sotāpannādayo paccekabuddhapariyosānā sakadāgāmivisayādīsu buddhavisayapariyosānesu paṭihatañāṇappabhāvattā pariyāyena atiṇṇakathaṃkathāva honti. Bhagavā pana sabbappakārena tiṇṇakathaṃkathoti. Nibbānābhiratoti nibbāne abhirato, phalasamāpattivasena sadā nibbānaninnacittoti attho. Tādiso ca bhagavā. Yathāha –

86. Now the Blessed One, indicating all four ascetics with four verses, said: "He who has crossed over doubt, is dartless." Therein, the phrase "has crossed over doubt, is dartless" is in the same manner as was stated in the Uraga Sutta. This, however, is the distinction: since by this verse "the Path-Conqueror" is intended to mean the Buddha-ascetic, therefore, because of having crossed over, by the knowledge of omniscience, the ignorance in all things which has the nature of doubt, he should be understood as "one who has crossed over doubt." For, in the manner previously stated, even those who have crossed over doubt—from the stream-enterer up to the Paccekabuddha—because their knowledge is obstructed in the domains of the once-returner and so on, up to the domain of a Buddha, are, in a relative sense, ones who have not crossed over doubt. The Blessed One, however, has in every way crossed over doubt. "Delighting in Nibbāna" means delighting in Nibbāna; the meaning is that, by way of the attainment of fruition, his mind is ever inclined towards Nibbāna. And such is the Blessed One. As it is said:

‘‘So kho ahaṃ, aggivessana, tassā eva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi, samādahāmī’’ti (ma. ni. 1.387).

"Then I, Aggivessana, at the very conclusion of that talk, establish my mind right on that former sign of concentration, I settle it down, I make it one-pointed, and I concentrate it."

Anānugiddhoti kañci dhammaṃ taṇhāgedhena ananugijjhanto. Lokassa sadevakassa netāti āsayānusayānulomena dhammaṃ desetvā pārāyanamahāsamayādīsu anekesu suttantesu aparimāṇānaṃ devamanussānaṃ saccapaṭivedhasampādanena sadevakassa lokassa netā, gamayitā, tāretā, pāraṃ sampāpetāti attho. Tādinti tādisaṃ yathāvuttappakāralokadhammehi nibbikāranti attho. Sesamettha pākaṭameva.

"Not greedy" means: not being greedy for any phenomenon with the greed of craving. "Leader of the world with its devas" means: having taught the Dhamma in accordance with dispositions and latent tendencies, and in many discourses such as the Pārāyana and the Mahāsamaya, by bringing about the penetration of the truths for countless devas and humans, he is the leader of the world with its devas, the one who makes them go, the one who takes them across, the one who brings them to the further shore. This is the meaning. "Such a one" means: such, unperturbed by worldly conditions of the aforesaid kind. This is the meaning. The rest here is clear.

87. Evaṃ bhagavā imāya gāthāya ‘‘maggajina’’nti buddhasamaṇaṃ niddisitvā idāni khīṇāsavasamaṇaṃ niddisanto āha ‘‘paramaṃ paramantī’’ti. Tattha paramaṃ nāma nibbānaṃ, sabbadhammānaṃ aggaṃ uttamanti attho. Paramanti yodha ñatvāti taṃ paramaṃ paramamicceva yo idha sāsane ñatvā paccavekkhaṇañāṇena. Akkhāti vibhajate idheva dhammanti nibbānadhammaṃ akkhāti, attanā paṭividdhattā paresaṃ pākaṭaṃ karoti ‘‘idaṃ nibbāna’’nti, maggadhammaṃ vibhajati ‘‘ime cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo’’ti. Ubhayampi vā ugghaṭitaññūnaṃ saṅkhepadesanāya ācikkhati, vipañcitaññūnaṃ vitthāradesanāya vibhajati. Evaṃ ācikkhanto vibhajanto ca ‘‘idheva sāsane ayaṃ dhammo, na ito bahiddhā’’ti sīhanādaṃ nadanto akkhāti ca vibhajati ca. Tena vuttaṃ ‘‘akkhāti vibhajate idheva dhamma’’nti. Taṃ kaṅkhachidaṃ muniṃ anejanti taṃ evarūpaṃ catusaccapaṭivedhena attano, desanāya ca paresaṃ kaṅkhacchedanena kaṅkhacchidaṃ[Pg.147], moneyyasamannāgamena muniṃ, ejāsaṅkhātāya taṇhāya abhāvato anejaṃ dutiyaṃ bhikkhunamāhu maggadesinti.

87. Thus the Blessed One, having indicated the Buddha-ascetic as the "Path-Conqueror" with this verse, now, indicating the ascetic whose cankers are destroyed, said, "The supreme, as 'supreme'…". Therein, "supreme" is Nibbāna; the meaning is that it is the highest, the most excellent of all things. "Having known here as 'supreme'" means: he who, having known that supreme Nibbāna here in this Dispensation with the knowledge of reviewing, as "it is indeed supreme." "He declares and analyzes the Dhamma right here" means: he declares the Dhamma of Nibbāna; because he has penetrated it himself, he makes it clear to others, saying, "This is Nibbāna." He analyzes the path-Dhamma, saying, "These are the four foundations of mindfulness… the Noble Eightfold Path." Or, for both, he explains with a brief teaching to those of quick understanding, and he analyzes with a detailed teaching for those who require elaboration. Thus explaining and analyzing, roaring the lion's roar, "This Dhamma is only here in this Dispensation, not outside of it," he both declares and analyzes. Therefore it is said, "He declares and analyzes the Dhamma right here." "That doubt-cutter, sage, unperturbed one" means: such a one is a "doubt-cutter" by cutting through his own doubts by penetrating the Four Noble Truths, and the doubts of others by his teaching; he is a "sage" through being endowed with sagacity; he is "unperturbed" due to the absence of craving, which is called "agitation." They call him the second of the bhikkhus, the Path-Indicator.

88. Evaṃ imāya gāthāya sayaṃ anuttaraṃ maggaṃ uppādetvā desanāya anuttaro maggadesī samānopi dūtamiva lekhavācakamiva ca rañño attano sāsanaharaṃ sāsanajotakañca ‘‘maggadesi’’nti khīṇāsavasamaṇaṃ niddisitvā idāni sekkhasamaṇañca sīlavantaputhujjanasamaṇañca niddisanto āha ‘‘yo dhammapade’’ti. Tattha padavaṇṇanā pākaṭāyeva. Ayaṃ panettha atthavaṇṇanā – yo nibbānadhammassa padattā dhammapade, ubho ante anupagamma desitattā āsayānurūpato vā satipaṭṭhānādinānappakārehi desitattā sudesite, maggasamaṅgīpi anavasitamaggakiccattā magge jīvati, sīlasaṃyamena saññato, kāyādīsu sūpaṭṭhitāya cirakatādisaraṇāya vā satiyā satimā, aṇumattassāpi vajjassa abhāvato anavajjattā, koṭṭhāsabhāvena ca padattā sattatiṃsabodhipakkhiyadhammasaṅkhātāni anavajjapadāni bhaṅgañāṇato pabhuti bhāvanāsevanāya sevamāno, taṃ bhikkhunaṃ tatiyaṃ maggajīvinti āhūti.

88. Thus, with this verse, having indicated the ascetic with cankers destroyed as the "Path-Indicator"—who, although the unsurpassed Path-Indicator by his teaching, having himself brought into being the unsurpassed path, is like a king's messenger or a scribe who reads a letter, a bearer and illuminator of his own Dispensation—now, indicating the trainee-ascetic and the virtuous worldling-ascetic, he said, "He who in the Dhamma-path...". Therein, the explanation of the words is clear. This is the explanation of the meaning here: "in the Dhamma-path," because it is the cause of the Nibbāna-Dhamma; "well-taught," because it is taught without approaching either of the two extremes, or because it is taught in various ways, such as the foundations of mindfulness, according to the dispositions of beings; even one endowed with the path lives in the path because the task of the path is not yet concluded; he is "restrained" by the restraint of virtue; he is "mindful" through mindfulness that is well-established in body and so on, or that can recall things done long ago; "blamelessness," due to the absence of even a minute fault; cultivating the blameless paths—called the thirty-seven factors of enlightenment, which are also causes of Nibbāna by being its components—by means of developing and practicing them from the knowledge of dissolution onwards; they call him the third of the bhikkhus, the "Path-Liver."

89. Evaṃ bhagavā imāya gāthāya ‘‘maggajīvi’’nti sekkhasamaṇaṃ sīlavantaputhujjanasamaṇañca niddisitvā idāni taṃ bhaṇḍuṃ kāsāvakaṇṭhaṃ kevalaṃ vohāramattasamaṇaṃ niddisanto āha ‘‘chadanaṃ katvānā’’ti. Tattha chadanaṃ katvānāti patirūpaṃ karitvā, vesaṃ gahetvā, liṅgaṃ dhāretvāti attho. Subbatānanti buddhapaccekabuddhasāvakānaṃ. Tesañhi sundarāni vatāni, tasmā te subbatāti vuccanti. Pakkhandīti pakkhandako, anto pavisakoti attho. Dussīlo hi gūthapaṭicchādanatthaṃ tiṇapaṇṇādicchadanaṃ viya attano dussīlabhāvaṃ paṭicchādanatthaṃ subbatānaṃ chadanaṃ katvā ‘‘ahampi bhikkhū’’ti bhikkhumajjhe pakkhandati, ‘‘ettakavassena bhikkhunā gahetabbaṃ eta’’nti lābhe dīyamāne ‘‘ahaṃ ettakavasso’’ti gaṇhituṃ pakkhandati, tena vuccati ‘‘chadanaṃ katvāna subbatānaṃ pakkhandī’’ti. Catunnampi khattiyādikulānaṃ uppannaṃ pasādaṃ ananurūpapaṭipattiyā dūsetīti kuladūsako. Pagabbhoti aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca samannāgatoti attho. Ayamettha saṅkhepo, vitthāraṃ pana mettasuttavaṇṇanāyaṃ vakkhāma.

89. Thus the Blessed One, having with this verse pointed out the 'one who lives by the path' as the ascetic in training and the virtuous worldling ascetic, now, indicating that shaven-headed one with the ochre robe around his neck who is merely an ascetic by designation, said the verse beginning 'Having made a covering.' Therein, 'having made a covering' means having adopted a suitable guise, having taken on the appearance, having worn the sign. 'Of those of good conduct' refers to the Buddhas, Paccekabuddhas, and their disciples. For their practices are excellent; therefore, they are called 'those of good conduct.' 'He rushes in' means one who rushes in, one who enters within. For an immoral one, just as one might use a covering of grass, leaves, and so on to cover excrement, so too, to cover his own immorality, he makes a 'covering' of those of good conduct and rushes into the midst of bhikkhus, thinking, 'I too am a bhikkhu.' When a gain is being given, with the thought, 'This should be taken by a bhikkhu of so many years' seniority,' he rushes in to take it, saying, 'I am of so many years' seniority.' Therefore it is said, 'Having made a covering of those of good conduct, he rushes in.' He is a 'corrupter of families' because he corrupts the arisen confidence of the four classes, khattiyas and so on, by his unsuitable practice. 'Bold' means endowed with the eight kinds of bodily boldness, the four kinds of verbal boldness, and the many kinds of mental boldness. This is the summary here; we shall state the detailed explanation in the commentary on the Metta Sutta.

Katapaṭicchādanalakkhaṇāya [Pg.148] māyāya samannāgatattā māyāvī. Sīlasaṃyamābhāvena asaññato. Palāpasadisattā palāpo. Yathā hi palāpo anto taṇḍularahitopi bahi thusena vīhi viya dissati, evamidhekacco anto sīlādiguṇasāravirahitopi bahi subbatacchadanena samaṇavesena samaṇo viya dissati. So evaṃ palāpasadisattā ‘‘palāpo’’ti vuccati. Ānāpānassatisutte pana ‘‘apalāpāyaṃ, bhikkhave, parisā, nippalāpāyaṃ, bhikkhave, parisā, suddhā sāre patiṭṭhitā’’ti (ma. ni. 3.146) evaṃ puthujjanakalyāṇopi ‘‘palāpo’’ti vutto. Idha pana kapilasutte ca ‘‘tato palāpe vāhetha, assamaṇe samaṇamānine’’ti (su. ni. 284) evaṃ parājitako ‘‘palāpo’’ti vutto. Patirūpena caraṃ samaggadūsīti taṃ subbatānaṃ chadanaṃ katvā yathā carantaṃ ‘‘āraññiko ayaṃ rukkhamūliko, paṃsukūliko, piṇḍapātiko, appiccho, santuṭṭho’’ti jano jānāti, evaṃ patirūpena yuttarūpena bāhiramaṭṭhena ācārena caranto puggalo attano lokuttaramaggassa, paresaṃ sugatimaggassa ca dūsanato ‘‘maggadūsī’’ti veditabbo.

He is a deceiver because he is endowed with deceit, which is characterized by covering up what has been done. He is unrestrained due to the absence of virtue and self-control. He is chaff because of his resemblance to chaff. For just as chaff, though devoid of rice grains within, appears outwardly like paddy because of the husk, so too here a certain person, though devoid of the essence of the qualities of virtue and so on within, appears outwardly like an ascetic by the covering of good conduct and the appearance of an ascetic. Thus, because of his resemblance to chaff, he is called 'chaff.' In the Ānāpānassati Sutta, however, it is said: 'This assembly, monks, is without chaff; this assembly, monks, is free from chaff, pure, established in the essence.' In that context, even a virtuous worldling is called 'chaff.' But here and in the Kapila Sutta, where it is said: 'Therefore, drive out the chaff, the non-ascetics who consider themselves ascetics,' one who is defeated is called 'chaff.' As for 'one who behaves with outward propriety, a corrupter of the path': when he behaves in a certain way, adopting the covering of those with good conduct, people know him thus: 'This is a forest-dweller, a tree-root-dweller, a rag-robe-wearer, an alms-food-goer, of few wishes, content.' In this way, a person who behaves with a suitable, fitting, and outwardly polished conduct should be known as a 'corrupter of the path' because he corrupts his own supramundane path and the path to a good destination for others.

90. Evaṃ imāya gāthāya ‘‘maggadūsī’’ti dussīlaṃ vohāramattakasamaṇaṃ niddisitvā idāni tesaṃ aññamaññaṃ abyāmissībhāvaṃ dīpento āha ‘‘ete ca paṭivijjhī’’ti. Tassattho – ete caturo samaṇe yathāvuttena lakkhaṇena paṭivijjhi aññāsi sacchākāsi yo gahaṭṭho khattiyo vā brāhmaṇo vā añño vā koci, imesaṃ catunnaṃ samaṇānaṃ lakkhaṇassavanamattena sutavā, tasseva lakkhaṇassa ariyānaṃ santike sutattā ariyasāvako, teyeva samaṇe ‘‘ayañca ayañca evaṃlakkhaṇo’’ti pajānanamattena sappañño, yādiso ayaṃ pacchā vutto maggadūsī, itarepi sabbe netādisāti ñatvā iti disvā evaṃ pāpaṃ karontampi etaṃ pāpabhikkhuṃ disvā. Tatthāyaṃ yojanā – ete ca paṭivijjhi yo gahaṭṭho sutavā ariyasāvako sappañño, tassa tāya paññāya sabbe ‘‘netādisā’’ti ñatvā viharato iti disvā na hāpeti saddhā, evaṃ pāpakammaṃ karontaṃ pāpabhikkhuṃ disvāpi na hāpeti, na hāyati, na nassati saddhāti.

90. Thus, with this verse, having pointed out the immoral, merely nominal ascetic as the 'corrupter of the path,' now, explaining their state of not being mixed with one another, he said, 'And these he penetrated.' Its meaning is this: whoever—be it a householder, a khattiya, a brahmin, or anyone else—penetrated, knew, and realized these four ascetics by their aforementioned characteristics. He is 'learned' merely by hearing the characteristics of these four ascetics. He is a 'noble disciple' because he has heard these very characteristics in the presence of the noble ones. He is 'wise' merely by knowing of those ascetics, 'This one and that one have such-and-such a characteristic.' Knowing, 'Just as this one mentioned last is a corrupter of the path, all the others are not like this,' and seeing thus, even seeing this evil bhikkhu doing such evil... Herein, this is the construction of the meaning: Whoever, being a householder, learned, a noble disciple, and wise, has penetrated these—for him, dwelling with that wisdom, knowing 'not all are like this,' and seeing thus, his faith is not lost. Even seeing an evil bhikkhu performing an evil deed, he does not abandon his faith; it is not diminished, it does not perish.

Evaṃ [Pg.149] imāya gāthāya tesaṃ abyāmissībhāvaṃ dīpetvā idāni iti disvāpi ‘‘sabbe netādisā’’ti jānantaṃ ariyasāvakaṃ pasaṃsanto āha ‘‘kathañhi duṭṭhenā’’ti. Tassa sambandho – etadeva ca yuttaṃ sutavato ariyasāvakassa, yadidaṃ ekaccaṃ pāpaṃ karontaṃ iti disvāpi sabbe ‘‘netādisā’’ti jānanaṃ. Kiṃ kāraṇā? Kathañhi duṭṭhena asampaduṭṭhaṃ, suddhaṃ asuddhena samaṃ kareyyāti? Tassattho – kathañhi sutavā ariyasāvako sappañño, sīlavipattiyā duṭṭhena maggadūsinā aduṭṭhaṃ itaraṃ samaṇattayaṃ, suddhaṃ samaṇattayamevaṃ aparisuddhakāyasamācāratādīhi asuddhena pacchimena vohāramattakasamaṇena samaṃ kareyya sadisanti jāneyyāti. Suttapariyosāne upāsakassa maggo vā phalaṃ vā na kathitaṃ. Kaṅkhāmattameva hi tassa pahīnanti.

Thus, with this verse, having explained their state of not being mixed, now, praising the noble disciple who, even seeing this, knows 'Not all are like this,' he said the verse beginning, 'How indeed with the corrupt?' Its connection is this: this indeed is fitting for a learned noble disciple, that even upon seeing a certain one doing evil, he knows, 'Not all are like this.' For what reason? 'How indeed could one make the uncorrupted equal with the corrupted, the pure with the impure?' Its meaning is: How indeed could a learned, wise, noble disciple make the other three uncorrupted types of ascetics equal with the path-corrupter who is corrupted by the failure of virtue? How could he know the pure three types of ascetics to be the same as the last one, the merely nominal ascetic who is impure due to unpurified bodily conduct and so on? At the conclusion of the sutta, it is not stated that the lay follower attained the path or the fruit. For only his doubt was abandoned.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya

Suttanipāta-aṭṭhakathāya cundasuttavaṇṇanā niṭṭhitā.

In the Commentary on the Suttanipāta, the exposition of the Cunda Sutta is concluded.

6. Parābhavasuttavaṇṇanā

6. The Exposition of the Parābhava Sutta

Evaṃ me sutanti parābhavasuttaṃ. Kā uppatti? Maṅgalasuttaṃ kira sutvā devānaṃ etadahosi – ‘‘bhagavatā maṅgalasutte sattānaṃ vuḍḍhiñca sotthiñca kathayamānena ekaṃsena bhavo eva kathito, no parābhavo. Handa dāni yena sattā parihāyanti vinassanti, taṃ nesaṃ parābhavampi pucchāmā’’ti. Atha maṅgalasuttaṃ kathitadivasato dutiyadivase dasasahassacakkavāḷesu devatāyo parābhavasuttaṃ sotukāmā imasmiṃ ekacakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejena ca adhigayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā aṭṭhaṃsu. Tato sakkena devānamindena āṇatto aññataro devaputto bhagavantaṃ parābhavapañhaṃ pucchi. Atha bhagavā pucchāvasena imaṃ suttamabhāsi.

Thus have I heard. This is the Parābhavasutta. What is its origin? It is said that after hearing the Maṅgalasutta, the gods thought: “While the Blessed One, in the Maṅgalasutta, spoke of the growth and welfare of beings, he spoke only of prosperity, not of decline. Now let us ask about that by which beings decline and perish.” Then, on the second day after the Maṅgalasutta was taught, deities from ten thousand world-systems, desiring to hear the Parābhavasutta, gathered in this single world-system. Having created subtle forms, so that ten, twenty, thirty, forty, fifty, sixty, seventy, or eighty could occupy a space the size of a hair-tip, all the gods, Māras, and Brahmās surrounded the Blessed One, who, surpassing them in glory and splendor, was shining forth, seated on the prepared excellent Buddha-seat, and they stood. Then, commanded by Sakka, king of the gods, a certain devaputta asked the Blessed One the question about decline. Thereupon, the Blessed One spoke this sutta in response to the question.

Tattha [Pg.150] ‘‘evaṃ me suta’’ntiādi āyasmatā ānandena vuttaṃ. ‘‘Parābhavantaṃ purisa’’ntiādinā nayena ekantarikā gāthā devaputtena vuttā, ‘‘suvijāno bhavaṃ hotī’’tiādinā nayena ekantarikā eva avasānagāthā ca bhagavatā vuttā, tadetaṃ sabbampi samodhānetvā ‘‘parābhavasutta’’nti vuccati. Tattha ‘‘evaṃ me suta’’ntiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ maṅgalasuttavaṇṇanāyaṃ vakkhāma.

Herein, “Thus have I heard,” and so on, was spoken by the Venerable Ānanda. The alternating verses beginning “A man heading for ruin,” and so on, were spoken by the devaputta, while the alternating verses beginning “The prosperous one is easily known,” and so on, and the concluding verse, were spoken by the Blessed One. Combining all of this, it is called the “Parābhavasutta.” As for what should be said regarding “Thus have I heard,” and so on, all that we will explain in the commentary on the Maṅgala Sutta.

91. Parābhavantaṃ purisantiādīsu pana parābhavantanti parihāyantaṃ vinassantaṃ. Purisanti yaṃkiñci sattaṃ jantuṃ. Mayaṃ pucchāma gotamāti sesadevehi saddhiṃ attānaṃ nidassetvā okāsaṃ kārento so devaputto gottena bhagavantaṃ ālapati. Bhavantaṃ puṭṭhumāgammāti mayañhi bhavantaṃ pucchissāmāti tato tato cakkavāḷā āgatāti attho. Etena ādaraṃ dasseti. Kiṃ parābhavato mukhanti evaṃ āgatānaṃ amhākaṃ brūhi parābhavato purisassa kiṃ mukhaṃ, kiṃ dvāraṃ, kā yoni, kiṃ kāraṇaṃ, yena mayaṃ parābhavantaṃ purisaṃ jāneyyāmāti attho. Etena ‘‘parābhavantaṃ purisa’’nti ettha vuttassa parābhavato purisassa parābhavakāraṇaṃ pucchati. Parābhavakāraṇe hi ñāte tena kāraṇasāmaññena sakkā yo koci parābhavapuriso jānitunti.

91. In the passage beginning with “A man heading for ruin,” “heading for ruin” means declining, perishing. “Man” refers to any being, any creature. “We ask Gotama”—that devaputta, presenting himself along with the other deities and creating an opportunity, addresses the Blessed One by his clan name. “We have come to question you, the Blessed One”—the meaning is, “We have come from various world-systems to question the Blessed One.” “What is the gateway to ruin?”—the meaning is, “Tell us who have come thus: what is the gateway, what is the door, what is the origin, what is the cause of a man’s ruin, by which we may know a man heading for ruin?” By this, he asks about the cause of ruin for the man heading for ruin mentioned in “a man heading for ruin.” For when the cause of ruin is known, then by that commonality of cause, it is possible to know any man destined for ruin.

92. Athassa bhagavā suṭṭhu pākaṭīkaraṇatthaṃ paṭipakkhaṃ dassetvā puggalādhiṭṭhānāya desanāya parābhavamukhaṃ dīpento āha ‘‘suvijāno bhava’’nti. Tassattho – yvāyaṃ bhavaṃ vaḍḍhanto aparihāyanto puriso, so suvijāno hoti, sukhena akasirena akicchena sakkā vijānituṃ. Yopāyaṃ parābhavatīti parābhavo, parihāyati vinassati, yassa tumhe parābhavato purisassa mukhaṃ maṃ pucchatha, sopi suvijāno. Kathaṃ? Ayañhi dhammakāmo bhavaṃ hoti dasakusalakammapathadhammaṃ kāmeti, piheti, pattheti, suṇāti, paṭipajjati, so taṃ paṭipattiṃ disvā sutvā ca jānitabbato suvijāno hoti. Itaropi dhammadessī parābhavo, tameva dhammaṃ dessati, na kāmeti, na piheti, na pattheti, na suṇāti, na paṭipajjati, so taṃ vippaṭipattiṃ disvā sutvā ca jānitabbato suvijāno hotīti. Evamettha bhagavā paṭipakkhaṃ dassento atthato dhammakāmataṃ bhavato mukhaṃ dassetvā dhammadessitaṃ parābhavato mukhaṃ dassetīti veditabbaṃ.

92. Then, to make it very clear for him, the Blessed One, showing the opposite and illuminating the gateway to ruin by means of a teaching based on individuals, said, “The prosperous one is easily known.” The meaning is: That man who is prosperous, growing, not declining—he is easily known; it is possible to know him with ease, without hardship, without trouble. And that one who is subject to ruin—he declines, he perishes, he whose gateway to ruin you ask me about—he too is easily known. How? This prosperous one is a lover of the Dhamma; he desires, yearns for, aspires to, listens to, and practices the Dhamma of the ten wholesome paths of action. Because he is to be known from seeing and hearing that practice, he is easily known. The other, the one subject to ruin, is a hater of the Dhamma; he hates that very Dhamma, does not desire it, does not yearn for it, does not aspire to it, does not listen to it, does not practice it. Because he is to be known from seeing and hearing that wrong practice, he too is easily known. Thus, it should be understood that here the Blessed One, by showing the opposite, in essence shows that love for the Dhamma is the gateway to prosperity and hatred for the Dhamma is the gateway to ruin.

93. Atha [Pg.151] sā devatā bhagavato bhāsitaṃ abhinandamānā āha ‘‘iti heta’’nti. Tassattho – iti hi yathā vutto bhagavatā, tatheva etaṃ vijānāma, gaṇhāma, dhārema, paṭhamo so parābhavo so dhammadessitālakkhaṇo paṭhamo parābhavo. Yāni mayaṃ parābhavamukhāni vijānituṃ āgatamhā, tesu idaṃ tāva ekaṃ parābhavamukhanti vuttaṃ hoti. Tattha viggaho, parābhavanti etenāti parābhavo. Kena ca parābhavanti? Yaṃ parābhavato mukhaṃ, kāraṇaṃ, tena. Byañjanamattena eva hi ettha nānākaraṇaṃ, atthato pana parābhavoti vā parābhavato mukhanti vā nānākaraṇaṃ natthi. Evamekaṃ parābhavato mukhaṃ vijānāmāti abhinanditvā tato paraṃ ñātukāmatāyāha ‘‘dutiyaṃ bhagavā brūhi, kiṃ parābhavato mukha’’nti. Ito parañca tatiyaṃ catutthantiādīsupi imināva nayenattho veditabbo.

93. Then that deity, delighting in the Blessed One’s words, said, “So it is.” The meaning is: “Indeed, just as the Blessed One has said, so we understand, accept, and hold it: that is the first downfall, the first downfall characterized by hatred of the Dhamma. Of the gateways to downfall that we have come to learn, this, for now, is one gateway to downfall.” Here, the term “downfall” (parābhavo) is analyzed as “that by which one falls.” And by what does one fall? By that which is the gateway, the cause of downfall. For here there is a difference merely in the wording, but in meaning there is no difference between “downfall” and “gateway to downfall.” Thus, having rejoiced, saying, “We understand one gateway to downfall,” she then asked, out of a desire to know more, “Blessed One, speak of the second—what is the gateway to downfall?” From here onward, the meaning of the third, fourth, and so on should be understood in this same way.

94. Byākaraṇapakkhepi ca yasmā te te sattā tehi tehi parābhavamukhehi samannāgatā, na ekoyeva sabbehi, na ca sabbe ekeneva, tasmā tesaṃ tesaṃ tāni tāni parābhavamukhāni dassetuṃ ‘‘asantassa piyā hontī’’tiādinā nayena puggalādhiṭṭhānāya eva desanāya nānāvidhāni parābhavamukhāni byākāsīti veditabbā.

94. And in the section of explanation, it should be understood that because those various beings are endowed with those various gateways to downfall—for not one person is endowed with all of them, nor are all persons endowed with only one—therefore, to show their respective gateways to downfall, the Blessed One explained the various gateways to downfall by means of a teaching based on individuals, in the manner beginning, 'The unvirtuous are dear to him...'

Tatrāyaṃ saṅkhepato atthavaṇṇanā – asanto nāma cha satthāro, ye vā panaññepi avūpasantena kāyavacīmanokammena samannāgatā, te asanto assapiyā honti sunakkhattādīnaṃ acelakakorakhattiyādayo viya. Santo nāma buddhapaccekabuddhasāvakā. Ye vā panaññepi vūpasantena kāyavacīmanokammena samannāgatā, te sante na kurute piyaṃ, attano piye iṭṭhe kante manāpe na kuruteti attho. Veneyyavasena hettha vacanabhedo katoti veditabbo. Atha vā sante na kuruteti sante na sevatīti attho, yathā ‘‘rājānaṃ sevatī’’ti etasmiñhi atthe rājānaṃ piyaṃ kuruteti saddavidū mantenti. Piyanti piyamāno, tussamāno, modamānoti attho. Asataṃ [Pg.152] dhammo nāma dvāsaṭṭhi diṭṭhigatāni, dasākusalakammapathā vā. Taṃ asataṃ dhammaṃ roceti, piheti, pattheti, sevati. Evametāya gāthāya asantapiyatā, santaappiyatā, asaddhammarocanañcāti tividhaṃ parābhavato mukhaṃ vuttaṃ. Etena hi samannāgato puriso parābhavati parihāyati, neva idha na huraṃ vuḍḍhiṃ pāpuṇāti, tasmā ‘‘parābhavato mukha’’nti vuccati. Vitthāraṃ panettha ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti gāthāvaṇṇanāyaṃ vakkhāma.

Herein is the brief explanation of the meaning: The unvirtuous are the six teachers, or any others who are endowed with unpacified conduct of body, speech, and mind. To such a person, the unvirtuous are dear, just as the naked ascetic Korakhattiya and others were dear to Sunakkhatta and others. The virtuous are the Buddhas, Paccekabuddhas, and their disciples, or any others who are endowed with pacified conduct of body, speech, and mind. The phrase 'sante na kurute piyaṃ' means that one does not make the virtuous beloved, desired, liked, or pleasing to oneself. It should be understood that the variation in wording here is made for the sake of those to be taught. Alternatively, 'sante na kurute' means one does not associate with the virtuous; just as in the sense of 'rājānaṃ sevati' (he serves the king), those skilled in grammar consider it to mean 'rājānaṃ piyaṃ kurute' (he holds the king dear). 'Piyaṃ' means being fond, being satisfied, and being delighted. The teaching of the unvirtuous refers to the sixty-two wrong views or the ten unwholesome courses of action. One approves of, yearns for, desires, and follows that teaching of the unvirtuous. Thus, in this verse, three causes of downfall are stated: affection for the unvirtuous, lack of affection for the virtuous, and delighting in the false teaching. For a person endowed with these falls into ruin and decline, attaining no growth either in this world or the next. Therefore, it is called 'a cause of downfall.' We will explain this in detail in the commentary on the verse: 'Not associating with fools, but associating with the wise.'

96. Niddāsīlī nāma yo gacchantopi, nisīdantopi, tiṭṭhantopi, sayānopi niddāyatiyeva. Sabhāsīlī nāma saṅgaṇikārāmataṃ, bhassārāmatamanuyutto. Anuṭṭhātāti vīriyatejavirahito uṭṭhānasīlo na hoti, aññehi codiyamāno gahaṭṭho vā samāno gahaṭṭhakammaṃ, pabbajito vā pabbajitakammaṃ ārabhati. Alasoti jātialaso, accantābhibhūto thinena ṭhitaṭṭhāne ṭhito eva hoti, nisinnaṭṭhāne nisinno eva hoti, attano ussāhena aññaṃ iriyāpathaṃ na kappeti. Atīte araññe aggimhi uṭṭhite apalāyanaalasā cettha nidassanaṃ. Ayamettha ukkaṭṭhaparicchedo, tato lāmakaparicchedenāpi pana alaso alasotveva veditabbo. Dhajova rathassa, dhūmova aggino, kodho paññāṇamassāti kodhapaññāṇo. Dosacarito khippakopī arukūpamacitto puggalo evarūpo hoti. Imāya gāthāya niddāsīlatā, sabhāsīlatā, anuṭṭhānatā, alasatā, kodhapaññāṇatāti pañcavidhaṃ parābhavamukhaṃ vuttaṃ. Etena hi samannāgato neva gahaṭṭho gahaṭṭhavuḍḍhiṃ, na pabbajito pabbajitavuḍḍhiṃ pāpuṇāti, aññadatthu parihāyatiyeva parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuccati.

96. One who is given to sleep is a person who is drowsy whether walking, sitting, standing, or lying down. One who is fond of company is one who delights in society and is devoted to chatter. One who is inactive is devoid of the power of energy and is not of an energetic disposition; only when urged by others does a householder undertake the work of a householder, or one who has gone forth undertake the work of one who has gone forth. One who is lazy is lazy by nature, utterly overcome by sloth; he remains standing in a place for standing, he remains sitting in a place for sitting, and does not by his own effort adopt another posture. An example of this is the lazy person who did not flee when a fire broke out in the forest in the past. This is the highest classification; below that, even by a lesser classification, a lazy person should be understood simply as lazy. Just as a banner is the sign of a chariot, and smoke is the sign of a fire, so anger is his sign; hence he is called 'one whose sign is anger.' A person of hateful disposition, quick to anger, with a mind like a festering sore, is of such a nature. By this verse, a fivefold cause of downfall is stated: being given to sleep, being fond of company, being inactive, being lazy, and being one whose sign is anger. For one endowed with these, neither a householder attains the growth of a householder, nor one who has gone forth attains the growth of one who has gone forth; on the contrary, he only declines and meets with ruin. Therefore, it is called 'a cause of downfall.'

98. Mātāti janikā veditabbā. Pitāti janakoyeva. Jiṇṇakaṃ sarīrasithilatāya. Gatayobbanaṃ yobbanātikkamena āsītikaṃ vā nāvutikaṃ vā sayaṃ kammāni kātumasamatthaṃ. Pahu santoti samattho samāno sukhaṃ jīvamāno. Na bharatīti na poseti. Imāya gāthāya mātāpitūnaṃ abharaṇaṃ, aposanaṃ, anupaṭṭhānaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato yaṃ taṃ –

98. 'Mother' should be understood as she who gives birth. 'Father' is the progenitor. 'Aged' means due to the body's frailty. 'Past their youth' means having passed beyond youth, being eighty or ninety years old and unable to do their own work. 'Being able' means being capable and living in comfort. 'Does not support' means does not provide for. In this verse, not supporting, not providing for, and not attending to one's parents is stated as the one cause of downfall. For one endowed with this...

‘‘Tāya [Pg.153] naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. (itivu. 106;

a. ni. 4.63) –

'For that service to his mother and father, the wise praise him here in this world; and after death, he rejoices in heaven.'

Mātāpitubharaṇe ānisaṃsaṃ vuttaṃ. Taṃ na pāpuṇāti, aññadatthu ‘‘mātāpitaropi na bharati, kaṃ aññaṃ bharissatī’’ti nindañca vajjanīyatañca duggatiñca pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuccati.

The benefit of supporting one's parents has been stated. He does not attain that; on the contrary, incurring blame, reproach, and a bad destination, with people thinking, "He does not even support his parents—who else will he support?" he is certainly ruined. Therefore, it is called "a cause of downfall."

100. Pāpānaṃ bāhitattā brāhmaṇaṃ, samitattā samaṇaṃ. Brāhmaṇakulappabhavampi vā brāhmaṇaṃ, pabbajjupagataṃ samaṇaṃ, tato aññaṃ vāpi yaṃkiñci yācanakaṃ. Musāvādena vañcetīti ‘‘vada, bhante, paccayenā’’ti pavāretvā yācito vā paṭijānitvā pacchā appadānena tassa taṃ āsaṃ visaṃvādeti. Imāya gāthāya brāhmaṇādīnaṃ musāvādena vañcanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato idha nindaṃ, samparāye duggatiṃ sugatiyampi adhippāyavipattiñca pāpuṇāti. Vuttañhetaṃ –

100. Because he has banished evil, he is a brahmin; because he is pacified, he is a recluse. Or one born of a brahmin family is a brahmin; one who has gone forth is a recluse; or any other mendicant whatsoever. He deceives with false speech: having invited with, "Speak, venerable sir, as to your need," and then, when asked or having promised, later by not giving, he deceives that hope of his. In this verse, deceiving brahmins and others with false speech is stated as a single cause of downfall. For one endowed with this, he incurs blame in this life, a bad destination in the next, and even in a good destination encounters the failure of his intentions. As it is said:

‘‘Dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchatī’’ti (dī. ni. 2.149; a. ni. 5.213; mahāva. 285).

"For the immoral one, one who has failed in virtue, a bad reputation arises."

Tathā –

Furthermore—

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Musāvādī hotī’’tiādi (a. ni. 4.82).

"Monks, one possessed of four qualities is cast into hell as if brought there. What four? He is a liar..."

Tathā –

Furthermore—

‘‘Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti, ‘vada, bhante, paccayenā’ti, so yena pavāreti, taṃ na deti. So ce tato cuto itthattaṃ āgacchati. So yaṃ yadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī. Idha pana sāriputta…pe… so yena pavāreti, na taṃ yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati. So yaṃ yadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā’’ti (a. ni. 4.79).

"Here, Sāriputta, someone approaches a recluse or brahmin and invites them, saying, ‘Speak, venerable sir, as to your need.’ But what he invites them for, that he does not give. If, after dying, he is reborn into this state, whatever trade he undertakes leads to ruin. But here, Sāriputta… what he invites them for, that he does not give according to their wish. If, after dying, he is reborn into this state, whatever trade he undertakes does not succeed as he intended."

Evamimāni [Pg.154] nindādīni pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuttaṃ.

Thus, incurring these reproaches and the like, he is certainly ruined. Therefore, it is said to be "a cause of downfall."

102. Pahūtavittoti pahūtajātarūparajatamaṇiratano. Sahiraññoti sakahāpaṇo. Sabhojanoti anekasūpabyañjanabhojanasampanno. Eko bhuñjati sādūnīti sādūni bhojanāni attano puttānampi adatvā paṭicchannokāse bhuñjatīti eko bhuñjati sādūni. Imāya gāthāya bhojanagiddhatāya bhojanamacchariyaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato nindaṃ vajjanīyaṃ duggatinti evamādīni pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuttaṃ. Vuttanayeneva sabbaṃ suttānusārena yojetabbaṃ, ativitthārabhayena pana idāni yojanānayaṃ adassetvā atthamattameva bhaṇāma.

102. "Abundant in wealth" means possessing much gold, silver, gems, and jewels. "With money" means possessing currency. "With food" means being endowed with many soups, curries, and foods. "He eats delicacies alone" means that, not giving even to his own children, he eats delicious foods in a concealed place; thus, "he eats delicacies alone." In this verse, on account of greed for food, stinginess with food is stated as the one cause of downfall. For one endowed with this, upon encountering blame, fault, a bad destination, and so on, certainly comes to ruin; therefore, it is called "a cause of downfall." Everything should be connected according to the method already stated and in accordance with the sutta. However, due to fear of excessive expansion, we shall now state only the meaning without showing the method of connection.

104. Jātitthaddho nāma yo ‘‘ahaṃ jātisampanno’’ti mānaṃ janetvā tena thaddho vātapūritabhastā viya uddhumāto hutvā na kassaci onamati. Esa nayo dhanagottatthaddhesu. Saññātiṃ atimaññetīti attano ñātimpi jātiyā atimaññati sakyā viya viṭaṭūbhaṃ. Dhanenāpi ca ‘‘kapaṇo ayaṃ daliddo’’ti atimaññati, sāmīcimattampi na karoti, tassa te ñātayo parābhavameva icchanti. Imāya gāthāya vatthuto catubbidhaṃ, lakkhaṇato ekaṃyeva parābhavamukhaṃ vuttaṃ.

104. One who is arrogant due to birth is one who, having generated the conceit, "I am of noble birth," becomes arrogant on account of it. Inflated like a leather bag filled with wind, he does not bow to anyone. This is the way also for those arrogant due to wealth or lineage. "He scorns his own kinsmen" means he scorns even his own relatives on account of birth, just as the Sakyans did Viṭaṭūbha. And on account of wealth, he also scorns others, thinking, "This one is wretched and poor," and does not perform even a small act of respect. Those relatives of his wish only for his ruin. In this verse, a cause of downfall that is fourfold in substance but single in characteristic is stated.

106. Itthidhuttoti itthīsu sāratto, yaṃkiñci atthi, taṃ sabbampi datvā aparāparaṃ itthiṃ saṅgaṇhāti. Tathā sabbampi attano santakaṃ nikkhipitvā surāpānapayutto surādhutto. Nivatthasāṭakampi nikkhipitvā jūtakīḷanamanuyutto akkhadhutto. Etehi tīhi ṭhānehi yaṃkiñcipi laddhaṃ hoti, tassa vināsanato laddhaṃ laddhaṃ vināsetīti veditabbo. Evaṃvidho parābhavatiyeva, tenassetaṃ imāya gāthāya tividhaṃ parābhavamukhaṃ vuttaṃ.

106. A debauchee with women is one who is infatuated with women; giving away all that he has, he takes up with one woman after another. Likewise, a debauchee with liquor is one who, devoted to drinking liquor, squanders all his own possessions. A debauchee with dice is one who, constantly engaged in playing at dice, discards even the cloth he is wearing. Because of these three situations, whatever is gained is destroyed; thus it should be understood that he destroys whatever is gained. Such a person certainly comes to ruin. Therefore, for him, this threefold cause of downfall is stated in this verse.

108. Sehi dārehīti attano dārehi. Yo attano dārehi asantuṭṭho hutvā vesiyāsu padussati, tathā paradāresu, so [Pg.155] yasmā vesīnaṃ dhanappadānena paradārasevanena ca rājadaṇḍādīhi parābhavatiyeva, tenassetaṃ imāya gāthāya duvidhaṃ parābhavamukhaṃ vuttaṃ.

108. "With his own wives" means with one's own wives. The man who, being dissatisfied with his own wives, transgresses with courtesans and likewise with the wives of others—since he certainly comes to ruin by giving wealth to courtesans and, through consorting with the wives of others, by royal punishment and so on—therefore, for him, this twofold cause of downfall is stated in this verse.

110. Atītayobbanoti yobbanamaticca āsītiko vā nāvutiko vā hutvā āneti pariggaṇhāti. Timbarutthaninti timbaruphalasadisatthaniṃ taruṇadārikaṃ. Tassā issā na supatīti ‘‘daharāya mahallakena saddhiṃ rati ca saṃvāso ca amanāpo, mā heva kho taruṇaṃ pattheyyā’’ti issāya taṃ rakkhanto na supati. So yasmā kāmarāgena ca issāya ca ḍayhanto bahiddhā kammante ca appayojento parābhavatiyeva, tenassetaṃ imāya gāthāya imaṃ issāya asupanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.

110. "Past his youth" means one who, having surpassed youth, being eighty or ninety years old, brings home and takes possession of a young girl. "With breasts like the Timbaru fruit" means a young girl with breasts resembling the Timbaru fruit. "Out of jealousy for her, he does not sleep" means that, thinking, "For a young woman, delight and living together with an old man are not pleasing; lest she should desire a young man," he guards her out of jealousy and does not sleep. Since, being burned by sensual lust and jealousy, and not applying himself to external work, he certainly comes to ruin, therefore, for him, in this verse, this not sleeping due to jealousy is stated as the one cause of downfall.

112. Soṇḍinti macchamaṃsādīsu lolaṃ gedhajātikaṃ. Vikiraṇinti tesaṃ atthāya dhanaṃ paṃsukaṃ viya vikiritvā nāsanasīlaṃ. Purisaṃ vāpi tādisanti puriso vāpi yo evarūpo hoti, taṃ yo issariyasmiṃ ṭhapeti, lañchanamuddikādīni datvā gharāvāse kammante vā vaṇijjādivohāresu vā tadeva vāvaṭaṃ kāreti. So yasmā tassa dosena dhanakkhayaṃ pāpuṇanto parābhavatiyeva, tenassetaṃ imāya gāthāya tathāvidhassa issariyasmiṃ ṭhapanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.

112. "A spendthrift" means one who is fickle and of a gluttonous nature regarding fish, meat, and so on. "A squanderer" means one of a destructive habit who, for the sake of these things, scatters wealth like dust. "Or a man of such a kind" means a man who is also of such a nature. One who places him in a position of authority, giving emblems, seals, and so on, and puts him in charge of household affairs, work, or commerce and trade—since he (the appointer), due to the fault of that one (the appointee), encounters the destruction of wealth and certainly comes to ruin, therefore, for such a person, this act of placing another in authority is stated in this verse as the one cause of downfall.

114. Appabhogo nāma sannicitānañca bhogānaṃ āyamukhassa ca abhāvato. Mahātaṇhoti mahatiyā bhogataṇhāya samannāgato, yaṃ laddhaṃ, tena asantuṭṭho. Khattiye jāyate kuleti khattiyānaṃ kule jāyati. So ca rajjaṃ patthayatīti so etāya mahātaṇhatāya anupāyena uppaṭipāṭiyā attano dāyajjabhūtaṃ alabbhaneyyaṃ vā parasantakaṃ rajjaṃ pattheti, so evaṃ patthento yasmā tampi appakaṃ bhogaṃ yodhājīvādīnaṃ datvā rajjaṃ apāpuṇanto parābhavatiyeva, tenassetaṃ imāya gāthāya rajjapatthanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.

114. "Of little wealth" means due to the absence of accumulated wealth and sources of income. "Of great craving" means endowed with a great craving for wealth, being dissatisfied with what has been obtained. "Is born in a noble family" means he is born in a family of khattiyas. "And he aspires to sovereignty" means that he, with this great craving, through improper means and out of turn, desires the kingdom that is his inheritance or the unattainable property of another. Since, in aspiring thus, he gives even that little wealth he has to soldiers and their like and, not attaining the kingdom, certainly comes to ruin, therefore, for him, this aspiration for sovereignty is stated in this verse as the one cause of downfall.

115. Ito [Pg.156] paraṃ yadi sā devatā ‘‘terasamaṃ bhagavā brūhi…pe… satasahassimaṃ bhagavā brūhī’’ti puccheyya, tampi bhagavā katheyya. Yasmā pana sā devatā ‘‘kiṃ imehi pucchitehi, ekamettha vuḍḍhikaraṃ natthī’’ti tāni parābhavamukhāni asuyyamānā ettakampi pucchitvā vippaṭisārī hutvā tuṇhī ahosi, tasmā bhagavā tassāsayaṃ viditvā desanaṃ niṭṭhāpento imaṃ gāthaṃ abhāsi ‘‘ete parābhave loke’’ti.

115. Further, if that devatā had asked, "Blessed One, speak of the thirteenth... Blessed One, speak of the hundred-thousandth," the Blessed One would have spoken that as well. However, since that devatā, not wishing to hear those causes of downfall and thinking, "What is the use of asking about these? There is not one among them that brings growth," became remorseful after asking only this much and fell silent, therefore the Blessed One, knowing her intention and concluding the teaching, spoke this verse: "These are the causes of ruin in the world..."

Tattha paṇḍitoti parivīmaṃsāya samannāgato. Samavekkhiyāti paññācakkhunā upaparikkhitvā. Ariyoti na maggena, na phalena, apica kho, pana etasmiṃ parābhavasaṅkhāte anaye na iriyatīti ariyo. Yena dassanena yāya paññāya parābhave disvā vivajjeti, tena sampannattā dassanasampanno. Sa lokaṃ bhajate sivanti so evarūpo sivaṃ khemamuttamamanupaddavaṃ devalokaṃ bhajati, allīyati, upagacchatīti vuttaṃ hoti. Desanāpariyosāne parābhavamukhāni sutvā uppannasaṃvegānurūpaṃ yoniso padahitvā sotāpattisakadāgāmianāgāmiphalāni pattā devatā gaṇanaṃ vītivattā. Yathāha –

Herein, "a wise person" means one endowed with thorough investigation. "Having well considered" means having examined with the eye of wisdom. "Noble" means not an ariya by path, nor an ariya by fruit; but rather, because one does not fare in this wrong way called 'ruin,' one is 'noble.' Because one is endowed with that vision, with that wisdom, by which, having seen the causes of ruin, one avoids them, one is 'endowed with vision.' "He resorts to a blissful world" means that such a person resorts to, cleaves to, and approaches the blissful, secure, supreme, untroubled world of the devas. At the conclusion of the discourse, having heard the causes of downfall, devatās for whom spiritual urgency had arisen, striving wisely in accordance with it, attained the fruits of stream-entry, once-returning, and non-returning, in numbers beyond calculation. As it is said:

‘‘Mahāsamayasutte ca, atho maṅgalasuttake;

Samacitte rāhulovāde, dhammacakke parābhave.

In the Mahāsamaya Sutta, and also in the Maṅgala Sutta; in the Samacitta Sutta, the Rāhulovāda Sutta, the Dhammacakka Sutta, and the Parābhava Sutta.

‘‘Devatāsamitī tattha, appameyyā asaṅkhiyā;

Dhammābhisamayo cettha, gaṇanāto asaṅkhiyo’’ti.

An immeasurable, countless assembly of deities was there; and here, the realization of the Dhamma was beyond calculation.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the commentary named Paramatthajotikā,

Suttanipāta-aṭṭhakathāya parābhavasuttavaṇṇanā niṭṭhitā.

the explanation of the Parābhava Sutta in the Suttanipāta Commentary is concluded.

7. Aggikabhāradvājasuttavaṇṇanā

7. The Explanation of the Aggikabhāradvāja Sutta

Evaṃ me sutanti aggikabhāradvājasuttaṃ, ‘‘vasalasutta’’ntipi vuccati. Kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Kasibhāradvājasutte vuttanayena pacchābhattakiccāvasāne buddhacakkhunā lokaṃ [Pg.157] volokento aggikabhāradvājaṃ brāhmaṇaṃ saraṇasikkhāpadānaṃ upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo saraṇaṃ gantvā sikkhāpadāni samādiyissatī’’ti ñatvā, tattha gantvā, pavattāya kathāya brāhmaṇena dhammadesanaṃ yācito imaṃ suttaṃ abhāsi. Tattha ‘‘evaṃ me suta’’ntiādiṃ maṅgalasuttavaṇṇanāyaṃ vaṇṇayissāma, ‘‘atha kho bhagavā pubbaṇhasamaya’’ntiādi kasibhāradvājasutte vuttanayeneva veditabbaṃ.

Thus have I heard. This is the Aggikabhāradvāja Sutta, which is also called the 'Vasala Sutta.' What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. In the manner described in the Kasibhāradvāja Sutta, at the conclusion of the duties after the meal, the Blessed One surveyed the world with the Buddha-eye and saw the brahmin Aggikabhāradvāja, who was endowed with the supporting condition for taking refuge and the training rules. Knowing that 'when I go there, a conversation will arise, and at the end of that conversation, after hearing the Dhamma teaching, this brahmin will go for refuge and undertake the training rules,' he went there. On account of the conversation that arose, having been requested for a Dhamma teaching by the brahmin, the Blessed One delivered this discourse. Therein, 'Thus have I heard' and so on we shall explain in the commentary on the Maṅgala Sutta. 'Then the Blessed One, in the morning...' and so on should be understood in the same way as described in the Kasibhāradvāja Sutta.

Tena kho pana samayena aggikabhāradvājassāti yaṃ yaṃ avuttapubbaṃ, taṃ tadeva vaṇṇayissāma. Seyyathidaṃ – so hi brāhmaṇo aggiṃ juhati paricaratīti katvā aggikoti nāmena pākaṭo ahosi, bhāradvājoti gottena. Tasmā vuttaṃ ‘‘aggikabhāradvājassā’’ti. Nivesaneti ghare. Tassa kira brāhmaṇassa nivesanadvāre antaravīthiyaṃ aggihutasālā ahosi. Tato ‘‘nivesanadvāre’’ti vattabbe tassapi padesassa nivesaneyeva pariyāpannattā ‘‘nivesane’’ti vuttaṃ. Samīpatthe vā bhummavacanaṃ, nivesanasamīpeti attho. Aggi pajjalito hotīti aggiyādhāne ṭhito aggi katabbhuddharaṇo samidhāpakkhepaṃ bījanavātañca labhitvā jalito uddhaṃ samuggataccisamākulo hoti. Āhuti paggahitāti sasīsaṃ nhāyitvā mahatā sakkārena pāyāsasappimadhuphāṇitādīni abhisaṅkhatāni hontīti attho. Yañhi kiñci aggimhi juhitabbaṃ, taṃ sabbaṃ ‘‘āhutī’’ti vuccati. Sapadānanti anugharaṃ. Bhagavā hi sabbajanānuggahatthāya āhārasantuṭṭhiyā ca uccanīcakulaṃ avokkamma piṇḍāya carati. Tena vuttaṃ ‘‘sapadānaṃ piṇḍāya caramāno’’ti.

Concerning the phrase 'At that time, to Aggika Bhāradvāja...': whatever has not been said before, that very thing we shall explain. To wit: that brahmin was known by the name Aggika because he offers to and tends the fire, and by the clan name Bhāradvāja. Therefore, it is said, 'to Aggika Bhāradvāja.' 'In the residence' means in his home. It is said that at the entrance to that brahmin’s residence, in the middle of the street, there was a fire-offering hall. Therefore, though it should have been said 'at the entrance to the residence,' since that place was included within the residence itself, it is said 'in the residence.' Or, the locative case is used in the sense of proximity, meaning 'near the residence.' 'The fire was blazing' means: the fire, standing in the fire-receptacle, with wood piled on it, having received the addition of fuel-sticks and wind from a fan, blazed, filled with flames rising upwards. 'The offering was held ready' means: having bathed including his head, with great reverence, offerings such as milk-rice, ghee, honey, and molasses were prepared. For whatever is to be offered into the fire is called an 'offering.' 'Sequentially' means from house to house. For the Blessed One, for the welfare of all people and being content with almsfood, wanders for alms without skipping over any family, whether high or low. Therefore, it is said, 'wandering sequentially for alms.'

Atha kimatthaṃ sabbākārasampannaṃ samantapāsādikaṃ bhagavantaṃ disvā brāhmaṇassa cittaṃ nappasīdati? Kasmā ca evaṃ pharusena vacanena bhagavantaṃ samudācaratīti? Vuccate – ayaṃ kira brāhmaṇo ‘‘maṅgalakiccesu samaṇadassanaṃ avamaṅgala’’nti evaṃdiṭṭhiko, tato ‘‘mahābrahmuno bhuñjanavelāya kāḷakaṇṇī muṇḍakasamaṇako mama nivesanaṃ upasaṅkamatī’’ti mantvā cittaṃ nappasādesi, aññadatthu dosavasaṃyeva agamāsi. Atha kuddho anattamano anattamanavācaṃ nicchāresi ‘‘tatreva muṇḍakā’’tiādi. Tatrāpi [Pg.158] ca yasmā ‘‘muṇḍo asuddho hotī’’ti brāhmaṇānaṃ diṭṭhi, tasmā ‘‘ayaṃ asuddho, tena devabrāhmaṇapūjako na hotī’’ti jigucchanto ‘‘muṇḍakā’’ti āha. Muṇḍakattā vā ucchiṭṭho esa, na imaṃ padesaṃ arahati āgacchitunti samaṇo hutvāpi īdisaṃ kāyakilesaṃ na vaṇṇetīti ca samaṇabhāvaṃ jigucchanto ‘‘samaṇakā’’ti āha. Na kevalaṃ dosavaseneva, vasale vā pabbājetvā tehi saddhiṃ ekato sambhogaparibhogakaraṇena patito ayaṃ vasalatopi pāpataroti jigucchanto ‘‘vasalakā’’ti āha – ‘‘vasalajātikānaṃ vā āhutidassanamattasavanena pāpaṃ hotī’’ti maññamānopi evamāha.

Then why, upon seeing the Blessed One—perfect in all aspects and inspiring confidence all around—did the brahmin's mind not become serene? And why did he address the Blessed One with such harsh words? It is said: This brahmin, it seems, held the view that 'seeing an ascetic during auspicious ceremonies is inauspicious.' Therefore, thinking, 'At the time of the great brahma's meal, this ill-omened, shaven-headed ascetic approaches my residence,' he did not allow his mind to become serene; on the contrary, he fell under the sway of anger. Then, angry and displeased, he uttered words of displeasure: 'Stay right there, you shaveling,' and so on. Therein, because brahmins hold the view that 'a shaven-headed one is impure,' he said 'shaveling' in disgust, thinking, 'This one is impure; therefore, he is not worthy of worship by gods and brahmins.' Or, 'Because he is a shaveling, he is refuse; he is not worthy to approach this place.' And despising the state of being an ascetic, thinking, 'Even though he is an ascetic, he does not commend this kind of bodily defilement,' he said 'little ascetic.' It was not only due to anger; despising him, thinking, 'Having given the going-forth to outcasts, and by associating and sharing with them, this one has fallen and is more wicked than an outcast,' he said 'outcast.' Or, he spoke thus thinking, 'For those of outcast birth, evil arises merely by seeing or hearing of an offering.'

Bhagavā tathā vuttopi vippasanneneva mukhavaṇṇena madhurena sarena brāhmaṇassa upari anukampāsītalena cittena attano sabbasattehi asādhāraṇatādibhāvaṃ pakāsento āha ‘‘jānāsi pana, tvaṃ brāhmaṇā’’ti. Atha brāhmaṇo bhagavato mukhappasādasūcitaṃ tādibhāvaṃ ñatvā anukampāsītalena cittena nicchāritaṃ madhurassaraṃ sutvā amateneva abhisittahadayo attamano vippasannindriyo nihatamāno hutvā taṃ jātisabhāvaṃ visauggirasadisaṃ samudācāravacanaṃ pahāya ‘‘nūna yamahaṃ hīnajaccaṃ vasalanti paccemi, na so paramatthato vasalo, na ca hīnajaccatā eva vasalakaraṇo dhammo’’ti maññamāno ‘‘na khvāhaṃ, bho gotamā’’ti āha. Dhammatā hesā, yaṃ hetusampanno paccayālābhena pharusopi samāno laddhamatte paccaye muduko hotīti.

Even though addressed in this way, the Blessed One, with a perfectly serene facial expression and a sweet voice, with a mind cooled by compassion for the brahmin, revealing his own state of equanimity which is not shared by all beings, said: 'But do you know, brahmin, who an outcast is?' Then the brahmin, recognizing that state of equanimity indicated by the Blessed One's serene countenance, and hearing the sweet voice uttered with a mind cooled by compassion, his heart as if sprinkled with ambrosia, became pleased, with serene faculties and humbled pride. Abandoning that innate manner of speech, which was like spitting poison, he thought, 'Surely, I consider one of low birth to be an outcast, but in the ultimate sense, he is not an outcast, nor is low birth itself the principle that makes one an outcast.' Thinking thus, the brahmin said, 'Indeed, I do not know, good Gotama.' For this is the nature of things: a person endowed with the cause, though harsh from not obtaining a supporting condition, becomes gentle the moment they obtain that condition.

Tattha sādhūti ayaṃ saddo āyācanasampaṭicchanasampahaṃsanasundaradaḷhīkammādīsu dissati. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95; a. ni. 7.83) hi āyācane. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu, sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.

Here, the word "sādhu" is seen in contexts of requesting, receiving, praising, being good, strengthening, and so on. For example, in requesting: "Venerable sir, may the Blessed One kindly teach me the Dhamma in brief," and so on (Saṃyutta Nikāya 4.95; Aṅguttara Nikāya 7.83). In receiving: "Very well, venerable sir," said that monk, delighting and rejoicing in the Blessed One’s words (Majjhima Nikāya 3.86). In praise: "Good, good, Sāriputta," and so on (Dīgha Nikāya 3.349).

‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti. (jā. 2.18.101) –

Good is the king who delights in the Dhamma; good is the person of wisdom. Good is a friend who is not treacherous; not doing evil is happiness.

Ādīsu [Pg.159] sundare. ‘‘Taṃ suṇātha, sādhukaṃ manasi karothā’’tiādīsu (ma. ni. 1.1) daḷhīkamme. Idha pana āyācane.

In such verses, it is used in the sense of 'good'. In passages such as ‘Listen to that, attend carefully!’ (MN 1), it is for strengthening. Here, however, it is an entreaty.

Tena hīti tassādhippāyanidassanaṃ, sace ñātukāmosīti vuttaṃ hoti. Kāraṇavacanaṃ vā, tassa yasmā ñātukāmosi, tasmā, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, tathā te bhāsissāmi, yathā tvaṃ jānissasīti evaṃ parapadehi saddhiṃ sambandho veditabbo. Tatra ca suṇāhīti sotindriyavikkhepavāraṇaṃ, sādhukaṃ manasi karohīti manasikāre daḷhīkammaniyojanena manindriyavikkhepavāraṇaṃ. Purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇatthūpaparikkhādīsu. Purimena ca ‘‘sabyañjano ayaṃ dhammo, tasmā savanīyo’’ti dīpeti, pacchimena ‘‘sāttho, tasmā manasi kātabbo’’ti. Sādhukapadaṃ vā ubhayapadehi yojetvā ‘‘yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇāhi sādhukaṃ. Yasmā atthagambhīro paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karohī’’ti etamatthaṃ dīpento āha – ‘‘suṇāhi sādhukaṃ manasi karohī’’ti.

‘Then, brahmin’ (tena hi) is an indication of his intention, meaning, ‘if you wish to know.’ Or it is a statement of reason: ‘Since you wish to know, therefore, brahmin, listen, attend carefully, and I will speak to you in such a way that you will understand.’ Thus, its connection with the subsequent words should be understood. Here, ‘listen’ (suṇāhi) prevents distraction of the ear faculty, and ‘attend carefully’ (sādhukaṃ manasi karohi) prevents distraction of the mind faculty by enjoining firm application of attention. The former here prevents misapprehension due to distortion of the words, the latter prevents misapprehension due to distortion of the meaning. By the former, one is enjoined to hear the Dhamma; by the latter, to retain, examine, etc., the Dhamma that has been heard. By the former, it is shown that ‘this Dhamma is complete with its expressions, therefore it should be listened to’; by the latter, that ‘it is meaningful, therefore it should be kept in mind.’ Alternatively, connecting the word ‘carefully’ (sādhukaṃ) with both phrases, he spoke, illuminating this meaning: ‘Since this Dhamma is profound in the Dhamma and profound in its exposition, therefore listen carefully. Since it is profound in meaning and profound in penetration, therefore attend carefully.’ Thus he said, ‘Listen carefully, attend carefully.’

Tato ‘‘evaṃ gambhīre kathamahaṃ patiṭṭhaṃ labhissāmī’’ti visīdantamiva taṃ brāhmaṇaṃ samussāhento āha – ‘‘bhāsissāmī’’ti. Tattha ‘‘yathā tvaṃ ñassasi, tathā parimaṇḍalehi padabyañjanehi uttānena nayena bhāsissāmī’’ti evamadhippāyo veditabbo. Tato ussāhajāto hutvā ‘‘evaṃ bho’’ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi, sampaṭicchi paṭiggahesīti vuttaṃ hoti, yathānusiṭṭhaṃ vā paṭipajjanena abhimukho assosīti. Athassa ‘‘bhagavā etadavocā’’ti idāni vattabbaṃ sandhāya vuttaṃ ‘‘kodhano upanāhī’’ti evamādikaṃ.

Then, encouraging that brahmin who was, as it were, sinking in despair, thinking, ‘How shall I find a footing in such a profound teaching?’ he said, ‘I will speak.’ Here, the meaning should be understood as: ‘I will speak with well-rounded words and syllables, in an accessible manner, so that you can comprehend.’ Then, filled with enthusiasm, the brahmin Aggikabhāradvāja responded to the Blessed One, saying, ‘Yes, sir,’ accepted, and received it—meaning, he listened attentively, ready to follow the instruction given. Now, with reference to what was to be said, ‘The Blessed One said this to him,’ the passage beginning ‘One who is angry, resentful…’ was spoken.

116. Tattha kodhanoti kujjhanasīlo. Upanāhīti tasseva kodhassa daḷhīkammena upanāhena samannāgato. Paresaṃ guṇe makkheti puñchatīti makkhī, pāpo ca so makkhī cāti pāpamakkhī. Vipannadiṭṭhīti vinaṭṭhasammādiṭṭhi, vipannāya vā virūpaṃ gatāya dasavatthukāya micchādiṭṭhiyā samannāgato. Māyāvīti attani vijjamānadosapaṭicchādanalakkhaṇāya māyāya [Pg.160] samannāgato. Taṃ jaññā vasalo itīti taṃ evarūpaṃ puggalaṃ etesaṃ hīnadhammānaṃ vassanato siñcanato anvāssavanato ‘‘vasalo’’ti jāneyyāti, etehi sabbehi brāhmaṇamatthake jāto. Ayañhi paramatthato vasalo eva, attano hadayatuṭṭhimattaṃ, na paranti. Evamettha bhagavā ādipadeneva tassa brāhmaṇassa kodhaniggahaṃ katvā ‘‘kodhādidhammo hīnapuggalo’’ti puggalādhiṭṭhānāya ca desanāya kodhādidhamme desento ekena tāva pariyāyena vasalañca vasalakaraṇe ca dhamme desesi. Evaṃ desento ca ‘‘tvaṃ aha’’nti paravambhanaṃ attukkaṃsanañca akatvā dhammeneva samena ñāyena taṃ brāhmaṇaṃ vasalabhāve, attānañca brāhmaṇabhāve ṭhapesi.

116. Here, ‘angry’ (kodhano) means one prone to anger. ‘Resentful’ (upanāhī) means one who is endowed with resentment, which is the strengthening of that very anger by way of holding a grudge. ‘Makkhī’ (one who denigrates) means one who smears or wipes away the virtues of others; and ‘pāpamakkhī’ (a wicked denigrator) means one who is evil and also a denigrator. ‘Corrupt in view’ (vipannadiṭṭhī) means one who has lost right view, or is endowed with a distorted, tenfold wrong view that has gone astray. ‘Deceitful’ (māyāvī) means one who is endowed with deceit, characterized by concealing faults existing within oneself. ‘Know him as an outcast’ (taṃ jaññā vasalo iti): one should recognize such a person as an ‘outcast’ (vasalo) due to his being a dwelling place for, being sprinkled with, and leaking these inferior qualities. Though born a brahmin in all respects, in the ultimate sense, this person is an outcast, concerned only with his own heart’s satisfaction, not that of others. Thus, here, the Blessed One, with the very first word, having restrained the brahmin’s anger, taught that ‘a person with angry and other base qualities is an inferior person.’ By a teaching based on the individual, explaining the qualities beginning with anger, he taught, in one way, both the outcast and the qualities that make one an outcast. In teaching thus, without disparaging others or exalting himself, he placed that brahmin in the state of an outcast and himself in the state of a brahmin through just and fair means based on the Dhamma.

117. Idāni yāyaṃ brāhmaṇānaṃ diṭṭhi ‘‘kadāci pāṇātipātaadinnādānādīni karontopi brāhmaṇo evā’’ti. Taṃ diṭṭhiṃ paṭisedhento, ye ca sattavihiṃsādīsu akusaladhammesu tehi tehi samannāgatā ādīnavaṃ apassantā te dhamme uppādenti, tesaṃ ‘‘hīnā ete dhammā vasalakaraṇā’’ti tattha ādīnavañca dassento aparehipi pariyāyehi vasalañca vasalakaraṇe ca dhamme desetuṃ ‘‘ekajaṃ vā dvijaṃ vā’’ti evamādigāthāyo abhāsi.

117. Now, to refute the view held by brahmins that ‘even if one occasionally commits acts like killing living beings and taking what is not given, one is still a brahmin,’ the Teacher spoke the verses beginning, ‘Whether once-born or twice-born…’. He did so to show the danger for those who, being endowed with various unwholesome qualities such as harming beings, do not see the danger and so give rise to those qualities, showing them that ‘these qualities are base, they make one an outcast,’ and to teach, by other methods as well, about the outcast and the qualities that make one an outcast.

Tattha ekajoti ṭhapetvā aṇḍajaṃ avasesayonijo. So hi ekadā eva jāyati. Dvijoti aṇḍajo. So hi mātukucchito aṇḍakosato cāti dvikkhattuṃ jāyati. Taṃ ekajaṃ vā dvijaṃ vāpi. Yodha pāṇanti yo idha sattaṃ. Vihiṃsatīti kāyadvārikacetanāsamuṭṭhitena vā vacīdvārikacetanāsamuṭṭhitena vā payogena jīvitā voropeti. ‘‘Pāṇāni hiṃsatī’’tipi pāṭho. Tattha ekajaṃ vā dvijaṃ vāti evaṃpabhedāni yodha pāṇāni hiṃsatīti evaṃ sambandho veditabbo. Yassa pāṇe dayā natthīti etena manasā anukampāya abhāvaṃ āha. Sesamettha vuttanayameva. Ito parāsu ca gāthāsu, yato ettakampi avatvā ito paraṃ uttānatthāni padāni pariharantā avaṇṇitapadavaṇṇanāmattameva karissāma.

Herein, ‘single-born’ (ekaja) refers to those of the remaining origins, excluding the egg-born. For they are born only once. ‘Twice-born’ (dvija) refers to the egg-born. For they are born twice: once from the mother’s womb and once from the eggshell. ‘Whether single-born or twice-born, whoever here harms living beings’ (taṃ ekajaṃ vā dvijaṃ vāpi yo idha pāṇaṃ vihiṃsati)—this means one who deprives them of life through an effort arisen from bodily intention or verbal intention. The reading ‘harms living beings’ (pāṇāni hiṃsati) is also found. Herein, the connection should be understood as: ‘whoever here harms living beings of such distinctions as single-born or twice-born.’ ‘For whom there is no compassion for living beings’ (yassa pāṇe dayā natthi)—by this, the absence of compassion in the mind is stated. The rest here follows the same method. In the subsequent verses, without saying even this much, we will henceforth omit words with obvious meanings and provide explanations only for words not yet commented upon.

118. Hantīti [Pg.161] hanati vināseti. Parirundhatīti senāya parivāretvā tiṭṭhati. Gāmāni nigamāni cāti ettha ca-saddena nagarānītipi vattabbaṃ. Niggāhako samaññātoti iminā hananaparirundhanena gāmanigamanagaraghātakoti loke vidito.

118. ‘Kills’ (hanti) means he strikes, he destroys. ‘Besieges’ (parirundhati) means he surrounds with an army and remains stationed. In ‘villages and towns’ (gāmāni nigamāni ca), the word ‘cities’ (nagarāni) should also be understood by the particle ‘ca’. ‘Known as an oppressor’ (niggāhako samaññāto)—by this killing and besieging, he is known in the world as a destroyer of villages, towns, and cities.

119. Gāme vā yadi vāraññeti gāmopi nigamopi nagarampi sabbova idha gāmo saddhiṃ upacārena, taṃ ṭhapetvā sesaṃ araññaṃ. Tasmiṃ gāme vā yadi vāraññe yaṃ paresaṃ mamāyitaṃ, yaṃ parasattānaṃ pariggahitamapariccattaṃ satto vā saṅkhāro vā. Theyyā adinnamādetīti tehi adinnaṃ ananuññātaṃ theyyacittena ādiyati, yena kenaci payogena yena kenaci avahārena attano gahaṇaṃ sādheti.

119. In ‘in the village or in the wilderness’ (gāme vā yadi vāraññe), here ‘village’ (gāma) includes every village, market town, and city, together with its environs, by extension; what remains, excluding that, is the wilderness. In that village or in the wilderness, ‘whatever is claimed by others’ (yaṃ paresaṃ mamāyitaṃ) is that which is possessed by other beings and not relinquished, whether a living being or a conditioned thing. ‘Takes what is not given with thievish intent’ (theyyā adinnamādeti) means he takes with a thieving intention what is not given or permitted by them, accomplishing its seizure for himself by whatever means, by whatever act of removal.

120. Iṇamādāyāti attano santakaṃ kiñci nikkhipitvā nikkhepaggahaṇena vā, kiñci anikkhipitvā ‘‘ettakena kālena ettakaṃ vaḍḍhiṃ dassāmī’’ti vaḍḍhiggahaṇena vā, ‘‘yaṃ ito udayaṃ bhavissati, taṃ mayhaṃ mūlaṃ taveva bhavissatī’’ti vā ‘‘udayaṃ ubhinnampi sādhāraṇa’’nti vā evaṃ taṃtaṃāyogaggahaṇena vā iṇaṃ gahetvā. Cujjamāno palāyati na hi te iṇamatthīti tena iṇāyikena ‘‘dehi me iṇa’’nti codiyamāno ‘‘na hi te iṇamatthi, mayā gahitanti ko sakkhī’’ti evaṃ bhaṇanena ghare vasantopi palāyati.

120. ‘Having taken a loan’ (iṇaṃ ādāya) means having taken a loan either by depositing something of one’s own as collateral, or by taking a loan for interest without depositing anything, saying, ‘I will give this much interest by this time,’ or by taking a loan through various such agreements, saying, ‘Whatever profit arises from this will be mine, and the principal will be yours,’ or ‘The profit will be shared between us.’ ‘When pressed, he flees, saying, “I owe you nothing”’ (cujjamāno palāyati na hi te iṇamatthīti)—when pressed by the lender, saying, ‘Give me the loan,’ he flees even while living at home, saying, ‘You have no loan from me; who is the witness that I took it?’

121. Kiñcikkhakamyatāti appamattakepi kismiñcideva icchāya. Panthasmiṃ vajantaṃ jananti magge gacchantaṃ yaṃkiñci itthiṃ vā purisaṃ vā. Hantvā kiñcikkhamādetīti māretvā koṭṭetvā taṃ bhaṇḍakaṃ gaṇhāti.

121. ‘For the sake of some trifle’ (kiñcikkhakamyatā) means because of a desire for even some small thing. ‘A person traveling on the road’ (panthasmiṃ vajantaṃ janaṃ) means any woman or man going along the path. ‘Having killed, he takes some trifle’ (hantvā kiñcikkhamādeti) means having killed or beaten them, he takes that property.

122. Attahetūti attano jīvitakāraṇā, tathā parahetu. Dhanahetūti sakadhanassa vā paradhanassa vā kāraṇā. Ca-kāro sabbattha vikappanattho. Sakkhipuṭṭhoti yaṃ jānāsi, taṃ vadehīti pucchito. Musā brūtīti jānanto vā ‘‘na jānāmī’’ti ajānanto vā ‘‘jānāmī’’ti bhaṇati, sāmike asāmike, asāmike ca sāmike karoti.

122. ‘For one’s own sake’ (attahetu) means for the sake of one’s own life; likewise for another’s sake. ‘For wealth’s sake’ (dhanahetu) means for the sake of one’s own wealth or another’s wealth. The particle ‘ca’ (and) serves everywhere to indicate alternatives. ‘When asked as a witness’ (sakkhipuṭṭho) means when questioned with ‘What do you know? Speak that.’ ‘He speaks falsely’ (musā brūti) means, knowing, he says ‘I do not know,’ or not knowing, he says ‘I know,’ making an owner into a non-owner, and a non-owner into an owner.

123. Ñātīnanti [Pg.162] sambandhīnaṃ. Sakhīnanti vayassānaṃ dāresūti parapariggahitesu. Paṭidissatīti paṭikūlena dissati, aticaranto dissatīti attho. Sāhasāti balakkārena anicchaṃ. Sampiyenāti tehi tesaṃ dārehi patthiyamāno sayañca patthayamāno, ubhayasinehavasenāpīti vuttaṃ hoti.

123. Of relatives (ñātīnaṃ): of kinsmen. Of friends (sakhīnaṃ): of companions. In wives (dāresu): in those possessed by others. Is seen among them (paṭidissatīti): he is seen in a hostile manner; the meaning is, he is seen transgressing. By force (sāhasā): by violence, against their will. With consent (sampiyena): being desired by their wives and desiring them himself, it is said to be due to mutual affection.

124. Mātaraṃ pitaraṃ vāti evaṃ mettāya padaṭṭhānabhūtampi, jiṇṇakaṃ gatayobbananti evaṃ karuṇāya padaṭṭhānabhūtampi. Pahu santo na bharatīti atthasampanno upakaraṇasampanno hutvāpi na poseti.

124. ‘Mother or father’ (mātaraṃ pitaraṃ vā): even they who are a basis for loving-kindness; ‘the aged, past their youth’ (jiṇṇakaṃ gatayobbanaṃ): even they who are a basis for compassion. ‘Though capable, he does not support’ (pahu santo na bharati): though wealthy and having resources, he does not provide for them.

125. Sasunti sassuṃ. Hantīti pāṇinā vā leḍḍunā vā aññena vā kenaci paharati. Rosetīti kodhamassa sañjaneti vācāya pharusavacanena.

125. ‘Mother-in-law’ (sasuṃ): his mother-in-law. ‘Strikes’ (hanti): hits with the hand, a clod, or any other thing. ‘Provokes’ (roseti): arouses her anger with harsh speech.

126. Atthanti sandiṭṭhikasamparāyikaparamatthesu yaṃkiñci. Pucchito santoti puṭṭho samāno. Anatthamanusāsatīti tassa ahitameva ācikkhati. Paṭicchannena mantetīti atthaṃ ācikkhantopi yathā so na jānāti, tathā apākaṭehi padabyañjanehi paṭicchannena vacanena manteti, ācariyamuṭṭhiṃ vā katvā dīgharattaṃ vasāpetvā sāvasesameva manteti.

126. ‘Benefit’ (atthaṃ): anything pertaining to visible, future, or ultimate welfare. ‘When asked’ (pucchito santo): being questioned. ‘He advises what is not beneficial’ (anatthamanusāsati): he points out only what is detrimental to him. ‘He advises in a concealed manner’ (paṭicchannena manteti): even when pointing out something beneficial, he does so in a concealed manner with obscure words and phrases so that the other does not understand; or, making a ‘teacher's fist,’ he makes them stay for a long time and advises them while holding something back.

127. Yo katvāti ettha mayā pubbabhāge pāpicchatā vuttā. Yā sā ‘‘idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati, mā maṃ jaññāti icchatī’’ti evaṃ āgatā. Yathā aññe na jānanti, tathā karaṇena katānañca avivaraṇena paṭicchannā assa kammantāti paṭicchannakammanto.

127. Regarding ‘Whoever, having done’ (yo katvā), herein evil desire was spoken of by me in a previous section. That is as follows: ‘Here, some person, having engaged in misconduct by body, speech, and mind, harbors an evil desire for the sake of concealing it, wishing, “May no one know me.”’ Because his deeds are concealed by acting in such a way that others do not know and by not disclosing what has been done, he is ‘one with concealed deeds’ (paṭicchannakammanto).

128. Parakulanti ñātikulaṃ vā mittakulaṃ vā. Āgatanti yassa tena kule bhuttaṃ, taṃ attano gehamāgataṃ pānabhojanādīhi nappaṭipūjeti, na vā deti, avabhuttaṃ vā detīti adhippāyo.

128. ‘To another’s family’ (parakulaṃ): to a relative's family or a friend’s family. ‘Having gone’ (āgataṃ): one who has been fed in that household, when that person comes to his own home, he does not honor them in return with drinks, food, and so on; he either does not give at all, or gives leftovers—this is the intention.

129. Yo brāhmaṇaṃ vāti parābhavasutte vuttanayameva.

129. ‘Whoever a brahmin…’ (yo brāhmaṇaṃ vā): this is by the same method as stated in the Parābhava Sutta.

130. Bhattakāle [Pg.163] upaṭṭhiteti bhojanakāle jāte. Upaṭṭhitantipi pāṭho, bhattakāle āgatanti attho. Roseti vācā na ca detīti ‘‘atthakāmo me ayaṃ balakkārena maṃ puññaṃ kārāpetuṃ āgato’’ti acintetvā appatirūpena pharusavacanena roseti, antamaso sammukhabhāvamattampi cassa na deti, pageva bhojananti adhippāyo.

130. ‘When mealtime is at hand’ (bhattakāle upaṭṭhite): when the time for the meal has come. There is also the reading ‘upaṭṭhitaṃ,’ meaning ‘one who arrives at mealtime.’ ‘He provokes with speech and does not give’ (roseti vācāya na ca deti): without considering, ‘This person wishes me well and has come to make me perform a meritorious deed by force,’ he provokes with inappropriate, harsh speech; he does not give him even so much as a direct glance, let alone food—this is the intention.

131. Asataṃ yodha pabrūtīti yo idha yathā nimittāni dissanti ‘‘asukadivase idañcidañca te bhavissatī’’ti evaṃ asajjanānaṃ vacanaṃ pabrūti. ‘‘Asanta’’ntipi pāṭho, abhūtanti attho. Pabrūtīti bhaṇati ‘‘amukasmiṃ nāma gāme mayhaṃ īdiso gharavibhavo, ehi tattha gacchāma, gharaṇī me bhavissasi, idañcidañca te dassāmī’’ti parabhariyaṃ paradāsiṃ vā vañcento dhutto viya. Nijigīsānoti nijigīsamāno maggamāno, taṃ vañcetvā yaṃkiñci gahetvā palāyitukāmoti adhippāyo.

131. Asataṃ yodha pabrūtīti: one who here speaks the words of the unvirtuous, saying things like, 'On such and such a day, this and that will happen to you,' based on perceived signs. Another reading is 'asantaṃ,' meaning untrue. Pabrūti: he speaks, like a rogue deceiving another’s wife or female slave, saying, 'In such and such a village, I have such wealth; come, let us go there, you will be my wife, and I will give you this and that.' Nijigīsāno: desiring to conquer, searching; the intention is that, having deceived her and taken whatever he can, he desires to flee.

132. Yo cattānanti yo ca attānaṃ. Samukkaṃseti jātiādīhi samukkaṃsati uccaṭṭhāne ṭhapeti. Pare ca mavajānātīti tehiyeva pare avajānāti, nīcaṃ karoti. Ma-kāro padasandhikaro. Nihīnoti guṇavuḍḍhito parihīno, adhamabhāvaṃ vā gato. Sena mānenāti tena ukkaṃsanāvajānanasaṅkhātena attano mānena.

132. Yo cattānaṃ: and one who exalts himself. Samukkaṃseti: he exalts himself with reference to things like birth and places himself in a high position. Pare ca mavajānāti: he looks down on others with those very things, belittling them. The letter 'm' serves as a euphonic consonant. Nihīna: deficient in virtue, or fallen into a low state. Sena mānena: by his own pride, characterized as exaltation and contempt.

133. Rosakoti kāyavācāhi paresaṃ rosajanako. Kadariyoti thaddhamaccharī, yo pare paresaṃ dente aññaṃ vā puññaṃ karonte vāreti, tassetaṃ adhivacanaṃ. Pāpicchoti asantaguṇasambhāvanicchāya samannāgato. Maccharīti āvāsādimacchariyayutto. Saṭhoti asantaguṇappakāsanalakkhaṇena sāṭheyyena samannāgato, asammābhāsī vā akātukāmopi ‘‘karomī’’tiādivacanena. Nāssa pāpajigucchanalakkhaṇā hirī, nāssa uttāsanato ubbegalakkhaṇaṃ ottappanti ahiriko anottappī.

133. Rosako: one who provokes anger in others through body and speech. Kadariyo: a stubborn miser who prevents others from giving to others or from making merit; this is a designation for such a person. Pāpiccho: one endowed with the desire to be esteemed for qualities one does not possess. Maccharī: one possessed of stinginess regarding dwellings and the like. Saṭho: one endowed with deceit, characterized by the display of nonexistent virtues, or one who speaks falsely, for example, saying, 'I will do it,' even when not wanting to. He lacks shame (hirī), which is characterized by disgust toward evil, and he lacks moral dread (ottappa), which is characterized by trepidation arising from fear; thus he is shameless and without moral dread.

134. Buddhanti sammāsambuddhaṃ. Paribhāsatīti ‘‘asabbaññū’’tiādīhi apavadati, sāvakañca ‘‘duppaṭipanno’’tiādīhi. Paribbājaṃ gahaṭṭhaṃ vāti sāvakavisesanamevetaṃ [Pg.164] pabbajitaṃ vā tassa sāvakaṃ, gahaṭṭhaṃ vā paccayadāyakanti attho. Bāhirakaṃ vā paribbājakaṃ yaṃkiñci gahaṭṭhaṃ vā abhūtena dosena paribhāsatīti evampettha atthaṃ icchanti porāṇā.

134. Buddha: the Perfectly Self-Enlightened One. Paribhāsati: he disparages Him with words like, 'He is not omniscient,' and so on, and His disciples with words like, 'They are of wrong practice,' and so on. Paribbājaṃ gahaṭṭhaṃ vā: this is a qualifier for His disciples, whether an ordained one or a lay supporter. Alternatively, the ancients hold the meaning here to be that he disparages an external wanderer or any householder with a false accusation.

135. Anarahaṃ santoti akhīṇāsavo samāno. Arahaṃ paṭijānātīti ‘‘ahaṃ arahā’’ti paṭijānāti, yathā naṃ ‘‘arahā aya’’nti jānanti, tathā vācaṃ nicchāreti, kāyena parakkamati, cittena icchati adhivāseti. Coroti theno. Sabrahmake loketi ukkaṭṭhavasena āha – sabbaloketi vuttaṃ hoti. Loke hi sandhicchedananillopaharaṇaekāgārikakaraṇaparipanthatiṭṭhanādīhi paresaṃ dhanaṃ vilumpantā corāti vuccanti. Sāsane pana parisasampattiādīhi paccayādīni vilumpantā. Yathāha –

135. Anarahaṃ santo: one who is not an arahant, being one whose taints are not destroyed. Arahaṃ paṭijānāti: he claims, 'I am an arahant,' or utters speech in such a way that others would know him as an arahant, or strives with the body, or desires and consents with the mind. Coro: a thief. Sabrahmake loke: 'in the world with its Brahmā' is said in an elevated sense—meaning 'in the entire world.' For in the world, those who steal others' wealth by house-breaking, plundering, robbing a single house, highway robbery, and so on, are called thieves. But in the Dispensation, there are those who plunder requisites by means of gaining a following and so on. As it is said:

‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṃ hoti ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi hananto, ghātento, chindanto, chedāpento, pacanto pācentoti, so aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto…pe… pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṃ hoti ‘kudāssu nāmāhaṃ satena vā…pe… rājadhānīsu cārikaṃ carissāmi sakkato, garukato, mānito, pūjito, apacito, gahaṭṭhānañceva pabbajitānañca lābhī cīvara…pe… parikkhārāna’nti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carati sakkato…pe… parikkhārānaṃ. Ayaṃ, bhikkhave, paṭhamo mahācoro santo saṃvijjamāno lokasmiṃ.

“Monks, there are these five great thieves existing in the world. Which five? Here, monks, a certain great thief thinks: ‘Oh, when will I wander through villages, towns, and royal cities, surrounded by a hundred or a thousand men, killing, causing to kill, cutting, causing to cut, tormenting, and causing to torment?’ Then, after some time, he wanders through villages, towns, and royal cities, surrounded by a hundred or a thousand men, killing… causing to torment. In the same way, monks, a certain wicked monk thinks: ‘Oh, when will I wander through villages… royal cities, honored, respected, revered, worshipped, and venerated by both householders and monastics, receiving robes… and other requisites?’ Then, after some time, he wanders through villages… royal cities, honored… receiving requisites. This, monks, is the first great thief existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahati, ayaṃ, bhikkhave, dutiyo…pe… lokasmiṃ.

“Furthermore, monks, here a certain wicked monk, having learned the Dhamma and Vinaya proclaimed by the Tathāgata, claims it as his own. This, monks, is the second great thief existing in the world.

‘‘Puna [Pg.165] caparaṃ, bhikkhave, idhekacco pāpabhikkhu suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ayaṃ, bhikkhave, tatiyo…pe… lokasmiṃ.

“Furthermore, monks, here a certain wicked monk groundlessly accuses a pure spiritual practitioner, who is living a perfectly pure spiritual life, of unchastity. This, monks, is the third great thief existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco, pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṃ – ārāmo, ārāmavatthu, vihāro, vihāravatthu, mañco, pīṭhaṃ, bhisi, bimbohanaṃ, lohakumbhī, lohabhāṇakaṃ, lohavārako, lohakaṭāhaṃ, vāsi, pharasu, kuṭhārī, kudālo, nikhādanaṃ, valli, veḷu, muñjaṃ, pabbajaṃ, tiṇaṃ, mattikā, dārubhaṇḍaṃ, mattikābhaṇḍaṃ, tehi gihiṃ saṅgaṇhāti upalāpeti. Ayaṃ, bhikkhave, catuttho…pe… lokasmiṃ.

“Furthermore, monks, here a certain wicked monk takes the Sangha’s heavy goods and heavy requisites—such as a monastery, monastery grounds, a dwelling, dwelling grounds, a bed, a chair, a mattress, a cushion, a metal pot, a metal bowl, a metal basin, a metal cauldron, an adze, an axe, a hatchet, a spade, a digging tool, vines, bamboo, muñja grass, pabbaja grass, common grass, clay, wooden articles, and clay articles—and with these he wins over and flatters laypeople. This, monks, is the fourth great thief existing in the world.

‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti (pārā. 195).

“Monks, in the world with its devas… with its devas and humans, this is the foremost great thief: one who lays claim to a superior human state that is nonexistent and untrue.”

Tattha lokiyacorā lokiyameva dhanadhaññādiṃ thenenti. Sāsane vuttacoresu paṭhamo tathārūpameva cīvarādipaccayamattaṃ, dutiyo pariyattidhammaṃ, tatiyo parassa brahmacariyaṃ, catuttho saṅghikagarubhaṇḍaṃ, pañcamo jhānasamādhisamāpattimaggaphalappabhedaṃ lokiyalokuttaraguṇadhanaṃ, lokiyañca cīvarādipaccayajātaṃ. Yathāha – ‘‘theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti. Tattha yvāyaṃ pañcamo mahācoro, taṃ sandhāyāha bhagavā ‘‘coro sabrahmake loke’’ti. So hi ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti (pārā. 195) evaṃ lokiyalokuttaradhanathenanato aggo mahācoroti vutto, tasmā taṃ idhāpi ‘‘sabrahmake loke’’ti iminā ukkaṭṭhaparicchedena pakāsesi.

Therein, worldly thieves steal only worldly wealth, such as money and grain. Among the thieves described in the Dispensation, the first steals mere requisites like robes; the second, the Dhamma of learning; the third, another’s holy life; the fourth, the Saṅgha’s heavy goods; and the fifth steals the wealth of mundane and supramundane qualities—distinguished as jhāna, concentration, attainments, paths, and fruits—as well as mundane requisites like robes. As it is said: “Monks, the country's almsfood is eaten by you through theft.” Therein, referring to this fifth great thief, the Blessed One said, “a thief in the world with its Brahmās.” For he is called the foremost great thief because of stealing the wealth of mundane and supramundane qualities, as stated: “In the world with its devas, monks… among devas and humans, this is the foremost great thief: one who lays claim to a superhuman state that is non-existent and untrue.” Therefore, here too, He indicated him by this supreme designation: “in the world with its Brahmās.”

Eso kho vasalādhamoti. Ettha khoti avadhāraṇattho, tena eso eva vasalādhamo. Vasalānaṃ hīno sabbapacchimakoti avadhāreti. Kasmā? Visiṭṭhavatthumhi theyyadhammavassanato, yāva taṃ paṭiññaṃ na vissajjeti, tāva avigatavasalakaraṇadhammato cāti.

This, indeed, is the lowest of outcasts. Herein, `kho` is for emphasis; thus, “this very one is the lowest outcast.” It defines him as the lowest, the very last, of outcasts. Why? Because of his thievish nature with respect to a distinguished object, and because, as long as he does not abandon that claim, the quality that makes one an outcast has not departed.

Ete [Pg.166] kho vasalāti. Idāni ye te paṭhamagāthāya āsayavipattivasena kodhanādayo pañca, pāpamakkhiṃ vā dvidhā katvā cha, dutiyagāthāya payogavipattivasena pāṇahiṃsako eko, tatiyāya payogavipattivaseneva gāmanigamaniggāhako eko, catutthāya theyyāvahāravasena eko, pañcamāya iṇavañcanavasena eko, chaṭṭhāya pasayhāvahāravasena panthadūsako eko, sattamāya kūṭasakkhivasena eko, aṭṭhamāya mittadubbhivasena eko, navamāya akataññuvasena eko, dasamāya katanāsanavihesanavasena eko, ekādasamāya hadayavañcanavasena eko, dvādasamāya paṭicchannakammantavasena dve, terasamāya akataññuvasena eko, cuddasamāya vañcanavasena eko, pannarasamāya vihesanavasena eko, soḷasamāya vañcanavasena eko, sattarasamāya attukkaṃsanaparavambhanavasena dve, aṭṭhārasamāya payogāsayavipattivasena rosakādayo satta, ekūnavīsatimāya paribhāsanavasena dve, vīsatimāya aggamahācoravasena ekoti evaṃ tettiṃsa catuttiṃsa vā vasalā vuttā. Te niddisanto āha ‘‘ete kho vasalā vuttā, mayā ye te pakāsitā’’ti. Tassattho – ye te mayā pubbe ‘‘jānāsi pana tvaṃ, brāhmaṇa, vasala’’nti evaṃ saṅkhepato vasalā vuttā, te vitthārato ete kho pakāsitāti. Atha vā ye te mayā puggalavasena vuttā, te dhammavasenāpi ete kho pakāsitā. Atha vā ete kho vasalā vuttā ariyehi kammavasena, na jātivasena, mayā ye te pakāsitā ‘‘kodhano upanāhī’’tiādinā nayena.

These, indeed, are outcasts. Now, those who were mentioned: in the first verse, five due to failure of intention, such as the angry and others—or the one with malice, divided into two, making six; in the second verse, one due to failure of action, the killer of living beings; in the third verse, again due to failure of action, the oppressor of villages and towns; in the fourth verse, one due to theft; in the fifth verse, one due to deceit in debt; in the sixth verse, one due to highway robbery; in the seventh verse, one due to false testimony; in the eighth verse, one due to betraying friends; in the ninth verse, one due to ingratitude; in the tenth verse, one due to destroying a good deed done and causing vexation; in the eleventh verse, one due to deceitfulness; in the twelfth verse, two due to hidden deeds; in the thirteenth verse, one due to ingratitude; in the fourteenth verse, one due to deceit; in the fifteenth verse, one due to harassment; in the sixteenth verse, one due to deceit; in the seventeenth verse, two due to self-praise and disparaging others; in the eighteenth verse, seven due to failure of action and intention, the quarrelsome and others; in the nineteenth verse, two due to abuse; in the twentieth verse, one as the foremost great thief—thus, thirty-three or thirty-four outcasts have been described. Pointing them out, He said: “These, indeed, are the outcasts declared, those whom I have revealed.” The meaning is this: those whom I previously mentioned in brief, saying, “Do you know, Brahmin, an outcast?”—these very ones I have now revealed in detail. Alternatively, those whom I described in terms of individuals are also revealed here in terms of principles. Or again, these are the outcasts declared by the noble ones based on action, not by birth—those whom I have revealed by the method beginning with “the angry, the resentful.”

136. Evaṃ bhagavā vasalaṃ dassetvā idāni yasmā brāhmaṇo sakāya diṭṭhiyā atīva abhiniviṭṭho hoti, tasmā taṃ diṭṭhiṃ paṭisedhento āha ‘‘na jaccā vasalo hotī’’ti. Tassattho – paramatthato hi na jaccā vasalo hoti, na jaccā hoti brāhmaṇo, apica kho kammunā vasalo hoti, kammunā hoti brāhmaṇo, aparisuddhakammavassanato vasalo hoti, parisuddhena kammunā aparisuddhavāhanato brāhmaṇo hoti. Yasmā vā tumhe hīnaṃ vasalaṃ ukkaṭṭhaṃ [Pg.167] brāhmaṇaṃ maññittha, tasmā hīnena kammunā vasalo hoti, ukkaṭṭhena kammunā brāhmaṇo hotīti evampi atthaṃ ñāpento evamāha.

136. Having thus shown the outcast, and because the brahmin was now extremely attached to his own view, the Blessed One, refuting that view, said: “Not by birth is one an outcast.” The meaning of this is: in the ultimate sense, one is not an outcast by birth, nor is one a brahmin by birth. Rather, one is an outcast by action, and one is a brahmin by action. One is an outcast (vasala) because of being overcome by impure action; one is a brahmin because of having carried away the impure by means of pure action. Or, since you consider the lowly to be an outcast and the superior to be a brahmin, therefore one is an outcast by lowly action and a brahmin by superior action—thus, making the meaning known, He spoke in this way.

137-139. Idāni tamevatthaṃ nidassanena sādhetuṃ ‘‘tadamināpi jānāthā’’tiādikā tisso gāthāyo āha. Tāsu dve catuppādā, ekā chappādā, tāsaṃ attho – yaṃ mayā vuttaṃ ‘‘na jaccā vasalo hotī’’tiādi, tadamināpi jānātha, yathā medaṃ nidassanaṃ, taṃ imināpi pakārena jānātha, yena me pakārena yena sāmaññena idaṃ nidassananti vuttaṃ hoti. Katamaṃ nidassananti ce? Caṇḍālaputto sopāko…pe… brahmalokūpapattiyāti.

Now, to establish that very meaning with an example, He spoke three verses beginning, “Know that also by this.” Among them, two have four lines and one has six. Their meaning is: That which was spoken by me, beginning with “Not by birth is one an outcast,” know that also by this example. As this example of mine is, know it by this manner, by which method and by which general principle of mine this is said to be an example. If it is asked, “What is the example?”: “The caṇḍāla’s son, Sopāka… up to attainment of the Brahma-world.”

Caṇḍālassa putto caṇḍālaputto. Attano khādanatthāya mate sunakhe labhitvā pacatīti sopāko. Mātaṅgoti evaṃnāmo vissutoti evaṃ hīnāya jātiyā ca jīvikāya ca nāmena ca pākaṭo.

The son of a caṇḍāla is a caṇḍāla's son. He is called Sopāka because, having obtained dead dogs for his own consumption, he cooks them. Mātaṅga was his name. He was renowned, that is, he was well-known for his low birth, livelihood, and name.

Soti purimapadena sambandhitvā so mātaṅgo yasaṃ paramaṃ patto, abbhutaṃ uttamaṃ ativisiṭṭhaṃ yasaṃ kittiṃ pasaṃsaṃ patto. Yaṃ sudullabhanti yaṃ uḷārakulūpapannenāpi dullabhaṃ, hīnakulūpapannena sudullabhaṃ. Evaṃ yasappattassa ca āgacchuṃ tassupaṭṭhānaṃ, khattiyā brāhmaṇā bahū, tassa mātaṅgassa pāricariyatthaṃ khattiyā ca brāhmaṇā ca aññe ca bahū vessasuddādayo jambudīpamanussā yebhuyyena upaṭṭhānaṃ āgamiṃsūti attho.

Connecting the word `so` with the preceding word: that Mātaṅga attained supreme glory; he attained wonderful, excellent, and most distinguished glory, fame, and praise. ‘That which is very hard to obtain’ means: that which is hard to obtain even for one born into a high family is exceedingly hard to obtain for one born into a low family. And many khattiyas and brahmins came to attend upon him who had thus attained glory. The meaning is that for the service of that Mātaṅga, many khattiyas, brahmins, and others—vessas, suddas, and the people of Jambudīpa—for the most part, came into his attendance.

Evaṃ upaṭṭhānasampanno so mātaṅgo vigatakilesarajattā virajaṃ, mahantehi buddhādīhi paṭipannattā mahāpathaṃ, brahmalokasaṅkhātaṃ devalokaṃ yāpetuṃ samatthattā devalokayānasaññitaṃ aṭṭhasamāpattiyānaṃ abhiruyha, tāya paṭipattiyā kāmarāgaṃ virājetvā, kāyassa bhedā brahmalokūpago ahu, sā tathā hīnāpi na naṃ jāti nivāresi brahmalokūpapattiyā, brahmalokūpapattitoti vuttaṃ hoti.

Thus endowed with attendance, that Mātaṅga, having mounted the vehicle of the eight attainments—which is dustless, as he was free from the dust of the defilements; which is the great path, as it is trodden by the great ones such as the Buddhas; and which is known as the vehicle to the Brahma-world, as it is capable of conveying one to the celestial world called the Brahma-world—and by that practice having become dispassionate towards sensual desire, upon the breaking up of the body, he became one who goes to the Brahma-world. Thus, even though his birth was so low, it did not prevent him from attaining rebirth in the Brahma-world. This is what is meant by 'rebirth in the Brahma-world'.

Ayaṃ panattho evaṃ veditabbo – atīte kira mahāpuriso tena tenupāyena sattahitaṃ karonto sopākajīvike caṇḍālakule uppajji. So nāmena mātaṅgo, rūpena duddasiko hutvā bahinagare cammakuṭikāya vasati, antonagare bhikkhaṃ caritvā jīvikaṃ kappeti. Athekadivasaṃ [Pg.168] tasmiṃ nagare surānakkhatte ghosite dhuttā yathāsakena parivārena kīḷanti. Aññatarāpi brāhmaṇamahāsāladhītā pannarasasoḷasavassuddesikā devakaññā viya rūpena dassanīyā pāsādikā ‘‘attano kulavaṃsānurūpaṃ kīḷissāmī’’ti pahūtaṃ khajjabhojjādikīḷanasambhāraṃ sakaṭesu āropetvā sabbasetavaḷavayuttaṃ yānamāruyha mahāparivārena uyyānabhūmiṃ gacchati diṭṭhamaṅgalikāti nāmena. Sā kira ‘‘dussaṇṭhitaṃ rūpaṃ avamaṅgala’’nti daṭṭhuṃ na icchati, tenassā diṭṭhamaṅgalikātveva saṅkhā udapādi.

This meaning, however, should be understood thus: In the past, it is said, the Great Being, while working for the welfare of beings by this and that means, was born in a caṇḍāla family that lived by being dog-cookers. His name was Mātaṅga, and being unsightly in appearance, he lived in a hut made of hides outside the city. He sustained his life by going for alms within the city. Then one day, when a drinking festival was announced in that city, profligates were amusing themselves with their respective retinues. A certain daughter of a very wealthy brahmin, about fifteen or sixteen years of age, as lovely and pleasing to see as a celestial maiden, thinking, 'I will amuse myself in a manner befitting my family lineage,' loaded many requisites for amusement, such as various foods, onto carts, mounted a vehicle yoked with all-white bullocks, and went to the pleasure garden with a large retinue. Her name was Diṭṭhamaṅgalikā. It is said that she did not wish to see any ill-formed shape, considering it to be inauspicious; for that reason, the designation 'Diṭṭhamaṅgalikā' arose for her.

Tadā so mātaṅgo kālasseva vuṭṭhāya paṭapilotikaṃ nivāsetvā, kaṃsatāḷaṃ hatthe bandhitvā, bhājanahattho nagaraṃ pavisati, manusse disvā dūrato eva kaṃsatāḷaṃ ākoṭento. Atha diṭṭhamaṅgalikā ‘‘ussaratha, ussarathā’’ti purato purato hīnajanaṃ apanentehi purisehi nīyamānā nagaradvāramajjhe mātaṅgaṃ disvā ‘‘ko eso’’ti āha. Ahaṃ mātaṅgacaṇḍāloti. Sā ‘‘īdisaṃ disvā gatānaṃ kuto vuḍḍhī’’ti yānaṃ nivattāpesi. Manussā ‘‘yaṃ mayaṃ uyyānaṃ gantvā khajjabhojjādiṃ labheyyāma, tassa no mātaṅgena antarāyo kato’’ti kupitā ‘‘gaṇhatha caṇḍāla’’nti leḍḍūhi paharitvā ‘‘mato’’ti pāde gahetvā ekamante chaḍḍetvā kacavarena paṭicchādetvā agamaṃsu. So satiṃ paṭilabhitvā uṭṭhāya manusse pucchi – ‘‘kiṃ, ayyā, dvāraṃ nāma sabbasādhāraṇaṃ, udāhu brāhmaṇānaṃyeva kata’’nti? Manussā āhaṃsu – ‘‘sabbesaṃ sādhāraṇa’’nti. ‘‘Evaṃ sabbasādhāraṇadvārena pavisitvā bhikkhāhārena yāpentaṃ maṃ diṭṭhamaṅgalikāya manussā imaṃ anayabyasanaṃ pāpesu’’nti rathikāya rathikaṃ āhiṇḍanto manussānaṃ ārocetvā brāhmaṇassa gharadvāre nipajji – ‘‘diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmī’’ti.

At that time, Mātaṅga rose early, put on a patched garment, tied a bronze clapper to his hand, and, holding a bowl, entered the city, striking the bronze clapper from afar upon seeing people. Then Diṭṭhamaṅgalikā, being led by men who were clearing the low-born people from her path ahead, crying, 'Make way, make way!', saw Mātaṅga in the middle of the city gate and asked, 'Who is that?' When it was said, 'That is Mātaṅga the caṇḍāla,' she had her vehicle turned back, saying, 'Whence is there prosperity for those who have gone on after seeing such a one?' The people became angry, thinking, 'The food and drink we would have received by going to the pleasure garden—Mātaṅga has created an obstacle to that for us!' Shouting, 'Seize the caṇḍāla!', they struck him with clods of earth. Thinking he was dead, they seized him by the feet, cast him aside in a certain place, covered him with rubbish, and departed. He, having regained consciousness, got up and asked the people: 'Sirs, is the gate common to all, or was it made only for brahmins?' The people said: 'It is common to all.' He then said, 'Though I entered by this gate common to all and was sustaining myself on alms-food, the people of Diṭṭhamaṅgalikā have brought me to this ruin and disaster!' Wandering from street to street and announcing this to the people, he lay down at the brahmin’s door, declaring: 'I will not get up until I get Diṭṭhamaṅgalikā!'

Brāhmaṇo ‘‘gharadvāre mātaṅgo nipanno’’ti sutvā ‘‘tassa kākaṇikaṃ detha, telena aṅgaṃ makkhetvā gacchatū’’ti āha. So taṃ na icchati, ‘‘diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmi’’cceva āha. Tato brāhmaṇo ‘‘dve kākaṇikāyo detha, kākaṇikāya pūvaṃ khādatu, kākaṇikāya [Pg.169] telena aṅgaṃ makkhetvā gacchatū’’ti āha. So taṃ na icchati, tatheva vadati. Brāhmaṇo sutvā ‘‘māsakaṃ detha, pādaṃ, upaḍḍhakahāpaṇaṃ, kahāpaṇaṃ dve tīṇī’’ti yāva sataṃ āṇāpesi. So na icchati, tatheva vadati. Evaṃ yācantānaṃyeva sūriyo atthaṅgato. Atha brāhmaṇī pāsādā oruyha sāṇipākāraṃ parikkhipāpetvā taṃ upasaṅkamitvā yāci – ‘‘tāta mātaṅga, diṭṭhamaṅgalikāya aparādhaṃ khama, sahassaṃ gaṇhāhi, dve tīṇī’’ti yāva ‘‘satasahassaṃ gaṇhāhī’’ti āha. So tuṇhībhūto nipajjiyeva.

The brahmin, hearing, 'Mātaṅga is lying at the house door,' said: 'Give him a kākaṇika, anoint his limbs with oil, and let him go.' But he did not want it, saying only: 'I will not get up until I get Diṭṭhamaṅgalikā.' Then the brahmin said: 'Give him two kākaṇikas; let him eat a cake for one kākaṇika and anoint his limbs with oil for the other, and let him go.' He did not want it and said the same thing. The brahmin, hearing this, gave orders: 'Give him a māsaka, a pāda, half a kahāpaṇa, one kahāpaṇa, two, three,' and so on up to a hundred. He did not want it and said the same thing. While they were thus pleading, the sun set. Then the brahmin's wife, descending from the upper story of the house, had an enclosure of coarse cloth set up around him, approached him, and pleaded: 'Dear Mātaṅga, forgive Diṭṭhamaṅgalikā's offense. Take a thousand,' and so on up to 'Take a hundred thousand.' But he, having become silent, just remained lying there.

Evaṃ catūhapañcāhe vītivatte bahumpi paṇṇākāraṃ datvā diṭṭhamaṅgalikaṃ alabhantā khattiyakumārādayo mātaṅgassa upakaṇṇake ārocāpesuṃ – ‘‘purisā nāma anekānipi saṃvaccharāni vīriyaṃ katvā icchitatthaṃ pāpuṇanti, mā kho tvaṃ nibbijji, addhā dvīhatīhaccayena diṭṭhamaṅgalikaṃ lacchasī’’ti. So tuṇhībhūto nipajjiyeva. Atha sattame divase samantā paṭivissakā uṭṭhahitvā ‘‘tumhe mātaṅgaṃ vā uṭṭhāpetha, dārikaṃ vā detha, mā amhe sabbe nāsayitthā’’ti āhaṃsu. Tesaṃ kira ayaṃ diṭṭhi ‘‘yassa gharadvāre evaṃ nipanno caṇḍālo marati, tassa gharena saha samantā sattasattagharavāsino caṇḍālā hontī’’ti. Tato diṭṭhamaṅgalikaṃ nīlapaṭapilotikaṃ nivāsāpetvā uḷuṅkakaḷopikādīni datvā paridevamānaṃ tassa santikaṃ netvā ‘‘gaṇha dārikaṃ, uṭṭhāya gacchāhī’’ti adaṃsu. Sā passe ṭhatvā ‘‘uṭṭhāhī’’ti āha, so ‘‘hatthena maṃ gahetvā uṭṭhāpehī’’ti āha. Sā naṃ uṭṭhāpesi. So nisīditvā āha – ‘‘mayaṃ antonagare vasituṃ na labhāma, ehi maṃ bahinagare cammakuṭiṃ nehī’’ti. Sā naṃ hatthe gahetvā tattha nesi. ‘‘Piṭṭhiyaṃ āropetvā’’ti jātakabhāṇakā. Netvā cassa sarīraṃ telena makkhetvā, uṇhodakena nhāpetvā, yāguṃ pacitvā adāsi. So ‘‘brāhmaṇakaññā ayaṃ mā vinassī’’ti jātisambhedaṃ akatvāva aḍḍhamāsamattaṃ balaṃ gahetvā ‘‘ahaṃ vanaṃ gacchāmi, ‘aticirāyatī’ti mā tvaṃ ukkaṇṭhī’’ti vatvā gharamānusakāni ca ‘‘imaṃ mā pamajjitthā’’ti āṇāpetvā gharā nikkhamma tāpasapabbajjaṃ pabbajitvā, kasiṇaparikammaṃ katvā, katipāheneva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā ‘‘idānāhaṃ diṭṭhamaṅgalikāya [Pg.170] manāpo bhavissāmī’’ti ākāsenāgantvā nagaradvāre orohitvā diṭṭhamaṅgalikāya santikaṃ pesesi.

Thus, after four or five days had passed, though they gave many kinds of gifts, the young noblemen and others, unable to obtain Diṭṭhamaṅgalikā, informed Mātaṅga at his ear: 'Men, indeed, striving for many years, attain their desired goal. Do not be disheartened; surely in two or three days you will obtain Diṭṭhamaṅgalikā.' He remained silent and just lay there. Then, on the seventh day, the neighbors all around rose up and said: 'Either make Mātaṅga rise or give the girl, lest you destroy us all.' Their belief was this: 'If such an outcaste dies lying at the doorway of someone’s house, then the inhabitants of that house, along with all the seven neighboring households all around, will become outcastes.' Then, dressing Diṭṭhamaṅgalikā in a blue cloth garment and giving her a pot, a ladle, and other things, they brought her, lamenting, to his presence and said: 'Take the girl, rise up and go.' She stood by and said: 'Get up.' He replied: 'Take me by the hand and make me rise.' She lifted him up. Sitting down, he said: 'We cannot live inside the city; come, lead me to a leather hut outside the city.' Taking him by the hand, she led him there. The narrators of the Jātaka say: 'Having placed him on her back.' Having led him there, she massaged his body with oil, bathed him with warm water, cooked gruel, and gave it to him. Thinking: 'This brahmin girl must not be ruined,' without transgressing caste, he regained strength in about half a month. Then he said: 'I will go to the forest; do not grieve thinking, "He is taking too long."' Giving orders to the neighbors: 'Do not neglect her,' he left the house. Taking up the ascetic life, he practiced kasiṇa meditation and in just a few days attained the eight meditative attainments and the five higher knowledges. Thinking: 'Now I shall be pleasing to Diṭṭhamaṅgalikā,' he came through the air, descended at the city gate, and sent word to Diṭṭhamaṅgalikā.

Sā sutvā ‘‘koci maññe mama ñātako pabbajito maṃ dukkhitaṃ ñatvā daṭṭhuṃ āgato bhavissatī’’ti cintayamānā gantvā, taṃ ñatvā, pādesu nipatitvā ‘‘kissa maṃ anāthaṃ tumhe akatthā’’ti āha. Mahāpuriso ‘‘mā tvaṃ diṭṭhamaṅgalike dukkhinī ahosi, sakalajambudīpavāsīhi te sakkāraṃ kāressāmī’’ti vatvā etadavoca – ‘‘gaccha tvaṃ ghosanaṃ karohi – ‘mahābrahmā mama sāmiko na mātaṅgo, so candavimānaṃ bhinditvā sattame divase mama santikaṃ āgamissatī’’’ti. Sā āha – ‘‘ahaṃ, bhante, brāhmaṇamahāsāladhītā hutvā attano pāpakammena imaṃ caṇḍālabhāvaṃ pattā, na sakkomi evaṃ vattu’’nti. Mahāpuriso ‘‘na tvaṃ mātaṅgassa ānubhāvaṃ jānāsī’’ti vatvā yathā sā saddahati, tathā anekāni pāṭihāriyāni dassetvā tatheva taṃ āṇāpetvā attano vasatiṃ agamāsi. Sā tathā akāsi.

Hearing this, she thought: 'Perhaps some relative of mine has gone forth and, knowing I am suffering, has come to see me.' Reflecting thus, she went, recognized him, fell at his feet, and said: 'Why have you made me helpless?' The Great Being replied: 'Do not grieve, Diṭṭhamaṅgalikā. I will ensure that all the inhabitants of Jambudīpa honor you.' Then he instructed her: 'Go and proclaim: "My husband is not Mātaṅga, but the Great Brahmā. He will shatter the lunar mansion and come to me on the seventh day."' She said: 'Venerable sir, though I was born as the daughter of a wealthy brahmin, my own evil deeds have led me to this outcaste state. I cannot speak thus.' The Great Being said: 'You do not know the power of Mātaṅga.' Having inspired her faith by displaying many miracles, he commanded her to do as he said and returned to his dwelling. She did as instructed.

Manussā ujjhāyanti hasanti – ‘‘kathañhi nāmāyaṃ attano pāpakammena caṇḍālabhāvaṃ patvā puna taṃ mahābrahmānaṃ karissatī’’ti. Sā adhimānā eva hutvā divase divase ghosantī nagaraṃ āhiṇḍati ‘‘ito chaṭṭhe divase, pañcame, catutthe, tatiye, suve, ajja āgamissatī’’ti. Manussā tassā vissatthavācaṃ sutvā ‘‘kadāci evampi siyā’’ti attano attano gharadvāresu maṇḍapaṃ kārāpetvā, sāṇipākāraṃ sajjetvā, vayappattā dārikāyo alaṅkaritvā ‘‘mahābrahmani āgate kaññādānaṃ dassāmā’’ti ākāsaṃ ullokentā nisīdiṃsu. Atha mahāpuriso puṇṇamadivase gaganatalaṃ upārūḷhe cande candavimānaṃ phāletvā passato mahājanassa mahābrahmarūpena niggacchi. Mahājano ‘‘dve candā jātā’’ti atimaññi. Tato anukkamena āgataṃ disvā ‘‘saccaṃ diṭṭhamaṅgalikā āha, mahābrahmāva ayaṃ diṭṭhamaṅgalikaṃ dametuṃ pubbe mātaṅgavesenāgacchī’’ti niṭṭhaṃ agamāsi. Evaṃ so mahājanena dissamāno diṭṭhamaṅgalikāya vasanaṭṭhāne eva otari. Sā ca tadā utunī ahosi. So tassā nābhiṃ aṅguṭṭhakena parāmasi. Tena phassena gabbho patiṭṭhāsi. Tato naṃ ‘‘gabbho te saṇṭhito[Pg.171], puttamhi jāte taṃ nissāya jīvāhī’’ti vatvā passato mahājanassa puna candavimānaṃ pāvisi.

People grumbled and laughed, saying: 'How could this woman, having fallen to the state of an outcaste due to her own evil deeds, now make him the Great Brahmā?' Filled with great pride, she wandered through the city day after day, proclaiming: 'Six days from now, five, four, three, tomorrow, today, he will come!' Hearing her confident words, the people thought: 'Perhaps it might be so,' and they built pavilions at their own doorways, prepared enclosures of cloth, adorned marriageable girls, and sat gazing at the sky, saying: 'When the Great Brahmā comes, we will offer him these maidens.' Then, on the full moon day, when the moon had ascended to the sky, the Great Being, shattering the moon's orb, appeared before the great multitude in the form of the Great Brahmā. The great multitude, astonished, thought: 'Two moons have appeared!' Then, seeing him gradually approach, they concluded: 'Diṭṭhamaṅgalikā spoke the truth. This is indeed the Great Brahmā, who previously came disguised as Mātaṅga to subdue Diṭṭhamaṅgalikā.' Thus, visible to the great multitude, he descended right where Diṭṭhamaṅgalikā lived. At that time, she was in her fertile period. He touched her navel with his thumb, and by that touch, conception took place. Then he said to her: 'Your pregnancy is established. When the son is born, live dependent on him.' Having spoken, he re-entered the moon's orb in full view of the great multitude.

Brāhmaṇā ‘‘diṭṭhamaṅgalikā mahābrahmuno pajāpati amhākaṃ mātā jātā’’ti vatvā tato tato āgacchanti. Taṃ sakkāraṃ kātukāmānaṃ manussānaṃ sampīḷanena nagaradvārāni anokāsāni ahesuṃ. Te diṭṭhamaṅgalikaṃ hiraññarāsimhi ṭhapetvā, nhāpetvā, maṇḍetvā, rathaṃ āropetvā, mahāsakkārena nagaraṃ padakkhiṇaṃ kārāpetvā, nagaramajjhe maṇḍapaṃ kārāpetvā, tatra naṃ ‘‘mahābrahmuno pajāpatī’’ti diṭṭhaṭṭhāne ṭhapetvā vasāpenti ‘‘yāvassā patirūpaṃ vasanokāsaṃ karoma, tāva idheva vasatū’’ti. Sā maṇḍape eva puttaṃ vijāyi. Taṃ visuddhadivase saddhiṃ puttena sasīsaṃ nhāpetvā maṇḍape jātoti dārakassa ‘‘maṇḍabyakumāro’’ti nāmaṃ akaṃsu. Tato pabhuti ca naṃ brāhmaṇā ‘‘mahābrahmuno putto’’ti parivāretvā caranti. Tato anekasatasahassappakārā paṇṇākārā āgacchanti, te brāhmaṇā kumārassārakkhaṃ ṭhapesuṃ, āgatā lahuṃ kumāraṃ daṭṭhuṃ na labhanti.

The brahmins, saying, "Diṭṭhamaṅgalikā, the consort of Mahābrahmā, has been born as our mother," came from various places. The city gates became impassable due to the crowding of people who wished to pay her homage. They placed Diṭṭhamaṅgalikā on a pile of gold, bathed her, adorned her, placed her on a chariot, and with great honor had her circumambulate the city. In the city center, they built a pavilion and installed her there, declaring, "She is the consort of Mahābrahmā," and settled her in that prominent place, saying, "Let her dwell here until we prepare a suitable dwelling for her." There in the pavilion, she gave birth to a son. On the day of her purification, they bathed her together with the son, head and all, and since he was born in the pavilion, they named the boy "Maṇḍabyakumāra." From then on, the brahmins surrounded him, proclaiming, "He is the son of Mahābrahmā." Then, gifts of many hundreds of thousands of kinds arrived, and the brahmins appointed guards for the prince, so that those who arrived could not easily see the boy.

Kumāro anupubbena vuḍḍhimanvāya dānaṃ dātuṃ āraddho. So sālāya sampattānaṃ kapaṇaddhikānaṃ adatvā brāhmaṇānaṃyeva deti. Mahāpuriso ‘‘kiṃ mama putto dānaṃ detī’’ti āvajjetvā brāhmaṇānaṃyeva dānaṃ dentaṃ disvā ‘‘yathā sabbesaṃ dassati, tathā karissāmī’’ti cīvaraṃ pārupitvā pattaṃ gahetvā ākāsena āgamma puttassa gharadvāre aṭṭhāsi. Kumāro taṃ disvā ‘‘kuto ayaṃ evaṃ virūpaveso vasalo āgato’’ti kuddho imaṃ gāthamāha –

The prince, gradually growing up, began to give alms. However, he gave only to brahmins, not to the poor and needy who had arrived at the hall. The Great Being, reflecting, "What alms does my son give?" and seeing him giving only to brahmins, thought, "I will arrange it so that he will give to all." So he donned a robe, took a bowl, and came through the air to stand at his son's door. When the prince saw him, he became angry, thinking, "From where has this outcast of unsightly appearance come?" and spoke this verse:

‘‘Kuto nu āgacchasi dummavāsī, otallako paṃsupisācakova;

Saṅkāracoḷaṃ paṭimuñca kaṇṭhe, ko re tuvaṃ hosi adakkhiṇeyyo’’ti.

"From where do you come, ill-clad one, impudent, like a dust-demon? Hang that rag from the rubbish heap around your neck! Who are you, unworthy of offerings?"

Brāhmaṇā ‘‘gaṇhatha gaṇhathā’’ti taṃ gahetvā ākoṭetvā anayabyasanaṃ pāpesuṃ. So ākāsena gantvā bahinagare paccaṭṭhāsi[Pg.172]. Devatā kupitā kumāraṃ gale gahetvā uddhaṃpādaṃ adhosiraṃ ṭhapesuṃ. So akkhīhi niggatehi mukhena kheḷaṃ paggharantena gharugharupassāsī dukkhaṃ vedayati. Diṭṭhamaṅgalikā sutvā ‘‘koci āgato atthī’’ti pucchi. ‘‘Āma, pabbajito āgacchī’’ti. ‘‘Kuhiṃ gato’’ti? ‘‘Evaṃ gato’’ti. Sā tattha gantvā ‘‘khamatha, bhante, attano dāsassā’’ti yācantī tassa pādamūle bhūmiyā nipajji. Tena ca samayena mahāpuriso piṇḍāya caritvā, yāguṃ labhitvā, taṃ pivanto tattha nisinno hoti, so avasiṭṭhaṃ thokaṃ yāguṃ diṭṭhamaṅgalikāya adāsi. ‘‘Gaccha imaṃ yāguṃ udakakumbhiyā āloletvā yesaṃ bhūtavikāro atthi, tesaṃ akkhimukhakaṇṇanāsābilesu āsiñca, sarīrañca paripphosehi, evaṃ nibbikārā bhavissantī’’ti. Sā tathā akāsi. Tato kumāre pakatisarīre jāte ‘‘ehi, tāta maṇḍabya, taṃ khamāpessāmā’’ti puttañca sabbe brāhmaṇe ca tassa pādamūle nikkujjitvā nipajjāpetvā khamāpesi.

The brahmins, crying, "Seize him, seize him!" seized him, beat him, and brought him to ruin and disaster. He went through the air and stood outside the city. The angry deities grabbed the boy by the neck and hung him upside down with his head downwards. With his eyes bulging out, saliva dripping from his mouth, and breathing with a gurgling sound, he experienced great suffering. Diṭṭhamaṅgalikā heard this and asked, "Has someone arrived?" "Yes, a renunciate has come." "Where has he gone?" "He has gone that way." She went there and, begging, said, "Venerable sir, forgive this slave of yours," and she lay down on the ground at his feet. At that time, the Great Being had gone for alms, received rice gruel, and was sitting there drinking it. He gave the remaining little gruel to Diṭṭhamaṅgalikā, saying, "Go, mix this gruel with water in a pot, and for those who have a disturbance of the elements, pour it into the openings of their eyes, mouths, ears, and noses, and sprinkle their bodies. Thus they will be free from disorder." She did so. Then, when the boy's body was restored to normal, she said, "Come, dear Maṇḍabya, I will have him forgive you." She then made her son and all the brahmins bow down and lie prostrate at his feet and ask for his forgiveness.

So ‘‘sabbajanassa dānaṃ dātabba’’nti ovaditvā, dhammakathaṃ katvā, attano vasanaṭṭhānaṃyeva gantvā, cintesi ‘‘itthīsu pākaṭā diṭṭhamaṅgalikā damitā, purisesu pākaṭo maṇḍabyakumāro, idāni ko dametabbo’’ti. Tato jātimantatāpasaṃ addasa bandhumatīnagaraṃ nissāya kumbhavatīnadītīre viharantaṃ. So ‘‘ahaṃ jātiyā visiṭṭho, aññehi paribhuttodakaṃ na paribhuñjāmī’’ti uparinadiyā vasati. Mahāpuriso tassa uparibhāge vāsaṃ kappetvā tassa udakaparibhogavelāyaṃ dantakaṭṭhaṃ khāditvā udake pakkhipi. Tāpaso taṃ udakena vuyhamānaṃ disvā ‘‘kenidaṃ khitta’’nti paṭisotaṃ gantvā mahāpurisaṃ disvā ‘‘ko etthā’’ti āha. ‘‘Mātaṅgacaṇḍālo, ācariyā’’ti. ‘‘Apehi, caṇḍāla, mā uparinadiyā vasī’’ti. Mahāpuriso ‘‘sādhu, ācariyā’’ti heṭṭhānadiyā vasati, paṭisotampi dantakaṭṭhaṃ tāpasassa santikaṃ āgacchati. Tāpaso puna gantvā ‘‘apehi, caṇḍāla, mā heṭṭhānadiyaṃ vasa, uparinadiyāyeva vasā’’ti āha. Mahāpuriso ‘‘sādhu, ācariyā’’ti tathā akāsi, punapi tatheva ahosi. Tāpaso punapi ‘‘tathā karotī’’ti duṭṭho mahāpurisaṃ sapi ‘‘sūriyassa te uggamanavelāya sattadhā muddhā phalatū’’ti. Mahāpurisopi ‘‘sādhu, ācariya, ahaṃ pana sūriyuṭṭhānaṃ na demī’’ti vatvā sūriyuṭṭhānaṃ nivāresi[Pg.173]. Tato ratti na vibhāyati, andhakāro jāto, bhītā bandhumatīvāsino tāpasassa santikaṃ gantvā ‘‘atthi nu kho, ācariya, amhākaṃ sotthibhāvo’’ti pucchiṃsu. Te hi taṃ ‘‘arahā’’ti maññanti. So tesaṃ sabbamācikkhi. Te mahāpurisaṃ upasaṅkamitvā ‘‘sūriyaṃ, bhante, muñcathā’’ti yāciṃsu. Mahāpuriso ‘‘yadi tumhākaṃ arahā āgantvā maṃ khamāpeti, muñcāmī’’ti āha.

Having advised, "Alms should be given to all people," and having delivered a Dhamma talk, he went to his own dwelling place and reflected: "Among women, the renowned Diṭṭhamaṅgalikā has been tamed; among men, the renowned Maṇḍabyakumāra. Now, who is to be tamed next?" Then he saw a high-born ascetic dwelling on the bank of the Kumbhavati River near the city of Bandhumati. That ascetic, thinking, "I am superior by birth; I will not use water used by others," lived upstream. The Great Being took up residence upstream from him. At the time when the ascetic was using the water, the Great Being chewed a toothstick and threw it into the water. Seeing it being carried downstream by the water, the ascetic went upstream, asking, "By whom was this thrown?" and seeing the Great Being, he asked, "Who is here?" "Mātaṅga, an outcaste, teacher." "Go away, outcaste! Do not live upstream!" The Great Being replied, "Very well, teacher," and went to live downstream. But the toothstick went against the current and came to the ascetic. The ascetic went again and said, "Go away, outcaste! Do not live downstream—live upstream!" The Great Being replied, "Very well, teacher," and did so, but the same thing happened again. The ascetic, angered that he kept doing this, cursed the Great Being: "At the time of sunrise, may your head split into seven pieces!" The Great Being replied, "Very well, teacher, but I will not let the sun rise." And he prevented the sun from rising. Then the night did not dawn, and it became dark. The frightened inhabitants of Bandhumati went to the ascetic and asked, "Teacher, is there any well-being for us?" For they considered him to be an arahant. He told them everything. They approached the Great Being and pleaded, "Venerable sir, release the sun!" The Great Being said, "If your arahant comes and asks me for forgiveness, I will release it."

Manussā gantvā tāpasaṃ āhaṃsu – ‘‘ehi, bhante, mātaṅgapaṇḍitaṃ khamāpehi, mā tumhākaṃ kalahakāraṇā mayaṃ nassimhā’’ti. So ‘‘nāhaṃ caṇḍālaṃ khamāpemī’’ti āha. Manussā ‘‘amhe tvaṃ nāsesī’’ti taṃ hatthapādesu gahetvā mahāpurisassa santikaṃ nesuṃ. Mahāpuriso ‘‘mama pādamūle kucchiyā nipajjitvā khamāpente khamāmī’’ti āha. Manussā ‘‘evaṃ karohī’’ti āhaṃsu. Tāpaso ‘‘nāhaṃ caṇḍālaṃ vandāmī’’ti. Manussā ‘‘tava chandena na vandissasī’’ti hatthapādamassugīvādīsu gahetvā mahāpurisassa pādamūle sayāpesuṃ. So ‘‘khamāmahaṃ imassa, apicāhaṃ tassevānukampāya sūriyaṃ na muñcāmi, sūriye hi uggatamatte muddhā assa sattadhā phalissatī’’ti āha. Manussā ‘‘idāni, bhante, kiṃ kātabba’’nti āhaṃsu. Mahāpuriso ‘‘tena hi imaṃ galappamāṇe udake ṭhapetvā mattikāpiṇḍenassa sīsaṃ paṭicchādetha, sūriyarasmīhi phuṭṭho mattikāpiṇḍo sattadhā phalissati. Tasmiṃ phalite esa aññatra gacchatū’’ti āha. Te tāpasaṃ hatthapādādīsu gahetvā tathā akaṃsu. Sūriye muñcitamatte mattikāpiṇḍo sattadhā phalitvā pati, tāpaso bhīto palāyi. Manussā disvā ‘‘passatha, bho, samaṇassa ānubhāva’’nti dantakaṭṭhapakkhipanamādiṃ katvā sabbaṃ vitthāretvā ‘‘natthi īdiso samaṇo’’ti tasmiṃ pasīdiṃsu. Tato pabhuti sakalajambudīpe khattiyabrāhmaṇādayo gahaṭṭhapabbajitā mātaṅgapaṇḍitassa upaṭṭhānaṃ agamaṃsu. So yāvatāyukaṃ ṭhatvā kāyassa bhedā brahmaloke uppajji. Tenāha bhagavā ‘‘tadamināpi jānātha…pe… brahmalokūpapattiyā’’ti.

The people went and said to the ascetic, 'Come, venerable sir, ask Mātaṅga the Wise for forgiveness, lest we perish because of your quarrel.' He replied, 'I will not ask an outcaste for forgiveness.' The people said, 'You will destroy us,' and seizing him by his hands and feet, they took him to the Great Being. The Great Being said, 'I will forgive him if he lies down on his belly at my feet and asks for forgiveness.' The people said, 'Do so!' The ascetic replied, 'I will not bow to an outcaste.' The people said, 'You will bow whether you wish to or not,' and seizing him by his hands, feet, beard, neck, and so on, they made him lie down at the feet of the Great Being. He said, 'I forgive him, but out of compassion for him, I will not release the sun. For as soon as the sun rises, his head will split into seven pieces.' The people asked, 'What should be done now, venerable sir?' The Great Being said, 'Then place him in water up to his neck and cover his head with a lump of clay. When struck by the sun's rays, the lump of clay will split into seven pieces. When that happens, let him go elsewhere.' They seized the ascetic by his hands, feet, and so on, and did so. As soon as the sun was released, the lump of clay split into seven pieces and fell. The terrified ascetic fled. Seeing this, the people said, 'See, friends, the power of the recluse!' They recounted everything, starting from the throwing of the toothstick, saying, 'There is no recluse like this one,' and they placed their faith in him. From then on, throughout the whole of Jambudīpa, khattiyas, brahmins, and others, whether householders or renunciants, attended upon Mātaṅga the Wise. He lived out his lifespan, and after the breaking up of the body, he was reborn in the Brahma-world. Therefore, the Blessed One said, 'Know this also... rebirth in the Brahma-world.'

140-141. Evaṃ ‘‘na jaccā vasalo hoti, kammunā vasalo hotī’’ti sādhetvā idāni ‘‘na jaccā hoti brāhmaṇo, kammunā hoti brāhmaṇo’’ti etaṃ sādhetuṃ āha ‘‘ajjhāyakakule jātā [Pg.174] …pe… duggatyā garahāya vā’’ti. Tattha ajjhāyakakule jātāti mantajjhāyake brāhmaṇakule jātā. ‘‘Ajjhāyakākuḷe jātā’’tipi pāṭho. Mantānaṃ ajjhāyake anupakuṭṭhe ca brāhmaṇakule jātāti attho. Mantā bandhavā etesanti mantabandhavā. Vedabandhū vedapaṭissaraṇāti vuttaṃ hoti. Te ca pāpesu kammesu abhiṇhamupadissareti te evaṃ kule jātā mantabandhavā ca samānāpi yadi pāṇātipātādīsu pāpakammesu punappunaṃ upadissanti, atha diṭṭheva dhamme gārayhā samparāye ca duggati te evamupadissamānā imasmiṃyeva attabhāve mātāpitūhipi ‘‘nayime amhākaṃ puttā, dujjātā ete kulassa aṅgārabhūtā, nikkaḍḍhatha ne’’ti, brāhmaṇehipi ‘‘gahapatikā ete, na ete brāhmaṇā, mā nesaṃ saddhayaññathālipākādīsu pavesaṃ detha, mā nehi saddhiṃ sallapathā’’ti, aññehipi manussehi ‘‘pāpakammantā ete, na ete brāhmaṇā’’ti evaṃ gārayhā honti. Samparāye ca nesaṃ duggati nirayādibhedā, duggati etesaṃ paraloke hotīti attho. Samparāye vātipi pāṭho. Paraloke etesaṃ dukkhassa gati duggati, dukkhappattiyeva hotīti attho. Na ne jāti nivāreti, duggatyā garahāya vāti sā tathā ukkaṭṭhāpi yaṃ tvaṃ sārato paccesi, jāti ete pāpakammesu padissante brāhmaṇe ‘‘samparāye ca duggatī’’ti ettha vuttappakārāya duggatiyā vā, ‘‘diṭṭheva dhamme gārayhā’’ti ettha vuttappakārāya garahāya vā na nivāreti.

Having thus established that 'one is not an outcast by birth, but by deeds,' now to establish that 'one is not a brahmin by birth, but by deeds,' it is said: 'Born in a family of reciters... or [liable to] wretched destiny [and] blame.' Herein, 'born in a family of reciters' means born in a brahmin family devoted to reciting mantras. There is also a variant reading: 'born in a family of reciters.' It means born in a brahmin family devoted to reciting mantras, and irreproachable. 'Bound by mantras' means those whose bonds are mantras. It is said that they rely on the Vedas as their kin. And if they are frequently seen engaged in evil deeds, such as killing living beings, then, even though born in such a family and bound by mantras, if they are repeatedly seen committing evil deeds like killing, then in this very life they are blameworthy, and in the future, they face a wretched destiny. Thus, even though they are seen in this way, in this very existence, their parents say, 'These are not our sons; they are ill-born, mere embers of the family. Cast them out!' The brahmins say, 'These are householders, not brahmins. Do not allow them to participate in offerings supported by faith, sacrifices, or the like. Do not converse with them.' Other people say, 'These are evildoers, not brahmins.' Thus, they are blameworthy. In the future, their wretched destiny takes the form of hell, etc. It means they will have a miserable fate in the next world. There is also a variant reading: 'or in the future.' It means in the next world, their suffering and fate is wretched—they will meet with misery. Birth does not prevent this. 'Or [liable to] wretched destiny [and] blame'—even if that birth is so exalted, which you accept as essential, birth does not prevent these brahmins, who are seen engaged in evil deeds, from facing a wretched destiny in the future as described, nor from being blameworthy in this very life as described.

142. Evaṃ bhagavā ajjhāyakakule jātānampi brāhmaṇānaṃ gārayhādikammavasena diṭṭheva dhamme patitabhāvaṃ dīpento duggatigamanena ca samparāye brāhmaṇajātiyā abhāvaṃ dīpento ‘‘na jaccā hoti brāhmaṇo, kammunā hoti brāhmaṇo’’ti etampi atthaṃ sādhetvā idāni duvidhampi atthaṃ nigamento āha, evaṃ brāhmaṇa –

142. Thus, the Blessed One, revealing the downfall in this very life of even those brahmins born into families of reciters, due to blameworthy actions, and revealing the disappearance of the brahmin status in the next life due to going to a bad destination, having also established the meaning that 'not by birth is one a brahmin, but by action is one a brahmin,' now concluding both meanings, said thus, O Brahmin:

‘‘Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā vasalo hoti, kammunā hoti brāhmaṇo’’ti.

Not by birth is one an outcast; not by birth is one a Brahmin. By action one becomes an outcast; by action one becomes a Brahmin.

Sesaṃ kasibhāradvājasutte vuttanayameva. Visesato vā ettha nikkujjitaṃ vātiādīnaṃ evaṃ yojanā veditabbā – yathā koci nikkujjitaṃ vā [Pg.175] ukkujjeyya, evaṃ maṃ kammavimukhaṃ jātivāde patitaṃ ‘‘jātiyā brāhmaṇavasalabhāvo hotī’’ti diṭṭhito vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ jātivādapaṭicchannaṃ kammavādaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ brāhmaṇavasalabhāvassa asambhinnaujumaggaṃ ācikkhantena, yathā andhakāre vā telapajjotaṃ dhāreyya, evaṃ mātaṅgādinidassanapajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

The rest is as explained in the Kasibhāradvāja Sutta. Specifically here, the application of the phrases such as 'what is overturned' should be understood thus: 'Just as someone might set upright what is overturned, so has the venerable Gotama raised me—who was averse to action and had fallen into the doctrine of birth—from the view that "one's status as a brahmin or an outcast is by birth"; just as one might uncover what is hidden, so has he revealed the doctrine of action concealed by the doctrine of birth; just as one might show the path to one who is lost, so has he pointed out the unconfused, straight path regarding the state of being a brahmin or an outcast; and just as one might hold up an oil lamp in the darkness, so has he held up the lamp of examples such as Mātaṅga. In these many ways, the Dhamma has been made clear to me by the venerable Gotama.'

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the commentary on the Khuddaka collection,

Suttanipāta-aṭṭhakathāya aggikabhāradvājasuttavaṇṇanā niṭṭhitā.

Here ends the explanation of the Aggikabhāradvāja Sutta in the Suttanipāta Commentary.

8. Mettasuttavaṇṇanā

8. The Explanation of the Discourse on Loving-Kindness

Karaṇīyamatthakusalenāti mettasuttaṃ. Kā uppatti? Himavantapassato kira devatāhi ubbāḷhā bhikkhū bhagavato santikaṃ sāvatthiṃ āgacchiṃsu. Tesaṃ bhagavā parittatthāya kammaṭṭhānatthāya ca imaṃ suttaṃ abhāsi. Ayaṃ tāva saṅkhepo.

This is the Discourse on Loving-kindness, which begins with the words 'Karaṇīyamatthakusalena.' What is its origin? It is said that from the slopes of the Himalayas, monks who were harassed by deities came to the Blessed One in Sāvatthī. For their protection and as a subject of meditation, the Blessed One delivered this discourse. This, for now, is the summary.

Ayaṃ pana vitthāro – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati upakaṭṭhāya vassūpanāyikāya. Tena kho pana samayena sambahulā nānāverajjakā bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā tattha tattha vassaṃ upagantukāmā bhagavantaṃ upasaṅkamanti. Tatra sudaṃ bhagavā rāgacaritānaṃ saviññāṇakāviññāṇakavasena ekādasavidhaṃ asubhakammaṭṭhānaṃ, dosacaritānaṃ catubbidhaṃ mettādikammaṭṭhānaṃ, mohacaritānaṃ maraṇassatikammaṭṭhānādīni, vitakkacaritānaṃ ānāpānassatipathavīkasiṇādīni, saddhācaritānaṃ buddhānussatikammaṭṭhānādīni, buddhicaritānaṃ catudhātuvavatthanādīnīti iminā nayena caturāsītisahassappabhedacaritānukūlāni kammaṭṭhānāni katheti.

This, however, is the detailed account: At one time, the Blessed One was dwelling at Sāvatthī as the time for the rains-residence was approaching. At that time, many monks from various regions, having received subjects of meditation from the Blessed One and wishing to enter the rains-residence in various places, approached him. There, it is said, the Blessed One taught subjects of meditation suitable for the eighty-four thousand types of temperaments in this manner: for those of a lustful temperament, the eleven kinds of meditation on foulness, in terms of animate and inanimate objects; for those of a hateful temperament, the fourfold meditation beginning with loving-kindness; for those of a deluded temperament, mindfulness of death and other subjects; for those of a speculative temperament, mindfulness of breathing, the earth kasiṇa, and other subjects; for those of a faithful temperament, recollection of the Buddha and other subjects; and for those of an intellectual temperament, the analysis of the four elements and other subjects.

Atha kho pañcamattāni bhikkhusatāni bhagavato santike kammaṭṭhānaṃ uggahetvā sappāyasenāsanañca gocaragāmañca pariyesamānāni anupubbena gantvā [Pg.176] paccante himavantena saddhiṃ ekābaddhaṃ nīlakācamaṇisannibhasilātalaṃ sītalaghanacchāyanīlavanasaṇḍamaṇḍitaṃ muttātalarajatapaṭṭasadisavālukākiṇṇabhūmibhāgaṃ sucisātasītalajalāsayaparivāritaṃ pabbatamaddasaṃsu. Atha kho te bhikkhū tatthekarattiṃ vasitvā pabhātāya rattiyā sarīraparikammaṃ katvā tassa avidūre aññataraṃ gāmaṃ piṇḍāya pavisiṃsu. Gāmo ghananivesasanniviṭṭhakulasahassayutto, manussā cettha saddhā pasannā, te paccante pabbajitadassanassa dullabhatāya bhikkhū disvā eva pītisomanassajātā hutvā te bhikkhū bhojetvā ‘‘idheva, bhante, temāsaṃ vasathā’’ti yācitvā pañcapadhānakuṭisatāni kārāpetvā tattha mañcapīṭhapānīyaparibhojanīyaghaṭādīni sabbūpakaraṇāni paṭiyādesuṃ.

Then, five hundred monks, having received a subject of meditation from the Blessed One and seeking suitable lodgings and an alms-resort village, journeyed in due course and arrived at a remote region connected with the Himalayas. There they saw a mountain with a continuous rock-surface resembling a blue gem, adorned with cool, dense shade and groves of blue forest, having a ground covered with sand like a surface of pearls or a silver sheet, and surrounded by reservoirs of pure, pleasant, and cool water. Having dwelt there for one night, when the night had dawned, the monks attended to their bodily needs and entered a certain village nearby for alms. The village was comprised of a thousand families, densely and well-established, and the people there were faithful and devout. Due to the rarity of seeing renunciants in that remote area, upon the very sight of the monks, they were filled with joy and happiness. They fed the monks and requested, 'Venerable sirs, please dwell right here for the three months of the rains.' Then they had five hundred meditation huts built and prepared all the necessary furnishings therein—beds, seats, pots for drinking and washing water, and other requisites.

Bhikkhū dutiyadivase aññaṃ gāmaṃ piṇḍāya pavisiṃsu. Tatthāpi manussā tatheva upaṭṭhahitvā vassāvāsaṃ yāciṃsu. Bhikkhū ‘‘asati antarāye’’ti adhivāsetvā taṃ vanasaṇḍaṃ pavisitvā sabbarattindivaṃ āraddhavīriyā hutvā yāmagaṇḍikaṃ koṭṭetvā yonisomanasikārabahulā viharantā rukkhamūlāni upagantvā nisīdiṃsu. Sīlavantānaṃ bhikkhūnaṃ tejena vihatatejā rukkhadevatā attano attano vimānā oruyha dārake gahetvā ito cito ca vicaranti. Seyyathāpi nāma rājūhi vā rājamahāmattehi vā gāmakāvāsaṃ gatehi gāmavāsīnaṃ gharesu okāse gahite gharamānusakā gharā nikkhamitvā aññatra vasantā ‘‘kadā nu kho gamissantī’’ti dūrato olokenti; evameva devatā attano attano vimānāni chaḍḍetvā ito cito ca vicarantiyo dūratova olokenti – ‘‘kadā nu kho bhadantā gamissantī’’ti. Tato evaṃ samacintesuṃ ‘‘paṭhamavassūpagatā bhikkhū avassaṃ temāsaṃ vasissanti. Mayaṃ pana tāva ciraṃ dārake gahetvā okkamma vasituṃ na sakkhissāma. Handa mayaṃ bhikkhūnaṃ bhayānakaṃ ārammaṇaṃ dassemā’’ti. Tā rattiṃ bhikkhūnaṃ samaṇadhammakaraṇavelāya bhiṃsanakāni yakkharūpāni nimminitvā purato purato tiṭṭhanti, bheravasaddañca karonti. Bhikkhūnaṃ tāni rūpāni passantānaṃ tañca saddaṃ suṇantānaṃ hadayaṃ phandi, dubbaṇṇā ca ahesuṃ uppaṇḍupaṇḍukajātā. Tena te cittaṃ ekaggaṃ kātuṃ nāsakkhiṃsu. Tesaṃ anekaggacittānaṃ bhayena ca punappunaṃ saṃviggānaṃ sati sammussi. Tato nesaṃ muṭṭhassatīnaṃ duggandhāni ārammaṇāni payojesuṃ. Tesaṃ tena [Pg.177] duggandhena nimmathiyamānamiva matthaluṅgaṃ ahosi, bāḷhā sīsavedanā uppajjiṃsu, na ca taṃ pavattiṃ aññamaññassa ārocesuṃ.

On the second day, the monks entered another village for alms. There too, the people attended to them in the same way and requested them to take up the rains-residence. The monks, saying, 'If there is no impediment,' consented and entered that forest grove. Exerting themselves energetically day and night, striking the time-gong, and dwelling with abundant wise attention, they approached the roots of trees and sat down. The radiance of the tree deities was overcome by the spiritual power of the virtuous monks, so they descended from their celestial mansions, took their children, and wandered here and there. Just as when kings or royal ministers, having gone to reside in a village, occupy the homes of the villagers, the householders leave their homes and dwell elsewhere, watching from afar and thinking, 'When will they leave?'—so too, the deities, having abandoned their own mansions and wandering here and there, watched from afar, thinking, 'When will the venerable ones depart?' Then they considered thus: 'These monks who have come for the first rains-residence will surely stay for three months. We, however, will not be able to take our children and dwell apart for so long. Come, let us show the monks a frightening object.' At night, at the time for the monks' ascetic practices, they created terrifying forms of yakkhas and stood right before them, making dreadful sounds. As the monks saw those forms and heard those sounds, their hearts trembled, and they became discolored, turning utterly pale and yellowish. Because of this, they were unable to make their minds one-pointed. For them, with their minds unconcentrated and repeatedly agitated by fear, mindfulness was lost. Then, for them whose mindfulness was lost, the deities presented foul-smelling objects. From that foul smell, their brains felt as if they were being churned, severe headaches arose, and they did not report this occurrence to one another.

Athekadivasaṃ saṅghattherassa upaṭṭhānakāle sabbesu sannipatitesu saṅghatthero pucchi – ‘‘tumhākaṃ, āvuso, imaṃ vanasaṇḍaṃ paviṭṭhānaṃ katipāhaṃ ativiya parisuddho chavivaṇṇo ahosi pariyodāto, vippasannāni ca indriyāni etarahi panattha kisā dubbaṇṇā uppaṇḍupaṇḍukajātā, kiṃ vo idha asappāya’’nti? Tato eko bhikkhu āha – ‘‘ahaṃ, bhante, rattiṃ īdisañca īdisañca bheravārammaṇaṃ passāmi ca suṇāmi ca, īdisañca gandhaṃ ghāyāmi, tena me cittaṃ na samādhiyatī’’ti. Eteneva upāyena sabbe taṃ pavattiṃ ārocesuṃ. Saṅghatthero āha – ‘‘bhagavatā āvuso dve vassūpanāyikā paññattā, amhākañca idaṃ senāsanaṃ asappāyaṃ, āyāmāvuso bhagavato santikaṃ, gantvā aññaṃ sappāyaṃ senāsanaṃ pucchāmā’’ti. ‘‘Sādhu bhante’’ti te bhikkhū therassa paṭissuṇitvā sabbe senāsanaṃ saṃsāmetvā pattacīvaramādāya anupalittattā kulesu kañci anāmantetvā eva yena sāvatthi tena cārikaṃ pakkamiṃsu. Anupubbena sāvatthiṃ gantvā bhagavato santikaṃ agamiṃsu.

Then one day, when all had gathered to attend upon the Saṅgha-elder, the Saṅgha-elder asked, “Friends, when you entered this forest grove, for a few days your complexion was exceedingly pure, bright, and clear, and your faculties were serene? But now you are thin, discolored, and pale. What here is unsuitable for you?” Then one monk said, “Venerable sir, at night I see and hear such and such terrifying objects, and I smell such and such odors, so my mind does not become composed.” In the same way, all of them related their experiences. The Saṅgha-elder said, “Friends, the Blessed One has prescribed two rainy season retreats, and this dwelling place is unsuitable for us. Come, friends, let us go to the presence of the Blessed One. Having gone, we will ask for another suitable dwelling place.” “Very well, venerable sir,” those monks replied to the elder. Then, having put their lodging in order and taken their bowls and robes, without taking leave of any families—being unattached—they set out on a journey toward Sāvatthī. Gradually, they reached Sāvatthī and approached the presence of the Blessed One.

Bhagavā te bhikkhū disvā etadavoca – ‘‘na, bhikkhave, antovassaṃ cārikā caritabbāti mayā sikkhāpadaṃ paññattaṃ, kissa tumhe cārikaṃ carathā’’ti. Te bhagavato sabbaṃ ārocesuṃ. Bhagavā āvajjento sakalajambudīpe antamaso catuppādapīṭhakaṭṭhānamattampi tesaṃ sappāyaṃ senāsanaṃ nāddasa. Atha te bhikkhū āha – ‘‘na, bhikkhave, tumhākaṃ aññaṃ sappāyaṃ senāsanaṃ atthi, tattheva tumhe viharantā āsavakkhayaṃ pāpuṇeyyātha. Gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharatha. Sace pana devatāhi abhayaṃ icchatha, imaṃ parittaṃ uggaṇhatha, etañhi vo parittañca kammaṭṭhānañca bhavissatī’’ti imaṃ suttamabhāsi.

The Blessed One saw those monks and said: “Monks, I have laid down the training rule that one should not wander during the rainy season. Why are you wandering?” They told the Blessed One everything. The Blessed One, reflecting, did not see in the whole of Jambudīpa even a space for a four-legged stool that was suitable as lodging for them. Then the Blessed One said to those monks: “Monks, there is no other suitable lodging for you. By staying right there, you might attain the destruction of the taints. Go, monks, dwell relying on that very lodging. If you wish for safety from deities, learn this protective recitation. For this will be both your protection and meditation subject.” He spoke this discourse.

Apare panāhu – ‘‘gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharathā’’ti idañca vatvā bhagavā āha – ‘‘apica kho āraññakena pariharaṇaṃ ñātabbaṃ. Seyyathidaṃ – sāyaṃpātaṃ karaṇavasena dve mettā, dve parittā, dve asubhā, dve maraṇassatī aṭṭha mahāsaṃvegavatthusamāvajjanañca. Aṭṭha mahāsaṃvegavatthūni nāma jāti jarā byādhi maraṇaṃ cattāri apāyadukkhānīti[Pg.178]. Atha vā jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkha’’nti. Evaṃ bhagavā pariharaṇaṃ ācikkhitvā tesaṃ bhikkhūnaṃ mettatthañca parittatthañca vipassanāpādakajhānatthañca imaṃ suttaṃ abhāsīti.

Others, however, say: “Go, monks, dwell depending on that very dwelling.” Having said this, the Blessed One further said: “Moreover, the forest dweller should know the practice. Namely: in the evening and morning, by way of doing, two practices of loving-kindness, two practices of protection, two practices of foulness, two practices of mindfulness of death, and the recollection of the eight great causes for spiritual urgency. The eight great causes for spiritual urgency are: birth, aging, sickness, death—these four—and the sufferings of the states of woe. Or alternatively: birth, aging, sickness, death—these four; the suffering of the states of woe as the fifth; 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.” Thus, having explained the practice, the Blessed One spoke this discourse to those monks for the purpose of loving-kindness, protection, and the jhānas that are the basis for insight.

143. Tattha karaṇīyamatthakusalenāti imissā paṭhamagāthāya tāva ayaṃ padavaṇṇanā – karaṇīyanti kātabbaṃ, karaṇārahanti attho. Atthoti paṭipadā, yaṃ vā kiñci attano hitaṃ, taṃ sabbaṃ araṇīyato atthoti vuccati, araṇīyato nāma upagantabbato. Atthe kusalena atthakusalena, atthachekenāti vuttaṃ hoti. Yanti aniyamitapaccattaṃ. Nti niyamitaupayogaṃ. Ubhayampi vā yaṃ tanti paccattavacanaṃ. Santaṃ padanti upayogavacanaṃ. Tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ. Abhisameccāti abhisamāgantvā. Sakkotīti sakko, samattho paṭibaloti vuttaṃ hoti. Ujūti ajjavayutto. Suṭṭhu ujūti suhuju. Sukhaṃ vaco asminti suvaco. Assāti bhaveyya. Mudūti maddavayutto. Na atimānīti anatimānī.

143. Herein, concerning the first verse beginning ‘karaṇīyamatthakusalena,’ this, firstly, is the explanation of the words: ‘Karaṇīyaṃ’ means what should be done, what is worthy of being done. ‘Attha’ means the path; or, whatever is for one’s own welfare, all that is called ‘attha’ because it is to be approached. ‘By one skilled in the good’ means by one clever in the good. ‘Yaṃ’ is an indefinite term in the nominative case. ‘Santaṃ padaṃ’ is a term in the accusative case. Therein, ‘santaṃ’ is, by characteristic, peaceful; ‘padaṃ’ is to be attained—this is a designation for Nibbāna. ‘Abhisamecca’ means having fully realized. ‘Sakko’ means capable, competent, powerful. ‘Uju’ means straight, upright. ‘Suhuju’ means very straight. ‘Suvaco’ means pleasant in speech. ‘Assa’ means should be. ‘Mudu’ means gentle. ‘Anatimānī’ means not conceited.

Ayaṃ panettha atthavaṇṇanā – karaṇīyamatthakusalena yanta santaṃ padaṃ abhisameccāti. Ettha tāva atthi karaṇīyaṃ, atthi akaraṇīyaṃ. Tattha saṅkhepato sikkhattayaṃ karaṇīyaṃ, sīlavipatti, diṭṭhivipatti, ācāravipatti, ājīvavipattīti evamādi akaraṇīyaṃ. Tathā atthi atthakusalo, atthi anatthakusalo.

This is the meaning explanation here: “By one skilled in the good, desiring to attain the peaceful state.” Herein, first, there is what should be done, and there is what should not be done. Briefly, the threefold training is what should be done; failure in virtue, failure in view, failure in conduct, failure in livelihood, and so on, are what should not be done. Likewise, there is one skilled in the good, and one unskilled in the good.

Tattha yo imasmiṃ sāsane pabbajitvā na attānaṃ sammā payojeti, khaṇḍasīlo hoti, ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ – veḷudānaṃ, pattadānaṃ, pupphadānaṃ, phaladānaṃ, dantakaṭṭhadānaṃ, mukhodakadānaṃ, sinānadānaṃ, cuṇṇadānaṃ, mattikādānaṃ, cāṭukamyataṃ, muggasūpyataṃ, pāribhaṭutaṃ, jaṅghapesaniyaṃ, vejjakammaṃ, dūtakammaṃ, pahiṇagamanaṃ, piṇḍapaṭipiṇḍadānānuppadānaṃ, vatthuvijjaṃ, nakkhattavijjaṃ, aṅgavijjanti. Chabbidhe ca agocare carati[Pg.179]. Seyyathidaṃ – vesiyagocare vidhavāthullakumārikapaṇḍakabhikkhunipānāgāragocareti. Saṃsaṭṭho ca viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena gihisaṃsaggena. Yāni vā pana tāni kulāni asaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitaaphāsukaayogakkhemakāmāni bhikkhūnaṃ…pe… upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati. Ayaṃ anatthakusalo.

Herein, a certain bhikkhu, having gone forth in this Dispensation, does not apply himself rightly, is of broken virtue, and makes a living by relying on twenty-one kinds of wrong livelihood. What are these? Giving bamboo, giving leaves, giving flowers, giving fruits, giving tooth-wood, giving water for rinsing the mouth, giving bathing items, giving powder, giving clay, employing flattery, speaking half-truths, acting as a children's attendant, acting as a leg-messenger, practicing medicine, acting as a messenger, going on errands, giving a gift in hopes of a greater one, practicing the science of building sites, practicing astrology, and practicing prognostication from bodily marks. And he resorts to the six kinds of improper resorts. What are these? Resorts of courtesans, widows, mature unmarried women, eunuchs, bhikkhunīs, and taverns. He dwells in association with kings, royal ministers, sectarians, and disciples of sectarians, engaging in improper socializing with householders. Or he frequents, associates with, and attends upon those families who are faithless, lacking confidence, abusive and reproachful, wishing no good, benefit, comfort, or safety from bondage for the bhikkhus... for the female lay disciples. This one is skilled in what is unbeneficial.

Yo pana imasmiṃ sāsane pabbajitvā attānaṃ sammā payojeti, anesanaṃ pahāya catupārisuddhisīle patiṭṭhātukāmo saddhāsīsena pātimokkhasaṃvaraṃ, satisīsena indriyasaṃvaraṃ, vīriyasīsena ājīvapārisuddhiṃ, paññāsīsena paccayapaṭisevanaṃ pūreti ayaṃ atthakusalo.

But one who, having gone forth in this Dispensation, rightly applies himself, abandoning wrong livelihood and desiring to be established in the fourfold purity of virtue, fulfills the Pātimokkha restraint headed by faith, the restraint of the senses headed by mindfulness, purity of livelihood headed by effort, and the proper use of requisites headed by wisdom—this one is skilled in what is beneficial.

Yo vā sattāpattikkhandhasodhanavasena pātimokkhasaṃvaraṃ, chadvāre ghaṭṭitārammaṇesu abhijjhādīnaṃ anuppattivasena indriyasaṃvaraṃ, anesanaparivajjanavasena viññupasatthabuddhabuddhasāvakavaṇṇitapaccayapaṭisevanena ca ājīvapārisuddhiṃ, yathāvuttapaccavekkhaṇavasena paccayapaṭisevanaṃ, catuiriyāpathaparivattane sātthakādīnaṃ paccavekkhaṇavasena sampajaññañca sodheti, ayampi atthakusalo.

Or one who purifies the Pātimokkha restraint by means of cleansing the seven classes of offenses; the restraint of the senses by means of preventing the arising of covetousness and so forth at the six doors when objects impinge; the purity of livelihood by means of avoiding wrong livelihood and by using requisites praised by the wise, the Buddha, and the Buddha's disciples; the proper use of requisites by means of reflecting as has been stated; and clear comprehension by means of reflecting on the purposefulness and so forth of the four postures when changing them—this one, too, is skilled in what is beneficial.

Yo vā yathā ūsodakaṃ paṭicca saṃkiliṭṭhaṃ vatthaṃ pariyodāyati, chārikaṃ paṭicca ādāso, ukkāmukhaṃ paṭicca jātarūpaṃ, tathā ñāṇaṃ paṭicca sīlaṃ vodāyatīti ñatvā ñāṇodakena dhovanto sīlaṃ pariyodāpeti. Yathā ca kikī sakuṇikā aṇḍaṃ, camarīmigo vāladhiṃ, ekaputtikā nārī piyaṃ ekaputtakaṃ, ekanayano puriso taṃ ekanayanaṃ rakkhati, tathā ativiya appamatto attano sīlakkhandhaṃ rakkhati, sāyaṃpātaṃ paccavekkhamāno aṇumattampi vajjaṃ na passati, ayampi atthakusalo.

Or one who, knowing that 'Just as a soiled cloth is cleansed by lye, a mirror by ash, and gold by a furnace, so too is virtue purified by knowledge,' washes one's virtue with the water of knowledge and makes it perfectly pure. And just as a partridge hen guards her egg, a yak its tail, a mother with one son her dear only son, and a one-eyed man his one eye, so too one guards one's aggregate of virtue with extreme heedfulness. Reflecting morning and evening, one sees not even the slightest fault. This one, too, is skilled in what is beneficial.

Yo vā pana avippaṭisārakarasīle patiṭṭhāya kilesavikkhambhanapaṭipadaṃ paggaṇhāti, taṃ paggahetvā kasiṇaparikammaṃ karoti, kasiṇaparikammaṃ katvā samāpattiyo nibbatteti, ayampi atthakusalo. Yo vā pana samāpattito [Pg.180] vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pāpuṇāti, ayaṃ atthakusalānaṃ aggo.

Furthermore, one who, established in virtue that causes no remorse, undertakes the practice for the suppression of the defilements; and having undertaken it, performs the preliminary work on a kasiṇa; and having performed the preliminary work on a kasiṇa, brings forth the meditative attainments—this one, too, is skilled in what is beneficial. But one who, emerging from a meditative attainment, comprehends the conditioned formations and attains Arahantship—this one is the foremost among those skilled in what is beneficial.

Tattha ye ime yāva avippaṭisārakarasīle patiṭṭhānena, yāva vā kilesavikkhambhanapaṭipadāya paggahaṇena maggaphalena vaṇṇitā atthakusalā, te imasmiṃ atthe atthakusalāti adhippetā. Tathāvidhā ca te bhikkhū. Tena bhagavā te bhikkhū sandhāya ekapuggalādhiṭṭhānāya desanāya ‘‘karaṇīyamatthakusalenā’’ti āha.

Herein, those skilled in what is beneficial who were praised—by means of their establishment in virtue that causes no remorse, or by means of their undertaking the practice leading to the suppression of defilements, up to the attainment of the path and its fruit—are intended as 'skilled in what is beneficial' in this context. And such were those bhikkhus. Therefore, the Blessed One, with reference to those bhikkhus, spoke in a teaching established on a single individual: 'What is to be done by one skilled in what is beneficial.'

Tato ‘‘kiṃ karaṇīya’’nti tesaṃ sañjātakaṅkhānaṃ āha ‘‘yanta santaṃ padaṃ abhisameccā’’ti. Ayamettha adhippāyo – taṃ buddhānubuddhehi vaṇṇitaṃ santaṃ nibbānapadaṃ paṭivedhavasena abhisamecca viharitukāmena yaṃ karaṇīyanti. Ettha ca yanti imassa gāthāpādassa ādito vuttameva karaṇīyanti. Adhikārato anuvattati taṃ santaṃ padaṃ abhisameccāti. Ayaṃ pana yasmā sāvasesapāṭho attho, tasmā ‘‘viharitukāmenā’’ti vuttanti veditabbaṃ.

Then, to those in whom the doubt 'What is to be done?' had arisen, He said: 'Having comprehended that peaceful state.' Herein, this is the intended meaning: what is to be done by one who wishes to dwell having comprehended, by way of penetration, that peaceful state of Nibbāna praised by the Buddhas and the enlightened ones. And here, the word 'what' (yaṃ) refers back to 'what is to be done' (karaṇīyaṃ), stated at the beginning of this verse line, due to the governing context. 'Having comprehended that peaceful state' follows. However, since this meaning is based on an elliptical reading, it should be understood that 'by one who wishes to dwell' is stated to complete the sense.

Atha vā santaṃ padaṃ abhisameccāti anussavādivasena lokiyapaññāya nibbānapadaṃ santanti ñatvā taṃ adhigantukāmena yantaṃ karaṇīyanti adhikārato anuvattati, taṃ karaṇīyamatthakusalenāti evampettha adhippāyo veditabbo. Atha vā ‘‘karaṇīyamatthakusalenā’’ti vutte ‘‘ki’’nti cintentānaṃ āha ‘‘yanta santaṃ padaṃ abhisameccā’’ti. Tassevaṃ adhippāyo veditabbo – lokiyapaññāya santaṃ padaṃ abhisamecca yaṃ karaṇīyaṃ, tanti. Yaṃ kātabbaṃ, taṃ karaṇīyaṃ, karaṇārahameva tanti vuttaṃ hoti.

Alternatively, 'having comprehended the peaceful state' means: having known through tradition and so forth, by means of worldly wisdom, that the state of Nibbāna is peaceful, for one who desires to attain it, 'that which is to be done' follows from the context. That is to be done by one skilled in what is beneficial—thus the intended meaning should be understood here. Alternatively, when 'What is to be done by one skilled in what is beneficial' was said, to those who were considering 'What?', He said: 'Having comprehended that peaceful state.' Its intended meaning should be understood thus: having comprehended the peaceful state with worldly wisdom, that which is to be done, that is it. What is to be done, that is to be done; it is said to be simply what is worthy of being done.

Kiṃ pana tanti? Kimaññaṃ siyā aññatra tadadhigamūpāyato. Kāmañcetaṃ karaṇārahatthena sikkhattayadīpakena ādipadeneva vuttaṃ. Tathā hi tassa atthavaṇṇanāyaṃ avocumhā ‘‘atthi karaṇīyaṃ atthi akaraṇīyaṃ. Tattha saṅkhepato sikkhattayaṃ karaṇīya’’nti. Atisaṅkhepadesitattā pana tesaṃ bhikkhūnaṃ kehici viññātaṃ, kehici na viññātaṃ. Tato yehi na viññātaṃ, tesaṃ viññāpanatthaṃ yaṃ visesato āraññakena bhikkhunā kātabbaṃ, taṃ vitthārento [Pg.181] ‘‘sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī’’ti imaṃ tāva upaḍḍhagāthaṃ āha.

But what is it? What else could it be other than the means to its attainment? Indeed, this was stated by the very first word, which signifies what is worthy of doing and illuminates the threefold training. For in the explanation of its meaning, we said: "There is what is to be done, and there is what is not to be done. There, in brief, the threefold training is what is to be done." However, because it was taught too concisely, some monks understood it, while others did not. Therefore, for the sake of making it understood by those who did not understand, elaborating on what should be specifically done by a forest-dwelling monk, he first spoke this half-verse: "Capable, upright, exceedingly upright, easy to admonish, gentle, and without conceit..."

Kiṃ vuttaṃ hoti? Santaṃ padaṃ abhisamecca viharitukāmo lokiyapaññāya vā taṃ abhisamecca tadadhigamāya paṭipajjamāno āraññako bhikkhu dutiyacatutthapadhāniyaṅgasamannāgamena kāye ca jīvite ca anapekkho hutvā saccapaṭivedhāya paṭipajjituṃ sakko assa, tathā kasiṇaparikammavattasamādānādīsu, attano pattacīvarapaṭisaṅkharaṇādīsu ca yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tesu aññesu ca evarūpesu sakko assa dakkho analaso samattho. Sakko hontopi ca tatiyapadhāniyaṅgasamannāgamena uju assa. Uju hontopi ca sakiṃ ujubhāvena santosaṃ anāpajjitvā yāvajīvaṃ punappunaṃ asithilakaraṇena suṭṭhutaraṃ uju assa. Asaṭhatāya vā uju, amāyāvitāya suhuju. Kāyavacīvaṅkappahānena vā uju, manovaṅkappahānena suhuju. Asantaguṇassa vā anāvikaraṇena uju, asantaguṇena uppannassa lābhassa anadhivāsanena suhuju. Evaṃ ārammaṇalakkhaṇūpanijjhānehi purimadvayatatiyasikkhāhi payogāsayasuddhīhi ca uju ca suhuju ca assa.

What is meant? A forest-dwelling monk, wishing to dwell having comprehended the peaceful state, or one who, having comprehended it by means of worldly wisdom, practices for its attainment—such a monk should be able to practice for the penetration of the truths by being endowed with the second and fourth factors of striving, unconcerned with body and life. Likewise, in undertaking the preliminary work and observances for the kasiṇas, in repairing his own bowl and robes, and in whatever other duties, high or low, are to be done for his companions in the holy life, and in other such matters, he should be able, skilled, not lazy, and competent. Though able, he should also be upright by being endowed with the third factor of striving. Though upright, he should not be content with a single instance of uprightness, but by repeatedly not slackening as long as he lives, he should be perfectly upright. Or, by being without deceit, he is upright; by being without fraudulence, he is perfectly upright. By abandoning crookedness of body and speech, he is upright; by abandoning crookedness of mind, he is perfectly upright. Or, by not making manifest non-existent qualities, he is upright; by not tolerating the gain that has arisen from non-existent qualities, he is perfectly upright. Thus, through contemplation of the object and of the characteristics, through the three trainings, and through purity of effort and disposition, he should be both upright and perfectly upright.

Na kevalañca uju ca suhuju ca, apica pana subbaco ca assa. Yo hi puggalo ‘‘idaṃ na kātabba’’nti vutto ‘‘kiṃ te diṭṭhaṃ, kiṃ te sutaṃ, ko me hutvā vadasi, kiṃ upajjhāyo ācariyo sandiṭṭho sambhatto vā’’ti vadati, tuṇhībhāvena vā taṃ viheṭheti, sampaṭicchitvā vā na tathā karoti, so visesādhigamassa dūre hoti. Yo pana ovadiyamāno ‘‘sādhu, bhante, suṭṭhu vuttaṃ, attano vajjaṃ nāma duddasaṃ hoti, punapi maṃ evarūpaṃ disvā vadeyyātha anukampaṃ upādāya, cirassaṃ me tumhākaṃ santikā ovādo laddho’’ti vadati, yathānusiṭṭhañca paṭipajjati, so visesādhigamassa avidūre hoti. Tasmā evaṃ parassa vacanaṃ sampaṭicchitvā karonto subbaco ca assa.

And not only should he be upright and perfectly upright, but he should also be easy to admonish. For a person who, when told, 'This should not be done,' replies, 'What have you seen? What have you heard? Who are you to speak to me? Are you my preceptor? My teacher? A close friend? An intimate companion?'—or who vexes the speaker with silence, or who, having accepted the advice, does not act accordingly—such a one is far from the attainment of distinction. But one who, when being admonished, says, 'Good, venerable sir, well spoken. One’s own fault is indeed hard to see. Again, upon seeing such a thing in me, please speak out of compassion. It has been a long time since I received instruction from you'—and who practices as instructed—such a one is not far from the attainment of distinction. Therefore, by accepting another’s words and acting accordingly, he should be easy to admonish.

Yathā ca suvaco, evaṃ mudu assa. Mudūti gahaṭṭhehi dūtagamanappahiṇagamanādīsu niyuñjiyamāno tattha mudubhāvaṃ akatvā thaddho hutvā vattapaṭipattiyaṃ sakalabrahmacariye ca mudu assa suparikammakatasuvaṇṇaṃ viya tattha tattha viniyogakkhamo. Atha vā mudūti abhākuṭiko uttānamukho sukhasambhāso [Pg.182] paṭisanthāravutti sutitthaṃ viya sukhāvagāho assa. Na kevalañca mudu, apica pana anatimānī assa, jātigottādīhi atimānavatthūhi pare nātimaññeyya, sāriputtatthero viya caṇḍālakumārakasamena cetasā vihareyyāti.

And just as he is easy to admonish, so should he be gentle. ‘Gentle’ means this: when being engaged by householders for such tasks as running errands or carrying messages, he should not show gentleness in that regard but should be firm; yet in the practice of his duties and in the entire holy life, he should be gentle, like well-refined gold, fit to be used in any way. Or, ‘gentle’ means he is without a frown, has a bright face, is pleasant in conversation, and has a welcoming disposition; he should be easy to approach, like a good river-ford. And not only should he be gentle, but he should also be without conceit. He should not despise others on grounds for conceit such as birth or clan. Like the Elder Sāriputta, he should dwell with a mind that is the same towards even a boy of an outcaste family.

144. Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjamānassa visesato āraññakassa bhikkhuno ekaccaṃ karaṇīyaṃ vatvā puna tatuttaripi vattukāmo ‘‘santussako cā’’ti dutiyaṃ gāthamāha.

144. Thus the Blessed One, having stated a certain duty for a monk—especially a forest-dwelling monk—who wishes to dwell having comprehended the peaceful state, or who is practicing for its attainment, and then wishing to speak of what is even further, spoke the second verse beginning, 'Contented too...'

Tattha ‘‘santuṭṭhī ca kataññutā’’ti ettha vuttappabhedena dvādasavidhena santosena santussatīti santussako. Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako. Tattha sakaṃ nāma ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti (mahāva. 73) evaṃ upasampadamāḷake uddiṭṭhaṃ attanā ca sampaṭicchitaṃ catupaccayajātaṃ. Tena sundarena vā asundarena vā sakkaccaṃ vā asakkaccaṃ vā dinnena paṭiggahaṇakāle paribhogakāle ca vikāramadassetvā yāpento ‘‘sakena tussako’’ti vuccati. Santaṃ nāma yaṃ laddhaṃ hoti attano vijjamānaṃ, tena santeneva tussanto tato paraṃ na patthento atricchataṃ pajahanto ‘‘santena tussako’’ti vuccati. Samaṃ nāma iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ. Tena samena sabbārammaṇesu tussanto ‘‘samena tussako’’ti vuccati.

Herein, regarding the phrase 'contentment and gratitude': one is content (santussati) with the twelve kinds of contentment as they have been explained, thus one is called santussako (contented). Alternatively, one is pleased (tussati), thus tussako; santussako means one who is pleased with what is one's own (sakena), pleased with what is available (santena), and pleased with what is balanced (samena). Therein, 'what is one's own' refers to the four kinds of requisites pointed out in the ordination enclosure and accepted by oneself, as in the passage beginning, 'relying on alms-food...' (Mahāvagga 73). One who maintains himself without showing any sign of displeasure at the time of receiving or using them—whether they are fine or coarse, given respectfully or disrespectfully—is called 'one pleased with what is one's own.' 'What is available' means what one has received and what is presently in one's possession. One who is content with just that, not longing for anything more and abandoning excessive desire, is called 'one pleased with what is available.' 'What is balanced' means the abandoning of attraction and aversion towards desirable and undesirable things. One who is pleased in a balanced manner with regard to all objects is called 'one pleased with what is balanced.'

Sukhena bharīyatīti subharo, suposoti vuttaṃ hoti. Yo hi bhikkhu sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, esa dubbharo. Etaṃ disvā manussā dūratova parivajjenti ‘‘dubbharo bhikkhu na sakkā positu’’nti. Yo pana yaṃkiñci lūkhaṃ vā paṇītaṃ vā appaṃ vā bahuṃ vā labhitvā attamano vippasannamukho hutvā yāpeti, esa subharo. Etaṃ disvā manussā ativiya vissatthā honti – ‘‘amhākaṃ bhadanto subharo thokathokenapi [Pg.183] tussati, mayameva naṃ posessāmā’’ti paṭiññaṃ katvā posenti. Evarūpo idha subharoti adhippeto.

He is easily supported (sukhena bharīyati), thus he is subharo (easy to support); this means he is 'easy to nourish' (suposo). For there is the monk who, even when given a bowl filled with things like fine rice with meat, shows only a sullen face and displeasure; or, right in front of the donors, he disparages the alms-food, saying, 'What is this you have given?' and gives it to novices, householders, or others. Such a one is hard to support (dubbharo). Seeing him, people avoid him from afar, thinking, 'This monk is hard to support; he cannot be nourished.' But there is another monk who, upon receiving anything at all—whether coarse or fine, little or much—maintains himself, pleased at heart and with a serene face. Such a one is easy to support (subharo). Seeing him, people become very trusting and, making a pledge—'Our venerable sir is easy to support; he is satisfied even with a little. We ourselves shall nourish him'—they nourish him. Such a one is intended here by 'easy to support'.

Appaṃ kiccamassāti appakicco, na kammārāmatābhassārāmatāsaṅgaṇikārāmatādianekakiccabyāvaṭo. Atha vā sakalavihāre navakammasaṅghabhogasāmaṇeraārāmikavosāsanādikiccavirahito, attano kesanakhacchedanapattacīvaraparikammādiṃ katvā samaṇadhammakiccaparo hotīti vuttaṃ hoti.

He has few duties (appaṃ kiccamassa), thus he is appakicco (one of few duties); he is not busy with numerous duties such as delighting in work, delighting in talk, or delighting in company. Alternatively, he is free from duties concerning the entire monastery, such as new construction work, managing the Sangha's property, or giving instructions to novices and monastery attendants. Having done his own personal tasks, such as cutting his hair and nails and attending to his bowl and robes, he is devoted to the duties of the ascetic life—this is the meaning.

Sallahukā vutti assāti sallahukavutti. Yathā ekacco bahubhaṇḍo bhikkhu disāpakkamanakāle bahuṃ pattacīvarapaccattharaṇatelaguḷādiṃ mahājanena sīsabhārakaṭibhārādīhi uccārāpetvā pakkamati, evaṃ ahutvā yo appaparikkhāro hoti, pattacīvarādiaṭṭhasamaṇaparikkhāramattameva pariharati, disāpakkamanakāle pakkhī sakuṇo viya samādāyeva pakkamati, evarūpo idha sallahukavuttīti adhippeto. Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti. Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.

He has a light livelihood (sallahukā vutti assā), thus he is called one of light livelihood (sallahukavutti). Just as a certain monk with many belongings, when departing for another region, has a large quantity of bowls, robes, bedding, oil, molasses, and so forth, carried by many people as head-loads, waist-loads, and the like, and then departs; not being like that, one who has few requisites, who carries only the measure of the eight monastic requisites such as the bowl and robes, and who, when departing for another region, departs taking them up himself like a winged bird—such a one is intended here as 'one of light livelihood'. He has tranquil faculties (santāni indriyāni assā), thus he is called one with tranquil faculties (santindriyo); it is said that his faculties are unagitated by the power of lust and so forth in regard to desirable objects and the like. 'Nipako' means wise, discerning, and endowed with wisdom; the meaning is that he is endowed with the wisdom of guarding virtue, the wisdom of managing robes and other requisites, and the wisdom of knowing the seven suitable conditions, such as a dwelling.

Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitoti attho.

Not insolent (na pagabbho), thus unpresumptuous (appagabbho). The meaning is: devoid of bodily presumption on eight grounds, verbal presumption on four grounds, and mental presumption on many grounds.

Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalabhojanasālājantāgharanhānatitthabhikkhācāramaggaantaragharapavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati, pāde pādamodahitvā vāti evamādi, tathā gaṇamajjhe, gaṇamajjheti catuparisasannipāte, tathā vuḍḍhatare puggale. Bhojanasālāyaṃ pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati, tathā jantāghare. Vuḍḍhe cettha anāpucchā aggijālanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ[Pg.184], tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādheti. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍatthaṃ vuḍḍhānaṃ purato purato yāti bāhāya bāhaṃ paharanto, antaragharappavesane vuḍḍhānaṃ paṭhamataraṃ pavisati, daharehi kāyakīḷanaṃ karotīti evamādi.

Bodily presumption on eight grounds (Mahāni. 87) is improper bodily conduct in the midst of the Sangha, a group, an individual, a dining hall, a steam-bath house, a bathing place, on the alms-round path, or when entering a household. For example: here a certain one sits in the midst of the Sangha with his legs crossed, or with one foot placed on the other, and so forth; likewise in the midst of a group—and by 'in the midst of a group' is meant in an assembly of the fourfold assembly—and likewise in the presence of a more senior individual. In the dining hall, he does not give a seat to the elders and obstructs the new monks from their seats; likewise in the steam-bath house. There, without asking the elders, he does things like lighting the fire. And at the bathing place, disregarding the stated rule that 'one should bathe in the order of arrival, making no distinction between junior and senior,' he arrives later, enters the water, and harasses both the elders and the new monks. On the alms-round path, for the sake of the first seat, the first water, or the first alms-food, he walks ahead of the elders, striking his arm against theirs. When entering a household, he enters before the elders and engages in physical play with the junior monks, and so on.

Catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati, tathā pubbe vuttappakāre gaṇe vuḍḍhatare puggale ca. Tattha manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. Antaraghare pana ‘‘itthannāme kiṃ atthi, kiṃ yāgu udāhu khādanīyaṃ bhojanīyaṃ, kiṃ me dassasi, kimajja khādissāmi, kiṃ bhuñjissāmi, kiṃ pivissāmī’’ti edamādiṃ bhāsati.

Verbal presumption on four grounds is the uttering of improper speech in the midst of the Sangha, a group, an individual, or within a household. For example: here a certain one speaks the Dhamma in the midst of the Sangha without having asked permission; likewise in a group of the aforementioned type, and in the presence of a more senior individual. There, when asked a question by laypeople, he answers without asking permission from a more senior monk. Within a household, he says such things as: 'So-and-so, what is there? Is it gruel, or is it hard food? What will you give me? What shall I eat today? What shall I consume? What shall I drink?' and so on.

Anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā eva kāmavitakkādinānappakāraappatirūpavitakkanaṃ.

Mental presumption on many grounds is, in those various situations, even without having committed a transgression with body and speech, to think with the mind alone various kinds of improper thoughts, such as thoughts of sensual desire and so forth.

Kulesvananugiddhoti yāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomiyagihisaṃsaggavasena vā ananugiddho, na sahasokī, na sahanandī, na sukhitesu sukhito, na dukkhitesu dukkhito, na uppannesu kiccakaraṇīyesu attanā vā yogamāpajjitāti vuttaṃ hoti. Imissā ca gāthāya yaṃ ‘‘suvaco cassā’’ti ettha vuttaṃ ‘‘assā’’ti vacanaṃ, taṃ sabbapadehi saddhiṃ ‘‘santussako ca assa, subharo ca assā’’ti evaṃ yojetabbaṃ.

'Not attached to families' (kulesvananugiddho) means that in whatever families one approaches, one is not attached, either through craving for requisites or through unsuitable association with householders. It is said that one is not sorrowful with them, not joyful with them, not happy when they are happy, not pained when they are in pain, nor does one personally apply oneself when their duties and obligations arise. Furthermore, in this stanza, the word 'assa' (he should be), which is stated in the phrase 'suvaco cassa' (and he should be easy to correct), should be connected with all the terms, thus: 'santussako ca assa' (and he should be content), 'subharo ca assā' (and he should be easy to support), and so on.

145. Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa bhikkhuno tatuttaripi karaṇīyaṃ ācikkhitvā idāni akaraṇīyampi ācikkhitukāmo ‘‘na ca khuddamācare kiñci, yena viññū pare upavadeyyu’’nti imaṃ upaḍḍhagāthamāha. Tassattho – evamimaṃ karaṇīyaṃ karonto yaṃ taṃ kāyavacīmanoduccaritaṃ khuddaṃ lāmakanti vuccati, taṃ na ca khuddaṃ samācare. Asamācaranto ca na kevalaṃ oḷārikaṃ, kiṃ pana kiñci na samācare, appamattakaṃ aṇumattampi na samācareti vuttaṃ hoti.

145. Thus the Blessed One, having explained what is to be done even beyond that for a monk—especially a forest-dweller—who desires to dwell having realized the peaceful state, or who desires to practice for its attainment, now, desiring to explain also what is not to be done, spoke this half-verse: 'And one should not commit any slight wrong for which other wise ones might censure him.' Its meaning is this: While undertaking what is to be done, one should not practice that bodily, verbal, or mental misconduct which is called 'slight' or 'inferior'. And in not practicing it, it is said that one should not practice not only what is gross, but anything whatsoever; one should not practice even the slightest, most minute thing.

Tato [Pg.185] tassa samācāre sandiṭṭhikamevādīnavaṃ dasseti ‘‘yena viññū pare upavadeyyu’’nti. Ettha ca yasmā aviññū pare appamāṇaṃ. Te hi anavajjaṃ vā sāvajjaṃ karonti, appasāvajjaṃ vā mahāsāvajjaṃ. Viññū eva pana pamāṇaṃ. Te hi anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsanti, vaṇṇārahassa ca vaṇṇaṃ bhāsanti, tasmā ‘‘viññū pare’’ti vuttaṃ.

Then, with the phrase 'for which other wise ones might censure him,' He shows the immediately visible danger in practicing it. And here, the reason is that other unwise people are no standard. For they make the blameless blameworthy, or what is slightly blameworthy greatly blameworthy. But the wise alone are the standard. For they, having investigated and scrutinized, speak dispraise of one who deserves dispraise and praise of one who deserves praise. Therefore, it was said, 'other wise ones'.

Evaṃ bhagavā imāhi aḍḍhateyyāhi gāthāhi santaṃ padaṃ abhisamecca viharitukāmassa, tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa āraññakasīsena ca sabbesampi kammaṭṭhānaṃ gahetvā viharitukāmānaṃ karaṇīyākaraṇīyabhedaṃ kammaṭṭhānūpacāraṃ vatvā idāni tesaṃ bhikkhūnaṃ tassa devatābhayassa paṭighātāya parittatthaṃ vipassanāpādakajjhānavasena kammaṭṭhānatthañca ‘‘sukhino va khemino hontū’’tiādinā nayena mettakathaṃ kathetumāraddho.

Thus the Blessed One, with these two and a half verses, having explained the preliminary practice for the meditation subject—distinguishing between what should and should not be done—for one who desires to dwell having realized the peaceful state, or who desires to practice for its attainment (especially for a forest-dweller, and, taking the forest-dweller as the primary example, for all who desire to dwell having taken up a meditation subject), now began to deliver the discourse on loving-kindness. He did so for those monks in order to dispel the fear caused by that deity, for the purpose of protection, and for the purpose of the meditation subject by means of the absorption that is a basis for insight, in the manner of 'May they be happy and secure,' and so on.

Tattha sukhinoti sukhasamaṅgino. Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti. Sabbeti anavasesā. Sattāti pāṇino. Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā, tadubhayenāpi sabbabhayūpaddavavigamena vā kheminoti veditabbā. Kasmā pana evaṃ vuttaṃ? Mettābhāvanākāradassanatthaṃ. Evañhi mettā bhāvetabbā ‘‘sabbe sattā sukhino hontū’’ti vā, ‘‘khemino hontū’’ti vā, ‘‘sukhitattā hontū’’ti vā.

Here, "sukhino" means possessing happiness. "Khemino" means possessing security; that is, being free from fear and calamity. "Sabbe" means without exception. "Sattā" refers to living beings. "Sukhitattā" means happy in mind. And here, with physical happiness they are "sukhino," with mental happiness they are "sukhitattā," and by means of both, or by the removal of all fear and calamity, they are to be understood as "khemino." But why is it said thus? To show the manner of developing loving-kindness. For loving-kindness should be developed thus: "May all beings be happy," or "May they be secure," or "May they be happy-hearted."

146. Evaṃ yāva upacārato appanākoṭi, tāva saṅkhepena mettābhāvanaṃ dassetvā idāni vitthāratopi taṃ dassetuṃ ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā puthuttārammaṇe paricitaṃ cittaṃ na ādikeneva ekatte saṇṭhāti, ārammaṇappabhedaṃ pana anugantvā kamena saṇṭhāti, tasmā tassa tasathāvarādidukatikappabhede ārammaṇe anugantvā anugantvā saṇṭhānatthampi ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā yassa yaṃ ārammaṇaṃ vibhūtaṃ hoti, tassa tattha cittaṃ sukhaṃ tiṭṭhati. Tasmā tesaṃ bhikkhūnaṃ yassa yaṃ vibhūtaṃ ārammaṇaṃ, tassa tattha cittaṃ saṇṭhāpetukāmo tasathāvarādidukattikaārammaṇappabhedadīpakaṃ ‘‘ye kecī’’ti imaṃ gāthādvayamāha.

146. Thus, having briefly shown the development of loving-kindness from access concentration up to the culmination of absorption, now, to show it in detail as well, he speaks the two verses beginning with "Whatever beings." Alternatively, because a mind accustomed to diverse objects does not settle on a single one right away, but gradually settles by following the distinctions of the object, therefore, for the purpose of settling that mind by repeatedly following the distinctions of the object—such as the twofold and threefold classifications of beings like the trembling and the firm—he speaks the two verses beginning with "Whatever beings." Or, because for whomever a particular object is clear, the mind dwells happily there. Therefore, desiring to establish the minds of those monks wherever their clear object may be, he speaks these two verses illuminating the distinctions of the object, such as the twofold and threefold classifications of beings like the trembling and the firm, beginning with "Whatever beings."

Ettha [Pg.186] hi tasathāvaradukaṃ diṭṭhādiṭṭhadukaṃ dūrasantikadukaṃ bhūtasambhavesidukanti cattāri dukāni, dīghādīhi ca chahi padehi majjhimapadassa tīsu, aṇukapadassa ca dvīsu tikesu atthasambhavato dīgharassamajjhimattikaṃ mahantāṇukamajjhimattikaṃ thūlāṇukamajjhimattikanti tayo tike dīpeti. Tattha ye kecīti anavasesavacanaṃ. Pāṇā eva bhūtā pāṇabhūtā. Atha vā pāṇantīti pāṇā. Etena assāsapassāsapaṭibaddhe pañcavokārasatte gaṇhāti. Bhavantīti bhūtā. Etena ekavokāracatuvokārasatte gaṇhāti. Atthīti santi, saṃvijjanti.

Here, indeed, are four pairs: the pair of the trembling and the steadfast, the pair of the seen and the unseen, the pair of the far and the near, and the pair of the born and those seeking birth. And by means of the six terms beginning with 'long', it elucidates three triads—the triad of long, short, and medium; the triad of great, subtle, and medium; and the triad of gross, subtle, and medium—since a meaning is possible in the triads by combining with the medium term in three cases and with the subtle term in two. Here, 'whatever' is a term of non-omission. 'Living beings' (pāṇabhūtā) means beings that breathe (pāṇā) are beings (bhūtā). Alternatively, because they breathe (pāṇanti), they are 'pāṇā'. By this, it includes five-constituent beings connected with inhalation and exhalation. Because they have come to be (bhavanti), they are 'bhūtā'. By this, it includes one-constituent and four-constituent beings. 'They are' (atthi) means they exist, they are present.

Evaṃ ‘‘ye keci pāṇabhūtatthī’’ti iminā vacanena dukattikehi saṅgahetabbe sabbe satte ekajjhaṃ dassetvā idāni sabbepi te tasā vā thāvarā vā anavasesāti iminā dukena saṅgahetvā dasseti.

Thus, having shown all beings who are to be included by the dyads and triads gathered into one by means of the phrase 'whatever living beings there are,' he now shows all of them, without exception, whether trembling or steadfast, included by means of this dyad.

Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ. Tiṭṭhantīti thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ. Natthi tesaṃ avasesanti anavasesā, sabbepīti vuttaṃ hoti. Yañca dutiyagāthāya ante vuttaṃ, taṃ sabbadukatikehi sambandhitabbaṃ – ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā, imepi sabbe sattā bhavantu sukhitattā. Evaṃ yāva bhūtā vā sambhavesī vā imepi sabbe sattā bhavantu sukhitattāti.

Here, 'the trembling' (tasā) means 'those who tremble'; this is a designation for those with craving and fear. 'The steadfast' (thāvarā) means 'those who stand firm'; this is a designation for arahants who have abandoned craving and fear. 'Without remainder' (anavasesā) is so called because nothing of them is left out; this is said to mean 'all'. And what was stated at the end of the second verse should be connected with all the dyads and triads: 'Whatever living beings there are, whether trembling or steadfast, without remainder, may all these beings be happy-minded.' Thus, up to 'whether born or seeking birth, may all these beings be happy-minded.'

Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo. Anekabyāmasatappamāṇāpi hi mahāsamudde nāgānaṃ attabhāvā anekayojanappamāṇāpi macchagodhādīnaṃ attabhāvā honti. Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo. Āha ca – ‘‘rāhuggaṃ attabhāvīna’’nti (a. ni. 4.15). Tassa hi attabhāvo ubbedhena cattāri yojanasahassāni aṭṭha ca yojanasatāni, bāhū dvādasayojanasataparimāṇā, paññāsayojanaṃ bhamukantaraṃ, tathā aṅgulantarikā, hatthatalāni dve yojanasatānīti. Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā. Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā. Aṇukāti maṃsacakkhussa [Pg.187] agocarā, dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā, ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā. Thūlāti parimaṇḍalattabhāvā macchakummasippikasambukādayo sattā.

Now, in the exposition of the three triads beginning with long, short, and medium, among the six terms beginning with 'long,' etc., 'long' (dīghā) refers to beings with long forms, such as nāgas, fish, and monitor lizards. For in the great ocean, the forms of nāgas can measure many hundreds of fathoms, and the forms of fish, monitor lizards, and others can measure many yojanas. 'Great' (mahantā) refers to beings with great forms, such as fish and turtles in water, elephants and nāgas on land, and dānavas among non-humans. And it is said: 'Rāhu is foremost among those with a body' (AN 4.50). For his body is four thousand eight hundred yojanas in height, his arms measure twelve hundred yojanas, the space between his eyebrows is fifty yojanas, similarly the space between his fingers, and his palms are two hundred yojanas. 'Medium' (majjhimā) refers to the forms of horses, cattle, buffaloes, pigs, etc. 'Short' (rassakā) refers to dwarfs and other beings of lesser size than the long and medium ones in their respective species. 'Subtle' (aṇukā) refers to beings whose subtle forms are not within the range of the physical eye but are within the range of the divine eye, born in water and other such places, or beings such as lice. Furthermore, those beings of lesser size than the great and medium, and the gross and medium, in their respective species, should be understood as 'subtle'. 'Gross' (thūlā) refers to beings with rounded forms, such as fish, tortoises, shellfish, conches, etc.

147. Evaṃ tīhi tikehi anavasesato satte dassetvā idāni ‘‘diṭṭhā vā yeva adiṭṭhā’’tiādīhi tīhi dukehipi te saṅgahetvā dasseti.

147. Having thus shown beings exhaustively through these three triads, he now shows them included through the three dyads beginning with 'seen or unseen,' etc.

Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā. Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā. ‘‘Yeva dūre vasanti avidūre’’ti iminā pana dukena attano attabhāvassa dūre ca avidūre ca vasante satte dasseti. Te upādāyupādāvasena veditabbā. Attano hi kāye vasantā sattā avidūre, bahikāye vasantā dūre. Tathā antoupacāre vasantā avidūre, bahiupacāre vasantā dūre. Attano vihāre gāme janapade dīpe cakkavāḷe vasantā avidūre, paracakkavāḷe vasantā dūre vasantīti vuccanti.

Here, 'seen' (diṭṭhā) refers to those who have been seen before, having come within the range of one's own eye. 'Unseen' (adiṭṭhā) refers to those dwelling in other oceans, other mountains, other world-systems, etc. By the dyad 'dwelling far or near,' beings dwelling far and near in relation to one's own form are shown. They should be understood by way of what is grasped and ungrasped. For beings dwelling within one's own body are near, while those dwelling outside the body are far. Similarly, those dwelling within one's own vicinity are near, while those dwelling outside one's vicinity are far. Beings dwelling in one's own monastery, village, country, island, or world-system are near, while those dwelling in another world-system are said to be dwelling far.

Bhūtāti jātā, abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānametaṃ adhivacanaṃ. Sambhavamesantīti sambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Atha vā catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma. Aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma. Dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī nāma. Tato paraṃ bhūtāti.

‘Beings’ (bhūtā) means those who are born, who have come into being. Those who are truly ‘beings’ and will not come to be again are thus reckoned; this is a designation for those whose taints are destroyed. ‘Those seeking to become’ (sambhavesī) are so called because they seek to become. Because they have not abandoned the fetter of existence, this is a designation for trainees and ordinary persons who seek to become in the future. Alternatively, among the four kinds of birth, egg-born and womb-born beings are called ‘those seeking to become’ as long as they have not broken the eggshell or the womb-sac. Having broken the eggshell and the womb-sac and emerged, they are called ‘beings’. Moisture-born and spontaneously arisen beings are called ‘those seeking to become’ at the first moment of consciousness. From the second moment of consciousness onwards, they are called ‘beings’. Or, by whatever posture they are born, as long as they have not yet attained another, they are called ‘those seeking to become.’ Thereafter, they are called ‘beings’.

148. Evaṃ bhagavā ‘‘sukhino vā’’tiādīhi aḍḍhateyyāhi gāthāhi nānappakārato tesaṃ bhikkhūnaṃ hitasukhāgamapatthanāvasena sattesu mettābhāvanaṃ [Pg.188] dassetvā idāni ahitadukkhānāgamapatthanāvasenāpi taṃ dassento āha ‘‘na paro paraṃ nikubbethā’’ti. Esa porāṇapāṭho, idāni pana ‘‘paraṃ hī’’tipi paṭhanti, ayaṃ na sobhano.

148. Thus, the Blessed One, with the two and a half verses beginning ‘sukhino vā,’ having shown in various ways the cultivation of loving-kindness towards beings by way of wishing for the arrival of their welfare and happiness, now, showing it also by way of wishing for the non-arrival of harm and suffering, said: ‘Let no one deceive another.’ This is the ancient reading, but now some also recite ‘paraṃ hi,’ which is not a good reading.

Tattha paroti parajano. Paranti parajanaṃ. Na nikubbethāti na vañceyya. Nātimaññethāti na atikkamitvā maññeyya. Katthacīti katthaci okāse, gāme vā nigame vā khette vā ñātimajjhe vā pūgamajjhe vātiādi. Nanti etaṃ. Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sugataṃ vā duggataṃ vātiādi. Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca, manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati yathā ‘‘samma daññāya vimuttā’’ti vattabbe ‘‘samma daññā vimuttā’’ti, yathā ca ‘‘anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāyā’’ti vattabbe ‘‘anupubbasikkhā anupubbakiriyā anupubbapaṭipadā’’ti (a. ni. 8.19; udā. 45; cūḷava. 385). Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya. Kiṃ vuttaṃ hoti? Na kevalaṃ ‘‘sukhino vā khemino vā hontū’’tiādi manasikāravaseneva mettaṃ bhāveyya. Kiṃ pana ‘‘aho vata yo koci parapuggalo yaṃ kañci parapuggalaṃ vañcanādīhi nikatīhi na nikubbetha, jātiādīhi ca navahi mānavatthūhi katthaci padese yaṃ kañci parapuggalaṃ nātimaññeyya, aññamaññassa ca byārosanāya vā paṭighasaññāya vā dukkhaṃ na iccheyyā’’ti evampi manasi karonto bhāveyyāti.

Herein, ‘another’ (paro) means another person. ‘Another’ (paraṃ) means another person. ‘Should not deceive’ (na nikubbetha) means one should not cheat. ‘Should not despise’ (nātimaññetha) means one should not, having overcome them, hold them in contempt. ‘Anywhere’ (katthaci) means in any place, whether in a village, a town, a field, in the midst of relatives, or in the midst of a group, and so on. ‘Them’ (naṃ) means this one. ‘Anyone’ (kañci) means any person whatsoever, whether a khattiya, a brahmin, a householder, one gone forth, one faring well, or one faring ill, and so on. ‘Through provocation and a perception of hostility’ (byārosanā paṭighasaññā) means through provocation by way of bodily and verbal misdeeds, and through a perception of hostility by way of a mental misdeed. For when it should be said ‘byārosanāya paṭighasaññāya’ (by provocation and by a perception of hostility), it is said ‘byārosanā paṭighasaññā,’ just as when it should be said ‘samma-d-aññāya vimuttā’ (liberated through perfect direct knowledge), it is said ‘samma-d-aññā vimuttā’; and just as when it should be said ‘anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāya’ (through gradual training, through gradual practice, through gradual progress), it is said ‘anupubbasikkhā anupubbakiriyā anupubbapaṭipadā.’ ‘One should not wish for another’s suffering’ (nāññamaññassa dukkhamiccheyya) means one should not wish suffering for one another. What is meant? One should not cultivate loving-kindness merely by way of the reflection, ‘May they be happy, may they be secure,’ and so on. Rather, one should cultivate it by reflecting thus: ‘Oh, may no person whatsoever deceive any other person with cheating and other such wiles! May no one, in any place, despise any other person on account of the nine grounds for conceit, such as birth! And may they not, through provocation or a perception of hostility, wish suffering for one another!’

149. Evaṃ ahitadukkhānāgamapatthanāvasena atthato mettābhāvanaṃ dassetvā idāni tameva upamāya dassento āha ‘‘mātā yathā niyaṃ putta’’nti.

149. Thus, having shown the cultivation of loving-kindness in terms of its meaning—by way of wishing for the non-arrival of harm and suffering—now, showing that very thing by means of a simile, he said: ‘mātā yathā niyaṃ puttaṃ’ (As a mother her own son).

Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamapaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe, evampi sabbabhūtesu idaṃ mettamānasaṃ bhāvaye, punappunaṃ janaye vaḍḍhaye, tañca aparimāṇasattārammaṇavasena ekasmiṃ vā satte anavasesapharaṇavasena aparimāṇaṃ bhāvayeti.

The meaning of this is: Just as a mother would protect with her life her own son, the son born of her, her own flesh and blood, and an only son at that—protecting him by giving up even her own life in order to ward off the coming of suffering for him—even so, towards all beings should one cultivate this mind of loving-kindness. One should generate it again and again, and increase it. And one should cultivate it as boundless, either by way of taking limitless beings as its object, or by way of pervading a single being without remainder.

150. Evaṃ [Pg.189] sabbākārena mettābhāvanaṃ dassetvā idāni tasseva vaḍḍhanaṃ dassento āha ‘‘mettañca sabbalokasmī’’ti.

150. Thus, having shown the cultivation of loving-kindness in all its aspects, now, showing its development, he said: ‘mettañca sabbalokasmiṃ’ (And loving-kindness toward the entire world).

Tattha mijjati tāyati cāti mitto, hitajjhāsayatāya siniyhati, ahitāgamato rakkhati cāti attho. Mittassa bhāvo mettaṃ. Sabbasminti anavasese. Lokasminti sattaloke. Manasi bhavanti mānasaṃ. Tañhi cittasampayuttattā evaṃ vuttaṃ. Bhāvayeti vaḍḍhaye. Nāssa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ. Uddhanti upari. Tena arūpabhavaṃ gaṇhāti. Adhoti heṭṭhā. Tena kāmabhavaṃ gaṇhāti. Tiriyanti vemajjhaṃ. Tena rūpabhavaṃ gaṇhāti. Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho. Averanti veravirahitaṃ, antarantarāpi veracetanāpātubhāvavirahitanti vuttaṃ hoti. Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā ‘‘asapatta’’nti vuccati. Pariyāyavacanañhi etaṃ, yadidaṃ paccatthiko sapattoti. Ayaṃ anupadato atthavaṇṇanā.

Herein, a ‘friend’ (mitto) is one who is affectionate (mijjati) and protects (tāyati). The meaning is that one is affectionate due to an intention for welfare, and one protects from the arrival of what is not welfare. The state of a friend is loving-kindness (mettā). ‘In the entire’ (sabbasmiṃ) means without remainder. ‘World’ (lokasmiṃ) means in the world of beings. ‘Mental’ (mānasaṃ) means it arises in the mind. It is called this because it is associated with consciousness. ‘One should cultivate’ (bhāvaye) means one should develop it. ‘Limitless’ (aparimāṇaṃ) means it has no measure; it is called this because it has limitless beings as its object. ‘Above’ (uddhaṃ) means upwards; by this, one takes in the formless existence. ‘Below’ (adho) means downwards; by this, one takes in the sense-sphere existence. ‘Across’ (tiriyaṃ) means in the middle; by this, one takes in the fine-material existence. ‘Unrestricted’ (asambādhaṃ) means free from constriction; this means it is said to have its boundaries broken. A ‘boundary’ is said to be an enemy; the meaning is that loving-kindness extends even to him. ‘Without enmity’ (averaṃ) means free from enmity; this means it is said to be free from the arising of a hostile intention, even intermittently. ‘Without a rival’ (asapattaṃ) means with adversaries departed. For a person who abides in loving-kindness is dear to human beings and dear to non-human beings; they have no enemy. Therefore, because that mind of theirs is devoid of enemies, it is called ‘without a rival.’ For this is a synonym, that is, ‘enemy’ (paccatthiko) and ‘rival’ (sapatto). This is the explanation of the meaning, word by word.

Ayaṃ panettha adhippetatthavaṇṇanā – yadetaṃ ‘‘evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇa’’nti vuttaṃ. Tañcetaṃ aparimāṇaṃ mettaṃ mānasaṃ sabbalokasmiṃ bhāvaye vaḍḍhaye, vuḍḍhiṃ, virūḷhiṃ, vepullaṃ gamaye. Kathaṃ? Uddhaṃ adho ca tiriyañca, uddhaṃ yāva bhavaggā, adho yāva avīcito, tiriyaṃ yāva avasesadisā. Uddhaṃ vā āruppaṃ, adho kāmadhātuṃ, tiriyaṃ rūpadhātuṃ anavasesaṃ pharanto. Evaṃ bhāventopi ca taṃ yathā asambādhaṃ, averaṃ, asapattañca, hoti tathā sambādhaverasapattābhāvaṃ karonto bhāvaye. Yaṃ vā taṃ bhāvanāsampadaṃ pattaṃ sabbattha okāsalābhavasena asambādhaṃ. Attano paresu āghātapaṭivinayena averaṃ, attani ca paresaṃ āghātapaṭivinayena asapattaṃ hoti, taṃ asambādhaṃ averaṃ asapattaṃ aparimāṇaṃ mettaṃ mānasaṃ uddhaṃ adho tiriyañcāti tividhaparicchede sabbalokasmiṃ bhāvaye vaḍḍhayeti.

Herein, this is the explanation of the intended meaning: that which was stated, 'Thus should one develop an immeasurable mind towards all beings.' And that immeasurable mind of loving-kindness should be developed and increased in the entire world; it should be brought to growth, expansion, and abundance. How? Upwards, downwards, and across: upwards as far as the summit of existence, downwards as far as Avīci, and across as far as the remaining directions. Or, pervading the formless realm upwards, the sense-sphere realm downwards, and the form realm across, without remainder. And even while developing it thus, one should cultivate it while making it free from confinement, enmity, and rivalry, so that it becomes unconfined, without enmity, and without rivalry. Or, that which has attained the accomplishment of development is unconfined everywhere by way of gaining the world of space. It is without enmity through the removal of one's own animosity towards others, and it is without rivalry through the removal of others' animosity towards oneself. That unconfined, enmity-free, rivalry-free, immeasurable mind of loving-kindness should be developed and increased in the entire world in its threefold division: upwards, downwards, and across.

151. Evaṃ [Pg.190] mettābhāvanāya vaḍḍhanaṃ dassetvā idāni taṃ bhāvanamanuyuttassa viharato iriyāpathaniyamābhāvaṃ dassento āha ‘‘tiṭṭhaṃ caraṃ…pe… adhiṭṭheyyā’’ti.

151. Having thus shown the increase of the development of loving-kindness, now, to show the absence of restriction regarding postures for one who dwells devoted to that development, He said: 'Standing, walking... one should resolve.'

Tassattho – evametaṃ mettaṃ mānasaṃ bhāvento so ‘‘nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāyā’’tiādīsu (dī. ni. 2.374; ma. ni. 1.107; vibha. 508) viya iriyāpathaniyamaṃ akatvā yathāsukhaṃ aññataraññatarairiyāpathabādhanavinodanaṃ karonto tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā vigatamiddho assa, atha etaṃ mettājhānassatiṃ adhiṭṭheyya.

Its meaning is this: One who develops such a mind of loving-kindness should, without making a fixed rule for postures as in 'sitting cross-legged, keeping the body upright,' and so on, but instead relieving discomfort in any one or another posture as one pleases—whether standing, walking, sitting, or lying down—for as long as one is free from drowsiness, then establish this mindfulness that is the jhāna of loving-kindness.

Atha vā evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni vasībhāvaṃ dassento āha ‘‘tiṭṭhaṃ cara’’nti. Vasippatto hi tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā iriyāpathena etaṃ mettājhānassatiṃ adhiṭṭhātukāmo hoti. Atha vā tiṭṭhaṃ vā caraṃ vāti na tassa ṭhānādīni antarāyakarāni honti, apica kho so yāvatā etaṃ mettājhānassatiṃ adhiṭṭhātukāmo hoti, tāvatā vitamiddho hutvā adhiṭṭhāti, natthi tassa tattha dandhāyitattaṃ. Tenāha ‘‘tiṭṭhaṃ caraṃ nisinno va sayāno, yāvatāssa vitamiddho. Etaṃ satiṃ adhiṭṭheyyā’’ti.

Alternatively, having thus shown the increase of the development of loving-kindness, now, indicating mastery, He said: 'Standing, walking...' For one who has attained mastery, in whatever posture—whether standing, walking, sitting, or lying down—he wishes to establish this mindfulness that is the jhāna of loving-kindness, he is able to do so. Or, for him, standing or walking and so on are not obstacles; rather, to whatever extent he wishes to establish this mindfulness that is the jhāna of loving-kindness, to that extent, being free from drowsiness, he establishes it. There is no sluggishness for him in this. Therefore, He said: 'Whether standing, walking, sitting, or lying down, for as long as he is free from drowsiness, he should resolve upon this mindfulness.'

Tassāyamadhippāyo – yaṃ taṃ ‘‘mettañca sabbalokasmi, mānasaṃ bhāvaye’’ti vuttaṃ, taṃ tathā bhāvaye, yathā ṭhānādīsu yāvatā iriyāpathena, ṭhānādīni vā anādiyitvā yāvatā etaṃ mettājhānassatiṃ adhiṭṭhātukāmo assa, tāvatā vitamiddho hutvā etaṃ satiṃ adhiṭṭheyyāti.

This is its intention: That which was stated, 'And one should develop a mind of loving-kindness toward the entire world,' should be developed in such a way that, in any posture such as standing, or without regard to posture, for as long as one may wish to resolve upon this mindfulness that is the jhāna of loving-kindness, for that long, being free from drowsiness, one should resolve upon this mindfulness.

Evaṃ mettābhāvanāya vasībhāvaṃ dassento ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti tasmiṃ mettāvihāre niyojetvā idāni taṃ vihāraṃ thunanto āha ‘‘brahmametaṃ vihāramidhamāhū’’ti.

Having thus shown mastery in the development of loving-kindness and, saying, 'one should establish this mindfulness,' having directed one to that abode of loving-kindness, now praising that abode, He said: 'This is called the divine abode here.'

Tassattho – yvāyaṃ ‘‘sukhinova khemino hontū’’tiādiṃ katvā yāva ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti saṃvaṇṇito mettāvihāro, etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu, seṭṭhavihāramāhūti. Yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno [Pg.191] vā sayāno vā yāvatāssa vitamiddho, etaṃ satiṃ adhiṭṭheyyāti.

Its meaning is this: This abiding in loving-kindness, which was described beginning with 'May they be happy and secure' and continuing up to 'he should resolve upon this mindfulness,' is called a divine abiding, a supreme abiding, here in the Dhamma and Discipline of the Noble One because, among the four abodes—the divine, the brahma-like, the noble, and the postural—it is faultless and because it is beneficial to oneself and others. Therefore, constantly, continually, and uninterruptedly, whether standing, walking, sitting, or lying down, for as long as he is free from drowsiness, he should resolve upon this mindfulness.

152. Evaṃ bhagavā tesaṃ bhikkhūnaṃ nānappakārato mettābhāvanaṃ dassetvā idāni yasmā mettā sattārammaṇattā attadiṭṭhiyā āsannā hoti tasmā diṭṭhigahaṇanisedhanamukhena tesaṃ bhikkhūnaṃ tadeva mettājhānaṃ pādakaṃ katvā ariyabhūmippattiṃ dassento āha ‘‘diṭṭhiñca anupaggammā’’ti. Imāya gāthāya desanaṃ samāpesi.

152. Thus, the Blessed One, having shown the monks the development of loving-kindness in various ways, now, because loving-kindness, having beings as its object, is close to self-view, therefore, by way of prohibiting the grasping of views, making that very jhāna of loving-kindness the basis for those monks and showing the attainment of the noble stage, He said: 'And not taking up views.' With this verse, He concluded the discourse.

Tassattho – yvāyaṃ ‘‘brahmametaṃ vihāramidhamāhū’’ti saṃvaṇṇito mettājhānavihāro, tato vuṭṭhāya ye tattha vitakkavicārādayo dhammā, te, tesañca vatthādianusārena rūpadhamme pariggahetvā iminā nāmarūpaparicchedena ‘‘suddhasaṅkhārapuñjoyaṃ, na idha sattūpalabbhatī’’ti (saṃ. ni. 1.171) evaṃ diṭṭhiñca anupaggamma anupubbena lokuttarasīlena sīlavā hutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaṅkhātena dassanena sampanno. Tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena ca kāmesu gedhaṃ vineyya vinayitvā vūpasametvā na hi jātu gabbhaseyya puna reti ekaṃseneva puna gabbhaseyyaṃ na eti, suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.

Its meaning is this: Regarding this abiding in the jhāna of loving-kindness praised as 'This they call the divine abiding here,' one emerges from that jhāna. Having comprehended the mental phenomena therein, such as initial and sustained thought, and the material phenomena according to their bases, by means of this delimitation of name-and-form, and not taking up the view that 'This is a mere heap of formations; no being is found here,' one gradually becomes virtuous with supramundane virtue. One becomes endowed with the vision designated as the right view of the stream-entry path, which is itself associated with supramundane virtue. Thereafter, whatever greed for sensual pleasures, the defilement of sensual desire, remains unabandoned, one removes that greed for sensual pleasures through the paths of the once-returner and the non-returner—by way of attenuation and then complete abandonment. Having removed and appeased it, 'he surely never again goes to a womb-bed.' He certainly does not go to a womb-bed again; being reborn in the Pure Abodes and having attained Arahantship right there, he attains final Nibbāna.

Evaṃ bhagavā desanaṃ samāpetvā te bhikkhū āha – ‘‘gacchatha, bhikkhave, tasmiṃyeva vanasaṇḍe viharatha. Imañca suttaṃ māsassa aṭṭhasu dhammassavanadivasesu gaṇḍiṃ ākoṭetvā ussāretha, dhammakathaṃ karotha, sākacchatha, anumodatha, idameva kammaṭṭhānaṃ āsevatha, bhāvetha, bahulīkarotha. Tepi vo amanussā taṃ bheravārammaṇaṃ na dassessanti, aññadatthu atthakāmā hitakāmā bhavissantī’’ti. Te ‘‘sādhū’’ti bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā, padakkhiṇaṃ katvā, tattha gantvā, tathā akaṃsu. Devatāyo ca ‘‘bhadantā amhākaṃ atthakāmā hitakāmā’’ti pītisomanassajātā hutvā sayameva senāsanaṃ sammajjanti, uṇhodakaṃ paṭiyādenti, piṭṭhiparikammapādaparikammaṃ karonti, ārakkhaṃ saṃvidahanti. Te bhikkhū tatheva mettaṃ bhāvetvā tameva [Pg.192] ca pādakaṃ katvā vipassanaṃ ārabhitvā sabbeva tasmiṃyeva antotemāse aggaphalaṃ arahattaṃ pāpuṇitvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresunti.

Having concluded the teaching, the Blessed One addressed those monks: "Go, monks, dwell in that very grove. And on the eight days for listening to the Dhamma each month, strike the gong, recite this discourse, give Dhamma talks, discuss, rejoice, cultivate this very meditation subject, develop it, and make much of it. Those non-humans will not show you that terrifying spectacle; on the contrary, they will desire your benefit and welfare." Responding "Very well" to the Blessed One, they rose from their seats, paid homage to him, circumambulated him, and went there to do as instructed. The deities, filled with joy and happiness, thinking, "The venerable ones desire our benefit and welfare," themselves swept the lodgings, prepared hot water, attended to the back and foot massages, and arranged for protection. Those monks, having cultivated loving-kindness in the same way and made that their basis, began insight meditation. All of them attained the supreme fruit of arahantship within that very three-month period and, at the great Pavāraṇā, declared their purity.

Evañhi atthakusalena tathāgatena,Dhammissarena kathitaṃ karaṇīyamatthaṃ;

Katvānubhuyya paramaṃ hadayassa santiṃ,Santaṃ padaṃ abhisamenti samattapaññā.

Thus indeed, by the Tathāgata, the Lord of the Dhamma, skilled in the goal, was taught what ought to be done; having accomplished this and experienced the supreme peace of the heart, those of perfected wisdom realize the peaceful state.

Tasmā hi taṃ amatamabbhutamariyakantaṃ,Santaṃ padaṃ abhisamecca viharitukāmo;

Viññū jano vimalasīlasamādhipaññā,Bhedaṃ kareyya satataṃ karaṇīyamatthanti.

Therefore, a wise person desiring to dwell, having realized that deathless, wondrous, peaceful state, delightful to the noble ones, should constantly perform the task to be done, which is distinguished by stainless virtue, concentration, and wisdom.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya.

Suttanipāta-aṭṭhakathāya mettasuttavaṇṇanā niṭṭhitā.

The exposition of the Mettasutta in the Suttanipāta Commentary is concluded.

9. Hemavatasuttavaṇṇanā

9. The Exposition of the Hemavatasutta

Ajja pannarasoti hemavatasuttaṃ. Kā uppatti? Pucchāvasikā uppatti. Hemavatena hi puṭṭho bhagavā ‘‘chasu loko samuppanno’’tiādīni abhāsi. Tattha ‘‘ajja pannaraso’’tiādi sātāgirena vuttaṃ, ‘‘iti sātāgiro’’tiādi saṅgītikārehi, ‘‘kaccimano’’tiādi hemavatena, ‘‘chasu loko’’tiādi bhagavatā, taṃ sabbampi samodhānetvā ‘‘hemavatasutta’’nti vuccati. ‘‘Sātāgirisutta’’nti ekaccehi.

“Today is the fifteenth”—thus begins the Hemavatasutta. What is its origin? It originates from a question. For when questioned by Hemavata, the Blessed One spoke the verses beginning, “The world has arisen in the six.” Herein, the lines “Today is the fifteenth” and so forth were spoken by Sātāgira; “Thus Sātāgira” and so forth by the compilers of the canon; “I trust your mind” and so forth by Hemavata; and “The world has arisen in the six” and so forth by the Blessed One. All of these are combined and called the “Hemavatasutta.” By some, it is called the “Sātāgirisutta.”

Tattha yāyaṃ ‘‘ajja pannaraso’’tiādi gāthā. Tassā uppatti – imasmiṃyeva bhaddakappe vīsativassasahassāyukesu purisesu uppajjitvā soḷasavassasahassāyukāni ṭhatvā parinibbutassa bhagavato kassapasammāsambuddhassa mahatiyā pūjāya sarīrakiccaṃ akaṃsu. Tassa dhātuyo avikiritvā [Pg.193] suvaṇṇakkhandho viya ekagghanā hutvā aṭṭhaṃsu. Dīghāyukabuddhānañhi esā dhammatā. Appāyukabuddhā pana yasmā bahutarena janena adiṭṭhā eva parinibbāyanti, tasmā dhātupūjampi katvā ‘‘tattha tattha janā puññaṃ pasavissantī’’ti anukampāya ‘‘dhātuyo vikirantū’’ti adhiṭṭhahanti. Tena tesaṃ suvaṇṇacuṇṇāni viya dhātuyo vikiranti, seyyathāpi amhākaṃ bhagavato.

Herein, this is the origin of the verse beginning “Today is the fifteenth.” In this very auspicious aeon, when the lifespan of human beings was twenty thousand years, the Blessed One Kassapa, the Perfectly Enlightened One, arose and, after living for sixteen thousand years, attained final Nibbāna. They performed the bodily rites for him with great ceremony. His relics did not scatter but remained as a single solid mass, like a block of gold. For this is the nature of long-lived Buddhas. Short-lived Buddhas, however, pass into final Nibbāna unseen by the majority of people. Therefore, out of compassion, thinking, “By performing worship of the relics, people in various places will generate merit,” they resolve, “May the relics scatter.” Because of this, their relics scatter like gold dust, just as with our Blessed One.

Manussā tassa bhagavato ekaṃyeva dhātugharaṃ katvā cetiyaṃ patiṭṭhāpesuṃ yojanaṃ ubbedhena parikkhepena ca. Tassa ekekagāvutantarāni cattāri dvārāni ahesuṃ. Ekaṃ dvāraṃ kikī rājā aggahesi; ekaṃ tasseva putto pathavindharo nāma; ekaṃ senāpatipamukhā amaccā; ekaṃ seṭṭhipamukhā jānapadā rattasuvaṇṇamayā ekagghanā suvaṇṇarasapaṭibhāgā ca nānāratanamayā iṭṭhakā ahesuṃ ekekā satasahassagghanikā. Te haritālamanosilāhi mattikākiccaṃ surabhitelena udakakiccañca katvā taṃ cetiyaṃ patiṭṭhāpesuṃ.

People built a single relic chamber for that Blessed One and established a cetiya one yojana in height and in circumference. It had four gateways, each a gāvuta apart. King Kikī took charge of one gateway; his son, named Pathavindhara, took another; the ministers headed by the general took another; and the people of the district headed by the wealthy merchants took the last. The bricks were of solid red gold, like portions of molten gold, and of various jewels, each worth a hundred thousand. Using orpiment and realgar for mortar and fragrant oil for water, they established that cetiya.

Evaṃ patiṭṭhite cetiye dve kulaputtā sahāyakā nikkhamitvā sammukhasāvakānaṃ therānaṃ santike pabbajiṃsu. Dīghāyukabuddhānañhi sammukhasāvakāyeva pabbājenti, upasampādenti, nissayaṃ denti, itare na labhanti. Tato te kulaputtā ‘‘sāsane, bhante, kati dhurānī’’ti pucchiṃsu. Therā ‘‘dve dhurānī’’ti kathesuṃ – ‘‘vāsadhuraṃ, pariyattidhurañcā’’ti. Tattha pabbajitena kulaputtena ācariyupajjhāyānaṃ santike pañca vassāni vasitvā, vattapaṭivattaṃ pūretvā, pātimokkhaṃ dve tīṇi bhāṇavārasuttantāni ca paguṇaṃ katvā, kammaṭṭhānaṃ uggahetvā, kule vā gaṇe vā nirālayena araññaṃ pavisitvā, arahattasacchikiriyāya ghaṭitabbaṃ vāyamitabbaṃ, etaṃ vāsadhuraṃ. Attano thāmena pana ekaṃ vā nikāyaṃ pariyāpuṇitvā dve vā pañca vā nikāye pariyattito ca atthato ca suvisadaṃ sāsanaṃ anuyuñjitabbaṃ, etaṃ pariyattidhuranti. Atha te kulaputtā ‘‘dvinnaṃ dhurānaṃ vāsadhurameva seṭṭha’’nti vatvā ‘‘mayaṃ panamhā daharā, vuḍḍhakāle vāsadhuraṃ paripūressāma, pariyattidhuraṃ tāva pūremā’’ti pariyattiṃ ārabhiṃsu. Te pakatiyāva paññavanto nacirasseva sakale buddhavacane pakataññano vinaye ca ativiya vinicchayakusalā ahesuṃ. Tesaṃ pariyattiṃ nissāya parivāro uppajji, parivāraṃ nissāya [Pg.194] lābho, ekamekassa pañcasatapañcasatā bhikkhū parivārā ahesuṃ. Te satthusāsanaṃ dīpentā vihariṃsu, puna buddhakālo viya ahosi.

When the shrine was thus established, two young men of good family, who were friends, went forth and were ordained in the presence of the elders who were direct disciples of the Buddha. For it is only the direct disciples of the long-lived Buddhas who give the going forth, the full ordination, and dependence; others do not receive this. Then those young men of good family asked, “Venerable sirs, how many duties are there in the Dispensation?” The elders replied, “There are two duties: the duty of meditative dwelling and the duty of study.” In this regard, a young man of good family who has gone forth should live in the presence of his teachers and preceptors for five years, fulfill his duties and reciprocal duties, become proficient in the two Pātimokkhas and two or three recitation sections of the Suttas, learn a meditation subject, and then, being without attachment to family or group, enter the wilderness. There he should strive and exert himself for the realization of Arahantship—this is the duty of meditative dwelling. Alternatively, according to one's own ability, one should learn one Nikāya, or two, or five, and then engage with the very clear Dispensation in terms of both the letter and the meaning—this is the duty of study. Then those young men of good family said, “Of the two duties, the duty of meditative dwelling is indeed the best,” but added, “We, however, are young; in our old age we will fulfill the duty of meditative dwelling. For now, let us fulfill the duty of study.” So they began their study. Being wise by nature, before long they became thoroughly acquainted with all the Buddha's words and were exceedingly skilled in making judgments in the Vinaya. Due to their learning, a following arose for them, and due to their following, material gain arose. Each had a retinue of five hundred monks. They lived illuminating the Teacher's Dispensation, and it was as if the time of a Buddha had come again.

Tadā dve bhikkhū gāmakāvāse viharanti dhammavādī ca adhammavādī ca. Adhammavādī caṇḍo hoti pharuso, mukharo, tassa ajjhācāro itarassa pākaṭo hoti. Tato naṃ ‘‘idaṃ te, āvuso, kammaṃ sāsanassa appatirūpa’’nti codesi. So ‘‘kiṃ te diṭṭhaṃ, kiṃ suta’’nti vikkhipati. Itaro ‘‘vinayadharā jānissantī’’ti āha. Tato adhammavādī ‘‘sace imaṃ vatthuṃ vinayadharā vinicchinissanti, addhā me sāsane patiṭṭhā na bhavissatī’’ti ñatvā attano pakkhaṃ kātukāmo tāvadeva parikkhāre ādāya te dve there upasaṅkamitvā samaṇaparikkhāre datvā tesaṃ nissayena viharitumāraddho. Sabbañca nesaṃ upaṭṭhānaṃ karonto sakkaccaṃ vattapaṭivattaṃ pūretukāmo viya akāsi. Tato ekadivasaṃ upaṭṭhānaṃ gantvā vanditvā tehi vissajjiyamānopi aṭṭhāsiyeva. Therā ‘‘kiñci vattabbamatthī’’ti taṃ pucchiṃsu. So ‘‘āma, bhante, ekena me bhikkhunā saha ajjhācāraṃ paṭicca vivādo atthi. So yadi taṃ vatthuṃ idhāgantvā āroceti, yathāvinicchayaṃ na vinicchinitabba’’nti. Therā ‘‘osaṭaṃ vatthuṃ yathāvinicchayaṃ na vinicchinituṃ na vaṭṭatī’’ti āhaṃsu. So ‘‘evaṃ kariyamāne, bhante, mama sāsane patiṭṭhā natthi, mayhetaṃ pāpaṃ hotu, mā tumhe vinicchinathā’’ti. Te tena nippīḷiyamānā sampaṭicchiṃsu. So tesaṃ paṭiññaṃ gahetvā puna taṃ āvāsaṃ gantvā ‘‘sabbaṃ vinayadharānaṃ santike niṭṭhita’’nti taṃ dhammavādiṃ suṭṭhutaraṃ avamaññanto pharusena samudācarati. Dhammavādī ‘‘nissaṅko ayaṃ jāto’’ti tāvadeva nikkhamitvā therānaṃ parivāraṃ bhikkhusahassaṃ upasaṅkamitvā āha – ‘‘nanu, āvuso, osaṭaṃ vatthu yathādhammaṃ vinicchinitabbaṃ, anosarāpetvā eva vā aññamaññaṃ accayaṃ desāpetvā sāmaggī kātabbā. Ime pana therā neva vatthuṃ vinicchiniṃsu, na sāmaggiṃ akaṃsu. Kiṃ nāmeta’’nti? Tepi sutvā tuṇhī ahesuṃ – ‘‘nūna kiñci ācariyehi ñāta’’nti. Tato adhammavādī okāsaṃ labhitvā ‘‘tvaṃ pubbe ‘vinayadharā jānissantī’ti bhaṇasi. Idāni tesaṃ vinayadharānaṃ ārocehi taṃ [Pg.195] vatthu’’nti dhammavādiṃ pīḷetvā ‘‘ajjatagge parājito tvaṃ, mā taṃ āvāsaṃ āgacchī’’ti vatvā pakkāmi. Tato dhammavādī there upasaṅkamitvā ‘‘tumhe sāsanaṃ anapekkhitvā ‘amhe upaṭṭhesi paritosesī’ti puggalameva apekkhittha, sāsanaṃ arakkhitvā puggalaṃ rakkhittha, ajjatagge dāni tumhākaṃ vinicchayaṃ vinicchinituṃ na vaṭṭati, ajja parinibbuto kassapo bhagavā’’ti mahāsaddena kanditvā ‘‘naṭṭhaṃ satthu sāsana’’nti paridevamāno pakkāmi.

At that time, two monks were dwelling in a village residence: a proponent of the Dhamma and a proponent of non-Dhamma. The proponent of non-Dhamma was fierce, rough, and abusive; his transgression was evident to the other. The other monk then charged him, saying, “Friend, this action of yours is unbecoming of the Dispensation.” He deflected it, saying, “What have you seen? What have you heard?” The other replied, “The experts in the Vinaya will know.” Then the proponent of non-Dhamma, realizing, “If the experts in the Vinaya decide this matter, surely I will have no standing in the Dispensation,” and wishing to form his own faction, immediately took his requisites and approached the two elders. He offered them monastic requisites and began to dwell in dependence on them. He attended to all their needs, acting as if he wished to fulfill his duties and reciprocal duties with reverence. Then one day, after attending to them and paying respects, he remained standing even when dismissed. The elders asked him, “Is there something to be said?” He replied, “Yes, venerable sirs. I have a dispute with a certain monk concerning a transgression. If he comes here and reports the matter, it should not be decided according to the rule.” The elders said, “It is not proper not to decide a matter that has been brought up according to the rule.” He insisted, “If this is done, venerable sirs, I will have no standing in the Dispensation. Let that evil be on me; do not you decide it!” Being pressed by him, they consented. Having secured their promise, he returned to that residence and, despising the proponent of the Dhamma even more, treated him harshly, saying, “Everything has been settled in the presence of the experts in the Vinaya.” The proponent of the Dhamma, thinking, “This one has become fearless,” immediately left and approached the elders’ retinue of a thousand monks and said: “Friends, should not a matter that has been brought up be decided according to the Dhamma? Or, without bringing it to a formal hearing, should harmony not be made by having the parties confess their offense to each other? But these elders neither decided the matter nor made harmony. What kind of decision is this?” Hearing this, they too remained silent, thinking, “Surely the teachers must know something.” Then the proponent of non-Dhamma, having found his opportunity, harassed the proponent of the Dhamma, saying, “You said before, ‘The experts in the Vinaya will know.’ Now, report that matter to those experts in the Vinaya!” Then, saying, “From this day forward you are defeated; do not come to this residence!” he departed. Thereupon, the proponent of the Dhamma approached the elders and said, “You, disregarding the Dispensation, considered only the individual, thinking, ‘He served us, he pleased us.’ You protected the individual, not the Dispensation. From this day forward, it is not proper for you to make a judgment. Today, the Blessed One Kassapa has attained Parinibbāna!” Crying out with a loud voice, he departed, lamenting, “The Teacher’s Dispensation is lost!”

Atha kho te bhikkhū saṃviggamānasā ‘‘mayaṃ puggalamanurakkhantā sāsanaratanaṃ sobbhe pakkhipimhā’’ti kukkuccaṃ uppādesuṃ. Te teneva kukkuccena upahatāsayattā kālaṃ katvā sagge nibbattitumasakkontā ekācariyo himavati hemavate pabbate nibbatti hemavato yakkhoti nāmena. Dutiyācariyo majjhimadese sātapabbate sātāgiroti nāmena. Tepi nesaṃ parivārā bhikkhū tesaṃyeva anuvattitvā sagge nibbattitumasakkontā tesaṃ parivārā yakkhāva hutvā nibbattiṃsu. Tesaṃ pana paccayadāyakā gahaṭṭhā devaloke nibbatiṃsu. Hemavatasātāgirā aṭṭhavīsatiyakkhasenāpatīnamabbhantarā mahānubhāvā yakkharājāno ahesuṃ.

Then those monks, with agitated minds, produced remorse, thinking, "While protecting an individual, we have thrown the jewel of the Dispensation into a pit." Their minds being afflicted by that very remorse, they were unable to be reborn in a heavenly world after dying. One teacher was reborn on Hemavata mountain in the Himalayas, by the name of Hemavata the yakkha. The second teacher was reborn in the Middle Country on Sātapabbata mountain, by the name of Sātāgira. And those monks who were their followers, having followed them and also being unable to be reborn in a heavenly world, were reborn as yakkhas in their retinue. Their lay supporters, however, who had provided them with requisites, were reborn in the world of the devas. Hemavata and Sātāgira became yakkha kings of great power among the twenty-eight yakkha commanders.

Yakkhasenāpatīnañca ayaṃ dhammatā – māse māse aṭṭha divasāni dhammavinicchayatthaṃ himavati manosilātale nāgavatimaṇḍape devatānaṃ sannipāto hoti, tattha sannipatitabbanti. Atha sātāgirahemavatā tasmiṃ samāgame aññamaññaṃ disvā sañjāniṃsu – ‘‘tvaṃ, samma, kuhiṃ uppanno, tvaṃ kuhi’’nti attano attano uppattiṭṭhānañca pucchitvā vippaṭisārino ahesuṃ. ‘‘Naṭṭhā mayaṃ, samma, pubbe vīsati vassasahassāni samaṇadhammaṃ katvā ekaṃ pāpasahāyaṃ nissāya yakkhayoniyaṃ uppannā, amhākaṃ pana paccayadāyakā kāmāvacaradevesu nibbattā’’ti. Atha sātāgiro āha – ‘‘mārisa, himavā nāma acchariyabbhutasammato, kiñci acchariyaṃ disvā vā sutvā vā mamāpi āroceyyāsī’’ti. Hemavatopi āha – ‘‘mārisa, majjhimadeso nāma acchariyabbhutasammato, kiñci acchariyaṃ disvā vā sutvā vā mamāpi āroceyyāsī’’ti. Evaṃ tesu dvīsu sahāyesu aññamaññaṃ katikaṃ katvā, tameva uppattiṃ avivajjetvā vasamānesu ekaṃ buddhantaraṃ vītivattaṃ, mahāpathavī ekayojanatigāvutamattaṃ ussadā.

And this is the custom of the yakkha commanders: every month, for eight days, there is an assembly of devas on the Manosilā plateau in the Himalayas at the Nāgavatī pavilion for the purpose of judging matters of Dhamma. There they must assemble. Then, Sātāgira and Hemavata, seeing each other at that gathering, recognized one another. Having asked about each other's place of rebirth, saying, "Friend, where were you reborn? And you, where?" they became remorseful. "We are lost, friend! Having practiced the ascetic's life for twenty thousand years, we have been reborn in the yakkha realm because we relied on one evil companion. Our supporters who provided requisites, however, have been reborn among the devas of the sense-sphere." Then Sātāgira said, "Friend, the Himalayas are considered wonderful and marvelous. If you see or hear anything wonderful, please tell me also." Hemavata also said, "Friend, the Middle Country is considered wonderful and marvelous. If you see or hear anything wonderful, please tell me also." Thus, while those two friends, having made this agreement with each other, were living on without leaving that state of existence, one Buddha-interval passed, and the great earth rose up by one yojana and three gāvutas.

Athamhākaṃ [Pg.196] bodhisatto dīpaṅkarapādamūle katapaṇidhāno yāva vessantarajātakaṃ, tāva pāramiyo pūretvā, tusitabhavane uppajjitvā, tattha yāvatāyukaṃ ṭhatvā, dhammapadanidāne vuttanayena devatāhi āyācito pañca mahāvilokanāni viloketvā, devatānaṃ ārocetvā, dvattiṃsāya pubbanimittesu vattamānesu idha paṭisandhiṃ aggahesi dasasahassilokadhātuṃ kampetvā. Tāni disvāpi ime rājayakkhā ‘‘iminā kāraṇena nibbattānī’’ti na jāniṃsu. ‘‘Khiḍḍāpasutattā nevāddasaṃsū’’ti eke. Esa nayo jātiyaṃ abhinikkhamane bodhiyañca. Dhammacakkappavattane pana pañcavaggiye āmantetvā bhagavati tiparivaṭṭaṃ dvādasākāraṃ varadhammacakkaṃ pavattente mahābhūmicālaṃ pubbanimittaṃ pāṭihāriyāni ca etesaṃ eko sātāgiroyeva paṭhamaṃ addasa. Nibbattikāraṇañca tesaṃ ñatvā sapariso bhagavantaṃ upasaṅkamma dhammadesanaṃ assosi, na ca kiñci visesaṃ adhigacchi. Kasmā? So hi dhammaṃ suṇanto hemavataṃ anussaritvā ‘‘āgato nu kho me sahāyako, no’’ti parisaṃ oloketvā taṃ apassanto ‘‘vañcito me sahāyo, yo evaṃ vicitrapaṭibhānaṃ bhagavato dhammadesanaṃ na suṇātī’’ti vikkhittacitto ahosi. Bhagavā ca atthaṅgatepi ca sūriye desanaṃ na niṭṭhāpesi.

Then our Bodhisatta, having made his aspiration at the feet of Dīpaṅkara, fulfilled the perfections up to the Vessantara Jātaka. After that, he was reborn in the Tusita abode. Having remained there for the duration of his life, in the manner stated in the Dhammapada Nidāna, he was entreated by the devas. Having surveyed the five great considerations, he announced it to the devas. While the thirty-two premonitory signs were occurring, he took conception here, shaking the ten-thousandfold world-system. Even seeing these signs, these royal yakkhas did not know, 'They have arisen for this reason.' Some say, 'Being absorbed in play, they did not see.' This was the way of things at his birth, his renunciation, and his enlightenment. However, at the turning of the Wheel of Dhamma, when the Blessed One addressed the group of five monks and set in motion the noble Wheel of Dhamma, with its three rounds and twelve aspects, of the two yakkhas, Sātāgira alone was the first to see the great earthquake and the premonitory miracles. And knowing the reason for their occurrence, he approached the Blessed One with his retinue and listened to the Dhamma teaching, yet he did not attain any special insight. Why? For while listening to the Dhamma, recollecting Hemavata, he thought, 'Has my friend come or not?' Looking around the assembly and not seeing him, his mind became distracted, thinking, 'My friend has been deprived, who does not hear the Blessed One’s Dhamma teaching of such varied brilliance.' And the Blessed One did not conclude the teaching, even after the sun had set.

Atha sātāgiro ‘‘sahāyaṃ gahetvā tena sahāgamma dhammadesanaṃ sossāmī’’ti hatthiyānaassayānagaruḷayānādīni māpetvā pañcahi yakkhasatehi parivuto himavantābhimukho pāyāsi, tadā hemavatopi. Yasmā paṭisandhijāti-abhinikkhamana-bodhiparinibbānesveva dvattiṃsa pubbanimittāni hutvāva pativigacchanti, na ciraṭṭhitikāni honti, dhammacakkapavattane pana tāni savisesāni hutvā, cirataraṃ ṭhatvā nirujjhanti, tasmā himavati taṃ acchariyapātubhāvaṃ disvā ‘‘yato ahaṃ jāto, na kadāci ayaṃ pabbato evaṃ abhirāmo bhūtapubbo, handa dāni mama sahāyaṃ gahetvā āgamma tena saha imaṃ pupphasiriṃ anubhavissāmī’’ti tatheva majjhimadesābhimukho āgacchati. Te ubhopi rājagahassa upari samāgantvā aññamaññassa āgamanakāraṇaṃ pucchiṃsu. Hemavato āha – ‘‘yato ahaṃ, mārisa, jāto, nāyaṃ pabbato evaṃ akālakusumitehi rukkhehi abhirāmo bhūtapubbo, tasmā etaṃ pupphasiriṃ tayā saddhiṃ anubhavissāmīti āgatomhī’’ti[Pg.197]. Sātāgiro āha – ‘‘jānāsi, pana, tvaṃ mārisa, yena kāraṇena imaṃ akālapupphapāṭihāriyaṃ jāta’’nti? ‘‘Na jānāmi, mārisā’’ti. ‘‘Imaṃ, mārisa, pāṭihāriyaṃ na kevala himavanteyeva, apica kho pana dasasahassilokadhātūsu nibbattaṃ, sammāsambuddho loke uppanno, ajja dhammacakkaṃ pavattesi, tena kāraṇenā’’ti. Evaṃ sātāgiro hemavatassa buddhuppādaṃ kathetvā, taṃ bhagavato santikaṃ ānetukāmo imaṃ gāthamāha. Keci pana gotamake cetiye viharante bhagavati ayamevamāhāti bhaṇanti ‘‘ajja pannaraso’’ti.

Then Sātāgira, thinking, 'Taking my friend, I will go with him and listen to the teaching of the Dhamma,' having conjured elephant-vehicles, horse-vehicles, Garuḷa-vehicles, and so on, and surrounded by five hundred yakkhas, set out towards the Himālaya. At that time, Hemavata also... Because the thirty-two premonitory signs appear only at the moments of conception, birth, renunciation, enlightenment, and Parinibbāna, and then vanish—they do not last long. However, at the turning of the Wheel of Dhamma, these signs appear with special distinction, remain for a longer time, and then cease. Therefore, seeing this marvelous manifestation in the Himālaya, Hemavata thought, 'Since I was born, this mountain has never been so delightful. Come now, I will take my friend and go to enjoy this floral splendor together with him.' Thus, he too set out towards the Middle Country. The two met above Rājagaha and asked each other the reason for their coming. Hemavata said, 'Friend, since I was born, this mountain has never been so beautifully adorned with trees flowering out of season. Therefore, I have come to enjoy this floral splendor with you.' Sātāgira replied, 'But do you know, friend, the reason why this miraculous display of unseasonal flowers has occurred?' 'I do not know, friend,' said Hemavata. 'Friend, this miracle has appeared not only in the Himālaya but throughout the ten-thousandfold world-system. A Perfectly Self-Enlightened Buddha has arisen in the world, and today he has set in motion the Wheel of Dhamma. That is the reason.' Thus, Sātāgira explained to Hemavata about the arising of the Buddha and, wishing to bring him to the presence of the Blessed One, spoke this verse. Some, however, say that when the Blessed One was dwelling at the Gotamaka Shrine, he himself spoke thus: 'Today is the fifteenth.'

153. Tattha ajjāti ayaṃ rattindivo pakkhagaṇanato pannaraso, upavasitabbato uposatho. Tīsu vā uposathesu ajja pannaraso uposatho, na cātuddasī uposatho, na sāmaggīuposatho. Yasmā vā pātimokkhuddesaaṭṭhaṅgaupavāsapaññattidivasādīsu sambahulesu atthesu uposathasaddo vattati. ‘‘Āyāmāvuso, kappina, uposathaṃ gamissāmā’’tiādīsu hi pātimokkhuddese uposathasaddo. ‘‘Evaṃ aṭṭhaṅgasamannāgato kho visākhe uposatho upavuttho’’tiādīsu (a. ni. 8.43) pāṇātipātā veramaṇiādikesu aṭṭhaṅgesu. ‘‘Suddhassa ve sadā phaggu, suddhassuposatho sadā’’tiādīsu (ma. ni. 1.79) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246; ma. ni. 3.258) paññattiyaṃ. ‘‘Tadahuposathe pannarase sīsaṃnhātassā’’tiādīsu (dī. ni. 3.85; ma. ni. 3.256) divase. Tasmā avasesatthaṃ paṭikkhipitvā āsāḷhīpuṇṇamadivasaṃyeva niyāmento āha – ‘‘ajja pannaraso uposatho’’ti. Pāṭipado dutiyoti evaṃ gaṇiyamāne ajja pannaraso divasoti attho.

153. Herein, 'today' (ajja) means this day and night is the fifteenth, reckoned by the fortnightly count, and it is the Uposatha because it is to be observed (upavasitabba). Or, among the three kinds of Uposatha, today is the fifteenth Uposatha; it is not the fourteenth Uposatha, nor the Uposatha of harmony. For the word 'Uposatha' is used in many senses, such as the recitation of the Pātimokkha, the eight-factored observance, fasting, a designation, a day, and so on. For instance, in statements like, 'Come, friend Kappina, let us go to the Uposatha,' the word 'Uposatha' refers to the recitation of the Pātimokkha. In statements like, 'Visākha, the Uposatha observed is endowed with eight factors,' it refers to the eight factors beginning with abstaining from the destruction of life. In statements like, 'For the pure, every day is indeed Phaggu; for the pure, every day is Uposatha,' it refers to fasting. In statements like, 'Uposatha is the name of a Nāga king,' it refers to a designation. In statements like, 'On that Uposatha, the fifteenth day, after washing his head,' it refers to a day. Therefore, having excluded the other meanings and specifically referring to the full moon day of Āsāḷhī, he says, 'Today is the fifteenth Uposatha.' When counting thus, 'the first day, the second day,' the meaning is that today is the fifteenth day.

Divi bhavāni dibbāni, dibbāni ettha atthīti dibbā. Kāni tāni? Rūpāni. Tañhi rattiṃ devānaṃ dasasahassilokadhātuto sannipatitānaṃ sarīravatthābharaṇavimānappabhāhi abbhādiupakkilesavirahitāya candappabhāya ca sakalajambudīpo alaṅkato ahosi. Visesālaṅkato ca paramavisuddhidevassa bhagavato sarīrappabhāya. Tenāha ‘‘dibbā ratti upaṭṭhitā’’ti.

That which is in heaven (divi) is divine (dibbāni); because divine things are present here, the night is called 'divine.' What are those things? Forms. For on that night, the gods having assembled from the ten-thousandfold world-system, the entire Jambudīpa was adorned with the radiance of their bodies, garments, ornaments, and celestial mansions, and with the moonlight, free from impurities such as clouds. And it was especially adorned by the bodily radiance of the Blessed One, the supremely pure deity. Therefore, it is said: 'The divine night has arrived.'

Evaṃ [Pg.198] rattiguṇavaṇṇanāpadesenāpi sahāyassa cittappasādaṃ janento buddhuppādaṃ kathetvā āha ‘‘anomanāmaṃ satthāraṃ, handa passāma gotama’’nti. Tattha anomehi alāmakehi sabbākāraparipūrehi guṇehi nāmaṃ assāti anomanāmo. Tathā hissa ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) nayena buddhoti anomehi guṇehi nāmaṃ, ‘‘bhaggarāgoti bhagavā, bhaggadosoti bhagavā’’tiādinā (mahāni. 84) nayena ca anomehi guṇehi nāmaṃ. Esa nayo ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno’’tiādīsu. Diṭṭhadhammikādīsu atthesu devamanusse anusāsati ‘‘imaṃ pajahatha, imaṃ samādāya vattathā’’ti satthā. Apica ‘‘satthā bhagavā satthavāho, yathā satthavāho satte kantāraṃ tāretī’’tiādinā (mahāni. 190) niddese vuttanayenāpi satthā. Taṃ anomanāmaṃ satthāraṃ. Handāti byavasānatthe nipāto. Passāmāti tena attānaṃ saha saṅgahetvā paccuppannavacanaṃ. Gotamanti gotamagottaṃ. Kiṃ vuttaṃ hoti? ‘‘Satthā, na satthā’’ti mā vimatiṃ akāsi, ekantabyavasito hutvāva ehi passāma gotamanti.

Thus, by means of describing the qualities of the night, generating confidence in his companion's mind and having spoken of the arising of the Buddha, he said, 'The Teacher of peerless name—come, let us see Gotama.' Herein, 'of peerless name' (anomanāmo) means his name is endowed with peerless (anoma), faultless, and perfectly complete qualities. For indeed, his name 'Buddha' is endowed with peerless qualities, according to the method: 'He has awakened to the truths, thus he is the Buddha; he awakens beings, thus he is the Buddha.' Similarly, his name 'Bhagavā' is endowed with peerless qualities, according to the method: 'He has destroyed lust (bhagga-rāgo), thus he is the Bhagavā; he has destroyed hatred (bhagga-doso), thus he is the Bhagavā.' This same method should be understood for terms like 'Arahant, Perfectly Self-Enlightened One, accomplished in knowledge and conduct,' and so on. He is the Teacher (Satthā) because he instructs gods and humans in matters pertaining to this life and beyond, saying, 'Abandon this; undertake this and practice.' Moreover, as stated in the Niddesa, the Blessed One is the Teacher (Satthā) because he is a caravan leader (satthavāho), just as a caravan leader guides beings across a wilderness. That is the Teacher of peerless name. 'Come' (handa) is a particle in the sense of resolve. 'Let us see' (passāma) is a present-tense verb, including himself with the other. 'Gotama' refers to the Gotama clan. What is meant by this? 'Do not have the doubt, "Is he the Teacher or not?" Being fully resolved, come! Let us see Gotama.'

154. Evaṃ vutte hemavato ‘‘ayaṃ sātāgiro ‘anomanāmaṃ satthāra’nti bhaṇanto tassa sabbaññutaṃ pakāseti, sabbaññuno ca dullabhā loke, sabbaññupaṭiññehi pūraṇādisadiseheva loko upadduto. So pana yadi sabbaññū, addhā tādilakkhaṇappatto bhavissati, tena taṃ evaṃ pariggaṇhissāmī’’ti cintetvā tādilakkhaṇaṃ pucchanto āha – ‘‘kacci mano’’ti.

154. When this was said, Hemavata thought: "This Sātāgira, by saying, 'The Teacher of peerless name,' proclaims his omniscience. Omniscient ones are rare in the world, and the world is afflicted by those like Pūraṇa and others who profess omniscience. But if he is truly omniscient, assuredly he will have attained the characteristics of one who is 'such.' Therefore, I will examine him thus." Thinking thus, and asking about the characteristics of one who is 'such,' he said: 'Is the mind...?'

Tattha kaccīti pucchā. Manoti cittaṃ. Supaṇihitoti suṭṭhu ṭhapito, acalo asampavedhī. Sabbesu bhūtesu sabbabhūtesu. Tādinoti tādilakkhaṇappattasseva sato. Pucchā eva vā ayaṃ ‘‘so te satthā sabbabhūtesu tādī, udāhu no’’ti. Iṭṭhe aniṭṭhe cāti evarūpe ārammaṇe. Saṅkappāti vitakkā. Vasīkatāti vasaṃ gamitā. Kiṃ vuttaṃ hoti? Yaṃ tvaṃ satthāraṃ vadasi, tassa te satthuno kacci tādilakkhaṇappattassa sato sabbabhūtesu mano supaṇihito, udāhu yāva calanapaccayaṃ na labhati, tāva supaṇihito viya khāyati. So vā te satthā kacci sabbabhūtesu samacittena tādī, udāhu no, ye ca kho iṭṭhāniṭṭhesu [Pg.199] ārammaṇesu rāgadosavasena saṅkappā uppajjeyyuṃ, tyāssa kacci vasīkatā, udāhu kadāci tesampi vasena vattatīti.

Herein, 'kacci' is a particle of interrogation. 'Mano' means mind. 'Supaṇihito' means well-established, unmoving, undisturbed. 'Sabbesu bhūtesu' refers to all beings. 'Tādī' means one who is steadfast, one who has attained the characteristic of steadfastness. Or this is simply a question: 'Is your teacher steadfast towards all beings, or not?' 'Iṭṭhe aniṭṭhe ca' refers to agreeable and disagreeable objects. 'Saṅkappā' means thoughts, or deliberations. 'Vasīkatā' means brought under control. What is meant? When you speak of your teacher, is his mind, being one who has attained the characteristic of steadfastness, well-established towards all beings, or does it only appear well-established until it encounters a condition for wavering? Or is your teacher steadfast with an even mind towards all beings, or not? And when thoughts of desire and aversion arise towards agreeable and disagreeable objects, are those thoughts under his control, or does he sometimes act under their influence?

155. Tato sātāgiro bhagavato sabbaññubhāve byavasitattā sabbe sabbaññuguṇe anujānanto āha ‘‘mano cassa supaṇihito’’tiādi. Tattha supaṇihitoti suṭṭhu ṭhapito, pathavīsamo avirujjhanaṭṭhena, sinerusamo suppatiṭṭhitācalanaṭṭhena, indakhīlasamo catubbidhamāraparavādigaṇehi akampiyaṭṭhena. Anacchariyañcetaṃ, bhagavato idāni sabbākārasampannattā sabbaññubhāve ṭhitassa mano supaṇihito acalo bhaveyya. Yassa tiracchānabhūtassāpi sarāgādikāle chaddantanāgakule uppannassa savisena sallena viddhassa acalo ahosi, vadhakepi tasmiṃ nappadussi, aññadatthu tasseva attano dante chetvā adāsi; tathā mahākapibhūtassa mahatiyā silāya sīse pahaṭassāpi tasseva ca maggaṃ dassesi; tathā vidhurapaṇḍitabhūtassa pādesu gahetvā saṭṭhiyojane kāḷapabbatapapāte pakkhittassāpi aññadatthu tasseva yakkhassatthāya dhammaṃ desesi. Tasmā sammadeva āha sātāgiro – ‘‘mano cassa supaṇihito’’ti.

155. Then Sātāgira, having ascertained the Blessed One’s omniscience and approving of all the qualities of an omniscient one, said: 'His mind is well-established,' and so on. Here, 'supaṇihito' means well-established: like the earth in its non-resistance; like Mount Meru in its firmly established immovability; like an Indakhīla pillar in its unshakeability by the fourfold Māras and opposing disputants. And this is not surprising, for the Blessed One, now perfect in all aspects and established in omniscience, his mind would be well-established and unmoving. Even when he was an animal—in a time when he still had passion and so on, born into the Chaddanta elephant clan—though struck by a poisoned arrow, he remained unmoving. He bore no malice toward the hunter; on the contrary, he broke off his own tusks and gave them to him. Similarly, when he was a great monkey, though his head was struck with a large rock, he still showed the way to that very person. Likewise, when he was the wise Vidhura, though seized by the feet and thrown into the sixty-yojana-deep precipice of the Kāḷa Mountain, he on the contrary taught the Dhamma for the sake of that very yakkha. Therefore, Sātāgira rightly said: 'His mind is well-established.'

Sabbabhūtesu tādinoti sabbasattesu tādilakkhaṇappattasseva sato mano supaṇihito, na yāva paccayaṃ na labhatīti attho. Tattha bhagavato tādilakkhaṇaṃ pañcadhā veditabbaṃ. Yathāha –

Regarding 'steadfast towards all beings': this means that the mind of one who possesses the characteristic of steadfastness is well-established towards all beings, not just for as long as a cause for wavering is not encountered. Herein, the Blessed One’s characteristic of steadfastness should be understood in five ways, as it is said:

‘‘Bhagavā pañcahākārehi tādī, iṭṭhāniṭṭhe tādī, cattāvīti tādī, muttāvīti tādī, tiṇṇāvīti tādī, tanniddesāti tādī. Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī’’ti (mahāni. 38).

The Blessed One is steadfast in five ways: he is steadfast in the face of the agreeable and disagreeable; he is steadfast as one who has abandoned; he is steadfast as one who is liberated; he is steadfast as one who has crossed over; and he is steadfast in that he can explain it. How is the Blessed One steadfast in the face of the agreeable and disagreeable? The Blessed One is steadfast even in gain... (Mahāniddesa 38).

Evamādi sabbaṃ niddese vuttanayeneva gahetabbaṃ. Lābhādayo ca tassa mahāaṭṭhakathāyaṃ vitthāritanayena veditabbā. ‘‘Pucchā eva vā ayaṃ. So te satthā sabbabhūtesu tādī, udāhu no’’ti imasmimpi vikappe sabbabhūtesu samacittatāya tādī amhākaṃ satthāti attho. Ayañhi bhagavā sukhūpasaṃhārakāmatāya dukkhāpanayanakāmatāya ca sabbasattesu samacitto, yādiso attani, tādiso paresu, yādiso [Pg.200] mātari mahāmāyāya, tādiso ciñcamāṇavikāya, yādiso pitari suddhodane, tādiso suppabuddhe, yādiso putte rāhule, tādiso vadhakesu devadattadhanapālakaaṅgulimālādīsu. Sadevake lokepi tādī. Tasmā sammadevāha sātāgiro – ‘‘sabbabhūtesu tādino’’ti.

All such points should be understood in the manner explained in the Niddesa. And terms like 'gain' should be understood in detail as expounded in the Great Commentary. In the alternative interpretation, 'Is this indeed a question: Is your Teacher steadfast toward all beings, or not?', the meaning is that our Teacher is steadfast toward all beings due to his equal-mindedness. For this Blessed One is even-minded toward all beings, desiring to bring about happiness and to remove suffering. As he is toward himself, so he is toward others; as he is toward his mother, Mahāmāyā, so he is toward Ciñcamāṇavikā; as he is toward his father, Suddhodana, so he is toward Suppabuddha; as he is toward his son, Rāhula, so he is toward the murderers Devadatta, Dhanapāla, Aṅgulimāla, and others. He is steadfast even toward the world with its devas. Therefore, Sātāgira rightly declared: 'steadfast toward all beings.'

Atho iṭṭhe aniṭṭhe cāti. Ettha pana evaṃ attho daṭṭhabbo – yaṃ kiñci iṭṭhaṃ vā aniṭṭhaṃ vā ārammaṇaṃ, sabbappakārehi tattha ye rāgadosavasena saṅkappā uppajjeyyuṃ, tyāssa anuttarena maggena rāgādīnaṃ pahīnattā vasīkatā, na kadāci tesaṃ vase vattati. So hi bhagavā anāvilasaṅkappo suvimuttacitto suvimuttapaññoti. Ettha ca supaṇihitamanatāya ayonisomanasikārābhāvo vutto. Sabbabhūtesu iṭṭhāniṭṭhehi so yattha bhaveyya, taṃ sattasaṅkhārabhedato duvidhamārammaṇaṃ vuttaṃ. Saṅkappavasībhāvena tasmiṃ ārammaṇe tassa manasikārābhāvato kilesappahānaṃ vuttaṃ. Supaṇihitamanatāya ca manosamācārasuddhi, sabbabhūtesu tāditāya kāyasamācārasuddhi, saṅkappavasībhāvena vitakkamūlakattā vācāya vacīsamācārasuddhi. Tathā supaṇihitamanatāya lobhādisabbadosābhāvo, sabbabhūtesu tāditāya mettādiguṇasabbhāvo, saṅkappavasībhāvena paṭikūle appaṭikūlasaññitādibhedā ariyiddhi, tāya cassa sabbaññubhāvo vutto hotīti veditabbo.

Furthermore, regarding 'in the agreeable and disagreeable.' Here, the meaning should be understood thus: whatever object there may be, whether agreeable or disagreeable, in all its aspects, any thoughts that might arise there due to lust or hatred have been brought under his control, because defilements such as lust have been abandoned through the unsurpassed path; he never comes under their sway. For that Blessed One is one whose thoughts are untainted, whose mind is well liberated, and whose wisdom is well liberated. Herein, the absence of unwise attention is stated by way of his mind being well-established. The agreeable and disagreeable things that may exist in relation to all beings—that object is spoken of as twofold, distinguished as beings and formations. Because he is master of his thoughts, the abandoning of defilements is stated by way of the absence of his mental engagement with that object. Through his mind being well-established, purity of mental conduct is stated; through his steadfastness toward all beings, purity of bodily conduct is stated; and because he is master of his thoughts, which are rooted in thinking, purity of verbal conduct is stated. Likewise, through his mind being well-established, the absence of all faults such as greed is stated; through his steadfastness toward all beings, the presence of qualities like loving-kindness is stated; and because he is master of his thoughts, the noble power, of which perceiving the repulsive as non-repulsive is one type, is stated. And through that, his omniscience is declared to be stated—thus it should be understood.

156. Evaṃ hemavato pubbe manodvāravaseneva tādibhāvaṃ pucchitvā tañca paṭijānantamimaṃ sutvā daḷhīkammatthaṃ idāni dvārattayavasenāpi, pubbe vā saṅkhepena kāyavacīmanodvārasuddhiṃ pucchitvā tañca paṭijānantamimaṃ sutvā daḷhīkammatthameva vitthārenāpi pucchanto āha ‘‘kacci adinna’’nti. Tattha gāthābandhasukhatthāya paṭhamaṃ adinnādānaviratiṃ pucchati. Ārā pamādamhāti pañcasu kāmaguṇesu cittavossaggato dūrībhāvena abrahmacariyaviratiṃ pucchati. ‘‘Ārā pamadamhā’’tipi paṭhanti, ārā mātugāmāti vuttaṃ hoti. Jhānaṃ na riñcatīti iminā pana tassāyeva tividhāya kāyaduccaritaviratiyā balavabhāvaṃ pucchati. Jhānayuttassa hi virati balavatī hotīti.

156. Thus Hemavata, having previously asked about the state of being 'such' by way of the mind-door alone and having heard his acknowledgement, now for the sake of making it firm, asks also by way of the three doors. Or, having previously asked briefly about the purity of the doors of body, speech, and mind and having heard his acknowledgement, for the very sake of making it firm, wishing to ask in detail, he said: 'I hope he does not take what is not given?' Therein, for the sake of ease in composing the verse, he first asks about abstinence from taking what is not given. By 'Far from negligence,' he asks about abstinence from unchastity, through being far from the mind's release upon the five strands of sensual pleasure. They also read the text as 'Far from women,' which is to say, 'far from womenfolk.' By 'He does not forsake jhāna,' he asks about the strength of that very threefold abstinence from bodily misconduct. For the abstinence of one endowed with jhāna is indeed strong.

157. Atha [Pg.201] sātāgiro yasmā bhagavā na kevalaṃ etarahi, atītepi addhāne dīgharattaṃ adinnādānādīhi paṭivirato, tassā tassāyeva ca viratiyā ānubhāvena taṃ taṃ mahāpurisalakkhaṇaṃ paṭilabhi, sadevako cassa loko ‘‘adinnādānā paṭivirato samaṇo gotamo’’tiādinā nayena vaṇṇaṃ bhāsati. Tasmā vissaṭṭhāya vācāya sīhanādaṃ nadanto āha ‘‘na so adinnaṃ ādiyatī’’ti. Taṃ atthato pākaṭameva. Imissāpi gāthāya tatiyapāde ‘‘pamādamhā pamadamhā’’ti dvidhā pāṭho. Catutthapāde ca jhānaṃ na riñcatīti jhānaṃ rittakaṃ suññakaṃ na karoti, na pariccajatīti attho veditabbo.

157. Then Sātāgira, because the Blessed One not only now but also in past times has for a long time abstained from taking what is not given and so on, and through the power of that very abstinence has obtained the various marks of a Great Man, and the world with its devas proclaims his praise, saying, 'The ascetic Gotama abstains from taking what is not given,' therefore, uttering a lion’s roar with unhesitating speech, he says, 'He does not take what is not given.' The meaning of that is self-evident. In the third line of this verse also, there are two readings for the phrase. In the fourth line, 'he does not forsake jhāna' means he does not make jhāna empty or void, he does not abandon it—this is the meaning to be understood.

158. Evaṃ kāyadvāre suddhiṃ sutvā idāni vacīdvāre suddhiṃ pucchanto āha – ‘‘kacci musā na bhaṇatī’’ti. Ettha khīṇātīti khīṇo, vihiṃsati badhatīti attho. Vācāya patho byappatho, khīṇo byappatho assāti khīṇabyappatho. Taṃ na-kārena paṭisedhetvā pucchati ‘‘na khīṇabyappatho’’ti, na pharusavācoti vuttaṃ hoti. ‘‘Nākhīṇabyappatho’’tipi pāṭho, na akhīṇavacanoti attho. Pharusavacanañhi paresaṃ hadaye akhīyamānaṃ tiṭṭhati. Tādisavacano kacci na soti vuttaṃ hoti. Vibhūtīti vināso, vibhūtiṃ kāsati karoti vāti vibhūtikaṃ, vibhūtikameva vebhūtikaṃ, vebhūtiyantipi vuccati, pesuññassetaṃ adhivacanaṃ. Tañhi sattānaṃ aññamaññato bhedanena vināsaṃ karoti. Sesaṃ uttānatthameva.

158. Having thus heard about purity in the body-door, now, questioning about purity in the speech-door, he said: 'I hope he does not speak falsely?' Herein, `khīṇa` means 'harsh'; the meaning is 'it harms, it oppresses.' `Byappatho` is a path of speech; `khīṇabyappatho` is one who has a harsh path of speech. Negating this with the particle `na`, he asks: `na khīṇabyappatho`? This means, 'Is he not one of harsh speech?' There is also the reading `nākhīṇabyappatho`, which means 'he is not one of imperishable speech.' For harsh speech remains in the hearts of others without perishing. This is to say, 'I hope he is not one who speaks in such a way.' `Vibhūti` is destruction; `vibhūtikaṃ` is what causes destruction. `Vibhūtikaṃ` itself is `vebhūtikaṃ`, which is also called `vebhūtiyaṃ`. This is a synonym for slander. For it causes the destruction of beings by creating division among them. The rest has an obvious meaning.

159. Atha sātāgiro yasmā bhagavā na kevalaṃ etarahi, atītepi addhāne dīgharattaṃ musāvādādīhi paṭivirato, tassā tassāyeva ca viratiyā ānubhāvena taṃ taṃ mahāpurisalakkhaṇaṃ paṭilabhi, sadevako cassa loko ‘‘musāvādā paṭivirato samaṇo gotamo’’ti vaṇṇaṃ bhāsati. Tasmā vissaṭṭhāya vācāya sīhanādaṃ nadanto āha, ‘‘musā ca so na bhaṇatī’’ti. Tattha musāti vinidhāya diṭṭhādīni paravisaṃvādanavacanaṃ. Taṃ so na bhaṇati. Dutiyapāde pana paṭhamatthavasena na khīṇabyappathoti, dutiyatthavasena nākhīṇabyappathoti pāṭho. Catutthapāde mantāti paññā vuccati. Bhagavā yasmā tāya mantāya paricchinditvā atthameva bhāsati atthato anapetavacanaṃ, na samphaṃ[Pg.202]. Aññāṇapurekkhārañhi niratthakavacanaṃ buddhānaṃ natthi. Tasmā āha – ‘‘mantā atthaṃ so bhāsatī’’ti. Sesamettha pākaṭameva.

159. Then Sātāgira, because the Blessed One not only now but also in past times has for a long time abstained from false speech and so on, and by the power of that very abstinence has obtained the various marks of a Great Man, and the world with its devas proclaims his praise, saying, 'The ascetic Gotama abstains from false speech,' therefore, uttering a lion’s roar with unhesitating speech, he said, 'And he does not speak falsely.' Herein, 'false' means speech that deceives others by misrepresenting what has been seen and so on. He does not speak it. In the second line, the reading is `na khīṇabyappatho` according to the first meaning, and `nākhīṇabyappatho` according to the second meaning. In the fourth line, `mantā` is said to be wisdom. Because the Blessed One, having discerned with that wisdom, speaks only what is meaningful—speech that is not devoid of meaning, not idle chatter. For the Buddhas have no meaningless speech that is preceded by ignorance. Therefore, it is said: 'With wisdom he speaks what is meaningful.' The rest here is self-evident.

160. Evaṃ vacīdvārasuddhimpi sutvā idāni manodvārasuddhiṃ pucchanto āha ‘‘kacci na rajjati kāmesū’’ti. Tattha kāmāti vatthukāmā. Tesu kilesakāmena na rajjatīti pucchanto anabhijjhālutaṃ pucchati. Anāvilanti pucchanto byāpādena āvilabhāvaṃ sandhāya abyāpādataṃ pucchati. Mohaṃ atikkantoti pucchanto yena mohena mūḷho micchādiṭṭhiṃ gaṇhāti, tassātikkamena sammādiṭṭhitaṃ pucchati. Dhammesu cakkhumāti pucchanto sabbadhammesu appaṭihatassa ñāṇacakkhuno, pañcacakkhuvisayesu vā dhammesu pañcannampi cakkhūnaṃ vasena sabbaññutaṃ pucchati ‘‘dvārattayapārisuddhiyāpi sabbaññū na hotī’’ti cintetvā.

160. Having thus heard about the purity of the speech-door, now, questioning the purity of the mind-door, he said: 'I hope he is not impassioned for sensual pleasures?' Herein, `kāma` refers to both objective sensual pleasures and defiling sensual pleasures. By asking whether he is not impassioned for the objective pleasures by means of the defiling pleasures, he inquires about non-covetousness. By asking 'Is his mind unclouded?' he inquires about non-ill will, with reference to the state of being clouded by ill will. By asking 'Has he overcome delusion?' he inquires about the state of right view, through the overcoming of that delusion by which a deluded person takes up wrong view. By asking 'Is he one with the eye regarding phenomena?' he inquires about omniscience, either by way of the unobstructed eye of knowledge regarding all phenomena, or by way of all five eyes regarding the phenomena that are the domain of the five eyes, having considered that 'one does not become omniscient merely through the purity of the three doors.'

161. Atha sātāgiro yasmā bhagavā appatvāva arahattaṃ anāgāmimaggena kāmarāgabyāpādānaṃ pahīnattā neva kāmesu rajjati, na byāpādena āvilacitto, sotāpattimaggeneva ca micchādiṭṭhipaccayassa saccapaṭicchādakamohassa pahīnattā mohaṃ atikkanto, sāmañca saccāni abhisambujjhitvā buddhoti vimokkhantikaṃ nāmaṃ yathāvuttāni ca cakkhūni paṭilabhi, tasmā tassa manodvārasuddhiṃ sabbaññutañca ugghosento āha ‘‘na so rajjati kāmesū’’ti.

161. Then Sātāgira, because the Blessed One, even before attaining arahantship, had abandoned sensual lust and ill will by means of the non-returner's path, and thus is neither impassioned for sensual pleasures nor is his mind clouded by ill will; and because by the stream-entry path he had overcome delusion, having abandoned the delusion that conceals the truths and is the condition for wrong view; and because he had fully awakened to the truths by himself and is thus called 'Buddha'—a name that culminates in liberation—and had obtained the eyes as previously described; therefore, proclaiming the purity of his mind-door and his omniscience, he declared, 'He is not impassioned for sensual pleasures.'

162. Evaṃ hemavato bhagavato dvārattayapārisuddhiṃ sabbaññutañca sutvā haṭṭho udaggo atītajātiyaṃ bāhusaccavisadāya paññāya asajjamānavacanappatho hutvā acchariyabbhutarūpe sabbaññuguṇe sotukāmo āha ‘‘kacci vijjāya sampanno’’ti. Tattha vijjāya sampannoti iminā dassanasampattiṃ pucchati, saṃsuddhacāraṇoti iminā gamanasampattiṃ. Chandavasena cettha dīghaṃ katvā cākāramāha, saṃsuddhacaraṇoti attho. Āsavā khīṇāti iminā etāya dassanagamanasampattiyā pattabbāya āsavakkhayasaññitāya paṭhamanibbānadhātuyā pattiṃ pucchati, natthi punabbhavoti iminā dutiyanibbānadhātupattisamatthataṃ, paccavekkhaṇañāṇena vā paramassāsappattiṃ ñatvā ṭhitabhāvaṃ.

162. Thus, having heard of the Blessed One's purity in the three doors and his omniscience, Hemavata, delighted and uplifted, having an unhindered path of speech due to his extensive learning and clear wisdom from a past birth, and eager to hear the marvelous and extraordinary qualities of omniscience, asked, 'Is he accomplished in knowledge?' Herein, 'accomplished in knowledge' inquires about the perfection of vision, while 'of pure conduct' inquires about the perfection of conduct. Due to metrical reasons, the 'ca' is lengthened here, with the meaning 'of pure conduct' (saṃsuddhacaraṇo). 'The taints are destroyed'—herein, he inquires about the attainment of the first Nibbāna-element, known as the destruction of the taints, which is to be reached through this perfection of vision and conduct. 'There is no renewed existence'—herein, he inquires about the capability to attain the second Nibbāna-element, or about the state of abiding, having known the attainment of the highest peace through reviewing knowledge.

163. Tato [Pg.203] yā esā ‘‘so anekavihitaṃ pubbenivāsa’’ntiādinā (ma. ni. 1.52) nayena bhayabheravādīsu tividhā, ‘‘so evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharatī’’tiādinā (dī. ni. 1.279) nayena ambaṭṭhādīsu aṭṭhavidhā vijjā vuttā, tāya yasmā sabbāyapi sabbākārasampannāya bhagavā upeto. Yañcetaṃ ‘‘idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hotī’’ti evaṃ uddisitvā ‘‘kathañca, mahānāma, ariyasāvako sīlasampanno hotī’’tiādinā (ma. ni. 2.24) nayena sekhasutte niddiṭṭhaṃ pannarasappabhedaṃ caraṇaṃ. Tañca yasmā sabbūpakkilesappahānena bhagavato ativiya saṃsuddhaṃ. Yepime kāmāsavādayo cattāro āsavā, tepi yasmā sabbe saparivārā savāsanā bhagavato khīṇā. Yasmā ca imāya vijjācaraṇasampadāya khīṇāsavo hutvā tadā bhagavā ‘‘natthi dāni punabbhavo’’ti paccavekkhitvā ṭhito, tasmā sātāgiro bhagavato sabbaññubhāve byavasāyena samussāhitahadayo sabbepi guṇe anujānanto āha ‘‘vijjāya ceva sampanno’’ti.

163. Then, as for the threefold knowledge described in the way beginning with 'He recollects his manifold past lives...' in the Bhayabherava Sutta and others, and the eightfold knowledge described in the way beginning with 'When his mind is thus concentrated...' in the Ambaṭṭha Sutta and others—because the Blessed One is endowed with all of these, which are complete in all aspects. And as for the fifteenfold conduct described in the Sekha Sutta, after stating, 'Here, Mahānāma, a noble disciple is accomplished in virtue, guards the sense doors, is moderate in eating, devoted to wakefulness, possesses the seven good qualities, and is a gainer at will of the four jhānas that constitute the higher mind and are pleasant dwellings in this very life,' and then explaining, 'And how, Mahānāma, is a noble disciple accomplished in virtue?'—because this conduct is supremely purified in the Blessed One through the abandoning of all corruptions. And as for these four taints, such as the taint of sensual pleasure—because all of them, along with their retinue and underlying tendencies, have been destroyed in the Blessed One. And because, through this perfection of knowledge and conduct, the Blessed One, having destroyed the taints, then reflected, 'Now there is no renewed existence,' and remained thus—therefore, Sātāgira, with his heart uplifted by firm conviction in the Blessed One's omniscience, acknowledging all these qualities, said, 'He is accomplished in knowledge and conduct...'

164. Tato hemavato ‘‘sammāsambuddho bhagavā’’ti bhagavati nikkaṅkho hutvā ākāse ṭhitoyeva bhagavantaṃ pasaṃsanto sātāgirañca ārādhento āha ‘‘sampannaṃ munino citta’’nti. Tassattho – sampannaṃ munino cittaṃ, ‘‘mano cassa supaṇihito’’ti ettha vuttatādibhāvena puṇṇaṃ sampuṇṇaṃ, ‘‘na so adinnaṃ ādiyatī’’ti ettha vuttakāyakammunā, ‘‘na so rajjati kāmesū’’ti ettha vuttamanokammunā ca puṇṇaṃ sampuṇṇaṃ, ‘‘musā ca so na bhaṇatī’’ti ettha vuttabyappathena ca vacīkammunāti vuttaṃ hoti. Evaṃ sampannacittañca anuttarāya vijjācaraṇasampadāya sampannattā vijjācaraṇasampannañca imehi guṇehi ‘‘mano cassa supaṇihito’’tiādinā nayena dhammato naṃ pasaṃsasi, sabhāvato tacchato bhūtato eva naṃ pasaṃsasi, na kevalaṃ saddhāmattakenāti dasseti.

164. Then Hemavata, having no doubt regarding the Blessed One, thinking, 'The Blessed One is a Perfectly Self-Enlightened One,' while standing in the sky, praising the Blessed One and gratifying Sātāgira, said, 'The mind of the sage is perfected.' The meaning is this: 'The mind of the sage is perfected' means it is full and complete by virtue of the steadfast quality mentioned in 'and his mind is well-directed'; it is full and complete by virtue of the bodily action mentioned in 'he does not take what is not given,' by virtue of the mental action mentioned in 'he is not passionate in sensual pleasures,' and by virtue of the verbal action mentioned in 'and he does not speak falsely'—thus it is said. And thus, with his mind perfected, and being accomplished in the unsurpassed perfection of knowledge and conduct, he is indeed accomplished in knowledge and conduct. With these qualities, in the manner of 'and his mind is well-directed' and so on, you praise him according to the Dhamma; you praise him from his true nature, from what is factual, from what is real, not merely out of faith alone—this is what is shown.

165-166. Tato [Pg.204] sātāgiropi ‘‘evametaṃ, mārisa, suṭṭhu tayā ñātañca anumoditañcā’’ti adhippāyena tameva saṃrādhento āha – ‘‘sampannaṃ munino…pe… dhammato anumodasī’’ti. Evañca pana vatvā puna bhagavato dassane taṃ abhitthavayamāno āha ‘‘sampannaṃ…pe… handa passāma gotama’’nti.

Then Sātāgira, with the intention, 'Indeed, friend, you have well understood and rejoiced in this,' gratifying him, said, 'The sage is endowed... you rejoice according to the Dhamma...' And having spoken thus, again extolling the Blessed One with a view to seeing him, he said, 'Endowed... Come, let us see Gotama.'

167. Atha hemavato attano abhirucitaguṇehi purimajātibāhusaccabalena bhagavantaṃ abhitthunanto sātāgiraṃ āha – ‘‘eṇijaṅghaṃ…pe… ehi passāma gotama’’nti. Tassattho – eṇimigasseva jaṅghā assāti eṇijaṅgho. Buddhānañhi eṇimigasseva anupubbavaṭṭā jaṅghā honti, na purato nimmaṃsā pacchato susumārakucchi viya uddhumātā. Kisā ca buddhā honti dīgharassasamavaṭṭitayuttaṭṭhānesu tathārūpāya aṅgapaccaṅgasampattiyā, na vaṭharapurisā viya thūlā. Paññāya vilikhitakilesattā vā kisā. Ajjhattikabāhirasapattaviddhaṃsanato vīrā. Ekāsanabhojitāya parimitabhojitāya ca appāhārā, na dvattimattālopabhojitāya. Yathāha –

167. Then Hemavata, extolling the Blessed One with qualities pleasing to himself and with the power of extensive learning from a past birth, said to Sātāgira, 'With legs like an antelope... come, let us see Gotama.' The meaning is this: 'Eṇijaṅgha' means one who has legs like an antelope's. For the Buddhas have legs that are gradually rounded like those of an antelope, not fleshless in front nor swollen behind like a crocodile's belly. And the Buddhas are lean, with a perfection of major and minor limbs of such a kind in places that should be long, short, even, and round; they are not thick like other men. Or they are lean because their defilements have been scraped away by wisdom. They are heroic because of having destroyed internal and external enemies. They are of little food because of eating in one session and eating a limited amount, not greedily eating two or three mouthfuls. As it is said:

‘‘Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo appāhāratāya ca vaṇṇavādī’ti iti ce maṃ, udāyi, sāvakā sakkareyyuṃ, garuṃ kareyyuṃ, māneyyuṃ, pūjeyyuṃ, sakkatvā, garuṃ katvā, upanissāya vihareyyuṃ. Ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi, na maṃ te iminā dhammena sakkareyyuṃ…pe… upanissāya vihareyyu’’nti (ma. ni. 2.242).

“But sometimes, Udāyi, I eat a full bowl, and even more. If my disciples were to honor, respect, esteem, and venerate me for this reason, thinking, ‘The ascetic Gotama eats little and praises eating little,’ and having honored and respected me, they were to live in dependence on me—well, Udāyi, those disciples of mine who eat a kosaka-measure, or half a kosaka-measure, or a beluva-measure, or half a beluva-measure, would not honor me… or live in dependence on me for this quality.”

Āhāre chandarāgābhāvena alolupā aṭṭhaṅgasamannāgataṃ āhāraṃ āhārenti moneyyasampattiyā munino. Anagārikatāya vivekaninnamānasatāya ca vane jhāyanti. Tenāha hemavato yakkho ‘‘eṇijaṅghaṃ…pe… ehi passāma gotama’’nti.

Free from desire and lust for food, ungreedy, they consume food endowed with eight factors for the sake of the sage’s attainment of sagehood. With minds inclined to seclusion due to their homeless state, they meditate in the forest. Thus spoke the yakkha Hemavata: “With legs like an antelope… come, let us see Gotama.”

168. Evañca vatvā puna tassa bhagavato santike dhammaṃ sotukāmatāya ‘‘sīhaṃvekacara’’nti imaṃ gāthamāha. Tassattho – sīhaṃvāti durāsadaṭṭhena [Pg.205] khamanaṭṭhena nibbhayaṭṭhena ca kesarasīhasadisaṃ. Yāya taṇhāya ‘‘taṇhādutiyo puriso’’ti vuccati, tassā abhāvena ekacaraṃ, ekissā lokadhātuyā dvinnaṃ buddhānaṃ anuppattitopi ekacaraṃ. Khaggavisāṇasutte vuttanayenāpi cettha taṃ taṃ attho daṭṭhabbo. Nāganti punabbhavaṃ neva gantāraṃ nāgantāraṃ. Atha vā āguṃ na karotītipi nāgo. Balavātipi nāgo. Taṃ nāgaṃ. Kāmesu anapekkhinanti dvīsupi kāmesu chandarāgābhāvena anapekkhinaṃ. Upasaṅkamma pucchāma, maccupāsappamocananti taṃ evarūpaṃ mahesiṃ upasaṅkamitvā tebhūmakavaṭṭassa maccupāsassa pamocanaṃ vivaṭṭaṃ nibbānaṃ pucchāma. Yena vā upāyena dukkhasamudayasaṅkhātā maccupāsā pamuccati, taṃ maccupāsappamocanaṃ pucchāmāti. Imaṃ gāthaṃ hemavato sātāgirañca sātāgiraparisañca attano parisañca sandhāya āha.

168. Having said this, and desiring to hear the Dhamma in the presence of the Blessed One, he then spoke this verse: “Like a lion, solitary…” The meaning is this: “Like a lion” refers to being difficult to approach, forbearing, and fearless, thus resembling a maned lion. “Solitary” means being without craving, by which one is called “a person with craving as a companion.” It also means solitary because two Buddhas do not arise in a single world-system. Herein, the respective meanings should also be understood in the way explained in the Khaggavisāṇa Sutta. “The nāga” refers to one who does not go to renewed existence, one who does not return. Alternatively, a nāga is one who does no evil. Or, a nāga is one who is powerful. That nāga. “Unconcerned with sensual pleasures” means without desire and lust for both kinds of sensual pleasures. “Having approached, we shall ask about release from the snare of death” means: having approached such a great sage, we shall ask about release from the snare of death of the three-realmed cycle of existence, which is the unbinding, Nibbāna. Or, we shall ask about that release from the snare of death, the means by which one is freed from the snare of death which is designated as the origin of suffering. Hemavata spoke this verse with reference to Sātāgira, Sātāgira’s assembly, and his own assembly.

Tena kho pana samayena āsāḷhīnakkhattaṃ ghositaṃ ahosi. Atha samantato alaṅkatapaṭiyatte devanagare siriṃ paccanubhontī viya rājagahe kāḷī nāma kuraragharikā upāsikā pāsādamāruyha sīhapañjaraṃ vivaritvā gabbhaparissamaṃ vinodentī savātappadese utuggahaṇatthaṃ ṭhitā tesaṃ yakkhasenāpatīnaṃ taṃ buddhaguṇapaṭisaṃyuttaṃ kathaṃ ādimajjhapariyosānato assosi. Sutvā ca ‘‘evaṃ vividhaguṇasamannāgatā buddhā’’ti buddhārammaṇaṃ pītiṃ uppādetvā tāya nīvaraṇāni vikkhambhetvā tattheva ṭhitā sotāpattiphale patiṭṭhāsi. Tato eva bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ anussavappasannānaṃ, yadidaṃ kāḷī upāsikā kuraragharikā’’ti (a. ni. 1.267) etadagge ṭhapitā.

Now, at that time, the Āsāḷhī festival had been proclaimed. Then, in Rājagaha, which was like a celestial city, decorated and prepared all around, a lay disciple named Kāḷī of the Kurara household, as if experiencing its splendor, ascended her mansion, opened the lion-window, and while dispelling the weariness of being confined indoors, she heard from beginning, middle, to end that talk of the yakkha generals connected with the virtues of the Buddha. Having heard it, and thinking, “Indeed, the Buddhas are endowed with such diverse virtues,” she generated joy with the Buddha as its object. Through that joy, she suppressed the hindrances and, while standing right there, became established in the fruit of stream-entry. It was for this very reason that the Blessed One placed her in the foremost position, saying: “Monks, foremost among my female lay disciples who have gained confidence through hearsay is this one, that is, the lay disciple Kāḷī of the Kurara household.”

169. Tepi yakkhasenāpatayo sahassayakkhaparivārā majjhimayāmasamaye isipatanaṃ patvā, dhammacakkappavattitapallaṅkeneva nisinnaṃ bhagavantaṃ upasaṅkamma vanditvā, imāya gāthāya bhagavantaṃ abhitthavitvā okāsamakārayiṃsu ‘‘akkhātāraṃ pavattāra’’nti. Tassattho – ṭhapetvā taṇhaṃ tebhūmake dhamme ‘‘idaṃ kho pana, bhikkhave, dukkhaṃ ariyasacca’’ntiādinā (saṃ. ni. 5.1081; mahāva. 14) nayena saccānaṃ vavatthānakathāya akkhātāraṃ, ‘‘‘taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me bhikkhave’’tiādinā nayena tesu kiccañāṇakatañāṇappavattanena pavattāraṃ. Ye vā dhammā yathā voharitabbā, tesu tathā [Pg.206] vohārakathanena akkhātāraṃ, tesaṃyeva dhammānaṃ sattānurūpato pavattāraṃ. Ugghaṭitaññuvipañcitaññūnaṃ vā desanāya akkhātāraṃ, neyyānaṃ paṭipādanena pavattāraṃ. Uddesena vā akkhātāraṃ, vibhaṅgena tehi tehi pakārehi vacanato pavattāraṃ. Bodhipakkhiyānaṃ vā salakkhaṇakathanena akkhātāraṃ, sattānaṃ cittasantāne pavattanena pavattāraṃ. Saṅkhepato vā tīhi parivaṭṭehi saccānaṃ kathanena akkhātāraṃ, vitthārato pavattāraṃ. ‘‘Saddhindriyaṃ dhammo, taṃ dhammaṃ pavattetīti dhammacakka’’nti (paṭi. ma. 2.40) evamādinā paṭisambhidānayena vitthāritassa dhammacakkassa pavattanato pavattāraṃ.

169. Those yakkha generals, too, with their retinue of a thousand yakkhas, approached the Blessed One, who was seated on the very seat where he had set in motion the Wheel of the Dhamma, paid homage, and after praising the Blessed One with this verse, they requested an opportunity, saying: “The Proclaimer, the Setter in Motion.” The meaning of this is: He is the ‘Proclaimer’ because, with regard to the phenomena of the three realms (excluding craving), he proclaims the truths by way of definition with the teaching beginning, “This, monks, is the noble truth of suffering.” He is the ‘Setter in Motion’ because he sets forth the knowledge of the task to be done and the knowledge of what has been done regarding those truths, with the teaching beginning, “‘This noble truth of suffering is to be fully understood,’ monks.” Or, he is the ‘Proclaimer’ by explaining phenomena as they are to be designated, and the ‘Setter in Motion’ by setting them forth in a way that is suitable for beings. Or, for those of quick understanding and those who understand through explanation, he is the ‘Proclaimer’ through his teaching, and for those who are to be guided, he is the ‘Setter in Motion’ through his training. Or, he is the ‘Proclaimer’ by way of summary, and the ‘Setter in Motion’ by way of analysis according to the various methods. Or, he is the ‘Proclaimer’ by explaining the characteristics of the factors of enlightenment, and the ‘Setter in Motion’ by causing them to arise in the mental continuum of beings. Or, he is the ‘Proclaimer’ by briefly teaching the truths with their three turnings, and the ‘Setter in Motion’ by teaching them in detail. Or, he is the ‘Setter in Motion’ by setting in motion the Wheel of the Dhamma, which is explained in detail according to the method of the Paṭisambhidāmagga, beginning with: “The faculty of faith is a dhamma; he sets that dhamma in motion, thus it is the Wheel of the Dhamma.”

Sabbadhammānanti catubhūmakadhammānaṃ. Pāragunti chahākārehi pāraṃ gataṃ abhiññāya, pariññāya, pahānena, bhāvanāya, sacchikiriyāya, samāpattiyā. So hi bhagavā sabbadhamme abhijānanto gatoti abhiññāpāragū, pañcupādānakkhandhe parijānanto gatoti pariññāpāragū, sabbakilese pajahanto gatoti pahānapāragū, cattāro magge bhāvento gatoti bhāvanāpāragū, nirodhaṃ sacchikaronto gatoti sacchikiriyāpāragū, sabbā samāpattiyo samāpajjanto gatoti samāpattipāragū. Evaṃ sabbadhammānaṃ pāraguṃ. Buddhaṃ verabhayātītanti aññāṇasayanato paṭibuddhattā buddhaṃ, sabbena vā saraṇavaṇṇanāyaṃ vuttenatthena buddhaṃ, pañcaverabhayānaṃ atītattā verabhayātītaṃ. Evaṃ bhagavantaṃ atitthavantā ‘‘mayaṃ pucchāma gotama’’nti okāsamakārayiṃsu.

“Of all phenomena” means of the phenomena of the four planes. “One who has gone to the far shore” means one who has gone to the far shore in six ways: through direct knowledge, full understanding, abandoning, development, realization, and meditative attainment. For the Blessed One, by directly knowing all phenomena, has gone to the far shore; thus he is a ‘master of direct knowledge.’ By fully understanding the five aggregates subject to clinging, he has gone to the far shore; thus he is a ‘master of full understanding.’ By abandoning all defilements, he has gone to the far shore; thus he is a ‘master of abandoning.’ By developing the four paths, he has gone to the far shore; thus he is a ‘master of development.’ By realizing cessation, he has gone to the far shore; thus he is a ‘master of realization.’ By attaining all meditative attainments, he has gone to the far shore; thus he is a ‘master of meditative attainment.’ In this way, he is one who has gone to the far shore of all phenomena. “The Buddha, who is beyond enmity and fear” means: he is the ‘Buddha’ because he has awakened from the sleep of ignorance, or because of the meaning given in the explanation of the refuges. He is ‘beyond enmity and fear’ because he has gone beyond the five kinds of enmity and fear. Thus praising the Blessed One, they requested an opportunity, saying: “We shall ask you, Gotama.”

170. Atha nesaṃ yakkhānaṃ tejena ca paññāya ca aggo hemavato yathādhippetaṃ pucchitabbaṃ pucchanto ‘‘kismiṃ loko’’ti imaṃ gāthamāha. Tassādipāde kisminti bhāvenabhāvalakkhaṇe bhummavacanaṃ, kismiṃ uppanne loko samuppanno hotīti ayañhettha adhippāyo. Sattalokasaṅkhāraloke sandhāya pucchati. Kismiṃ kubbati santhavanti ahanti vā mamanti vā taṇhādiṭṭhisanthavaṃ kismiṃ kubbati, adhikaraṇatthe bhummavacanaṃ. Kissa lokoti upayogatthe sāmivacanaṃ, kiṃ upādāya lokoti saṅkhyaṃ gacchatīti ayañhettha adhippāyo. Kismiṃ lokoti bhāvenabhāvalakkhaṇakāraṇatthesu bhummavacanaṃ. Kismiṃ sati kena kāraṇena loko vihaññati pīḷīyati bādhīyatīti ayañhettha adhippāyo.

170. Then Hemavata, chief among those yakkhas in power and wisdom, wishing to ask what was to be asked as he desired, spoke this verse beginning, “In what is the world…?” In its first line, the word “in what” is a locative expression in the sense of a locative absolute. The meaning here is this: “When what has arisen is the world well-arisen?” He asks with reference to the world of beings and the world of formations. Regarding “In what does one make intimacy?”: in what does one make the intimacy of craving and views, such as “I” or “mine”? Here, it is a locative expression in the sense of a basis. Regarding “Of what is the world?”: this is a genitive expression in the sense of relation. The meaning here is this: “Clinging to what is it designated ‘the world’?” Regarding “In what is the world afflicted?”: this is a locative expression in the senses of the locative absolute and of cause. The meaning here is this: “When what exists, for what reason is the world afflicted, oppressed, and tormented?”

171. Atha [Pg.207] bhagavā yasmā chasu ajjhattikabāhiresu āyatanesu uppannesu sattaloko ca dhanadhaññādivasena saṅkhāraloko ca uppanno hoti, yasmā cettha sattaloko tesveva chasu duvidhampi santhavaṃ karoti. Cakkhāyatanaṃ vā hi ‘‘ahaṃ mama’’nti gaṇhāti avasesesu vā aññataraṃ. Yathāha – ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjatī’’tiādi (ma. ni. 3.422). Yasmā ca etāniyeva cha upādāya duvidhopi lokoti saṅkhyaṃ gacchati, yasmā ca tesveva chasu sati sattaloko dukkhapātubhāvena vihaññati. Yathāha –

171. Then the Blessed One [thought]: Because when the six internal and external sense bases have arisen, both the world of beings and the world of formations (by way of wealth, grain, and so on) have arisen; and because, herein, the world of beings makes intimacy of both kinds with those very six. For one grasps the eye-base as “I” or “mine,” or any of the remaining ones. As it is said: “Whoever would say, ‘The eye is the self,’ that would not be tenable,” and so on (MN 148). And because, by clinging to these very six, both kinds come to be designated ‘world’; and because, when these very six exist, the world of beings is afflicted by the manifestation of suffering. As it is said:

‘‘Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti, pādesu sati abhikkamapaṭikkamo hoti, pabbesu sati samiñjanapasāraṇaṃ hoti, kucchismiṃ sati jighacchāpipāsā hoti; evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkha’’ntiādi (saṃ. ni. 4.237).

“Bhikkhus, when there are hands, there is taking up and putting down; when there are feet, there is going forward and returning; when there are joints, there is bending and stretching; when there is a belly, there is hunger and thirst. In the same way, bhikkhus, when there is the eye, conditioned by eye-contact, internal pleasure and pain arise,” and so on (SN 35.248).

Tathā tesu ādhārabhūtesu paṭihato saṅkhāraloko vihaññati. Yathāha –

Likewise, when those [sense bases] have become the foundation, the world of formations, being impinged upon, is afflicted. As it is said:

‘‘Cakkhusmiṃ anidassane sappaṭighe paṭihaññi vā’’iti (dha. sa. 597-8) ca.

“And: ‘…or it was impinged upon in the eye, which is invisible and resistant’” (Dhs §597-8).

‘‘Cakkhu, bhikkhave, paṭihaññati manāpāmanāpesu rūpesū’’ti (saṃ. ni. 4.238) evamādi.

“Bhikkhus, the eye is impinged upon by agreeable and disagreeable forms,” and so on (SN 35.249).

Tathā tehiyeva kāraṇabhūtehi duvidhopi loko vihaññati. Yathāha –

Likewise, by those very same causal factors, the world of both kinds is afflicted. As it is said:

‘‘Cakkhu vihaññati manāpāmanāpesu rūpesū’’ti (saṃ. ni. 4.238) ca.

“And: ‘The eye is afflicted by agreeable and disagreeable forms’” (SN 35.249).

‘‘Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā. Kena ādittaṃ? Rāgagginā’’ti (saṃ. ni. 4.28; mahāva. 54) evamādi.

“Bhikkhus, the eye is ablaze; forms are ablaze. With what are they ablaze? With the fire of passion,” and so on (SN 35.28; Vin Mv 1.21).

Tasmā chaajjhattikabāhirāyatanavasena taṃ pucchaṃ vissajjento āha ‘‘chasu loko samuppanno’’ti.

Therefore, answering that question by way of the six internal and external sense bases, he said: “In the six the world arises.”

172. Atha so yakkho attanā vaṭṭavasena puṭṭhapañhaṃ bhagavatā dvādasāyatanavasena saṅkhipitvā vissajjitaṃ na suṭṭhu upalakkhetvā tañca atthaṃ [Pg.208] tappaṭipakkhañca ñātukāmo saṅkhepeneva vaṭṭavivaṭṭaṃ pucchanto āha ‘‘katamaṃ ta’’nti. Tattha upādātabbaṭṭhena upādānaṃ, dukkhasaccassetaṃ adhivacanaṃ. Yattha loko vihaññatīti ‘‘chasu loko vihaññatī’’ti evaṃ bhagavatā yattha chabbidhe upādāne loko vihaññatīti vutto, taṃ katamaṃ upādānanti? Evaṃ upaḍḍhagāthāya sarūpeneva dukkhasaccaṃ pucchi. Samudayasaccaṃ pana tassa kāraṇabhāvena gahitameva hoti. Niyyānaṃ pucchitoti imāya pana upaḍḍhagāthāya maggasaccaṃ pucchi. Maggasaccena hi ariyasāvako dukkhaṃ parijānanto, samudayaṃ pajahanto, nirodhaṃ sacchikaronto, maggaṃ bhāvento lokamhā niyyāti, tasmā niyyānanti vuccati. Kathanti kena pakārena. Dukkhā pamuccatīti ‘‘upādāna’’nti vuttā vaṭṭadukkhā pamokkhaṃ pāpuṇāti. Evamettha sarūpeneva maggasaccaṃ pucchi, nirodhasaccaṃ pana tassa visayabhāvena gahitameva hoti.

172. Then that yakkha, not having properly understood the answer—given concisely by the Blessed One in terms of the twelve sense bases—to the question he had asked regarding the round of existence, and wishing to know that meaning and its opposite, asked briefly about the round and the escape from the round, saying, “What is that…?” Therein, ‘clinging’ (upādāna) is so called in the sense of that which is to be clung to; this is a synonym for the truth of suffering. Regarding the statement “Wherein the world is afflicted,” the Blessed One had said, “In the six the world is afflicted,” meaning that the world is afflicted in the sixfold clinging. So the question is, “What is that clinging?” Thus, with half a verse, he asked about the truth of suffering in its own nature. The truth of the origin, however, is included by way of being its cause. With the half-verse beginning, “He asked about the escape,” he asked about the truth of the path. For by means of the truth of the path, a noble disciple—fully understanding suffering, abandoning the origin, realizing cessation, and developing the path—goes forth from the world; therefore, it is called ‘the escape.’ ‘How?’ means by what method. ‘Is freed from suffering’ means: how does one attain freedom from the suffering of the round, which is called ‘clinging’? Thus, here he asked about the truth of the path in its own nature; the truth of cessation, however, is included by way of being its object.

173. Evaṃ yakkhena sarūpena dassetvā ca adassetvā ca catusaccavasena pañhaṃ puṭṭho bhagavā teneva nayena vissajjento āha ‘‘pañca kāmaguṇā’’ti. Tattha pañcakāmaguṇasaṅkhātagocaraggahaṇena taggocarāni pañcāyatanāni gahitāneva honti. Mano chaṭṭho etesanti manochaṭṭhā. Paveditāti pakāsitā. Ettha ajjhattikesu chaṭṭhassa manāyatanassa gahaṇena tassa visayabhūtaṃ dhammāyatanaṃ gahitameva hoti. Evaṃ ‘‘katamaṃ taṃ upādāna’’nti imaṃ pañhaṃ vissajjento punapi dvādasāyatanānaṃ vaseneva dukkhasaccaṃ pakāsesi. Manogahaṇena vā sattannaṃ viññāṇadhātūnaṃ gahitattā tāsu purimapañcaviññāṇadhātuggahaṇena tāsaṃ vatthūni pañca cakkhādīni āyatanāni, manodhātumanoviññāṇadhātuggahaṇena tāsaṃ vatthugocarabhedaṃ dhammāyatanaṃ gahitamevāti evampi dvādasāyatanavasena dukkhasaccaṃ pakāsesi. Lokuttaramanāyatanadhammāyatanekadeso panettha yattha loko vihaññati, taṃ sandhāya niddiṭṭhattā na saṅgayhati.

173. Thus, the Blessed One, having been asked a question by the yakkha in terms of the four truths—some shown in their own nature and some not—answered in that same way, saying, “The five strands of sensual pleasure…” Therein, by taking the objects called the five strands of sensual pleasure, the five sense bases that have them as objects are thereby included. “Mind is the sixth of these,” thus they are “with mind as the sixth.” ‘Declared’ means made known. Herein, by taking the sixth of the internal bases, the mind-base, its object, the dhamma-base, is thereby included. Thus, in answering the question, “What is that clinging?” he again explained the truth of suffering by way of the twelve sense bases. Alternatively, by taking ‘mind,’ the seven consciousness elements are included. Among these, by taking the first five consciousness elements, their bases—the five sense bases beginning with the eye—are included. By taking the mind-element and the mind-consciousness-element, their base and object without distinction, the dhamma-base, is thereby included. In this way also, he explained the truth of suffering by way of the twelve sense bases. Herein, a portion of the supramundane mind-base and dhamma-base is not included, because the context was indicated with reference to “wherein the world is afflicted.”

Ettha chandaṃ virājetvāti ettha dvādasāyatanabhede dukkhasacce tānevāyatanāni khandhato dhātuto nāmarūpatoti tathā tathā vavatthapetvā, tilakkhaṇaṃ āropetvā, vipassanto arahattamaggapariyosānāya vipassanāya taṇhāsaṅkhātaṃ chandaṃ sabbaso virājetvā vinetvā viddhaṃsetvāti attho. Evaṃ dukkhā pamuccatīti iminā pakārena etasmā [Pg.209] vaṭṭadukkhā pamuccatīti. Evamimāya upaḍḍhagāthāya ‘‘niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccatī’’ti ayaṃ pañho vissajjito hoti, maggasaccañca pakāsitaṃ samudayanirodhasaccāni panettha purimanayeneva saṅgahitattā pakāsitāneva hontīti veditabbāni. Upaḍḍhagāthāya vā dukkhasaccaṃ, chandena samudayasaccaṃ, ‘‘virājetvā’’ti ettha virāgena nirodhasaccaṃ, ‘‘virāgāvimuccatī’’ti vacanato vā maggasaccaṃ. ‘‘Eva’’nti upāyanidassanena maggasaccaṃ, dukkhanirodhanti vacanato vā. ‘‘Dukkhā pamuccatī’’ti dukkhapamokkhena nirodhasaccanti evamettha cattāri saccāni pakāsitāni hontīti veditabbāni.

Here, in 'having dispelled desire', the meaning is this: in the truth of suffering, which is divided into the twelve sense bases, one determines those very sense bases in various ways—as aggregates, as elements, and as name-and-form—and applies the three characteristics. Practicing insight, with an insight that culminates in the path of arahantship, one completely dispels, removes, and destroys desire, which is known as craving. 'Thus one is freed from suffering' means that in this manner one is freed from the suffering of the cycle of existence. In this way, by this half-verse, the question, 'Being asked about the escape, tell me, how is one freed from suffering?' is answered, and the truth of the path is also revealed. The truths of origin and cessation, however, are to be understood as already revealed here, since they are included by the previous method. Alternatively, by the half-verse, the truth of suffering is shown; by 'desire', the truth of origin; in 'having dispelled', the truth of cessation is shown through dispassion; or, according to the statement 'one is liberated through dispassion', the truth of the path. By 'thus', indicating the means, the truth of the path is shown; or according to the statement 'the cessation of suffering'. In 'one is freed from suffering', the truth of cessation is shown through liberation from suffering. In this way, it should be understood that the four truths are revealed here.

174. Evaṃ catusaccagabbhāya gāthāya lakkhaṇato niyyānaṃ pakāsetvā puna tadeva sakena niruttābhilāpena nigamento āha ‘‘etaṃ lokassa niyyāna’’nti. Ettha etanti pubbe vuttassa niddeso, lokassāti tedhātukalokassa. Yathātathanti aviparītaṃ. Etaṃ vo ahamakkhāmīti sacepi maṃ sahassakkhattuṃ puccheyyātha, etaṃ vo ahamakkhāmi, na aññaṃ. Kasmā? Yasmā evaṃ dukkhā pamuccati, na aññathāti adhippāyo. Atha vā etena niyyānena ekadvattikkhatuṃ niggatānampi etaṃ vo ahamakkhāmi, uparivisesādhigamāyapi etadeva ahamakkhāmīti attho. Kasmā? Yasmā evaṃ dukkhā pamuccati asesanissesāti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne dvepi yakkhasenāpatayo sotāpattiphale patiṭṭhahiṃsu saddhiṃ yakkhasahassena.

174. Thus, having shown the way out through its characteristics in the verse embodying the four truths, he then, concluding in his own expression, declared the same again: 'This is the escape from the world.' Here, 'this' refers to what was previously stated, and 'of the world' means of the world of the three realms. 'As it truly is' means without perversion. 'This I declare to you' means: even if you were to ask me a thousand times, I would declare this to you, and nothing else. Why? Because it is only in this way that one is freed from suffering, not otherwise—this is the intended meaning. Alternatively, even for those who have escaped once, twice, or thrice by this means of escape, 'this I declare to you'—this is the meaning. Why? Because it is only in this way that one is freed from suffering completely, without remainder—thus, he concluded the teaching with the pinnacle of arahantship. At the end of the teaching, both commanders of the yakkha armies, along with a thousand yakkhas, were established in the fruit of stream-entry.

175. Atha hemavato pakatiyāpi dhammagaru idāni ariyabhūmiyaṃ patiṭṭhāya suṭṭhutaraṃ atitto bhagavato vicitrapaṭibhānāya desanāya bhagavantaṃ sekkhāsekkhabhūmiṃ pucchanto ‘‘ko sūdha taratī’’ti gāthamabhāsi. Tattha ko sūdha tarati oghanti iminā caturoghaṃ ko taratīti sekkhabhūmiṃ pucchati avisesena. Yasmā aṇṇavanti na vitthatamattaṃ nāpi gambhīramattaṃ apica pana yaṃ vitthatatarañca gambhīratarañca, taṃ vuccati. Tādiso ca saṃsāraṇṇavo. Ayañhi samantato pariyantābhāvena vitthato, heṭṭhā patiṭṭhābhāvena upari ālambanābhāvena ca gambhīro, tasmā ‘‘ko idha tarati aṇṇavaṃ, tasmiñca appatiṭṭhe anālambe gambhīre aṇṇave ko na sīdatī’’ti asekkhabhūmiṃ pucchati.

175. Then Hemavata, who by nature revered the Dhamma and now stood firmly on the noble ground, being even more insatiate with the Blessed One's brilliant exposition, asked the Blessed One about the stages of learners and non-learners with the verse beginning, 'Who here crosses over?' Here, with 'Who here crosses over the flood?', he asks generally about the stage of a learner, regarding who crosses the four floods. For what is called an 'ocean' is not merely a matter of breadth or depth, but rather that which is vaster and deeper. Such is the ocean of saṃsāra. For it is vast because it has no boundaries all around, and deep because it has no footing below nor support above. Therefore, with 'Who here crosses the ocean?' and 'In that ocean which is without footing, without support, and deep, who does not sink?', he asks about the stage of one beyond training.

176. Atha [Pg.210] bhagavā yo bhikkhu jīvitahetupi vītikkamaṃ akaronto sabbadā sīlasampanno lokiyalokuttarāya ca paññāya paññavā, upacārappanāsamādhinā iriyāpathaheṭṭhimamaggaphalehi ca susamāhito, tilakkhaṇaṃ āropetvā vipassanāya niyakajjhattacintanasīlo, sātaccakiriyāvahāya appamādasatiyā ca samannāgato. Yasmā so catutthena maggena imaṃ suduttaraṃ oghaṃ anavasesaṃ tarati, tasmā sekkhabhūmiṃ vissajjento ‘‘sabbadā sīlasampanno’’ti imaṃ tisikkhāgabbhaṃ gāthamāha. Ettha hi sīlasampadāya adhisīlasikkhā, satisamādhīhi adhicittasikkhā, ajjhattacintitāpaññāhi adhipaññāsikkhāti tisso sikkhā saupakārā sānisaṃsā ca vuttā. Upakāro hi sikkhānaṃ lokiyapaññā sati ca, anisaṃso sāmaññaphalānīti.

176. Then the Blessed One, explaining the stage of a trainee, spoke this verse which encompasses the threefold training: 'Always perfect in virtue...' For a monk who, not transgressing even for the sake of his life, is always perfect in virtue; who is wise with mundane and supramundane wisdom; who is well-composed through access and attainment concentration, and through the postures and the lower paths and fruits; who is accustomed to contemplating his own internal nature through insight after applying the three characteristics; and who is endowed with heedful mindfulness that brings continuous effort—such a one crosses this very difficult flood completely with the fourth path. Herein, by perfection in virtue, the higher training in virtue is stated; by mindfulness and concentration, the higher training in mind; by wisdom from internal contemplation, the higher training in wisdom. Thus the three trainings are stated with their supports and their benefits. The support for the trainings is mundane wisdom and mindfulness, while the benefits are the fruits of recluseship.

177. Evaṃ paṭhamagāthāya sekkhabhūmiṃ dassetvā idāni asekkhabhūmiṃ dassento dutiyagāthamāha. Tassattho virato kāmasaññāyāti yā kāci kāmasaññā, tato sabbato catutthamaggasampayuttāya samucchedaviratiyā virato. ‘‘Viratto’’tipi pāṭho. Tadā ‘‘kāmasaññāyā’’ti bhummavacanaṃ hoti, sagāthāvagge pana ‘‘kāmasaññāsū’’tipi (saṃ. ni. 1.96) pāṭho. Catūhipi maggehi dasannaṃ saṃyojanānaṃ atītattā sabbasaṃyojanātigo, catuttheneva vā uddhambhāgiyasabbasaṃyojanātigo, tatratatrābhinandinītaṇhāsaṅkhātāya nandiyā tiṇṇañca bhavānaṃ parikkhīṇattā nandībhavaparikkhīṇo so tādiso khīṇāsavo bhikkhu gambhīre saṃsāraṇṇave na sīdati nandīparikkhayena saupādisesaṃ, bhavaparikkhayena ca anupādisesaṃ nibbānathalaṃ samāpajja paramassāsappattiyāti.

177. Having thus shown the stage of a trainee in the first verse, now, to show the stage of one beyond training, he speaks the second verse. Its meaning is: 'Detached from perceptions of sensual pleasure'—that is, detached entirely from any perception of sensual pleasure through the detachment by eradication associated with the fourth path. There is also the reading 'viratto' (dispassionate). In that case, 'kāmasaññāya' would be in the locative case; but in the Sagāthāvagga, there is also the reading 'kāmasaññāsu'. Having transcended the ten fetters through the four paths, he has overcome all fetters; or, having transcended all the higher fetters through the fourth path alone. Because delight—which is craving that rejoices here and there—and the three kinds of existence are exhausted, he is one whose delight and existence are exhausted. Such a monk, whose taints are destroyed, does not sink in the deep ocean of saṃsāra. Through the exhaustion of delight, he attains Nibbāna with residue remaining; and through the exhaustion of existence, Nibbāna without residue remaining, thus attaining the ground of Nibbāna and reaching ultimate relief.

178. Atha hemavato sahāyañca yakkhaparisañca oloketvā pītisomanassajāto ‘‘gambhīrapañña’’nti evamādīhi gāthāhi bhagavantaṃ abhitthavitvā sabbāvatiyā parisāya sahāyena ca saddhiṃ abhivādetvā, padakkhiṇaṃ katvā, attano vasanaṭṭhānaṃ agamāsi.

178. Then Hemavata, having observed his friend and the assembly of yakkhas, filled with joy and gladness, extolled the Blessed One with verses such as 'of deep wisdom.' Together with his friend and the entire assembly, he paid homage, circumambulated him respectfully, and returned to his own dwelling place.

Tāsaṃ pana gāthānaṃ ayaṃ atthavaṇṇanā – gambhīrapaññanti gambhīrāya paññāya samannāgataṃ. Tattha paṭisambhidāyaṃ vuttanayena gambhīrapaññā veditabbā. Vuttañhi tattha [Pg.211] ‘‘gambhīresu khandhesu ñāṇaṃ pavattatīti gambhīrapaññā’’tiādi (paṭi. ma. 3.4). Nipuṇatthadassinti nipuṇehi khattiyapaṇḍitādīhi abhisaṅkhatānaṃ pañhānaṃ atthadassiṃ atthānaṃ vā yāni nipuṇāni kāraṇāni duppaṭivijjhāni aññehi tesaṃ dassanena nipuṇatthadassiṃ. Rāgādikiñcanābhāvena akiñcanaṃ. Duvidhe kāme tividhe ce bhave alagganena kāmabhave asattaṃ. Khandhādibhedesu sabbārammaṇesu chandarāgabandhanābhāvena sabbadhi vippamuttaṃ. Dibbe pathe kamamānanti aṭṭhasamāpattibhede dibbe pathe samāpajjanavasena caṅkamantaṃ. Tattha kiñcāpi na tāya velāya bhagavā dibbe pathe kamati, apica kho pubbe kamanaṃ upādāya kamanasattisabbhāvena tattha laddhavasībhāvatāya evaṃ vuccati. Atha vā ye te visuddhidevā arahanto, tesaṃ pathe santavihāre kamanenāpetaṃ vuttaṃ. Mahantānaṃ guṇānaṃ esanena mahesiṃ.

This is the explanation of the meaning of those verses: Gambhīrapaññan’ti means endowed with profound wisdom. Here, profound wisdom should be understood according to the method stated in the Paṭisambhidāmagga. For it is said there: “Wisdom operates in the profound aggregates, thus it is profound wisdom,” and so on (Paṭi. Ma. 3.4). Nipuṇatthadassin’ti means one who sees the meaning of subtle questions devised by clever khattiya scholars and others, or who sees the subtle reasons that are difficult for others to comprehend. Akiñcanaṃ means without possessions, due to the absence of hindrances such as lust. Kāmabhave asattaṃ means unattached to the two kinds of sensual pleasures and the three kinds of existence through non-clinging. Sabbadhi vippamuttaṃ means liberated in every way, free from the bonds of desire and lust regarding all objects, such as the aggregates. Dibbe pathe kamamānan’ti means journeying by way of entering the divine path, which consists of the eight attainments. Although the Blessed One was not journeying on the divine path at that time, this is said with reference to his previous journeying, due to his power of journeying and the mastery gained therein. Alternatively, it refers to those pure deities who are arahants, and thus it is said that he journeys in their path, which is a peaceful abiding. Mahesiṃ means a great sage, from seeking great qualities.

179. Dutiyagāthāya aparena pariyāyena thuti āraddhāti katvā puna nipuṇatthadassiggahaṇaṃ nidasseti. Atha vā nipuṇatthe dassetāranti attho. Paññādadanti paññāpaṭilābhasaṃvattanikāya paṭipattiyā kathanena paññādāyakaṃ. Kāmālaye asattanti yvāyaṃkāmesu taṇhādiṭṭhivasena duvidho ālayo, tattha asattaṃ. Sabbavidunti sabbadhammaviduṃ, sabbaññunti vuttaṃ hoti. Sumedhanti tassa sabbaññubhāvassa maggabhūtāya pāramīpaññāsaṅkhātāya medhāya samannāgataṃ. Ariye patheti aṭṭhaṅgike magge, phalasamāpattiyaṃ vā. Kamamānanti paññāya ajjhogāhamānaṃ maggalakkhaṇaṃ ñatvā desanato, pavisamānaṃ vā khaṇe khaṇe phalasamāpattisamāpajjanato, catubbidhamaggabhāvanāsaṅkhātāya kamanasattiyā kamitapubbaṃ vā.

179. With the second verse, praise is begun in another way, thus it indicates the taking up again of the term nipuṇatthadassī. Alternatively, the meaning is ‘one who shows the subtle meaning.’ Paññādadaṃ (giver of wisdom) means a giver of wisdom by speaking of the practice that conduces to the acquisition of wisdom. Kāmālaye asattaṃ (unattached in the abode of sensuality) means not clinging to the twofold attachment of craving and views in regard to sensual pleasures. Sabbaviduṃ (all-knowing) means knowing all phenomena, which is to say, omniscient. Sumedhaṃ (wise) means endowed with the intelligence, reckoned as the perfection of wisdom, that is the path to that omniscience. Ariye pathe (on the noble path) means on the eightfold path or in the attainment of fruition. Kamamānaṃ (advancing) means knowing the characteristic of the path by penetrating it with wisdom and teaching it; or entering moment by moment into the attainment of fruition; or one who has previously advanced by the power of advancement, reckoned as the development of the fourfold path.

180. Sudiṭṭhaṃ vata no ajjāti. Ajja amhehi sundaraṃ diṭṭhaṃ, ajja vā amhākaṃ sundaraṃ diṭṭhaṃ, dassananti attho. Suppabhātaṃ suhuṭṭhitanti ajja amhākaṃ suṭṭhu pabhātaṃ sobhanaṃ vā pabhātaṃ ahosi. Ajja ca no sundaraṃ uṭṭhitaṃ ahosi, anuparodhena sayanato uṭṭhitaṃ. Kiṃ kāraṇaṃ? Yaṃ addasāma sambuddhaṃ, yasmā sambuddhaṃ addasāmāti attano lābhasampattiṃ ārabbha pāmojjaṃ pavedeti.

180. Sudiṭṭhaṃ vata no ajjā’ti (Truly, it is well seen by us today). This means: ‘Today something beautiful has been seen by us,’ or ‘Today a beautiful sight has been seen by us’—such is the meaning. Suppabhātaṃ suhuṭṭhitan’ti (A splendid dawn, a well-risen morning). This means: ‘Today our dawn was excellent,’ or ‘a beautiful dawn arose for us.’ And ‘today we rose beautifully,’ meaning we rose from sleep without being troubled. What is the reason? Yaṃ addasāma sambuddhaṃ (Because we saw the Fully Enlightened One); because they have seen the Fully Enlightened One, they express their joy concerning their own attainment of gain.

181. Iddhimantoti [Pg.212] kammavipākajiddhiyā samannāgatā. Yasassinoti lābhaggaparivāraggasampannā. Saraṇaṃ yantīti kiñcāpi maggeneva gatā, tathāpi sotāpannabhāvaparidīpanatthaṃ pasādadassanatthañca vācaṃ bhindati.

181. Iddhimanto’ti (endowed with psychic power) means endowed with psychic power born of karmic result. Yasassino’ti (glorious) means endowed with supreme gain and retinue. Saraṇaṃ yantī’ti (They go for refuge)—although they have already gone for refuge by means of the path, still, to reveal their state of stream-entry and to show their faith, they utter these words.

182. Gāmā gāmanti devagāmā devagāmaṃ. Nagā naganti devapabbatā devapabbataṃ. Namassamānā sambuddhaṃ, dhammassa ca sudhammatanti ‘‘sammāsambuddho vata bhagavā, svākkhāto vata bhagavato dhammo’’tiādinā nayena buddhasubodhitañca dhammasudhammatañca. ‘‘Suppaṭipanno vata bhagavato sāvakasaṅgho’’tiādinā saṅgha-suppaṭipattiñca abhitthavitvā abhitthavitvā namassamānā dhammaghosakā hutvā vicarissāmāti vuttaṃ hoti. Sesamettha uttānatthamevāti.

182. Gāmā gāman’ti means from deva-village to deva-village. Nagā nagan’ti means from deva-mountain to deva-mountain. Namassamānā sambuddhaṃ, dhammassa ca sudhammatan’ti: praising the Buddha's excellent enlightenment and the Dhamma's sublime excellence with the words, “Truly, the Blessed One is a Perfectly Enlightened Buddha, the Dhamma is well-expounded by the Blessed One,” and so on; and praising the Sangha's good practice with the words, “Truly, the Blessed One’s Sangha practices well,” and so on—having repeatedly praised them, it is said that they declared: “While paying homage, we will wander forth as proclaimers of the Dhamma.” The rest here is clear in meaning.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Collection,

Suttanipāta-aṭṭhakathāya hemavatasuttavaṇṇanā niṭṭhitā.

The Exposition of the Hemavata Sutta in the Sutta Nipāta Commentary is completed.

10. Āḷavakasuttavaṇṇanā

10. The Explanation of the Āḷavaka Sutta

Evaṃ me sutanti āḷavakasuttaṃ. Kā uppatti? Atthavaṇṇanānayenevassa uppatti āvibhavissati. Atthavaṇṇanāya ca ‘‘evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā’’ti etaṃ vuttatthameva. Āḷaviyaṃ viharati āḷavakassa yakkhassa bhavaneti ettha pana kā āḷavī, kasmā ca bhagavā tassa yakkhassa bhavane viharatīti? Vuccate – āḷavīti raṭṭhampi nagarampi vuccati, tadubhayampi idha vaṭṭati. Āḷavīnagarassa hi samīpe viharantopi ‘‘āḷaviyaṃ viharatī’’ti vuccati. Tassa ca nagarassa samīpe avidūre gāvutamatte taṃ bhavanaṃ, āḷavīraṭṭhe viharantopi ‘‘āḷaviyaṃ viharatī’’ti vuccati, āḷavīraṭṭhe cetaṃ bhavanaṃ.

The Āḷavaka Sutta begins, “Thus have I heard.” What is its origin? Its origin will become apparent through the method of explaining the meaning. And in the explanation of the meaning, the phrase “Thus have I heard; at one time the Blessed One…” has the meaning already stated. “Dwelling at Āḷavī, in the abode of the yakkha Āḷavaka”—here, what is Āḷavī, and why did the Blessed One dwell in the abode of that yakkha? It is said: Āḷavī refers to both a country and a city; both are applicable here. For even one dwelling near the city of Āḷavī is said to be “dwelling at Āḷavī.” And near that city, not far away, about a gāvuta's distance, was that abode. Even one dwelling in the country of Āḷavī is said to be “dwelling at Āḷavī,” and this abode was in the country of Āḷavī.

Yasmā pana āḷavako rājā vividhanāṭakūpabhogaṃ chaḍḍetvā corapaṭibāhanatthaṃ paṭirājanisedhanatthaṃ byāyāmakaraṇatthañca sattame sattame divase migavaṃ gacchanto ekadivasaṃ balakāyena saddhiṃ katikaṃ akāsi – ‘‘yassa passena [Pg.213] migo palāyati, tasseva so bhāro’’ti. Atha tasseva passena migo palāyi, javasampanno rājā dhanuṃ gahetvā pattikova tiyojanaṃ taṃ migaṃ anubandhi. Eṇimigā ca tiyojanavegā eva honti. Atha parikkhīṇajavaṃ taṃ migaṃ udakaṃ pavisitvā, ṭhitaṃ vadhitvā, dvidhā chetvā, anatthikopi maṃsena ‘‘nāsakkhi migaṃ gahetu’’nti apavādamocanatthaṃ kājenādāya āgacchanto nagarassāvidūre bahalapattapalāsaṃ mahānigrodhaṃ disvā parissamavinodanatthaṃ tassa mūlamupagato. Tasmiñca nigrodhe āḷavako yakkho mahārājasantikā varaṃ labhitvā majjhanhikasamaye tassa rukkhassa chāyāya phuṭṭhokāsaṃ paviṭṭhe pāṇino khādanto paṭivasati. So taṃ disvā khādituṃ upagato. Atha rājā tena saddhiṃ katikaṃ akāsi – ‘‘muñca maṃ, ahaṃ te divase divase manussañca thālipākañca pesessāmī’’ti. Yakkho ‘‘tvaṃ rājūpabhogena pamatto sammussasi, ahaṃ pana bhavanaṃ anupagatañca ananuññātañca khādituṃ na labhāmi, svāhaṃ bhavantampi jīyeyya’’nti na muñci. Rājā ‘‘yaṃ divasaṃ na pesemi, taṃ divasaṃ maṃ gahetvā khādāhī’’ti attānaṃ anujānitvā tena mutto nagarābhimukho agamāsi.

Now, King Āḷavaka, having abandoned the various pleasures of plays and entertainments, went hunting every seventh day to suppress thieves, ward off rival kings, and for the purpose of exercise. One day, he made an agreement with his troops: 'The burden falls on the one from whose side the deer escapes.' Then, a deer fled from his side. The swift-footed king took his bow and pursued that deer on foot for three leagues. For Eṇī deer have a speed of three leagues. When the deer’s speed was exhausted, it entered the water and stood still. The king killed it, cut it in two, and though he had no need for the meat, he took it, carrying it on a pole, to avoid the blame, 'He could not catch the deer.' As he was returning near the city, he saw a great banyan tree with dense leaves and foliage. To relieve his exhaustion, he went to its root. Now, in that banyan tree lived the yakkha Āḷavaka, who had obtained a boon from the Great Kings. At midday, he would devour any living being that entered the space touched by the shade of that tree. Seeing the king, he approached to eat him. The king then made an agreement with him: 'Release me, and I will send you a human and a pot of cooked rice every day.' The yakkha, thinking, 'You, being heedless with royal enjoyments, will forget. As for me, I am not permitted to eat anyone who has not come to my dwelling or is not authorized. Thus I would be deprived even of you,' did not release him. The king, offering himself as a pledge, said, 'On any day I fail to send someone, you may seize and eat me that day.' Released by him on this condition, he went toward the city.

Balakāyo magge khandhāvāraṃ bandhitvā ṭhito rājānaṃ disvā – ‘‘kiṃ, mahārāja, ayasamattabhayā evaṃ kilantosī’’ti vadanto paccuggantvā paṭiggahesi. Rājā taṃ pavattiṃ anārocetvā nagaraṃ gantvā, katapātarāso nagaraguttikaṃ āmantetvā etamatthaṃ ārocesi. Nagaraguttiko – ‘‘kiṃ, deva, kālaparicchedo kato’’ti āha. Rājā ‘‘na kato, bhaṇe’’ti āha. ‘‘Duṭṭhu kataṃ, deva, amanussā hi paricchinnamattameva labhanti, aparicchinne pana janapadassa ābādho bhavissati. Hotu, deva, kiñcāpi evamakāsi, appossukko tvaṃ rajjasukhaṃ anubhohi, ahamettha kātabbaṃ karissāmī’’ti. So kālasseva vuṭṭhāya bandhanāgāraṃ gantvā ye ye vajjhā honti, te te sandhāya – ‘‘yo jīvitatthiko hoti, so [Pg.214] nikkhamatū’’ti bhaṇati. Yo paṭhamaṃ nikkhamati taṃ gehaṃ netvā, nhāpetvā, bhojetvā ca, ‘‘imaṃ thālipākaṃ yakkhassa dehī’’ti peseti. Taṃ rukkhamūlaṃ paviṭṭhamattaṃyeva yakkho bheravaṃ attabhāvaṃ nimminitvā mūlakandaṃ viya khādati. Yakkhānubhāvena kira manussānaṃ kesādīni upādāya sakalasarīraṃ navanītapiṇḍo viya hoti. Yakkhassa bhattaṃ gāhāpettuṃ gatapurisā taṃ disvā bhītā yathāmittaṃ ārocesuṃ. Tato pabhuti ‘‘rājā core gahetvā yakkhassa detī’’ti manussā corakammato paṭiviratā. Tato aparena samayena navacorānaṃ abhāvena purāṇacorānañca parikkhayena bandhanāgārāni suññāni ahesuṃ.

His army, having set up camp on the road, saw the king and, saying, 'Why, great king, are you so weary from fear of disgrace?' went forth to meet and receive him. The king, explaining the situation to them, went to the city. After finishing his morning meal, he summoned the city guard and informed him of the matter. The city guard asked, 'Lord, has a time limit been set?' The king replied, 'It was not set, my friend.' 'That was poorly done, lord,' he said. 'For non-humans only receive what is specified; without a specified limit, there will be an affliction for the country. But let it be, lord. Even though you have acted thus, remain without anxiety and enjoy the bliss of kingship. I will do what needs to be done here.' He rose early in the morning, went to the prison, and addressing those who were condemned to death, he announced, 'Whoever wishes to live, let him come out.' The first one to come out he took to a house, had him bathed and fed, and then sent him, saying, 'Give this pot of cooked rice to the yakkha.' As soon as the man entered the base of the tree, the yakkha, creating a terrifying form, devoured him like a root bulb. It is said that by the yakkha’s power, a human’s entire body, from the hair downwards, becomes like a lump of fresh butter. The men who had gone to have the yakkha’s meal delivered saw this and, terrified, reported it to their companions. From then on, thinking, 'The king captures thieves and gives them to the yakkha,' people refrained from theft. Then, at a later time, due to the absence of new thieves and the elimination of the old ones, the prisons became empty.

Atha nagaraguttiko rañño ārocesi. Rājā attano dhanaṃ nagararacchāsu chaḍḍāpesi – ‘‘appeva nāma koci lobhena gaṇheyyā’’ti. Taṃ pādenapi na koci chupi. So core alabhanto amaccānaṃ ārocesi. Amaccā ‘‘kulapaṭipāṭiyā ekamekaṃ jiṇṇakaṃ pesema, so pakatiyāpi maccumukhe vattatī’’ti āhaṃsu. Rājā ‘‘‘amhākaṃ pitaraṃ, amhākaṃ pitāmahaṃ pesetī’ti manussā khobhaṃ karissanti, mā vo etaṃ ruccī’’ti nivāresi. ‘‘Tena hi, deva, dārakaṃ pesema uttānaseyyakaṃ, tathāvidhassa hi ‘mātā me pitā me’ti sineho natthī’’ti āhaṃsu. Rājā anujāni. Te tathā akaṃsu. Nagare dārakamātaro ca dārake gahetvā gabbhiniyo ca palāyitvā parajanapade dārake saṃvaḍḍhetvā ānenti. Evaṃ sabbānipi dvādasa vassāni gatāni.

Then the city guard reported to the king. The king had his wealth scattered in the city streets, thinking, 'Perhaps someone might take it out of greed.' But no one touched it even with a foot. Failing to find any thieves, he informed his ministers. The ministers said, 'Let us send, one by one according to family lineage, an elderly man; he is, by nature, already in the mouth of death.' The king forbade them, saying, 'People will become agitated, saying, "He is sending our father, our grandfather." Let this not be your preference.' 'In that case, Your Majesty,' they said, 'let us send an infant lying on its back, for such a one has no affection, thinking, "my mother, my father."' The king consented. They did so. In the city, mothers with young children, as well as pregnant women, took their children and fled. They raised their children in other regions and then brought them back. In this manner, twelve full years passed.

Tato ekadivasaṃ sakalanagaraṃ vicinitvā ekampi dārakaṃ alabhitvā rañño ārocesuṃ – ‘‘natthi, deva, nagare dārako ṭhapetvā antepure tava puttaṃ āḷavakakumāra’’nti. Rājā ‘‘yathā mama putto piyo, evaṃ sabbalokassa, attanā pana piyataraṃ natthi, gacchatha, tampi datvā mama jīvitaṃ rakkhathā’’ti āha. Tena ca samayena āḷavakakumārassa mātā puttaṃ nhāpetvā, maṇḍetvā, dukūlacumbaṭake katvā, aṅke sayāpetvā, nisinnā hoti. Rājapurisā rañño āṇāya tattha gantvā vippalapantiyā tassā soḷasannañca itthisahassānaṃ saddhiṃ dhātiyā taṃ ādāya pakkamiṃsu ‘‘sve yakkhabhakkho bhavissatī’’ti. Taṃ divasañca bhagavā paccūsasamaye [Pg.215] paccuṭṭhāya jetavanamahāvihāre gandhakuṭiyaṃ mahākaruṇāsamāpattiṃ samāpajjitvā puna buddhacakkhunā lokaṃ volokento addasa āḷavakassa kumārassa anāgāmiphaluppattiyā upanissayaṃ, yakkhassa ca sotāpattiphaluppattiyā upanissayaṃ desanāpariyosāne ca caturāsītiyā pāṇasahassānaṃ dhammacakkhupaṭilābhassāti. Tasmā vibhātāya rattiyā purebhattakiccaṃ katvā aniṭṭhitapacchābhattakiccova kāḷapakkhauposathadivase vattamāne oggate sūriye ekakova adutiyo pattacīvaramādāya pādagamaneneva sāvatthito tiṃsa yojanāni gantvā tassa yakkhassa bhavanaṃ pāvisi. Tena vuttaṃ ‘‘āḷavakassa yakkhassa bhavane’’ti.

Then one day, after searching the entire city and not finding even a single child, they reported to the king: 'Your Majesty, there is no child in the city except for your own son in the palace, Prince Āḷavaka.' The king said: 'Just as my son is dear to me, so it is for all the world; however, there is none dearer than oneself. Go, give him also and protect my life.' At that time, the mother of Prince Āḷavaka had bathed her son, adorned him, placed him in a fine cloth wrap, and was sitting with him sleeping on her lap. The king’s men, by the king’s order, went there and, while she, along with the nurse and sixteen thousand women, was lamenting, they took the child and departed, thinking, 'Tomorrow he will be the yakkha’s meal.' That very day, at dawn, the Blessed One arose and, in the Gandhakuṭī in the Jetavana Great Monastery, entered into the attainment of great compassion. Then, surveying the world with the Buddha-eye, he saw the supporting condition for Prince Āḷavaka to attain the fruit of non-returning, the supporting condition for the yakkha to attain the fruit of stream-entry, and, at the conclusion of the teaching, for eighty-four thousand beings to attain the Dhamma-eye. Therefore, when the night had passed, after completing his pre-meal duties and without having finished his post-meal duties—it being the observance day of the dark fortnight and the sun having risen—he set out alone, without a companion, took his bowl and robe, and traveling thirty yojanas from Sāvatthī on foot, he entered the dwelling of that yakkha. Hence it is said: 'in the dwelling of the yakkha Āḷavaka.'

Kiṃ pana bhagavā yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūle vihāsi, udāhu bhavaneyevāti? Vuccate – bhavaneyeva. Yatheva hi yakkhā attano bhavanaṃ passanti, tathā bhagavāpi. So tattha gantvā bhavanadvāre aṭṭhāsi. Tadā āḷavako himavante yakkhasamāgamaṃ gato hoti. Tato āḷavakassa dvārapālo gadrabho nāma yakkho bhagavantaṃ upasaṅkamitvā, vanditvā – ‘‘kiṃ, bhante, bhagavā vikāle āgato’’ti āha. ‘‘Āma, gadrabha, āgatomhi. Sace te agaru, vihareyyāmekarattiṃ āḷavakassa bhavane’’ti. ‘‘Na me, bhante, garu, apica kho so yakkho kakkhaḷo pharuso, mātāpitūnampi abhivādanādīni na karoti, mā rucci bhagavato idha vāso’’ti. ‘‘Jānāmi, gadrabha, tassa kakkhaḷattaṃ, na koci mamantarāyo bhavissati, sace te agaru, vihareyyāmekaratti’’nti.

Now, did the Blessed One stay at the foot of the banyan tree where Āḷavaka's dwelling was, or in the dwelling itself? It is said: in the dwelling itself. For just as yakkhas see their own dwellings, so too does the Blessed One. He went there and stood at the door of the dwelling. At that time, Āḷavaka had gone to a gathering of yakkhas in the Himalayas. Then Āḷavaka's gatekeeper, a yakkha named Gadrabha, approached the Blessed One, paid homage, and said, 'Venerable Sir, why has the Blessed One come at an untimely hour?' 'Yes, Gadrabha, I have come. If it is not a burden to you, I would stay one night in Āḷavaka's dwelling.' 'It is no burden to me, Venerable Sir, but that yakkha is harsh and cruel. He does not perform acts of respect, such as bowing, even to his own parents. May the Blessed One not approve of staying here.' 'I know, Gadrabha, of his harshness. No harm will come to me. If it is not a burden to you, I would stay for one night.'

Dutiyampi gadrabho yakkho bhagavantaṃ etadavoca – ‘‘aggitattakapālasadiso, bhante, āḷavako, ‘mātāpitaro’ti vā ‘samaṇabrāhmaṇā’ti vā ‘dhammo’ti vā na jānāti, idhāgatānaṃ cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamudde vā paracakkavāḷe vā khipatī’’ti. Dutiyampi bhagavā āha – ‘‘jānāmi, gadrabha, sace te agaru, vihareyyāmekaratti’’nti. Tatiyampi gadrabho yakkho bhagavantaṃ etadavoca – ‘‘aggitattakapālasadiso, bhante, āḷavako, ‘mātāpitaro’ti vā ‘samaṇabrāhmaṇā’ti vā ‘dhammo’ti vā na jānāti, idhāgatānaṃ cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamudde [Pg.216] vā paracakkavāḷe vā khipatī’’ti. Tatiyampi bhagavā āha – ‘‘jānāmi, gadrabha, sace te agaru, vihareyyāmekaratti’’nti. ‘‘Na me, bhante, garu, apica kho so yakkho attano anārocetvā anujānantaṃ maṃ jīvitā voropeyya, ārocemi, bhante, tassā’’ti. ‘‘Yathāsukhaṃ, gadrabha, ārocehī’’ti. ‘‘Tena hi, bhante, tvameva jānāhī’’ti bhagavantaṃ abhivādetvā himavantābhimukho pakkāmi. Bhavanadvārampi sayameva bhagavato vivaramadāsi. Bhagavā antobhavanaṃ pavisitvā yattha abhilakkhitesu maṅgaladivasādīsu nisīditvā āḷavako siriṃ anubhoti, tasmiṃyeva dibbaratanapallaṅke nisīditvā suvaṇṇābhaṃ muñci. Taṃ disvā yakkhassa itthiyo āgantvā, bhagavantaṃ vanditvā, samparivāretvā nisīdiṃsu. Bhagavā ‘‘pubbe tumhe dānaṃ datvā, sīlaṃ samādiyitvā, pūjaneyyaṃ pūjetvā, imaṃ sampattiṃ pattā, idānipi tatheva karotha, mā aññamaññaṃ issāmacchariyābhibhūtā viharathā’’tiādinā nayena tāsaṃ pakiṇṇakadhammakathaṃ kathesi. Tā ca bhagavato madhuranigghosaṃ sutvā, sādhukārasahassāni datvā, bhagavantaṃ parivāretvā nisīdiṃsuyeva. Gadrabhopi himavantaṃ gantvā āḷavakassa ārocesi – ‘‘yagghe, mārisa, jāneyyāsi, vimāne te bhagavā nisinno’’ti. So gadrabhassa saññamakāsi ‘‘tuṇhī hohi, gantvā kattabbaṃ karissāmī’’ti. Purisamānena kira lajjito ahosi, tasmā ‘‘mā koci parisamajjhe suṇeyyā’’ti vāresi.

A second time, the yakkha Gadrabha said this to the Blessed One: 'Venerable Sir, Āḷavaka is like a red-hot iron pan. He does not recognize "mother and father," or "ascetics and brahmins," or "Dhamma." For those who come here, he causes distraction of mind, he splits their hearts, and seizing them by the feet, he hurls them to the far shore of the ocean or to another world-system.' A second time, the Blessed One said: 'I know, Gadrabha. If it is not a burden to you, I would stay for one night.' A third time, the yakkha Gadrabha said this to the Blessed One: 'Venerable Sir, Āḷavaka is like a red-hot iron pan. He does not recognize "mother and father," or "ascetics and brahmins," or "Dhamma." For those who come here, he causes distraction of mind, he splits their hearts, and seizing them by the feet, he hurls them to the far shore of the ocean or to another world-system.' A third time, the Blessed One said: 'I know, Gadrabha. If it is not a burden to you, I would stay for one night.' 'It is no burden to me, Venerable Sir. But that yakkha would deprive me of my life for giving permission without having informed him. Venerable Sir, I will inform him.' 'Inform him as you see fit, Gadrabha.' 'In that case, Venerable Sir, you yourself must know what to do.' Having paid homage to the Blessed One, he departed, facing the Himalayas. The door of the dwelling also opened by itself for the Blessed One. The Blessed One entered the dwelling and, seating himself on the very divine jeweled couch where Āḷavaka would sit and enjoy his splendor on auspicious days and other such occasions, he emitted a golden radiance. Seeing this, the yakkha's women came, paid homage to the Blessed One, surrounded him, and sat down. The Blessed One gave them a miscellaneous Dhamma talk in this manner: 'In the past, you gave alms, undertook the moral precepts, and honored those worthy of honor, and thus you attained this prosperity. Now, too, you should act in the same way. Do not dwell overcome by mutual envy and avarice.' Hearing the sweet, resonant voice of the Blessed One, they uttered thousands of cries of 'Sādhu!' and sat surrounding him. Gadrabha, for his part, went to the Himalayas and informed Āḷavaka: 'My good sir, I pray you know, the Blessed One is seated in your dwelling.' He made a sign to Gadrabha, saying, 'Be silent. I will go and do what must be done.' It is said that he was ashamed out of manly pride; therefore, he stopped him, thinking, 'Let no one in the midst of the assembly hear of this.'

Tadā sātāgirahemavatā bhagavantaṃ jetavaneyeva vanditvā ‘‘yakkhasamāgamaṃ gamissāmā’’ti saparivārā nānāyānehi ākāsena gacchanti. Ākāse ca yakkhānaṃ na sabbattha maggo atthi, ākāsaṭṭhāni vimānāni pariharitvā maggaṭṭhāneneva maggo hoti. Āḷavakassa pana vimānaṃ bhūmaṭṭhaṃ suguttaṃ pākāraparikkhittaṃ susaṃvihitadvāraṭṭālakagopuraṃ, upari kaṃsajālasañchannaṃ mañjūsasadisaṃ tiyojanaṃ ubbedhena. Tassa upari maggo hoti. Te taṃ padesamāgamma gantuṃ asamatthā ahesuṃ. Buddhānañhi nisinnokāsassa uparibhāgena yāva bhavaggā, tāva koci gantuṃ asamattho. Te ‘‘kimida’’nti āvajjetvā bhagavantaṃ disvā ākāse khittaleḍḍu viya oruyha vanditvā, dhammaṃ sutvā, padakkhiṇaṃ katvā ‘‘yakkhasamāgamaṃ gacchāma bhagavā’’ti tīṇi vatthūni pasaṃsantā yakkhasamāgamaṃ agamaṃsu. Āḷavako te disvā ‘‘idha nisīdathā’’ti paṭikkamma okāsamadāsi. Te [Pg.217] āḷavakassa nivedesuṃ ‘‘lābhā te, āḷavaka, yassa te bhavane bhagavā viharati, gacchāvuso bhagavantaṃ payirupāsassū’’ti. Evaṃ bhagavā bhavaneyeva vihāsi, na yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūleti. Tena vuttaṃ ‘‘ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane’’ti.

Then Sātāgira and Hemavata, having paid homage to the Blessed One at Jetavana, set out through the sky with their retinues in various vehicles, saying, 'We will go to the gathering of yakkhas.' Now, in the sky, there is not a path for yakkhas everywhere; a path exists only by avoiding the celestial mansions. But Āḷavaka’s mansion stood on the ground, well-guarded, surrounded by walls, with well-arranged gates, watchtowers, and gatehouses. Above, it was covered with a bronze netting, resembling a chest, three leagues in height. The path lay above it. Reaching that place, they were unable to proceed. For no one is able to go above the place where a Buddha is seated, up to the highest realm of existence. They reflected, 'What is this?' Then, seeing the Blessed One, they descended like a clod of earth thrown into the sky, paid homage, listened to the Dhamma, circumambulated him, and said, 'Blessed One, we are going to the gathering of yakkhas.' Praising the Three Jewels, they went to the yakkha assembly. Āḷavaka, seeing them, stepped back and offered them a place to sit. They informed Āḷavaka, 'You are fortunate, Āḷavaka, that the Blessed One dwells in your mansion. Go, friend, and attend upon the Blessed One.' Thus, the Blessed One remained in the mansion itself, not at the foot of the banyan tree where Āḷavaka’s dwelling was. Therefore, it is said: 'At one time the Blessed One was dwelling at Āḷavī in the mansion of the yakkha Āḷavaka.'

Atha kho āḷavako…pe… bhagavantaṃ etadavoca ‘‘nikkhama samaṇā’’ti. ‘‘Kasmā panāyaṃ etadavocā’’ti? Vuccate – rosetukāmatāya. Tatrevaṃ ādito pabhuti sambandho veditabbo – ayañhi yasmā assaddhassa saddhākathā dukkathā hoti dussīlādīnaṃ sīlādikathā viya, tasmā tesaṃ yakkhānaṃ santikā bhagavato pasaṃsaṃ sutvā eva aggimhi pakkhittaloṇasakkharā viya abbhantarakopena taṭataṭāyamānahadayo hutvā ‘‘ko so bhagavā nāma, yo mama bhavanaṃ paviṭṭho’’ti āha. Te āhaṃsu – ‘‘na tvaṃ, āvuso, jānāsi bhagavantaṃ amhākaṃ satthāraṃ, yo tusitabhavane ṭhito pañca mahāvilokanāni viloketvā’’tiādinā nayena yāva dhammacakkappavattanaṃ kathentā paṭisandhiādinā dvattiṃsa pubbanimittāni vatvā ‘‘imānipi tvaṃ, āvuso, acchariyāni nāddasā’’ti codesuṃ. So disvāpi kodhavasena ‘‘nāddasa’’nti āha. Āvuso āḷavaka passeyyāsi vā tvaṃ, na vā, ko tayā attho passatā vā apassatā vā, kiṃ tvaṃ karissasi amhākaṃ satthuno, yo tvaṃ taṃ upanidhāya calakkakudhamahāusabhasamīpe tadahujātavacchako viya, tidhāpabhinnamattavāraṇasamīpe bhiṅkapotako viya, bhāsuravilambakesaraupasobhitakkhandhassa migarañño samīpe jarasiṅgālo viya, diyaḍḍhayojanasatappavaḍḍhakāyasupaṇṇarājasamīpe chinnapakkhakākapotako viya khāyasi, gaccha yaṃ te karaṇīyaṃ, taṃ karohīti. Evaṃ vutte kuddho āḷavako uṭṭhahitvā manosilātale vāmapādena ṭhatvā ‘‘passatha dāni tumhākaṃ vā satthā mahānubhāvo, ahaṃ vā’’ti dakkhiṇapādena saṭṭhiyojanamattaṃ kelāsapabbatakūṭaṃ akkami, taṃ ayokūṭapahaṭo niddhantaayopiṇḍo viya papaṭikāyo muñci. So tatra ṭhatvā ‘‘ahaṃ āḷavako’’ti ghosesi, sakalajambudīpaṃ saddo phari.

Then Āḷavaka… addressed the Blessed One, saying, 'Get out, ascetic!' 'But why did he say this?' It is said—out of a desire to provoke. From the very beginning, the connection should be understood thus: just as talk of virtue is unpleasant to the immoral, so talk of faith is unpleasant to the faithless. Therefore, having heard praise of the Blessed One from those yakkhas, his heart crackled with inner rage, like salt crystals thrown into a fire. He said, 'Who is this so-called Blessed One who has entered my dwelling?' They replied, 'Friend, do you not know the Blessed One, our teacher, who, while in the Tusita heaven, surveyed the five great observations?'—and so on, recounting up to the turning of the Wheel of Dhamma. They described the thirty-two portents, beginning with his conception, and reproached him, saying, 'Friend, have you not seen these wonders?' Though he had seen them, out of anger he said, 'I have not seen them!' 'Friend Āḷavaka, whether you have seen or not, what use is it to you, seeing or not seeing? What can you do to our teacher? Compared to him, you appear like a newborn calf beside a mighty bull with a shaking hump; like an elephant calf beside a great elephant in full, threefold musth; like an old jackal beside the king of beasts, whose shoulders are adorned with a splendid, flowing mane; like a young crow with clipped wings beside the king of the Supaṇṇas, whose body is one hundred and fifty leagues long. Go, do what you must do!' Enraged by these words, Āḷavaka rose up, stood on a slab of red arsenic with his left foot, and said, 'Now you shall see whether your teacher is of great power, or I am!' With his right foot, he stamped on the sixty-league peak of Mount Kelāsa. Like a smelted lump of iron struck by an iron hammer, it broke into pieces. Standing there, he roared, 'I am Āḷavaka!' The sound spread throughout the entire Jambudīpa.

Cattāro [Pg.218] kira saddā sakalajambudīpe suyyiṃsu – yañca puṇṇako yakkhasenāpati dhanañcayakorabyarājānaṃ jūte jinitvā apphoṭetvā ‘‘ahaṃ jini’’nti ugghosesi, yañca sakko devānamindo kassapassa bhagavato sāsane parihāyamāne vissakammaṃ devaputtaṃ sunakhaṃ kāretvā ‘‘ahaṃ pāpabhikkhū ca pāpabhikkhuniyo ca upāsake ca upāsikāyo ca sabbeva adhammavādino khādāmī’’ti ugghosāpesi, yañca kusajātake pabhāvatihetu sattahi rājūhi nagare uparuddhe pabhāvatiṃ attanā saha hatthikkhandhaṃ āropetvā nagarā nikkhamma ‘‘ahaṃ sīhassarakusamahārājā’’ti mahāpuriso ugghosesi, yañca āḷavako kelāsamuddhani ṭhatvā ‘‘ahaṃ āḷavako’’ti. Tadā hi sakalajambudīpe dvāre dvāre ṭhatvā ugghositasadisaṃ ahosi, tiyojanasahassavitthato ca himavāpi saṅkampi yakkhassa ānubhāvena.

Four sounds, it is said, were heard throughout all of Jambudīpa: the sound when Puṇṇaka, the yakkha commander, having defeated King Dhanañjaya Korabya in a game of dice, clapped his arms and proclaimed, 'I have won!'; the sound when Sakka, king of the devas, during the decline of the dispensation of the Blessed One Kassapa, had the deva Vissakamma create a dog and caused it to be proclaimed, 'I will devour the wicked monks, wicked nuns, wicked laymen, and wicked laywomen—all who teach what is not the Dhamma!'; the sound in the Kusa Jātaka when, the city being besieged by seven kings on account of Pabhāvatī, the great being placed Pabhāvatī together with himself on an elephant’s back, went forth from the city and proclaimed, 'I am the Great King Kusa, of the lion-like voice!'; and the sound when Āḷavaka stood atop Mount Kelāsa and proclaimed, 'I am Āḷavaka!' At that time, it was as if that sound were proclaimed while standing at every door in all of Jambudīpa. And the Himavanta, three thousand leagues in breadth, also trembled by the yakkha’s power.

So vātamaṇḍalaṃ samuṭṭhāpesi – ‘‘eteneva samaṇaṃ palāpessāmī’’ti. Te puratthimādibhedā vātā samuṭṭhahitvā aḍḍhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni ummūletvā āḷavīnagaraṃ pakkhantā jiṇṇahatthisālādīni cuṇṇentā chadaniṭṭhakā ākāse bhamentā. Bhagavā ‘‘mā kassaci uparodho hotū’’ti adhiṭṭhāsi. Te vātā dasabalaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato mahāvassaṃ samuṭṭhāpesi ‘‘udakena ajjhottharitvā samaṇaṃ māressāmī’’ti. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā vassiṃsu, vuṭṭhidhārāvegena pathavī chiddā ahosi, vanarukkhādīnaṃ upari mahogho āgantvā dasabalassa cīvare ussāvabindumattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi, mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā dasabalaṃ patvā dibbamālāguḷāni sampajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi, ekatodhārāubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā dasabalaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi, kiṃsukavaṇṇā aṅgārā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tato kukkulavassaṃ samuṭṭhāpesi, accuṇho kukkulo ākāsenāgantvā dasabalassa pādamūle candanacuṇṇaṃ hutvā nipati. Tato vālukāvassaṃ [Pg.219] samuṭṭhāpesi, atisukhumā vālukā dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi, taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā dasabalassa pādamūle dibbagandhaṃ hutvā nipati. Tato andhakāraṃ samuṭṭhāpesi ‘‘bhiṃsetvā samaṇaṃ palāpessāmī’’ti. Taṃ caturaṅgasamannāgatandhakārasadisaṃ hutvā dasabalaṃ patvā sūriyappabhāvihatamivandhakāraṃ antaradhāyi.

He raised a whirlwind, thinking, 'With this alone, I will drive away the ascetic.' Winds arose from the east and other directions, shattering mountain peaks measuring half a yojana, one yojana, two yojanas, and three yojanas. They uprooted forest trees and groves, and upon entering the city of Āḷavī, crushed dilapidated elephant sheds and sent roof tiles whirling into the sky. The Blessed One resolved, 'May no one be harmed.' Those winds, upon reaching the One of Ten Powers, could not stir even the corner of his robe. Then he conjured a great rainstorm, thinking, 'I will kill the ascetic by overwhelming him with water.' By his power, clouds arose layer upon layer—hundreds and thousands of layers—and poured down rain. The force of the downpour split the earth, and though a great flood came over the forest trees, it could not moisten even a dewdrop on the robe of the One of Ten Powers. Next, he conjured a shower of stones. Massive mountain peaks, smoking and blazing, descended from the sky, but upon reaching the One of Ten Powers, they turned into divine garlands and bouquets. Then he conjured a shower of weapons. Single-edged and double-edged weapons such as swords, spears, and razors, smoking and blazing, descended from the sky, but upon reaching the One of Ten Powers, they became divine flowers. Then he conjured a shower of embers. Embers the color of the kiṃsuka flower descended from the sky and, upon becoming divine flowers at the feet of the One of Ten Powers, scattered about. Next, he conjured a shower of hot ashes. Extremely hot ashes descended from the sky but, upon becoming sandalwood powder at the feet of the One of Ten Powers, fell there. Then he conjured a shower of sand. Very fine sand, smoking and blazing, descended from the sky but, upon becoming divine flowers at the feet of the One of Ten Powers, fell there. Then he conjured a shower of mud. That shower of mud, smoking and blazing, descended from the sky but, upon becoming a divine fragrance at the feet of the One of Ten Powers, fell there. Finally, he conjured darkness, thinking, 'I will frighten the ascetic and drive him away.' That darkness, like the impenetrable darkness of the four factors, reached the One of Ten Powers but vanished like darkness dispelled by the light of the sun.

Evaṃ yakkho imāhi navahi vātavassapāsāṇapaharaṇaṅgārakukkulavālukakalalandhakāravuṭṭhīhi bhagavantaṃ palāpetuṃ asakkonto nānāvidhapaharaṇahatthāya anekappakārarūpabhūtagaṇasamākulāya caturaṅginiyā senāya sayameva bhagavantaṃ abhigato. Te bhūtagaṇā anekappakāre vikāre katvā ‘‘gaṇhatha hanathā’’ti bhagavato upari āgacchantā viya honti, apica te niddhantalohapiṇḍaṃ viya makkhikā, bhagavantaṃ allīyituṃ asamatthā evaṃ ahesuṃ. Evaṃ santepi yathā bodhimaṇḍe māro āgatavelāyameva nivatto, tathā anivattitvā upaḍḍharattimattaṃ byākulamakaṃsu. Evaṃ upaḍḍharattimattaṃ anekappakāravibhiṃsanadassanenapi bhagavantaṃ cāletumasakkonto āḷavako cintesi – ‘‘yaṃnūnāhaṃ kenaci ajeyyaṃ dussāvudhaṃ muñceyya’’nti.

Thus, the yakkha, unable to drive the Blessed One away with these nine deluges—of wind, rain, stones, weapons, embers, hot ashes, sand, mud, and darkness—approached the Blessed One himself with a fourfold army, teeming with a host of beings of manifold forms, with various weapons in hand. Those hosts of beings, creating various terrifying transformations, appeared to come upon the Blessed One shouting, 'Seize him! Kill him!' Yet, like flies on a molten lump of iron, they were unable to so much as touch the Blessed One. Even so, unlike Māra, who retreated at the very moment of his arrival at the Bodhi throne, they did not retreat but created turmoil for about half the night. Thus, for about half the night, unable to stir the Blessed One even by the mere showing of many kinds of terrifying sights, Āḷavaka the yakkha thought, 'What if I were to release the Dussāvudha, the cloth-weapon, which is invincible by anyone?'

Cattāri kira āvudhāni loke seṭṭhāni – sakkassa vajirāvudhaṃ, vessavaṇassa gadāvudhaṃ, yamassa nayanāvudhaṃ, āḷavakassa dussāvudhanti. Yadi hi sakko kuddho vajirāvudhaṃ sinerumatthake pahareyya aṭṭhasaṭṭhisahassādhikayojanasatasahassaṃ sineruṃ vinivijjhitvā heṭṭhato gaccheyya. Vessavaṇassa puthujjanakāle vissajjitagadā bahūnaṃ yakkhasahassānaṃ sīsaṃ pātetvā puna hatthapāsaṃ āgantvā tiṭṭhati. Yamena kuddhena nayanāvudhena olokitamatte anekāni kumbhaṇḍasahassāni tattakapāle tilā viya vipphurantāni vinassanti. Āḷavako kuddho sace ākāse dussāvudhaṃ muñceyya, dvādasa vassāni devo na vasseyya. Sace pathaviyaṃ muñceyya, sabbarukkhatiṇādīni sussitvā dvādasavassantaraṃ na puna ruheyyuṃ. Sace samudde muñceyya, tattakapāle udakabindu viya sabbamudakaṃ susseyya. Sace sinerusadisepi pabbate muñceyya, khaṇḍākhaṇḍaṃ hutvā vikireyya. So evaṃ mahānubhāvaṃ dussāvudhaṃ uttarīyakataṃ muñcitvā aggahesi[Pg.220]. Yebhuyyena dasasahassilokadhātudevatā vegena sannipatiṃsu – ‘‘ajja bhagavā āḷavakaṃ damessati, tattha dhammaṃ sossāmā’’ti. Yuddhadassanakāmāpi devatā sannipatiṃsu. Evaṃ sakalampi ākāsaṃ devatāhi puripuṇṇamahosi.

It is said that there are four supreme weapons in the world: the thunderbolt-weapon of Sakka, the club-weapon of Vessavaṇa, the eye-weapon of Yama, and the cloth-weapon of Āḷavaka. If Sakka, in his anger, were to strike the peak of Mount Sineru with his thunderbolt-weapon, it would pierce through the one hundred sixty-eight thousand yojanas of Sineru and pass out the bottom. The club-weapon that Vessavaṇa released when he was a worldling would fell the heads of many thousands of yakkhas and then return to his hand. When Yama, in his anger, merely looks with his eye-weapon, many thousands of kumbhaṇḍas perish, sputtering like sesame seeds on a hot pan. If Āḷavaka, in his anger, were to release his cloth-weapon into the sky, the gods would not send rain for twelve years. If he were to release it upon the earth, all trees, grass, and so on would wither and not grow again for twelve years. If he were to release it into the ocean, all the water would dry up like a drop of water on a hot pan. If he were to release it upon a mountain like Sineru, it would be shattered into fragments and scattered. So Āḷavaka unfastened and grasped that cloth-weapon of such immense power, which he wore as an upper garment. Then, for the most part, the deities from the ten-thousandfold world-system swiftly gathered, thinking, 'Today the Blessed One will subdue Āḷavaka, and there we shall hear the Dhamma.' Deities desiring to witness the battle also assembled. Thus, the entire sky became completely filled with deities.

Atha āḷavako bhagavato samīpe uparūpari vicaritvā vatthāvudhaṃ muñci. Taṃ asanivicakkaṃ viya ākāse bheravasaddaṃ karontaṃ dhūmāyantaṃ pajjalantaṃ bhagavantaṃ patvā yakkhassa mānamaddanatthaṃ pādamuñchanacoḷakaṃ hutvā pādamūle nipati. Āḷavako taṃ disvā chinnavisāṇo viya usabho, uddhaṭadāṭho viya sappo, nittejo nimmado nipatitamānaddhajo hutvā cintesi – ‘‘dussāvudhampi samaṇaṃ nabhibhosi, kiṃ nu kho kāraṇa’’nti? Idaṃ kāraṇaṃ, mettāvihārayutto samaṇo, handa naṃ rosetvā mettāya viyojemīti. Iminā sambandhenetaṃ vuttaṃ – ‘‘atha kho āḷavako yakkho yena bhagavā…pe… nikkhama samaṇā’’ti. Tatrāyamadhippāyo – kasmā mayā ananuññāto mama bhavanaṃ pavisitvā gharasāmiko viya itthāgārassa majjhe nisinnosi, nanu ayuttametaṃ samaṇassa yadidaṃ adinnapaṭibhogo itthisaṃsaggo ca, tasmā yadi tvaṃ samaṇadhamme ṭhito, nikkhama samaṇāti. Eke pana ‘‘etāni aññāni ca pharusavacanāni vatvā evāyaṃ etadavocā’’ti bhaṇanti.

Then the yakkha Āḷavaka, having paced up and down near the Blessed One, released his cloth-weapon. That weapon, like a thunderbolt-wheel in the sky, making a terrifying sound, smoking and blazing, upon reaching the Blessed One, for the purpose of crushing the yakkha's pride, became a foot-wiping cloth and fell at his feet. Seeing this, Āḷavaka, like a bull with broken horns, like a snake with fangs extracted, became strengthless, without pride, his banner of pride fallen, and thought: 'Not even the cloth-weapon could harm the ascetic. What could be the reason?' This is the reason: the ascetic abides endowed with loving-kindness. Come, let me anger him and separate him from loving-kindness. In this connection, it is said: 'Then the yakkha Āḷavaka approached the Blessed One... Get out, ascetic!' Herein, this is the meaning: 'Why, unpermitted by me, have you entered my dwelling and are seated in the midst of the women's quarters like the master of the house? Is it not indeed improper for an ascetic, this which is enjoying what is not given and association with women? Therefore, if you are established in the ascetic's code, get out, ascetic!' Some, however, say that he said this only after speaking these and other harsh words.

Atha bhagavā ‘‘yasmā thaddho paṭithaddhabhāvena vinetuṃ na sakkā, so hi paṭithaddhabhāve kariyamāne seyyathāpi caṇḍassa kukkurassa nāsāya pittaṃ bhindeyya, so bhiyyoso mattāya caṇḍataro assa, evaṃ thaddhataro hoti, mudunā pana so sakkā vinetu’’nti ñatvā ‘‘sādhāvuso’’ti piyavacanena tassa vacanaṃ sampaṭicchitvā nikkhami. Tena vuttaṃ ‘‘sādhāvusoti bhagavā nikkhamī’’ti.

Then the Blessed One, knowing that 'one who is stubborn cannot be tamed by stubbornness, for if stubbornness is applied to him, it would be as if one were to break the gall bladder on the nose of a fierce dog—he would become exceedingly fiercer and thus more stubborn. But with gentleness, he can be tamed,' accepted his words with pleasant speech, saying, 'Good, friend,' and departed. Therefore, it is said: 'The Blessed One departed, saying, “Good, friend.”'

Tato āḷavako ‘‘suvaco vatāyaṃ samaṇo ekavacaneneva nikkhanto, evaṃ nāma nikkhametuṃ sukhaṃ samaṇaṃ akāraṇenevāhaṃ sakalarattiṃ yuddhena abbhuyyāsi’’nti muducitto hutvā puna cintesi ‘‘idānipi na sakkā jānituṃ, kiṃ nu kho suvacatāya nikkhanto, udāhu kodhena, handa naṃ vīmaṃsāmī’’ti. Tato ‘‘pavisa samaṇā’’ti āha. Atha ‘‘suvaco’’ti mudubhūtacittavavatthānakaraṇatthaṃ punapi piyavacanaṃ vadanto sādhāvusoti bhagavā pāvisi. Āḷavako punappunaṃ tameva suvacabhāvaṃ vīmaṃsanto [Pg.221] dutiyampi tatiyampi ‘‘nikkhama pavisā’’ti āha. Bhagavāpi tathā akāsi. Yadi na kareyya, pakatiyāpi thaddhayakkhassa cittaṃ thaddhataraṃ hutvā dhammakathāya bhājanaṃ na bhaveyya. Tasmā yathā nāma mātā rodantaṃ puttakaṃ yaṃ so icchati, taṃ datvā vā katvā vā saññāpeti, tathā bhagavā kilesarodanena rodantaṃ yakkhaṃ saññāpetuṃ yaṃ so bhaṇati, taṃ akāsi. Yathā ca dhātī thaññaṃ apivantaṃ dārakaṃ kiñci datvā upalāḷetvā pāyeti, tathā bhagavā yakkhaṃ lokuttaradhammakhīraṃ pāyetuṃ tassa patthitavacanakaraṇena upalāḷento evamakāsi. Yathā ca puriso lābumhi catumadhuraṃ pūretukāmo tassabbhantaraṃ sodheti, evaṃ bhagavā yakkhassa citte lokuttaracatumadhuraṃ pūretukāmo tassa abbhantare kodhamalaṃ sodhetuṃ yāva tatiyaṃ nikkhamanapavesanaṃ akāsi.

Then Āḷavaka thought: 'This ascetic is indeed easy to speak to; he departed with just one word. It is easy to make such an ascetic depart! For no reason, I assailed him with battle all night long.' With a softened heart, he pondered again: 'Even now, it is not possible to know—did he depart out of compliance, or out of anger? Come, let me test him.' Then he said, 'Enter, ascetic.' Then, for the purpose of establishing the state of his softened mind, the Blessed One, again speaking pleasant words, said, 'Very well, friend,' and entered. Āḷavaka, repeatedly testing that very quality of being easy to speak to, a second and a third time said, 'Leave! Enter!' The Blessed One also did so. If he had not done so, the yakkha’s naturally stubborn mind would have become even more stubborn and would not have been a vessel for a Dhamma discourse. Therefore, just as a mother pacifies her crying child by giving or doing what it wants, so the Blessed One, to pacify the yakkha crying with the crying of defilements, did as he was told. And just as a wet nurse, coaxing a child who is not drinking milk by giving it something, persuades it to drink, so too the Blessed One, to make the yakkha drink the milk of the supramundane Dhamma, coaxed him by doing as he requested. And just as a man wishing to fill a gourd with the fourfold sweetness first cleans its interior, so too the Blessed One, desiring to fill the yakkha's mind with the supramundane fourfold sweetness, cleansed the inner stain of anger by leaving and entering up to the third time.

Atha āḷavako ‘‘suvaco ayaṃ samaṇo, ‘nikkhamā’ti vutto nikkhamati, ‘pavisā’ti vutto pavisati, yaṃnūnāhaṃ imaṃ samaṇaṃ evamevaṃ sakalarattiṃ kilametvā, pāde gahetvā, pāragaṅgāya khipeyya’’nti pāpakaṃ citaṃ uppādetvā catutthavāraṃ āha – ‘‘nikkhama samaṇā’’ti. Taṃ ñatvā bhagavā ‘‘na khvāhaṃ ta’’nti āha. ‘‘Evaṃ vutte taduttariṃ karaṇīyaṃ pariyesamāno pañhaṃ pucchitabbaṃ maññissati, taṃ dhammakathāya mukhaṃ bhavissatī’’ti ñatvā ‘‘na khvāhaṃ ta’’nti āha. Tattha naiti paṭikkhepe, khoiti avadhāraṇe. Ahanti attanidassanaṃ, nti hetuvacanaṃ. Tenettha ‘‘yasmā tvaṃ evaṃ cintesi, tasmā ahaṃ āvuso neva nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohī’’ti evamattho daṭṭhabbo.

Then the yakkha Āḷavaka thought: 'This ascetic is compliant: when told, “Go out,” he goes out; when told, “Come in,” he comes in. What if I were to wear out this ascetic all night long in this very way, and then, grabbing him by the feet, throw him to the far bank of the Ganges?' Having given rise to this evil thought, he spoke for the fourth time: 'Go out, ascetic!' Knowing this, the Blessed One said, 'I will not go out.' Knowing that, 'When this is said, seeking what to do next, he will think that a question should be asked, and that will become an opening for a Dhamma discourse,' the Blessed One said, 'I will not go out.' Herein, `na` is a particle of negation, `kho` is a particle of emphasis, `ahaṃ` is a self-reference, and the word `taṃ` indicates a reason. By that, the meaning here should be understood thus: 'Because you have thought thus, friend, I will not go out. Do what you must do.'

Tato āḷavako yasmā pubbepi ākāsenāgamanavelāyaṃ ‘‘kiṃ nu kho, etaṃ suvaṇṇavimānaṃ, udāhu rajatamaṇivimānānaṃ aññataraṃ, handa naṃ passāmā’’ti evaṃ attano vimānaṃ āgate iddhimante tāpasaparibbājake pañhaṃ pucchitvā vissajjetumasakkonte cittakkhepādīhi viheṭheti. Kathaṃ? Amanussā hi bhiṃsanakarūpadassanena vā hadayavatthuparimaddanena vāti dvīhākārehi cittakkhepaṃ karonti. Ayaṃ pana yasmā ‘‘iddhimanto bhiṃsanakarūpadassanena na tasantī’’ti ñatvā attano iddhippabhāvena sukhumattabhāvaṃ nimminitvā, tesaṃ anto pavisitvā hadayavatthuṃ parimaddati, tato cittasantati na saṇṭhāti, tassā asaṇṭhamānāya ummattakā honti [Pg.222] khittacittā. Evaṃ khittacittānaṃ etesaṃ urampi phāleti, pādepi ne gahetvā pāragaṅgāya khipati ‘‘māssu me puna evarūpā bhavanamāgamiṃsū’’ti, tasmā te pañhe saritvā ‘‘yaṃnūnāhaṃ imaṃ samaṇaṃ idāni evaṃ viheṭheyya’’nti cintetvā āha ‘‘pañhaṃ taṃ samaṇā’’tiādi.

Therefore, Āḷavaka—because in the past, whenever ascetics and wanderers possessed of psychic power came to his celestial palace through the sky, thinking, 'What is this? Is it a golden palace, or is it one of silver or jewels? Come, let us see it!'—would question them, and when they were unable to answer, he would torment them with mental derangement and the like. How so? Non-humans, indeed, cause mental derangement in two ways: either by showing a terrifying form or by crushing the heart-base. But this yakkha, knowing, 'Those with psychic power are not frightened by the sight of a terrifying form,' would create a subtle physical form by his own psychic power, enter into them, and crush their heart-base. Consequently, their stream of consciousness would become unstable, and with it being unstable, they would become mad, their minds deranged. When their minds were thus deranged, he would even split their chests, and seizing them by the feet, he would hurl them to the far side of the Ganges, thinking, 'May such beings never again come to my abode!' Therefore, recalling those questions and thinking, 'What if I were to torment this ascetic now in the same way?' he said, 'Ascetic, I will ask you a question,' and so on.

Kuto panassa te pañhāti? Tassa kira mātāpitaro kassapaṃ bhagavantaṃ payirupāsitvā aṭṭha pañhe savissajjane uggahesuṃ. Te daharakāle āḷavakaṃ pariyāpuṇāpesuṃ. So kālaccayena vissajjanaṃ sammussi. Tato ‘‘ime pañhāpi mā vinassantū’’ti suvaṇṇapaṭṭe jātihiṅgulakena likhāpetvā vimāne nikkhipi. Evamete buddhapañhā buddhavisayā eva honti. Bhagavā taṃ sutvā yasmā buddhānaṃ pariccattalābhantarāyo vā jīvitantarāyo vā sabbaññutaññāṇabyāmappabhānaṃ paṭighāto vā na sakkā kenaci kātuṃ, tasmā taṃ loke asādhāraṇaṃ buddhānubhāvaṃ dassento āha ‘‘na khvāhaṃ taṃ, āvuso, passāmi sadevake loke’’ti.

From where, then, did these questions of his come? It is said that his parents, having attended upon the Blessed One Kassapa, learned eight questions together with their answers. When Āḷavaka was young, they had him master them. In the course of time, he forgot the answers. Then, thinking, 'May these questions not be lost,' he had them inscribed on a golden plate with natural vermilion and placed it in his celestial palace. Thus, these are Buddha-questions, truly the domain of a Buddha. The Blessed One, having heard this, and because it is not possible for anyone to create an obstacle to a Buddha's gains, or a danger to his life, or an obstruction to the fathom-wide radiance of his knowledge of omniscience, demonstrated that power of a Buddha which is unparalleled in the world, saying: 'Friend, I do not see one in this world with its gods...'

Tattha ‘‘sadevakavacanena pañcakāmāvacaradevaggahaṇa’’ntiādinā nayena etesaṃ padānaṃ atthamattadassanena saṅkhepo vutto, na anusandhiyojanākkamena vitthāro. Svāyaṃ vuccati – sadevakavacanena hi ukkaṭṭhaparicchedato sabbadevesu gahitesupi yesaṃ tattha sannipatite devagaṇe vimati ahosi ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī paccanīkasāto dhammadessī kururakammanto, kiṃ nu kho, sopissa cittakkhepādīni na kareyyā’’ti, tesaṃ vimatipaṭibāhanatthaṃ ‘‘samārake’’ti āha. Tato yesaṃ ahosi – ‘‘brahmā mahānubhāvo ekaṅguliyā ekacakkavāḷasahasse ālokaṃ karoti, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi na kareyyā’’ti, tesaṃ vimatipaṭibāhanatthaṃ ‘‘sabrahmake’’ti āha. Atha yesaṃ ahosi ‘‘puthu samaṇabrāhmaṇā sāsanassa paccatthikā paccāmittā mantādibalasamannāgatā, kiṃ tepi na kareyyu’’nti, tesaṃ vimatipaṭibāhanatthaṃ ‘‘sassamaṇabrāhmaṇiyā pajāyā’’ti āha. Evaṃ ukkaṭṭhaṭṭhānesu kassaci abhāvaṃ dassetvā idāni sadevamanussāyāti vacanena [Pg.223] sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavaseneva sesasattalokepi kassaci abhāvaṃ dassesīti evamettha anusandhiyojanākkamo veditabbo.

Herein, by the method beginning with 'by the word sadevake is meant the inclusion of the devas of the five sense-spheres,' a summary is given by showing only the meaning of these terms, not an elaboration according to the method of sequential connection. This is as follows: Although by the word sadevake, through the principle of including the highest category, all devas are included, for those in the assembled company of devas who had this doubt: 'Māra is of great power, lord of the six sense-spheres, the sovereign Vasavattī, hostile, a hater of the Dhamma, a doer of cruel deeds—might he not be able to cause mental derangement and the like?'—to dispel their doubt, the words 'with its Māra' were spoken. Then, for those who had this doubt: 'Brahmā is of great power; with one finger he illuminates a thousand world-systems, with two... with ten fingers he illuminates ten thousand world-systems, and he experiences the unsurpassed bliss of jhāna-attainment—might he not be able to do so?'—to dispel their doubt, the words 'with its Brahmās' were spoken. Then, for those who had this doubt: 'Many ascetics and brahmins are opponents and enemies of the Teaching, possessed of the power of mantras and so on—might they not be able to do so?'—to dispel their doubt, the words 'with its ascetics and brahmins' were spoken. Thus, having shown the absence of anyone in the highest stations, now by the words 'with its devas and humans'—including conventional devas and the remaining human beings—he showed, by this same principle of including the highest category, the absence of anyone in the remaining world of beings. In this way, the method of sequential connection should be understood here.

Evaṃ bhagavā tassa bādhanacittaṃ paṭisedhetvā pañhapucchane ussāhaṃ janento āha ‘‘apica tvaṃ, āvuso, puccha yadākaṅkhasī’’ti. Tassattho – puccha, yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi. Atha vā ‘‘puccha yaṃ ākaṅkhasi, te sabbaṃ vissajjessāmī’’ti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhaaggasāvakamahāsāvakehi. Te hi ‘‘pucchāvuso sutvā vedissāmā’’ti vadanti. Buddhā pana ‘‘pucchāvuso yadākaṅkhasī’’ti (saṃ. ni. 1.237, 246) vā,

Thus the Blessed One, having prevented his intention to harm and seeking to generate his enthusiasm for asking questions, said: 'Furthermore, friend, ask what you desire.' Its meaning is: 'Ask, if you desire; for me there is no burden in answering questions.' Or, 'Ask what you desire, and I will answer it all for you.' In this way, he extended the invitation of the Omniscient One, one not shared with Paccekabuddhas, chief disciples, and great disciples. For they indeed say, 'Ask, friend; having heard, we shall know.' The Buddhas, however, say, 'Ask, friend, what you desire,' or,

‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasī’’ti vā. (dī. ni. 2.356);

'Ask of me a question, Vāsava, whatever you desire in your mind,' or,

‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;

Katāvakāsā pucchavho, yaṃ kiñci manasicchathā’’ti vā. (su. ni. 1036) –

'For Bāvari, and for you, and for all, Regarding every single doubt; The opportunity is granted, you may ask Whatever you desire in your mind,' or,

Evamādinā nayena devamanussānaṃ sabbaññupavāraṇaṃ pavārenti. Anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā evaṃ pavāraṇaṃ pavāreyya, yo bodhisattabhūmiyaṃ padesañāṇe vattamānopi –

By this and other such methods, they extend the invitation of omniscience to devas and humans. And it is no wonder that the Blessed One, having attained the stage of a Buddha, should extend such an invitation, for he, even while abiding in the Bodhisattva-stage with only partial knowledge—

‘‘Koṇḍañña pañhāni viyākarohi, yācanti taṃ isayo sādhurūpā;

Koṇḍañña eso manujesu dhammo, yaṃ vuddhamāgacchati esa bhāro’’ti. (jā. 2.17.60) –

'Koṇḍañña, do explain the questions; The seers of virtuous form entreat you. Koṇḍañña, this is the custom among humans: This burden falls to one who is senior.'

Evaṃ isīhi yācito –

Thus entreated by the seers—

‘‘Katāvakāsā pucchantu bhonto, yaṃ kiñci pañhaṃ manasābhipatthitaṃ;

Ahañhi taṃ taṃ vo viyākarissaṃ, ñatvā sayaṃ lokamimaṃ parañcā’’ti. –

'An opportunity is granted, sirs, please ask Whatever question is desired in your mind; For I shall explain each one to you, Having myself known this world and the next.'

Evaṃ [Pg.224] sarabhaṅgakāle sambhavajātake ca sakalajambudīpe tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā jātiyā sattavassiko rathikāya paṃsukīḷikaṃ kīḷanto suciratena brāhmaṇena puṭṭho –

Thus, at the time of the Sarabhaṅga Jātaka and the Sambhava Jātaka; and also when, having wandered throughout the whole of Jambudīpa three times without finding anyone who could make an end of questions, he was playing a dust-game in the street at seven years of age, he was asked by the brahmin Sucirata—

‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;

Rājā ca kho naṃ jānāti, yadi kāhati vā na vā’’ti. (jā. 1.16.172) –

“Indeed, I shall explain it to you, just as a skilled one would. And the king knows him, whether he will act or not.”

Evaṃ sabbaññupavāraṇaṃ pavāresi. Evaṃ bhagavatā āḷavakassa sabbaññupavāraṇāya pavāritāya atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi ‘‘kiṃ sūdha vitta’’nti.

Thus He made the invitation of omniscience. When the invitation of omniscience had thus been made by the Blessed One to Āḷavaka, then the yakkha Āḷavaka addressed the Blessed One with the verse beginning, ‘What, indeed, is wealth here?’

183. Tattha kinti pucchāvacanaṃ. Sūti padapūraṇamatte nipāto. Idhāti imasmiṃ loke. Vittanti vidati, pītiṃ karotīti vittaṃ, dhanassetaṃ adhivacanaṃ. Suciṇṇanti sukataṃ. Sukhanti kāyikacetasikaṃ sātaṃ. Āvahātīti āvahati, āneti, deti, appetīti vuttaṃ hoti haveti daḷhatthe nipāto. Sādutaranti atisayena sāduṃ. ‘‘Sādhutara’’ntipi pāṭho. Rasānanti rasasaññitānaṃ dhammānaṃ. Kathanti kena pakārena, kathaṃjīvino jīvitaṃ kathaṃjīvijīvitaṃ, gāthābandhasukhatthaṃ pana sānunāsikaṃ vuccati. ‘‘Kathaṃjīviṃ jīvata’’nti vā pāṭho. Tassa jīvantānaṃ kathaṃjīvinti attho. Sesamettha pākaṭameva. Evamimāya gāthāya ‘‘kiṃ su idha loke purisassa vittaṃ seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti, kiṃ rasānaṃ sādutaraṃ, kathaṃjīvino jīvitaṃ seṭṭhamāhū’’ti ime cattāro pañhe pucchi.

183. Herein, `kiṃ` is an interrogative word. `Sū` is a particle used merely to fill the line. `Idha` means ‘in this world.’ `Vittaṃ` (wealth) is so called because `vidati` (it is found) or `pītiṃ karoti` (it creates joy); it is a synonym for riches. `Suciṇṇaṃ` means ‘well-done.’ `Sukhaṃ` is bodily and mental pleasure. `Āvahāti` means it brings, fetches, gives, or conveys; this is what is said. `Have` is a particle in the sense of emphasis. `Sādutaraṃ` means ‘exceedingly sweet.’ Another reading is `sādhutaraṃ`. `Rasānaṃ` means ‘of things designated as flavors.’ `Kathaṃ` means ‘in what manner.’ `Kathaṃjīvino jīvitaṃ` means ‘the life of one living how.’ The form `kathaṃjīvijīvitaṃ` with a nasal is used for the sake of metrical ease. Alternatively, the reading is `kathaṃjīviṃ jīvataṃ`, which means ‘how do the living live?’ The rest here is self-evident. Thus, with this verse, he asked these four questions: ‘What, indeed, is the best wealth for a person in this world? What, well-practiced, brings happiness? What, indeed, is the sweetest of flavors? The life of one living in what manner do they call the best?’

184. Athassa bhagavā kassapadasabalena vissajjitanayeneva vissajjento imaṃ gāthamāha ‘‘saddhīdha vitta’’nti. Tattha yathā hiraññasuvaṇṇādi vittaṃ upabhogaparibhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasanthutiñca āvahati, evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaravipākasukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti.

184. Then the Blessed One, answering in the very manner of the answer given by the Ten-Powered Kassapa, spoke this verse: ‘Faith is the wealth here.’ Herein, just as wealth such as gold and silver brings the happiness of enjoyment and use, wards off the suffering of hunger, thirst, and so on, alleviates poverty, is the cause for obtaining jewels such as pearls, and brings worldly praise, so too does mundane and supramundane faith, as is appropriate, bring the happiness of mundane and supramundane results, ward off the suffering of birth, aging, and so on for those who practice with faith at the forefront, alleviate the poverty of virtue, and become the cause for obtaining jewels such as the enlightenment factor of mindfulness.

‘‘Saddho [Pg.225] sīlena sampanno, yaso bhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. 303) –

“One who is faithful and endowed with virtue, possessed of fame and wealth, whatever place one resorts to, right there one is revered.”

Vacanato lokasanthutiñca āvahatīti katvā ‘‘vitta’’nti vuttā. Yasmā panetaṃ saddhāvittaṃ anugāmikaṃ anaññasādhāraṇaṃ sabbasampattihetu, lokiyassa hiraññasuvaṇṇādivittassāpi nidānaṃ. Saddhoyeva hi dānādīni puññāni katvā vittaṃ adhigacchati, assaddhassa pana vittaṃ yāvadeva anatthāya hoti, tasmā ‘‘seṭṭha’’nti vuttaṃ. Purisassāti ukkaṭṭhaparicchedadesanā; tasmā na kevalaṃ purisassa, itthiādīnampi saddhāvittameva seṭṭhanti veditabbaṃ.

Because of the saying that it brings worldly praise, it is called ‘wealth.’ For this wealth of faith is that which follows one, is not shared with others, is the cause of all attainments, and is the source even of mundane wealth such as gold and silver. Indeed, it is a faithful person who performs meritorious deeds such as giving and thereby acquires wealth; for a faithless person, however, wealth leads only to ruin. Therefore, it is called ‘the best.’ The word `purisassa` (‘of a person’) is a teaching that defines by way of the superior case; therefore, it should be understood that the wealth of faith is the best not only for a man, but also for women and others.

Dhammoti dasakusalakammapathadhammo, dānasīlabhāvanādhammo vā. Suciṇṇoti sukato sucarito. Sukhamāvahātīti soṇaseṭṭhiputtaraṭṭhapālādīnaṃ viya manussasukhaṃ, sakkādīnaṃ viya dibbasukhaṃ, pariyosāne ca mahāpadumādīnaṃ viya nibbānasukhañca āvahatīti.

‘Dhamma’ means the dhamma of the ten wholesome courses of action, or the dhamma of giving, virtue, and meditation. ‘Well-practiced’ means well-done, well-conducted. ‘Brings happiness’ means that it brings human happiness, like that of the son of the treasurer Soṇa, Raṭṭhapāla, and others; divine happiness, like that of Sakka and others; and finally, the happiness of Nibbāna, like that of Mahāpaduma and others.

Saccanti ayaṃ saccasaddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Cattārimāni, bhikkhave, brāhmaṇasaccānī’’tiādīsu (a. ni. 4.185) brāhmaṇasacce. ‘‘Ekañhi saccaṃ na dutīyamatthī’’tiādīsu (su. ni. 890) paramatthasacce. ‘‘Catunnaṃ saccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Idha pana paramatthasaccaṃ nibbānaṃ, viratisaccaṃ vā abbhantaraṃ katvā vācāsaccaṃ adhippetaṃ, yassānubhāvena udakādīni vase vattenti jātijarāmaraṇapāraṃ taranti. Yathāha –

‘Truth’: this word ‘truth’ is seen in many senses. For instance: in passages such as ‘One should speak the truth, one should not be angry’ (Dhp. 224), it is seen in the sense of verbal truth. In passages such as ‘Ascetics and brahmins established in truth’ (Jā. 2.21.433), it is seen in the sense of the truth of abstinence. In passages such as ‘Why do they, skilled debaters, speak of various truths?’ (Sn. 891), it is seen in the sense of the truth of views. In passages such as ‘These four, monks, are the brahmin-truths’ (AN 4.185), it is seen in the sense of brahmin-truth. In passages such as ‘There is only one truth, there is no second’ (Sn. 890), it is seen in the sense of ultimate truth. In passages such as ‘Of the four truths, how many are wholesome?’ (Vibh. 216), it is seen in the sense of the Noble Truths. Here, however, while including the ultimate truth (Nibbāna) or the truth of abstinence, it is verbal truth that is primarily intended, by the power of which they make things like water conform to their will and cross beyond birth, aging, and death. As it is said:

‘‘Saccena vācenudakampi dhāvati, visampi saccena hananti paṇḍitā;

Saccena devo thanayaṃ pavassati, sacce ṭhitā nibbutiṃ patthayanti.

“By truthful speech, one can hold back even water; by truth, the wise neutralize poison. By truth, the deity sends thundering rain; established in truth, they long for Nibbāna.”

‘‘Ye [Pg.226] kecime atthi rasā pathabyā, saccaṃ tesaṃ sādutaraṃ rasānaṃ;

Sacce ṭhitā samaṇabrāhmaṇā ca, taranti jātimaraṇassa pāra’’nti. (jā. 2.21.433);

“Of whatever flavors there are on earth, truth is the sweetest flavor of them all. Ascetics and brahmins who are established in truth cross to the far shore of birth and death.”

Sādutaranti madhurataraṃ, paṇītataraṃ. Rasānanti ye ime ‘‘mūlaraso, khandharaso’’tiādinā (dha. sa. 628-630) nayena sāyanīyadhammā, ye cime ‘‘anujānāmi, bhikkhave, sabbaṃ phalarasaṃ (mahāva. 300) arasarūpo bhavaṃ gotamo, ye te, brāhmaṇa, rūparasā, saddarasā (a. ni. 8.11; pārā. 3), anāpatti rasarase (pāci. 607-609), ayaṃ dhammavinayo ekaraso vimuttiraso (a. ni. 8.19; cūḷava. 385), bhāgī vā bhagavā attharasassa dhammarasassā’’tiādinā (mahāni. 149; cūḷani. ajitamāṇavapucchāniddesa 2) nayena vācārasūpavajjā avasesabyañjanādayo dhammā ‘‘rasā’’ti vuccanti, tesaṃ rasānaṃ saccaṃ have sādutaraṃ saccameva sādutaraṃ, sādhutaraṃ vā seṭṭhataraṃ, uttamataraṃ. Mūlarasādayo hi sarīraṃ upabrūhenti, saṃkilesikañca sukhamāvahanti. Saccarase viratisaccavācāsaccarasā samathavipassanādīhi cittamupabrūhenti, asaṃkilesikañca sukhamāvahanti, vimuttiraso paramatthasaccarasaparibhāvitattā sādu, attharasadhammarasā ca tadadhigamūpāyabhūtaṃ atthañca dhammañca nissāya pavattitoti.

“Sweeter” means more delicious, more excellent. By “flavors” it refers to those things to be tasted in the manner of “the taste of roots, the taste of stems,” and so on (Dhs. 628-630), and also those things such as condiments, excluding the flavor of speech, which are called “flavors” in the manner of “I allow, monks, all fruit flavors” (Mahāvagga 300); “The venerable Gotama is devoid of flavor; these are the flavors of form, sound” (AN 8.11; Pārā. 3); “There is no offense regarding flavors” (Pāc. 607-609); “This Dhamma-Vinaya has a single flavor—the flavor of liberation” (AN 8.19; Cūḷavagga 385); “The Blessed One is a partaker of the flavor of meaning and the flavor of Dhamma” and so on (Mahāniddesa 149; Cūḷaniddesa, Ajitamāṇavapucchāniddesa 2). Of these flavors, truth is indeed sweeter; truth itself is sweeter, or rather, more excellent, supreme. For the flavors of roots and so on nourish the body and bring defiled pleasure. The flavor of truth—namely the flavor of the truth of abstinence and the flavor of verbal truth—nourishes the mind through serenity, insight, and so on, bringing undefiled happiness. The flavor of liberation is sweet because it is pervaded by the flavor of the ultimate truth. The flavors of meaning and Dhamma arise in dependence on the meaning and the Dhamma, which are the means for its attainment.

Paññājīvinti ettha pana yvāyaṃ andhekacakkhudvicakkhukesu dvicakkhupuggalo gahaṭṭho vā kammantānuṭṭhānasaraṇagamanadānasaṃvibhāgasīlasamādānauposathakammādigahaṭṭhapaṭipadaṃ, pabbajito vā avippaṭisārakarasīlasaṅkhātaṃ taduttaricittavisuddhiādibhedaṃ vā pabbajitapaṭipadaṃ paññāya ārādhetvā jīvati, tassa paññājīvino jīvitaṃ, taṃ vā paññājīviṃ jīvitaṃ seṭṭhamāhūti evamattho daṭṭhabbo.

Here, regarding 'one who lives by wisdom,' it should be understood thus: whoever is the 'two-eyed person' among the blind, the one-eyed, and the two-eyed—whether a householder who lives by accomplishing with wisdom the householder's practice, such as engaging in work, taking refuge, giving and sharing, undertaking precepts, and Uposatha duties; or a renunciate who lives by accomplishing with wisdom the renunciate's practice, described as virtue that brings no remorse or distinguished by purity of mind beyond that—the wise say that the life of such a one who lives by wisdom is best, or that a life lived by wisdom is best. This is the meaning to be understood.

185-6. Evaṃ bhagavatā vissajjite cattāropi pañhe sutvā attamano yakkho avasesepi cattāro pañhe pucchanto ‘‘kathaṃ su tarati ogha’’nti gāthamāha. Athassa bhagavā purimanayeneva vissajjento ‘‘saddhāya taratī’’ti gāthamāha. Tattha kiñcāpi yo catubbidhaṃ oghaṃ tarati, so saṃsāraṇṇavampi tarati, vaṭṭadukkhampi acceti, kilesamalāpi parisujjhati, evaṃ [Pg.227] santepi pana yasmā assaddho oghataraṇaṃ asaddahanto na pakkhandati, pañcasu kāmaguṇesu cittavossaggena pamatto tattheva sattavisattatāya saṃsāraṇṇavaṃ na tarati, kusīto dukkhaṃ viharati vokiṇṇo akusalehi dhammehi, appañño suddhimaggaṃ ajānanto na parisujjhati, tasmā tappaṭipakkhaṃ dassentena bhagavatā ayaṃ gāthā vuttā.

Thus, having heard the four questions answered by the Blessed One, the yakkha, delighted in mind, asked the remaining four questions by speaking the verse: “How does one cross the flood?” Then the Blessed One, replying in the same way as before, spoke the verse: “One crosses by faith.” Herein, although one who crosses the fourfold flood also crosses the ocean of saṃsāra, overcomes the suffering of the round, and is purified from the stains of defilements, it is nevertheless the case that: one without faith, not believing in crossing the flood, does not embark upon it; being heedless by releasing the mind into the five strands of sensual pleasure, and being attached and entangled right there, one does not cross the ocean of saṃsāra; a lazy person dwells in suffering, intermingled with unwholesome states; and an unwise person, not knowing the path to purity, is not purified. Therefore, this verse was spoken by the Blessed One to show the opposite of these things.

Evaṃ vuttāya cetāya yasmā sotāpattiyaṅgapadaṭṭhānaṃ saddhindriyaṃ, tasmā ‘‘saddhāya tarati ogha’’nti iminā padena diṭṭhoghataraṇaṃ sotāpattimaggaṃ sotāpannañca pakāseti. Yasmā pana sotāpanno kusalānaṃ dhammānaṃ bhāvanāya sātaccakiriyāsaṅkhātena appamādena samannāgato dutiyamaggaṃ ārādhetvā ṭhapetvā sakideva imaṃ lokaṃ āgamanamattaṃ avasesaṃ sotāpattimaggena atiṇṇaṃ bhavoghavatthuṃ saṃsāraṇṇavaṃ tarati, tasmā ‘‘appamādena aṇṇava’’nti iminā padena bhavoghataraṇaṃ sakadāgāmimaggaṃ sakadāgāmiñca pakāseti. Yasmā sakadāgāmī vīriyena tatiyamaggaṃ ārādhetvā sakadāgāmimaggena anatītaṃ kāmoghavatthuṃ; kāmoghasaññitañca kāmadukkhamacceti, tasmā ‘‘vīriyena dukkhamaccetī’’ti iminā padena kāmoghataraṇaṃ anāgāmimaggaṃ anāgāmiñca pakāseti. Yasmā pana anāgāmī vigatakāmapaṅkatāya parisuddhāya paññāya ekantaparisuddhaṃ catutthamaggapaññaṃ ārādhetvā anāgāmimaggena appahīnaṃ avijjāsaṅkhātaṃ paramamalaṃ pajahati, tasmā ‘‘paññāya parisujjhatī’’ti iminā padena avijjoghataraṇaṃ arahattamaggaṃ arahantañca pakāseti. Imāya ca arahattanikūṭena kathitāya gāthāya pariyosāne yakkho sotāpattiphale patiṭṭhāsi.

This having been said, because the faculty of faith is the proximate cause for the factors of stream-entry, therefore the phrase “one crosses the flood by faith” reveals the path of stream-entry, which is the crossing of the flood of views, and the stream-enterer. Furthermore, because the stream-enterer, endowed with diligence—defined as continuous application in developing wholesome states—having cultivated the second path, crosses the ocean of saṃsāra, the basis for the flood of becoming, which was not crossed by the path of stream-entry (except for the fact of returning to this world just once more), therefore the phrase “by diligence, the ocean” reveals the path of once-returning, which is the crossing of the flood of becoming, and the once-returner. Because the once-returner, through energy, having cultivated the third path, overcomes the basis for the flood of sensual pleasure, which was not surpassed by the path of once-returning, and the suffering related to sensual desire, designated as the flood of sensual pleasure, therefore the phrase “by energy one overcomes suffering” reveals the path of non-returning, which is the crossing of the flood of sensual pleasure, and the non-returner. And because the non-returner, with wisdom purified by being free from the mire of sensual desire, having cultivated the utterly pure wisdom of the fourth path, abandons the supreme stain called ignorance, which was not abandoned by the path of non-returning, therefore the phrase “by wisdom one is purified” reveals the path of arahantship, which is the crossing of the flood of ignorance, and the arahant. And at the conclusion of this verse, spoken with arahantship as its pinnacle, the yakkha was established in the fruit of stream-entry.

187. Idāni tameva ‘‘paññāya parisujjhatī’’ti ettha vuttaṃ paññāpadaṃ gahetvā attano paṭibhānena lokiyalokuttaramissakaṃ pañhaṃ pucchanto ‘‘kathaṃ su labhate pañña’’nti imaṃ chappadagāthamāha. Tattha kathaṃ sūti sabbattheva atthayuttipucchā hoti. Ayañhi paññādiatthaṃ ñatvā tassa yuttiṃ pucchati ‘‘kathaṃ kāya yuttiyā kena kāraṇena paññaṃ labhatī’’ti. Esa nayo dhanādīsu.

187. Now, taking up that very word 'wisdom' from the phrase 'by wisdom one is purified,' and with his own ready insight, he asks a question mixing worldly and supramundane matters, speaking this six-part verse beginning: “How indeed does one obtain wisdom?” Therein, “how indeed” is in every case a question about the proper method. For this one, having understood the meaning of wisdom and so on, asks for its proper method: “How, by what method, for what reason, does one obtain wisdom?” This same principle applies to wealth and the other topics.

188. Athassa [Pg.228] bhagavā catūhi kāraṇehi paññālābhaṃ dassento ‘‘saddahāno’’tiādimāha. Tassattho – yena pubbabhāge kāyasucaritādibhedena, aparabhāge ca sattatiṃsabodhipakkhiyabhedena dhammena arahanto buddhapaccekabuddhasāvakā nibbānaṃ pattā, taṃ saddahāno arahataṃ dhammaṃ nibbānappattiyā lokiyalokuttaraṃ paññaṃ labhati. Tañca kho na saddhāmattakeneva, yasmā pana saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, tasmā upasaṅkamanato pabhuti yāva dhammassavanena sussūsaṃ labhati. Ki vuttaṃ hoti – taṃ dhammaṃ saddahitvāpi ācariyupajjhāye kālena upasaṅkamitvā vattakaraṇena payirupāsitvā yadā payirupāsanāya ārādhitacittā kiñci vattukāmā honti. Atha adhigatāya sotukāmatāya sotaṃ odahitvā suṇanto labhatīti. Evaṃ susūsampi ca satiavippavāsena appamatto subhāsitadubbhāsitaññutāya vicakkhaṇo eva labhati, na itaro. Tenāha ‘‘appamatto vicakkhaṇo’’ti.

188. Then the Blessed One, wishing to show the four reasons for gaining wisdom, spoke the verse beginning with 'saddahāno' (one who has faith). The meaning is this: One who has faith in the Dhamma of the Arahants—the Dhamma by which the Arahants, the Buddhas, the Paccekabuddhas, and the disciples have attained Nibbāna, whether in the preliminary stage through such things as good bodily conduct, or in the later stage through the thirty-seven factors of enlightenment—gains worldly and supramundane wisdom for the attainment of Nibbāna. And yet, this is not gained by mere faith alone. For one who has faith approaches; approaching, one attends upon them; attending, one lends an ear; with ear lent, one hears the Dhamma. Therefore, from the act of approaching up to the hearing of the Dhamma, one gains the desire to listen. What is meant by this? Having faith in that Dhamma, one approaches the teacher or preceptor at the proper time and serves them by performing their duties. When their minds are pleased by such service and they are willing to speak something, then, having acquired the desire to listen, one lends an ear and, while listening, gains wisdom. Thus, even with the desire to listen, it is only one who is not separated from mindfulness, is diligent, and is discerning with the knowledge of what is well-spoken and ill-spoken who gains wisdom—not another. Therefore He said, 'diligent and discerning.'

Evaṃ yasmā saddhāya paññālābhasaṃvattanikaṃ paṭipadaṃ paṭipajjati, sussūsāya sakkaccaṃ paññādhigamūpāyaṃ suṇāti, appamādena gahitaṃ na sammussati, vicakkhaṇatāya anūnādhikaṃ aviparītañca gahetvā vitthārikaṃ karoti. Sussūsāya vā ohitasoto paññāpaṭilābhahetuṃ dhammaṃ suṇāti, appamādena sutvā dhammaṃ dhāreti, vicakkhaṇatāya dhatānaṃ dhammānaṃ atthamupaparikkhati, athānupubbena paramatthasaccaṃ sacchikaroti, tasmāssa bhagavā ‘‘kathaṃ su labhate pañña’’nti puṭṭho imāni cattāri kāraṇāni dassento imaṃ gāthamāha – ‘‘saddahāno…pe… vicakkhaṇo’’ti.

Thus, since through faith one undertakes the practice conducive to gaining wisdom; through the desire to listen, one respectfully hears the means for attaining wisdom; through diligence, one does not forget what has been grasped; and through discernment, having grasped it without deficiency, excess, or distortion, one elaborates upon it. Alternatively, through the desire to listen, one with an attentive ear hears the Dhamma that is a cause for the attainment of wisdom; through diligence, having heard, one retains the Dhamma; through discernment, one investigates the meaning of the teachings that have been retained; and then, sequentially, one realizes the ultimate truth. Therefore, the Blessed One, when asked, 'How indeed does one gain wisdom?', wishing to show these four reasons, spoke this verse: 'One who has faith... discerning.'

189. Idāni tato pare tayo pañhe vissajjento ‘‘patirūpakārī’’ti imaṃ gāthamāha. Tattha desakālādīni ahāpetvā lokiyassa lokuttarassa vā dhanassa patirūpaṃ adhigamūpāyaṃ karotīti patirūpakārī. Dhuravāti cetasikavīriyavasena anikkhittadhuro. Uṭṭhātāti ‘‘yo ca sītañca uṇhañca, tiṇā bhiyyo na maññatī’’tiādinā (theragā. 232; dī. ni. 3.253) nayena kāyikavīriyavasena uṭṭhānasampanno asithilaparakkamo. Vindate [Pg.229] dhananti ekamūsikāya na cirasseva dvesatasahassasaṅkhaṃ cūḷantevāsī viya lokiyadhanañca, mahallakamahātissatthero viya lokuttaradhanañca labhati. So hi ‘‘tīhi iriyāpathehi viharissāmī’’ti vattaṃ katvā thinamiddhāgamanavelāya palālacumbaṭakaṃ temetvā, sīse katvā, galappamāṇaṃ udakaṃ pavisitvā, thinamiddhaṃ paṭibāhento dvādasahi vassehi arahattaṃ pāpuṇi. Saccenāti vacīsaccenāpi ‘‘saccavādī bhūtavādī’’ti, paramatthasaccenāpi ‘‘buddho paccekabuddho ariyasāvako’’ti evaṃ kittiṃ pappoti. Dadanti yaṃkiñci icchitapatthitaṃ dadanto mittāni ganthati, sampādeti karotīti attho. Duddadaṃ vā dadaṃ ganthati, dānamukhena vā cattāripi saṅgahavatthūni gahitānīti veditabbāni. Tehi mittāni karotīti vuttaṃ hoti.

189. Now, answering the three questions that follow, He speaks this verse beginning with 'patirūpakārī' (a proper doer). Herein, 'a proper doer' is one who, without neglecting such things as time and place, creates a suitable means for attaining worldly or supramundane wealth. 'Dhuravā' (steadfast) means one who has not laid down the burden, by way of mental energy. 'Uṭṭhātā' (energetic) means one endowed with energy, with unslackened exertion, by way of physical energy, according to the method stated: 'Who does not regard cold and heat more than grass,' and so on. 'Vindate dhanaṃ' (one finds wealth) means one obtains worldly wealth, like the young apprentice who in no long time gained two hundred thousand from a single dead mouse, and supramundane wealth, like the elder Mahā-Mahātissa. For that elder, having made a vow, 'I will dwell in only three postures,' would, at the time of the onset of sloth and torpor, wet a bundle of straw, place it on his head, enter water up to his neck, and, while warding off sloth and torpor, attained arahantship in twelve years. 'Saccena' (by truth): by verbal truth one attains fame as 'a speaker of truth, a speaker of what is'; and by ultimate truth one attains fame as 'a Buddha, a Paccekabuddha, or a noble disciple.' 'Dadanti' (by giving): by giving whatever is desired and wished for, one binds friends; the meaning is one accomplishes or makes them. Or, by giving what is difficult to give, one binds them. Or, it should be understood that through the gateway of giving, all four bases of sympathy are included. By these, it is said, one makes friends.

190. Evaṃ gahaṭṭhapabbajitānaṃ sādhāraṇena lokiyalokuttaramissakena nayena cattāro pañhe vissajjetvā idāni ‘‘kathaṃ pecca na socatī’’ti imaṃ pañcamaṃ pañhaṃ gahaṭṭhavasena vissajjento āha ‘‘yassete’’ti. Tassattho – yassa ‘‘saddahāno arahata’’nti ettha vuttāya sabbakalyāṇadhammuppādikāya saddhāya samannāgatattā saddhassa gharamesino gharāvāsaṃ pañca vā kāmaguṇe esantassa gavesantassa kāmabhogino gahaṭṭhassa ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakāraṃ saccaṃ, ‘‘sussūsaṃ labhate pañña’’nti ettha sussūsapaññānāmena vutto dhammo, ‘‘dhuravā uṭṭhātā’’ti ettha dhuranāmena uṭṭhānanāmena ca vuttā dhīti, ‘‘dadaṃ mittāni ganthatī’’ti ettha vuttappakāro cāgo cāti ete caturo dhammā santi. Sa ve pecca na socatīti idhalokā paralokaṃ gantvā sa ve na socatīti.

190. Thus, having answered four questions in a manner common to householders and renunciants, with a method blending the worldly and the supramundane, He now answers this fifth question, 'How does one not grieve after death?', by way of the householder, saying: 'For whom these...' The meaning is this: For whichever faithful householder—one endowed with the faith mentioned in the phrase 'one who has faith in the Arahants,' the faith that gives rise to all wholesome qualities; one who, as a house-seeker, desires, seeks, and enjoys the five strands of sensual pleasure—for such a one, these four qualities are present: truth, of the kind mentioned in 'by truth one attains fame'; the Dhamma, spoken of by the names 'listening' and 'wisdom' in 'by listening one gains wisdom'; fortitude, spoken of by the names 'steadfastness' and 'energy' in 'one who is steadfast, energetic'; and generosity, of the kind mentioned in 'by giving one binds friends.' 'That one indeed does not grieve after death' means: having gone from this world to the next, that one truly does not grieve.

191. Evaṃ bhagavā pañcamampi pañhaṃ vissajjetvā taṃ yakkhaṃ codento āha – ‘‘iṅgha aññepī’’ti. Tattha iṅghāti codanatthe nipāto. Aññepīti aññepi dhamme puthū samaṇabrāhmaṇe pucchassu, aññepi vā pūraṇādayo sabbaññupaṭiññe puthū samaṇabrāhmaṇe pucchassu. Yadi amhehi ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakārā saccā bhiyyo kittippattikāraṇaṃ vā, ‘‘sussūsaṃ labhate pañña’’nti ettha sussūsanapaññāpadesena vuttā damā bhiyyo [Pg.230] lokiyalokuttarapaññāpaṭilābhakāraṇaṃ vā. ‘‘Dadaṃ mittāni ganthatī’’ti ettha vuttappakārā cāgā bhiyyo mittaganthanakāraṇaṃ vā, ‘‘dhuravā uṭṭhātā’’ti ettha taṃ taṃ atthavasaṃ paṭicca dhuranāmena uṭṭhānanāmena ca vuttāya mahābhārasahanaṭṭhena ussoḷhībhāvappattāya vīriyasaṅkhātāya khantyā bhiyyo lokiyalokuttaradhanavindanakāraṇaṃ vā, ‘‘saccaṃ dhammo dhiti cāgo’’ti evaṃ vuttehi imeheva catūhi dhammehi bhiyyo asmā lokā paraṃ lokaṃ pecca asocanakāraṇaṃ vā idha vijjatīti ayamettha saddhiṃ saṅkhepayojanāya atthavaṇṇanā. Vitthārato pana ekamekaṃ padaṃ atthuddhārapaduddhāravaṇṇanānayehi vibhajitvā veditabbā.

191. Having answered the fifth question, the Blessed One then challenged the yakkha, saying, 'Come now, ask others as well!' Herein, ‘iṅgha’ is a particle used in the sense of urging. ‘Aññepi’ means ‘ask other ascetics and brahmins,’ or ‘ask other ascetics and brahmins like Pūraṇa and others who claim omniscience,’ whether there is a cause for gaining fame greater than the truth spoken of in ‘one attains fame through truth’; or a cause for acquiring worldly and supramundane wisdom greater than the qualities described by way of listening in ‘one gains wisdom through listening’; or a cause for forming friendships greater than the generosity spoken of in ‘giving binds friends’; or a cause for attaining worldly and supramundane wealth greater than the patience known as energy—which, in relation to various objectives, is described as ‘bearing a burden’ and ‘striving,’ and which has attained a state of great exertion by its nature of bearing a heavy load—as stated in ‘the steadfast worker finds wealth’; or whether there is a cause for not grieving after passing from this world to the next greater than these four qualities spoken of thus: ‘truth, Dhamma, fortitude, and generosity.’ This is the explanation of the meaning here, together with a concise analysis. For a detailed explanation, however, each word should be analyzed and understood by way of semantic and lexical analysis.

192. Evaṃ vutte yakkho yena saṃsayena aññe puccheyya, tassa pahīnattā ‘‘kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇeti vatvā yepissa apucchanakāraṇaṃ na jānanti, tepi jānāpento ‘‘yohaṃ ajja pajānāmi, yo attho samparāyiko’’ti āha. Tattha ajjāti ajjādiṃ katvāti adhippāyo. Pajānāmīti yathāvuttena pakārena jānāmi. Yo atthoti ettāvatā ‘‘sussūsaṃ labhate pañña’’ntiādinā nayena vuttaṃ diṭṭhadhammikaṃ dasseti samparāyikoti iminā ‘‘yassete caturo dhammā’’ti vuttaṃ pecca sokābhāvakaraṃ samparāyikaṃ. Atthoti ca kāraṇassetaṃ adhivacanaṃ. Ayañhi atthasaddo ‘‘sātthaṃ sabyañjana’’nti evamādīsu (pārā. 1; dī. ni. 1.255) pāṭhatthe vattati. ‘‘Attho me, gahapati, hiraññasuvaṇṇenā’’tiādīsu (dī. ni. 2.250; ma. ni. 3.258) kiccatthe ‘‘hoti sīlavataṃ attho’’tiādīsu (jā. 1.1.11) vuḍḍhimhi. ‘‘Bahujano bhajate atthahetū’’tiādīsu (jā. 1.15.89) dhane. ‘‘Ubhinnamatthaṃ caratī’’tiādīsu (jā. 1.7.66; saṃ. ni. 1.250; theragā. 443) hite. ‘‘Atthe jāte ca paṇḍita’’ntiādīsu (jā. 1.1.92) kāraṇe. Idha pana kāraṇe. Tasmā yaṃ paññādilābhādīnaṃ kāraṇaṃ diṭṭhadhammikaṃ, yañca pecca sokābhāvassa kāraṇaṃ samparāyikaṃ, taṃ yohaṃ ajja bhagavatā vuttanayena sāmaṃyeva pajānāmi, so kathaṃ nu dāni puccheyyaṃ puthū samaṇabrāhmaṇeti evamettha saṅkhepato attho veditabbo.

192. When this was said, the yakkha, since the doubt by which he might have questioned others was abandoned, said, 'How now should I question the many ascetics and brahmins?' And, wishing to make it known even to those who did not know his reason for not questioning, he spoke the line: 'Today I understand the benefit that pertains to the future life.' Herein, ‘ajja’ means ‘from today onwards’; this is the intention. ‘Pajānāmi’ means ‘I understand in the way that has been described.’ By the words `yo attho`, he indicates the benefit visible in this life, spoken of in the manner of 'one gains wisdom through listening,' and so on. By `samparāyiko`, he indicates the cause for the absence of sorrow after death, which pertains to the future life, spoken of in 'for whom these four qualities.' And `attha` is a synonym for 'cause.' Indeed, this word `attha` is used in the sense of 'text' in such phrases as 'with the meaning and the phrasing.' In 'I have need, householder, of gold and silver,' it is used in the sense of 'need.' In 'there is prosperity for the virtuous,' it is used in the sense of 'growth.' In 'many people associate for the sake of wealth,' it is used in the sense of 'wealth.' In 'he practices for the welfare of both,' it is used in the sense of 'welfare.' In 'and a wise one when a cause has arisen,' it is used in the sense of 'cause.' Here, however, it is used in the sense of 'cause.' Therefore, the meaning here should be understood briefly in this way: 'That cause for gaining wisdom and so forth, which pertains to this life, and that cause for the absence of sorrow after death, which pertains to the future life—that I myself now understand today through the method taught by the Blessed One. So how, then, should I now question the many ascetics and brahmins?'

193. Evaṃ [Pg.231] yakkho ‘‘pajānāmi yo attho samparāyiko’’ti vatvā tassa ñāṇassa bhagavaṃmūlakattaṃ dassento ‘‘atthāya vata me buddho’’ti āha. Tattha atthāyāti hitāya, vuḍḍhiyā vā. Yattha dinnaṃ mahapphalanti ‘‘yassete caturo dhammā’’ti (jā. 1.1.97) ettha vuttacāgena yattha dinnaṃ mahapphalaṃ hoti, taṃ aggadakkhiṇeyyaṃ buddhaṃ pajānāmīti attho. Keci pana ‘‘saṅghaṃ sandhāya evamāhā’’ti bhaṇanti.

193. Thus the yakkha, having said, ‘I understand the benefit that pertains to the future life,’ showing that this knowledge has the Blessed One as its root, said: ‘Truly, for my benefit the Buddha came to Āḷavī to dwell!’ Herein, ‘atthāya’ means ‘for my welfare,’ or ‘for my growth.’ The phrase ‘where a gift given is of great fruit’ means: ‘I understand the Buddha to be the foremost recipient of offerings, to whom a gift given is of great fruit, by means of the generosity spoken of in the verse “for whom these four qualities...”’ Some, however, say that he spoke this with reference to the Saṅgha.

194. Evaṃ imāya gāthāya attano hitādhigamaṃ dassetvā idāni parahitāya paṭipattiṃ dīpento āha ‘‘so ahaṃ vicarissāmī’’ti. Tassattho hemavatasutte vuttanayeneva veditabbo.

194. Having thus shown his own attainment of welfare through this verse, he now reveals the practice for the welfare of others, saying: ‘Therefore, I will wander…’ Its meaning should be understood in the same way as explained in the Hemavata Sutta.

Evamimāya gāthāya pariyosānañca rattivibhāyanañca sādhukārasadduṭṭhānañca āḷavakakumārassa yakkhassa bhavanaṃ ānayanañca ekakkhaṇeyeva ahosi. Rājapurisā sādhukārasaddaṃ sutvā ‘‘evarūpo sādhukārasaddo ṭhapetvā buddhe na aññesaṃ abbhuggacchati, āgato nu kho bhagavā’’ti āvajjentā bhagavato sarīrappabhaṃ disvā, pubbe viya bahi aṭṭhatvā, nibbisaṅkā antoyeva pavisitvā, addasaṃsu bhagavantaṃ yakkhassa bhavane nisinnaṃ, yakkhañca añjaliṃ paggahetvā ṭhitaṃ. Disvāna yakkhaṃ āhaṃsu – ‘‘ayaṃ te, mahāyakkha, rājakumāro balikammāya ānīto, handa naṃ khāda vā bhuñja vā, yathāpaccayaṃ vā karohī’’ti. So sotāpannattā lajjito visesato ca bhagavato purato evaṃ vuccamāno, atha taṃ kumāraṃ ubhohi hatthehi paṭiggahetvā bhagavato upanāmesi – ‘‘ayaṃ bhante kumāro mayhaṃ pesito, imāhaṃ bhagavato dammi, hitānukampakā buddhā, paṭiggaṇhātu, bhante, bhagavā imaṃ dārakaṃ imassa hitatthāya sukhatthāyā’’ti. Imañca gāthamāha –

Thus, the conclusion of this verse, the breaking of dawn, the rising of the sound of approval, and the bringing of the prince to the yakkha Āḷavaka’s dwelling—all happened in a single moment. The royal attendants, hearing the sound of approval, thought: ‘Such a sound of approval, apart from the Buddha, does not arise for others. Has the Blessed One arrived?’ Turning their attention, seeing the radiance of the Blessed One’s body, they did not stand outside as before, but entered inside fearlessly, and saw the Blessed One seated in the yakkha’s dwelling, and the yakkha standing with hands reverently joined. Seeing this, they said to the yakkha: ‘O great yakkha, this prince has been brought to you for sacrifice. Come now, devour him, eat him, or do as you please.’ But he, being a stream-enterer and ashamed, especially at being addressed thus in the presence of the Blessed One, then took the prince with both hands and presented him to the Blessed One, saying: ‘Venerable sir, this prince was sent for me. I give him to the Blessed One. The Buddhas are compassionate for the welfare of beings. Please, Venerable Sir, accept this child for his benefit and happiness.’ And he spoke this verse:

‘‘Imaṃ kumāraṃ satapuññalakkhaṇaṃ, sabbaṅgupetaṃ paripuṇṇabyañjanaṃ;

Udaggacitto sumano dadāmi te, paṭiggaha lokahitāya cakkhumā’’ti.

‘This prince, possessing the marks of a hundred merits, complete in all his limbs, with perfect features, with uplifted mind and joyful heart, I give to you; accept him, O Seer, for the good of the world.’

Paṭiggahesi bhagavā kumāraṃ, paṭiggaṇhanto ca yakkhassa ca kumārassa ca maṅgalakaraṇatthaṃ pādūnagāthaṃ abhāsi. Taṃ yakkho kumāraṃ saraṇaṃ gamento tikkhattuṃ catutthapādena pūreti. Seyyathidaṃ –

The Blessed One accepted the prince, and upon accepting him, for the blessing of both the yakkha and the prince, he spoke a verse lacking one line. The yakkha, wishing to guide the prince to the refuges, completed the verse three times with a fourth line. It is as follows:

‘‘Dīghāyuko [Pg.232] hotu ayaṃ kumāro,Tuvañca yakkha sukhito bhavāhi;

Abyādhitā lokahitāya tiṭṭhatha,Ayaṃ kumāro saraṇamupeti buddhaṃ…pe… dhammaṃ…pe… saṅgha’’nti.

‘May this prince be long-lived, and may you, yakkha, be happy; may you both abide without affliction for the welfare of the world. This prince goes for refuge to the Buddha… to the Dhamma… to the Saṅgha.’

Bhagavā kumāraṃ rājapurisānaṃ adāsi – ‘‘imaṃ vaḍḍhetvā puna mameva dethā’’ti. Evaṃ so kumāro rājapurisānaṃ hatthato yakkhassa hatthaṃ yakkhassa hatthato bhagavato hatthaṃ, bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato ‘‘hatthako āḷavako’’ti jāto. Taṃ ādāya paṭinivatte rājapurise disvā kassakavanakammikādayo ‘‘kiṃ yakkho kumāraṃ atidaharattā na icchatī’’ti bhītā pucchiṃsu. Rājapurisā ‘‘mā bhāyatha, khemaṃ kataṃ bhagavatā’’ti sabbamārocesuṃ. Tato ‘‘sādhu sādhū’’ti sakalaṃ āḷavīnagaraṃ ekakolāhalena yakkhābhimukhaṃ ahosi. Yakkhopi bhagavato bhikkhācārakāle anuppatte pattacīvaraṃ gahetvā upaḍḍhamaggaṃ āgantvā nivatti.

The Blessed One gave the prince to the royal attendants, saying, ‘Raise this one and then give him back to me.’ Thus, because the prince had gone from the hands of the royal attendants to the hand of the yakkha, from the yakkha’s hand to the Blessed One’s hand, and from the Blessed One’s hand back to the hands of the royal attendants, he became known by the name ‘Hatthaka Āḷavaka.’ Seeing the royal attendants returning with him, farmers, forest workers, and others, being frightened, asked, ‘Is it that the yakkha does not want the prince because he is too young?’ The royal attendants said, ‘Do not be afraid; safety has been created by the Blessed One,’ and they related the entire matter. Then, with cries of ‘Excellent, excellent!’ the entire city of Āḷavī became one great uproar facing the yakkha. The yakkha, too, when the time for the Blessed One’s alms round arrived, took his bowl and robe, came halfway along the road, and turned back.

Atha bhagavā nagare piṇḍāya caritvā katabhattakicco nagaradvāre aññatarasmiṃ vivitte rukkhamūle paññattavarabuddhāsane nisīdi. Tato mahājanakāyena saddhiṃ rājā ca nāgarā ca ekato sampiṇḍitvā bhagavantaṃ upasaṅkamma vanditvā parivāretvā nisinnā ‘‘kathaṃ, bhante, evaṃ dāruṇaṃ yakkhaṃ damayitthā’’ti pucchiṃsu. Tesaṃ bhagavā yuddhamādiṃ katvā ‘‘evaṃ navavidhavassaṃ vassi, evaṃ vibhiṃsanakaṃ akāsi, evaṃ pañhaṃ pucchi, tassāhaṃ evaṃ vissajjesi’’nti tamevāḷavakasuttaṃ kathesi. Kathāpariyosāne caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. Tato rājā ca nāgarā ca vessavaṇamahārājassa bhavanasamīpe yakkhassa bhavanaṃ katvā pupphagandhādisakkārūpetaṃ niccaṃ baliṃ pavattesuṃ. Tañca kumāraṃ viññutaṃ pattaṃ ‘‘tvaṃ bhagavantaṃ nissāya jīvitaṃ labhi, gaccha, bhagavantaṃyeva payirupāsassu bhikkhusaṅghañcā’’ti vissajjesuṃ. So bhagavantañca bhikkhusaṅghañca payirupāsamāno na cirasseva anāgāmiphale patiṭṭhāya sabbaṃ buddhavacanaṃ uggahetvā pañcasataupāsakaparivāro ahosi. Bhagavā ca naṃ etadagge niddisi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ catūhi [Pg.233] saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako’’ti (a ni. 1.251).

Then the Blessed One, having walked for alms in the city and finished his meal, sat down on the excellent, prepared Buddha-seat at the foot of a certain secluded tree near the city gate. Then the king and the citizens, having gathered together with a great multitude, approached the Blessed One, paid homage, surrounded him, and sat down. They asked, ‘Venerable sir, how did you tame such a dreadful yakkha?’ The Blessed One, beginning with the battle, recounted that very Āḷavaka Sutta, saying: ‘Thus he rained down a ninefold rain, thus he performed a terrifying act, thus he asked questions, and thus I answered him.’ At the conclusion of the talk, the comprehension of the Dhamma arose in eighty-four thousand living beings. Then the king and the citizens, having built a dwelling for the yakkha near the mansion of the great king Vessavaṇa, established a constant tribute endowed with honors such as flowers and fragrances. And when that prince had reached the age of discretion, they sent him forth, saying, ‘You received your life on account of the Blessed One. Go, attend upon the Blessed One and the Saṅgha of bhikkhus.’ As he was attending upon the Blessed One and the Saṅgha of bhikkhus, it was not long before he was established in the fruit of non-returning. Having learned the entire word of the Buddha, he came to have a following of five hundred lay disciples. And the Blessed One designated him as the foremost, saying: ‘Bhikkhus, foremost among my lay disciples who gather a following by means of the four bases of sympathy is this Hatthaka Āḷavaka.’

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya,

Suttanipāta-aṭṭhakathāya āḷavakasuttavaṇṇanā niṭṭhitā.

The explanation of the Āḷavaka Sutta in the Suttanipāta Commentary is concluded.

11. Vijayasuttavaṇṇanā

11. The Explanation of the Vijaya Sutta

Caraṃ vā yadi vā tiṭṭhanti nandasuttaṃ. ‘‘Vijayasuttaṃ kāyavicchandanikasutta’’ntipi vuccati. Kā uppatti? Idaṃ kira suttaṃ dvīsu ṭhānesu vuttaṃ, tasmā assa duvidhā uppatti. Tattha bhagavatā anupubbena kapilavatthuṃ anuppatvā, sākiye vinetvā nandādayo pabbājetvā, anuññātāya mātugāmassa pabbajjāya ānandattherassa bhaginī nandā, khemakasakkarañño dhītā abhirūpanandā, janapadakalyāṇī nandāti tisso nandāyo pabbajiṃsu. Tena ca samayena bhagavā sāvatthiyaṃ viharati. Abhirūpanandā abhirūpā eva ahosi dassanīyā pāsādikā, tenevassā abhirūpanandāti nāmamakaṃsu. Janapadakalyāṇī nandāpi rūpena attanā sadisaṃ na passati. Tā ubhopi rūpamadamattā ‘‘bhagavā rūpaṃ vivaṇṇeti, garahati, anekapariyāyena rūpe ādīnavaṃ dassetī’’ti bhagavato upaṭṭhānaṃ na gacchanti, daṭṭhumpi na icchanti. Evaṃ appasannā kasmā pabbajitāti ce? Agatiyā. Abhirūpanandāya hi vāreyyadivaseyeva sāmiko sakyakumāro kālamakāsi. Atha naṃ mātāpitaro akāmakaṃ pabbājesuṃ. Janapadakalyāṇī nandāpi āyasmante nande arahattaṃ patte nirāsā hutvā ‘‘mayhaṃ sāmiko ca mātā ca mahāpajāpati aññe ca ñātakā pabbajitā, ñātīhi vinā dukkho gharāvāso’’ti gharāvāse assādamalabhantī pabbajitā, na saddhāya.

The sutta beginning ‘Caraṃ vā yadi vā tiṭṭhaṃ’ is the Nanda Sutta. It is also called the Vijaya Sutta and the Kāyavicchandanika Sutta. What is its origin? This sutta was spoken in two places; therefore, its origin is twofold. In this regard: the Blessed One, having gradually arrived at Kapilavatthu, disciplined the Sakyans and gave the going forth to Nanda and others. After the going forth was permitted for women, three Nandās went forth: Nandā, the sister of the Elder Nanda; Abhirūpanandā, the daughter of the Sakyan king Khemaka; and Janapadakalyāṇī Nandā. At that time, the Blessed One was dwelling in Sāvatthī. Abhirūpanandā was indeed beautiful, lovely, and pleasing, for which reason they gave her the name Abhirūpanandā. Janapadakalyāṇī Nandā, too, did not see anyone equal to herself in beauty. Both of them, intoxicated by their physical beauty, did not go to attend upon the Blessed One, thinking, ‘The Blessed One disparages physical form, he censures it, and in many ways he shows the danger in physical form.’ They did not even wish to see him. If it is asked why they went forth, being so lacking in faith, it was due to having no other recourse. In the case of Abhirūpanandā, on the very day she was to be wed, her husband-to-be, a Sakyan prince, died. Then her parents had her go forth against her will. As for Janapadakalyāṇī Nandā, when the Venerable Nanda attained arahantship, she became hopeless and went forth because she could find no satisfaction in the household life, thinking, ‘My husband, my mother Mahāpajāpati, and my other relatives have gone forth. Without relatives, the household life is suffering.’ She did not go forth out of faith.

Atha bhagavā tāsaṃ ñāṇaparipākaṃ viditvā mahāpajāpatiṃ āṇāpesi ‘‘sabbāpi bhikkhuniyo paṭipāṭiyā ovādaṃ āgacchantū’’ti. Tā attano vāre sampatte aññaṃ pesenti. Tato bhagavā ‘‘sampatte vāre attanāva [Pg.234] āgantabbaṃ, na aññā pesetabbā’’ti āha. Athekadivasaṃ abhirūpanandā agamāsi. Taṃ bhagavā nimmitarūpena saṃvejetvā ‘‘aṭṭhīnaṃ nagaraṃ kata’’nti imāya dhammapadagāthāya –

Then the Blessed One, knowing the maturity of their knowledge, instructed Mahāpajāpatī, saying, ‘Let all the bhikkhunīs come in succession to receive instruction.’ When their own turn arrived, they would send another. Then the Blessed One said, ‘When one’s turn arrives, one must come oneself; another is not to be sent.’ Then one day, Abhirūpanandā came. The Blessed One, having stirred a sense of urgency in her by means of a created form, taught with this Dhammapada verse:

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitaṃ. (therīgā. 19);

‘Behold, Nanda, this afflicted, impure, putrid body, oozing and dripping, which is longed for by fools.’

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasantā carissasī’’ti. (su. ni. 344;

therīgā. 20) –

‘Develop the signless, abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will go about at peace.’

Imāhi therīgāthāhi ca anupubbena arahatte patiṭṭhāpesi. Athekadivasaṃ sāvatthivāsino purebhattaṃ dānaṃ datvā samādinnuposathā sunivatthā supārutā gandhapupphādīni ādāya dhammassavanatthāya jetavanaṃ gantvā dhammassavanapariyosāne bhagavantaṃ vanditvā nagaraṃ pavisanti. Bhikkhunisaṅghopi dhammakathaṃ sutvā bhikkhuniupassayaṃ gacchati. Tattha manussā ca bhikkhuniyo ca bhagavato vaṇṇaṃ bhāsanti. Catuppamāṇike hi lokasannivāse sammāsambuddhaṃ disvā appasīdanto nāma natthi. Rūpappamāṇikā hi puggalā bhagavato lakkhaṇakhacitamanubyañjanavicitraṃ samujjalitaketumālābyāmappabhāvinaddhamalaṅkāratthamiva lokassa samuppannaṃ rūpaṃ disvā pasīdanti, ghosappamāṇikā anekasatesu jātakesu kittighosaṃ aṭṭhaṅgasamannāgataṃ karavīkamadhuranigghosaṃ brahmassarañca sutvā, lūkhappamāṇikā pattacīvarādilūkhataṃ dukkarakārikalūkhataṃ vā disvā, dhammappamāṇikā sīlakkhandhādīsu yaṃkiñci dhammakkhandhaṃ upaparikkhitvā. Tasmā sabbaṭṭhānesu bhagavato vaṇṇaṃ bhāsanti. Janapadakalyāṇī nandā bhikkhunipassayaṃ patvāpi anekapariyāyena bhagavato vaṇṇaṃ bhāsantānaṃ tesaṃ sutvā bhagavantaṃ upagantukāmā hutvā bhikkhunīnaṃ ārocesi. Bhikkhuniyo taṃ gahetvā bhagavantaṃ upasaṅkamiṃsu.

Then one day, the residents of Sāvatthī, having given alms before noon, undertaking the Uposatha observance, well-dressed and well-adorned, took perfumes and flowers, and went to Jetavana to listen to the Dhamma. At the end of the Dhamma talk, they paid homage to the Blessed One and entered the city. The community of bhikkhunīs also, having listened to the Dhamma talk, went to the bhikkhunīs’ dwelling. There, both the people and the bhikkhunīs praised the virtues of the Blessed One. For in this world assembly measured by four standards, there is none who, having seen the Perfectly Self-Enlightened One, is not pleased. Those whose measure is form, seeing the Blessed One’s body, inlaid with the major characteristics and variegated with the minor characteristics, radiant with a crown of light and a fathom-long aura, as if an ornament arisen for the world, are pleased. Those whose measure is voice, hearing the sound of his fame in hundreds of Jātakas, his voice endowed with eight qualities, sweet as the call of the karavīka bird, and like the voice of Brahmā, are pleased. Those whose measure is austerity, seeing the austerity of his bowl and robes or the austerity of his difficult practices, are pleased. Those whose measure is Dhamma, examining any of the aggregates of the Dhamma, such as the aggregate of virtue, are pleased. Therefore, in all places, they praise the virtues of the Blessed One. Janapadakalyāṇī Nandā, having reached the bhikkhunīs’ dwelling, also heard them praising the Blessed One in many ways. Hearing this, she became desirous of approaching the Blessed One and informed the bhikkhunīs. The bhikkhunīs, taking her along, approached the Blessed One.

Bhagavā paṭikacceva tassāgamanaṃ viditvā kaṇṭakena kaṇṭakaṃ, āṇiyā ca āṇiṃ nīharitukāmo puriso viya rūpeneva rūpamadaṃ vinetuṃ attano iddhibalena pannarasasoḷasavassuddesikaṃ atidassanīyaṃ itthiṃ passe ṭhatvā bījamānaṃ abhinimmini. Nandā bhikkhunīhi saddhiṃ upasaṅkamitvā, bhagavantaṃ vanditvā, bhikkhunisaṅghassa antare nisīditvā, pādatalā pabhuti yāva kesaggā bhagavato [Pg.235] rūpasampattiṃ disvā puna taṃ bhagavato passe ṭhitaṃ nimmatarūpañca disvā ‘‘aho ayaṃ itthī rūpavatī’’ti attano rūpamadaṃ jahitvā tassā rūpe abhirattabhāvā ahosi. Tato bhagavā taṃ itthiṃ vīsativassappamāṇaṃ katvā dassesi. Mātugāmo hi soḷasavassuddesikoyeva sobhati, na tato uddhaṃ. Atha tassā rūpaparihāniṃ disvā nandāya tasmiṃ rūpe chandarāgo tanuko ahosi. Tato bhagavā avijātavaṇṇaṃ, sakiṃvijātavaṇṇaṃ, majjhimitthivaṇṇaṃ, mahitthivaṇṇanti evaṃ yāva vassasatikaṃ obhaggaṃ daṇḍaparāyaṇaṃ tilakāhatagattaṃ katvā, dassetvā passamānāyeva nandāya tassā maraṇaṃ uddhumātakādibhedaṃ kākādīhi samparivāretvā khajjamānaṃ duggandhaṃ jegucchapaṭikūlabhāvañca dassesi. Nandāya taṃ kamaṃ disvā ‘‘evamevaṃ mamapi aññesampi sabbasādhāraṇo ayaṃ kamo’’ti aniccasaññā saṇṭhāsi, tadanusārena ca dukkhanattasaññāpi, tayo bhavā ādittamiva agāraṃ appaṭisaraṇā hutvā upaṭṭhahiṃsu. Atha bhagavā ‘‘kammaṭṭhāne pakkhantaṃ nandāya citta’’nti ñatvā tassā sappāyavasena imā gāthāyo abhāsi –

The Blessed One, knowing beforehand of her arrival, like a man wishing to remove a thorn with a thorn, or a peg with a peg, desired to tame her intoxication with beauty by means of beauty itself. Through his psychic power, he created a woman of surpassing beauty, estimated to be fifteen or sixteen years old, standing and fanning beside him. Nandā approached the Blessed One together with the nuns, paid homage to him, and sat down among the assembly of nuns. From the soles of his feet up to the tip of his hair, she observed the perfection of the Blessed One’s form. Then, seeing the created form standing beside the Blessed One, she thought, “Ah, this woman is beautiful!” Abandoning her own intoxication with beauty, she became infatuated with that woman’s form. Then the Blessed One made that woman appear as if she were twenty years old. For a woman shines most when estimated to be sixteen years of age, not beyond that. Seeing the decline in her beauty, Nandā’s desire and lust for that form diminished. Next, the Blessed One made her appear as a woman who has not yet given birth, then as one who has given birth once, then as a middle-aged woman, then as an elderly woman, and so on up to a hundred-year-old woman—bent over, relying on a stick, her body covered with spots. As Nandā watched, he showed her death, her corpse bloated and in other stages of decay, being devoured by crows and other creatures, foul-smelling, and in a disgusting and repulsive state. Seeing this process, Nandā thought, “Even so, this process is common to me and to all others.” The perception of impermanence was established in her, and in accordance with that, the perceptions of suffering and non-self also arose. The three states of existence appeared to her like a burning house, offering no refuge. Then the Blessed One, knowing that Nandā’s mind had entered upon the meditation subject, spoke these verses suitable for her:

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitaṃ. (therīgā. 19);

“See, Nanda, this body, diseased, impure, and foul, oozing and dripping, desired by fools.”

‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Dhātuso suññato passa, mā lokaṃ punarāgami;

Bhave chandaṃ virājetvā, upasantā carissasī’’ti. (su. ni. 205);

“As this is, so is that; as that is, so is this. See it as elemental, as empty. Do not come again to the world. Having become dispassionate towards desire for becoming, you will fare on, calmed.”

Gāthāpariyosāne nandā sotāpattiphale patiṭṭhāsi. Athassā bhagavā uparimaggādhigamatthaṃ suññataparivāraṃ vipassanākammaṭṭhānaṃ kathento imaṃ suttamabhāsi. Ayaṃ tāvassa ekā uppatti.

At the conclusion of the verses, Nandā was established in the fruit of stream-entry. Then, for her to attain the higher paths, the Blessed One, teaching the meditation subject of insight accompanied by emptiness, spoke this discourse. This, for now, was one origin of it.

Bhagavati pana rājagahe viharante yā sā cīvarakkhandhake (mahāva. 326) vitthārato vuttasamuṭṭhānāya sālavatiyā gaṇikāya dhītā jīvakassa kaniṭṭhā sirimā nāma mātu accayena taṃ ṭhānaṃ labhitvā ‘‘akkodhena jine kodha’’nti (dha. pa. 223; jā. 1.2.1) imissā gāthāya vatthumhi puṇṇakaseṭṭhidhītaraṃ avamaññitvā, bhagavantaṃ khamāpentī dhammadesanaṃ sutvā, sotāpannā hutvā aṭṭha niccabhattāni [Pg.236] pavattesi. Taṃ ārabbha aññataro niccabhattiko bhikkhu rāgaṃ uppādesi. Āhārakiccampi ca kātuṃ asakkonto nirāhāro nipajjīti dhammapadagāthāvatthumhi vuttaṃ. Tasmiṃ tathānipanneyeva sirimā kālaṃ katvā yāmabhavane suyāmassa devī ahosi. Atha tassā sarīrassa aggikiccaṃ nivāretvā āmakasusāne raññā nikkhipāpitaṃ sarīraṃ dassanāya bhagavā bhikkhusaṅghaparivuto agamāsi, tampi bhikkhuṃ ādāya, tathā nāgarā ca rājā ca. Tattha manussā bhaṇanti ‘‘pubbe sirimāya aṭṭhuttarasahassenāpi dassanaṃ dullabhaṃ, taṃ dānajja kākaṇikāyāpi daṭṭhukāmo natthī’’ti. Sirimāpi devakaññā pañcahi rathasatehi parivutā tatrāgamāsi. Tatrāpi bhagavā sannipatitānaṃ dhammadesanatthaṃ imaṃ suttaṃ tassa bhikkhuno ovādatthaṃ ‘‘passa cittakataṃ bimba’’nti (dha. pa. 147) imañca dhammapadagāthaṃ abhāsi. Ayamassa dutiyā uppatti.

When the Blessed One was residing in Rājagaha, Sirimā, the younger sister of Jīvaka and daughter of the courtesan Sālavatī (the detailed account of whose origin is told in the Cīvarakkhandhaka (Mahāvagga 326)), inherited her mother’s position after her death. In the story of the verse, “Conquer anger with non-anger” (Dhammapada 223; Jātaka 1.2.1), having disdained the daughter of the merchant Puṇṇaka, she sought forgiveness from the Blessed One, listened to his Dhamma teaching, became a stream-enterer, and established eight perpetual meals. In connection with this, a certain monk who received perpetual alms developed lust. Unable to perform even the task of eating, he lay down without food—as is told in the story of the Dhammapada verse. While he was thus lying down, Sirimā passed away and became the consort of Suyāma in the Yāma realm. Then, preventing the cremation of her body, the king had it placed in the charnel ground. Accompanied by the Saṅgha of monks, the Blessed One went to see the body, taking that monk along, as did the citizens and the king. There, people remarked, “Previously, a glimpse of Sirimā was difficult to obtain even for one thousand and eight, but now no one desires to see her even for a kākaṇikā.” Sirimā, now a celestial maiden, also arrived there surrounded by five hundred chariots. There, for the sake of teaching the Dhamma to the assembled crowd and to admonish that monk, the Blessed One spoke this discourse and this Dhammapada verse, “Behold this decorated image…” (Dhammapada 147). This was the second occasion for its arising.

195. Tattha caraṃ vāti sakalarūpakāyassa gantabbadisābhimukhenābhinīhārena gacchanto vā. Yadi vā tiṭṭhanti tasseva ussāpanabhāvena tiṭṭhanto vā. Nisinno uda vā sayanti tasseva heṭṭhimabhāgasamiñjanauparimabhāgasamussāpanabhāvena nisinno vā, tiriyaṃ pasāraṇabhāvena sayanto vā. Samiñjeti pasāretīti tāni tāni pabbāni samiñjeti ca pasāreti ca.

195. There, 'moving about' means going, directing the entire physical body with intention toward the destination to be reached. Or, 'standing' means standing, by the state of being held erect. 'Sitting' or 'lying down' means sitting, by bending the lower part and raising the upper part, or lying down, by extending horizontally. 'Drawing in' and 'stretching out' means one draws in and stretches out those various joints.

Esā kāyassa iñjanāti sabbāpesā imasseva saviññāṇakassa kāyassa iñjanā calanā phandanā, natthettha añño koci caranto vā pasārento vā, apica kho pana ‘‘carāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa gantabbadisābhimukho abhinīhāro hoti, desantare rūpantarapātubhāvoti attho. Tena ‘‘cara’’nti vuccati. Tathā ‘‘tiṭṭhāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa samussāpanaṃ hoti, uparūpariṭṭhānena rūpapātubhāvoti attho. Tena ‘‘tiṭṭha’’nti vuccati. Tathā ‘‘nisīdāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa heṭṭhimabhāgasamiñjanañca uparimabhāgasamussāpanañca hoti, tathābhāvena rūpapātubhāvoti attho. Tena ‘‘nisinno’’ti vuccati. Tathā ‘‘sayāmī’’ti citte uppajjante taṃsamuṭṭhānā [Pg.237] vāyodhātu kāyaṃ pharati, tenassa tiriyaṃ pasāraṇaṃ hoti, tathābhāvena rūpapātubhāvoti attho. Tena ‘‘saya’’nti vuccati.

This is the agitation of the body. All this is the agitation, movement, and trembling of just this conscious body. There is no other being here that walks or stretches out. Rather, when the thought 'I will walk' arises, the wind element originating from that pervades the body, by which there is for him an inclination towards the direction to be gone to; the meaning is the appearance of a different form in a different place. Therefore, it is called 'walking.' Similarly, when the thought 'I will stand' arises, the wind element originating from that pervades the body, by which there is for him an erecting; the meaning is the appearance of a form in an upright standing position. Therefore, it is called 'standing.' Likewise, when the thought 'I will sit' arises, the wind element originating from that pervades the body, by which there is for him a bending of the lower part and an erecting of the upper part; the meaning is the appearance of a form in that state. Therefore, it is called 'sitting.' Similarly, when the thought 'I will lie down' arises, the wind element originating from that pervades the body, by which there is for him a horizontal extension; the meaning is the appearance of a form in that state. Therefore, it is called 'lying down.'

Evaṃ cāyamāyasmā yo koci itthannāmo caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ yametaṃ tattha tattha iriyāpathe tesaṃ tesaṃ pabbānaṃ samiñjanappasāraṇavasena samiñjeti pasāretīti vuccati. Tampi yasmā samiñjanappasāraṇacitte uppajjamāne yathāvutteneva nayena hoti, tasmā esā kāyassa iñjanā, natthettha añño koci, suññamidaṃ kenaci carantena vā pasārentena vā sattena vā puggalena vā. Kevalaṃ pana –

Thus, this venerable one, whoever he may be, of such a name, whether walking or standing, sitting or lying down—in whatever posture, it is said that one bends and stretches those various joints by way of drawing them in and stretching them out. And since that too occurs in the manner just described when the thought to draw in and stretch out arises, therefore this is the agitation of the body. There is no other being here; this is empty of anyone who walks or stretches, of any sentient being or person. It is merely—

‘‘Cittanānattamāgamma, nānattaṃ hoti vāyuno;

Vāyunānattato nānā, hoti kāyassa iñjanā’’ti. –

“Depending on the diversity of mind, there is diversity of the wind element; from the diversity of the wind element, diverse agitations of the body arise.”

Ayamettha paramattho.

This is the ultimate meaning here.

Evametāya gāthāya bhagavā yasmā ekasmiṃ iriyāpathe ciraviniyogena kāyapīḷanaṃ hoti, tassa ca vinodanatthaṃ iriyāpathaparivattanaṃ karīyati, tasmā ‘‘caraṃ vā’’tiādīhi iriyāpathapaṭicchannaṃ dukkhalakkhaṇaṃ dīpeti, tathā caraṇakāle ṭhānādīnamabhāvato sabbametaṃ caraṇādibhedaṃ ‘‘esā kāyassa iñjanā’’ti bhaṇanto santatipaṭicchannaṃ aniccalakkhaṇaṃ. Tāya tāya sāmaggiyā pavattāya ‘‘esā kāyassa iñjanā’’ti ca attapaṭikkhepena bhaṇanto attasaññāghanapaṭicchannaṃ anattalakkhaṇaṃ dīpeti.

Thus, with this verse, the Blessed One shows that because remaining long in one posture causes bodily affliction, a change of posture is made for the purpose of dispelling it. Therefore, with 'walking or...' and so on, he reveals the characteristic of suffering concealed by the postures. Likewise, because at the time of walking there is an absence of standing and so on, by saying 'this is the agitation of the body' regarding all these distinctions of walking and so on, he reveals the characteristic of impermanence concealed by continuity. And by saying 'this is the agitation of the body'—which proceeds from the harmony of those various factors—and by rejecting a self, he reveals the characteristic of not-self concealed by the compactness of the perception of self.

196. Evaṃ lakkhaṇattayadīpanena suññatakammaṭṭhānaṃ kathetvā puna saviññāṇakāviññāṇakaasubhadassanatthaṃ ‘‘aṭṭhinahārusaṃyutto’’ti ārabhi. Tassattho – yassa cesā kāyassa iñjanā, svāyaṃ kāyo visuddhimagge dvattiṃsākāravaṇṇanāyaṃ vaṇṇasaṇṭhānadisokāsaparicchedabhedena abyāpāranayena ca pakāsitehi saṭṭhādhikehi tīhi aṭṭhisatehi navahi nhārusatehi ca saṃyuttattā aṭṭhinahārusaṃyutto. Tattheva pakāsitena aggapādaṅgulitacādinā tacena ca navapesisatappabhedena ca maṃsena avalittattā tacamaṃsāvalepano paramaduggandhajegucchapaṭikūloti veditabbo[Pg.238]. Kiñcettha veditabbaṃ siyā, yadi esa yā sā majjhimassa purisassa sakalasarīrato saṃkaḍḍhitā badaraṭṭhippamāṇā bhaveyya, tāya makkhikāpattasukhumacchaviyā nīlādiraṅgajātena gehabhitti viya paṭicchanno na bhaveyya, ayaṃ pana evaṃ sukhumāyapi chaviyā kāyo paṭicchanno paññācakkhuvirahitehi bālaputhujjanehi yathābhūtaṃ na dissati. Chavirāgarañjito hissa paramajegucchapaṭikūladhammasaṅkhāto tacopi tacapaliveṭhitaṃ yaṃ taṃ pabhedato –

196. Having thus elucidated by means of the three characteristics and spoken on the meditation of emptiness, he then began with “composed of bones and sinews” in order to show the foulness of the body with and without consciousness. The meaning thereof is this: this body, which possesses such movement, is, as described in the Path of Purification in the exposition of the thirty-two parts—in terms of the distinctions of color, shape, direction, location, and delimitation, and by the principle of non-agency—connected with three hundred and sixty-odd bones and nine hundred sinews; hence, it is “composed of bones and sinews.” Furthermore, as explained therein, it is smeared with skin—from the skin of the toes and fingers onwards—and with flesh divided into nine hundred portions; hence, it is “smeared with skin and flesh.” It should be understood as exceedingly foul-smelling, disgusting, and repulsive. Moreover, what should be understood here is this: this skin, if gathered from the whole body of an average person, would be the size of a jujube seed. Because the body is covered by this skin, as fine as a fly’s wing and tinted with blue and other colors like a house wall, it is not seen as it truly is by foolish ordinary people who lack the eye of wisdom. For to one whose mind is dyed with lust for the skin, even the skin itself—which is reckoned as a thing exceedingly disgusting and repulsive—and that which is wrapped in skin, is not seen as it truly is when analyzed by its components—

‘‘Navapesisatā maṃsā, avalittā kaḷevare;

Nānākimikulākiṇṇaṃ, miḷhaṭṭhānaṃva pūtikā’’ti. –

“Nine hundred portions of flesh, smeared on the body, infested with various kinds of worms, putrid like a place of excrement.”

Evaṃ vuttaṃ navamaṃsasatampi, maṃsāvalittā ye te –

Thus it is said of the nine hundred portions of flesh, with which it is smeared—

‘‘Navanhārusatā honti, byāmamatte kaḷevare;

Bandhanti aṭṭhisaṅghātaṃ, agāramiva valliyā’’ti. –

“There are nine hundred sinews in a body measuring a fathom; they bind the framework of bones, like vines binding a house.”

Tepi, nhārusamuṭṭhitāni paṭipāṭiyā avaṭṭhitāni pūtīni duggandhāni tīṇi saṭṭhādhikāni aṭṭhisatānipi yathābhūtaṃ na dissanti yato anādiyitvā taṃ makkhikāpattasukhumacchaviṃ. Yāni panassa chavirāgarattena tacena paliveṭhitattā sabbalokassa apākaṭāni nānappakārāni abbhantarakuṇapāni paramāsuciduggandhajegucchanīyapaṭikūlāni, tānipi paññācakkhunā paṭivijjhitvā evaṃ passitabbo ‘‘antapūro udarapūro…pe… pittassa ca vasāya cā’’ti.

And these three hundred and sixty-odd bones—upheld by sinews, arranged in sequence, putrid, and foul-smelling—are also not seen as they truly are, because that delicate skin like a fly's wing is not properly comprehended. And those various internal corpses—supremely impure, foul-smelling, disgusting, and repulsive—which are concealed from the whole world because they are wrapped in skin dyed with the lust for complexion, these too should be penetrated by the eye of wisdom and seen thus: “Full of intestines, full of the stomach… and of bile and of fat.”

197. Tattha antassa pūro antapūro. Udarassa pūro udarapūro. Udaranti ca udariyassetaṃ adhivacanaṃ. Tañhi ṭhānanāmena ‘‘udara’’nti vuttaṃ. Yakanapeḷassāti yakanapiṇḍassa. Vatthinoti muttassa. Ṭhānūpacārena panetaṃ ‘‘vatthī’’ti vuttaṃ. Pūroti adhikāro, tasmā yakanapeḷassa pūro vatthino pūroti evaṃ yojetabbaṃ. Esa nayo hadayassātiādīsu. Sabbāneva cetāni antādīni vaṇṇasaṇṭhānadisokāsaparicchedabhedena abyāpāranayena ca visuddhimagge vuttanayavaseneva veditabbāni.

197. Herein, ‘full of intestines’ means full of the intestines. ‘Full of the stomach’ means full of the stomach. And ‘stomach’ (udara) is a designation for the stomach’s contents (udariya); for it is called ‘stomach’ by the name of its place. ‘Of the liver-lump’ means of the mass of the liver. ‘Of the bladder’ means of urine; it is called ‘bladder’ (vatthi) by way of a metonymy for its location. ‘Full’ is a governing term; therefore, it should be construed thus: ‘full of the liver-lump,’ ‘full of the bladder.’ This same method should be understood for ‘of the heart,’ and so on. All these—the intestines and the rest—should be understood according to the method described in the Visuddhimagga, in terms of the distinctions of their color, shape, direction, location, and delimitation, and by the principle of non-agency.

199-200. Evaṃ bhagavā ‘‘na kiñcettha ekampi gayhūpagaṃ muttāmaṇisadisaṃ atthi, aññadatthu asuciparipūrovāyaṃ kāyo’’ti abbhantarakuṇapaṃ dassetvā [Pg.239] idāni tameva abbhantarakuṇapaṃ bahinikkhamanakuṇapena pākaṭaṃ katvā dassento pubbe vuttañca saṅgaṇhitvā ‘‘athassa navahi sotehī’’ti gāthādvayamāha.

Thus, the Blessed One, having shown the internal corpse by stating, “There is nothing here, not even a single thing worth taking hold of, comparable to a pearl or gem; indeed, this body is utterly filled with impurities,” now, revealing that same internal corpse, makes it manifest through the externally issuing corpse. Summarizing what was previously said, he then speaks the following two verses beginning with, “And from its nine openings...”

Tattha athāti pariyāyantaranidassanaṃ, aparenāpi pariyāyena asucibhāvaṃ passāti vuttaṃ hoti. Assāti imassa kāyassa. Navahi sotehīti ubhoakkhicchiddakaṇṇacchiddanāsāchiddamukhavaccamaggapassāvamaggehi. Asuci savatīti sabbalokapākaṭanānappakāraparamaduggandhajegucchaasuciyeva savati, sandati, paggharati, na aññaṃ kiñci agarucandanādigandhajātaṃ vā maṇimuttādiratanajātaṃ vā. Sabbadāti tañca kho sabbadā rattimpi divāpi pubbaṇhepi sāyanhepi tiṭṭhatopi gacchatopīti. Kiṃ taṃ asucīti ce? ‘‘Akkhimhā akkhigūthako’’tiādi. Etassa hi dvīhi akkhicchiddehi apanītatacamaṃsasadiso akkhigūthako, kaṇṇacchiddehi rajojallasadiso kaṇṇagūthako, nāsāchiddehi pubbasadisā siṅghāṇikā ca savati, mukhena ca vamati. Kiṃ vamatīti ce? Ekadā pittaṃ, yadā abaddhapittaṃ kuppitaṃ hoti, tadā taṃ vamatīti adhippāyo. Semhañcāti na kevalañca pittaṃ, yampi udarapaṭale ekapatthapūrappamāṇaṃ semhaṃ tiṭṭhati, tampi ekadā vamati. Taṃ panetaṃ vaṇṇādito visuddhimagge (visuddhi. 1.203-204, 210-211) vuttanayeneva veditabbaṃ. ‘‘Semhañcā’’ti ca-saddena semhañca aññañca evarūpaṃ udariyalohitādiasuciṃ vamatīti dasseti. Evaṃ sattahi dvārehi asucivamanaṃ dassetvā kālaññū puggalaññū parisaññū ca bhagavā taduttari dve dvārāni visesavacanena anāmasitvā aparena pariyāyena sabbasmāpi kāyā asucisavanaṃ dassento āha ‘‘kāyamhā sedajallikā’’ti. Tattha sedajallikāti sedo ca loṇapaṭalamalabhedā jallikā ca, tassa ‘‘savati sabbadā’’ti iminā saddhiṃ sambandho.

Herein, ‘atha’ indicates another method, meaning it is said: ‘See the impurity in yet another way.’ ‘Assa’ refers to this body. ‘Navahi sotehi’ means through the nine openings: the two eye-orifices, the two ear-orifices, the two nostril-orifices, the mouth, the passage for feces, and the passage for urine. ‘Asuci savati’ means that only impurity—manifest to the whole world, of various kinds, exceedingly foul-smelling and disgusting—flows, oozes, and trickles forth; not any other thing, no fragrant substance such as aloe or sandalwood, nor any precious substance such as gems or pearls. ‘Sabbadā’ means always: at night and in the day, in the morning and in the evening, while standing and while walking. If it is asked, ‘What is that impurity?’: “From the eyes, eye-discharge,” and so on. Indeed, from this one’s two eye-orifices, eye-discharge resembling removed skin and flesh flows; from the ear-orifices, earwax resembling dust and grime; from the nostril-orifices, snot resembling pus flows; and from the mouth, one vomits. If it is asked, ‘What does one vomit?’: Sometimes bile—when the unbound bile is agitated, then one vomits it; this is the intention. ‘Semhañcā’ (and phlegm): not only bile, but also the phlegm that sits on the surface of the stomach, about a bowlful in quantity, is sometimes vomited. This should be understood according to the method explained in the Visuddhimagga regarding its color and so on. By the word ‘ca’ in ‘semhañcā,’ it is shown that one vomits phlegm and other such impurities like stomach contents, blood, and so on. Having thus shown the vomiting of impurity from seven doors, the Blessed One—knower of time, knower of individuals, and knower of assemblies—without referring to the remaining two doors with a specific statement, shows in another way the flowing of impurity from the entire body, saying: “from the body, sweat and grime.” Herein, ‘sedajallikā’ means sweat and grime, which is a kind of salty film-like dirt. Its connection is with the phrase “flows always.”

201. Evaṃ bhagavā yathā nāma bhatte paccamāne taṇḍulamalañca udakamalañca pheṇena saddhiṃ uṭṭhahitvā ukkhalimukhaṃ makkhetvā bahi gaḷati, tathā asitapītādibhede āhāre kammajena agginā paccamāne yaṃ asitapītādimalaṃ uṭṭhahitvā ‘‘akkhimhā akkhigūthako’’tiādinā bhedena nikkhamantaṃ akkhiādīni makkhetvā bahi gaḷati, tassāpi vasena imassa kāyassa [Pg.240] asucibhāvaṃ dassetvā idāni yaṃ loke uttamaṅgasammataṃ sīsaṃ ativisiṭṭhabhāvato paccentā vandaneyyānampi vandanaṃ na karonti, tassāpi nissāratāya asucitāya cassa asucibhāvaṃ dassento ‘‘athassa susiraṃ sīsa’’nti imaṃ gāthamāha.

201. Thus, the Blessed One, having shown the impure nature of this body by means of that impurity—just as when rice is being cooked, the scum of the rice and the scum of the water rise up with the foam, smear the rim of the pot, and flow outside; so too, when food of various kinds, such as that which is eaten and drunk, is being digested by the fire born of kamma, the impurity from what was eaten and drunk rises up and, exiting in various ways such as 'eye-discharge from the eye,' smears the eyes and so forth and flows outside—now, wishing to show the worthlessness and impurity of even the head, which is considered the most excellent part in the world, and which, due to its exceedingly special nature, people do not bow even to those worthy of reverence, He spoke this verse: 'And his head is hollow.'

Tattha susiranti chiddaṃ. Matthaluṅgassa pūritanti dadhibharitaalābukaṃ viya matthaluṅgabharitaṃ. Tañca panetaṃ matthaluṅgaṃ visuddhimagge vuttanayeneva veditabbaṃ. Subhato naṃ maññati bāloti tamenaṃ evaṃ nānāvidhakuṇapabharitampi kāyaṃ duccintitacintī bālo subhato maññati, subhaṃ suciṃ iṭṭhaṃ kantaṃ manāpanti tīhipi taṇhādiṭṭhimānamaññanāhi maññati. Kasmā? Yasmā avijjāya purakkhato catusaccapaṭicchādakena mohena purakkhato, codito, pavattito, ‘‘evaṃ ādiya, evaṃ abhinivisa evaṃ maññāhī’’ti gāhitoti adhippāyo. Passa yāva anatthakarā cāyaṃ avijjāti.

Herein, 'hollow' means having an opening. 'Filled with brain-matter' means it is filled with brain-matter like a gourd filled with curds. And that brain-matter should be understood in the way described in the Visuddhimagga. 'A fool considers it beautiful': thus, a fool who thinks wrong thoughts considers this body, though filled with various kinds of carrion, as beautiful. He considers it beautiful, pure, desirable, lovely, and agreeable with the three conceivings of craving, wrong view, and conceit. Why? Because, being placed foremost by ignorance, placed foremost by the delusion that conceals the Four Truths, he is urged on, set in motion, and seized by the thought: 'Grasp it thus, adhere to it thus, conceive it thus!' This is the meaning. See how harmful this ignorance is!

202. Evaṃ bhagavā saviññāṇakavasena asubhaṃ dassetvā idāni aviññāṇakavasena dassetuṃ, yasmā vā cakkavattiraññopi kāyo yathāvuttakuṇapabharitoyeva hoti, tasmā sabbappakārenapi sampattibhave asubhaṃ dassetvā idāni vipattibhave dassetuṃ ‘‘yadā ca so mato setī’’ti gāthamāha.

202. Thus, the Blessed One, having shown the foulness by way of the conscious body, now, in order to show it by way of the non-conscious body—or, because even the body of a wheel-turning king is indeed filled with carrion as described, therefore, having shown the foulness in a state of prosperity in every way, now, in order to show it in a state of adversity—He spoke the verse, 'And when he is dead, he lies.'

Tassattho – svāyamevaṃvidho kāyo yadā āyuusmāviññāṇāpagamena mato vātabharitabhastā viya uddhumātako vaṇṇaparibhedena vinīlako susānasmiṃ niratthaṃva kaliṅgaraṃ chaḍḍitattā apaviddho seti, atha ‘‘na dānissa puna uṭṭhānaṃ bhavissatī’’ti ekaṃsatoyeva anapekkhā honti ñātayo. Tattha matoti aniccataṃ dasseti, setīti nirīhakattaṃ. Tadubhayena ca jīvitabalamadappahāne niyojeti. Uddhumātoti saṇṭhānavipattiṃ dasseti, vinīlakoti chavirāgavipattiṃ. Tadubhayena ca rūpamadappahāne vaṇṇapokkharataṃ paṭicca mānappahāne ca niyojeti. Apaviddhoti gahetabbābhāvaṃ dasseti, susānasminti anto adhivāsetumanarahaṃ jigucchanīyabhāvaṃ. Tadubhayenapi ‘‘mama’’nti gāhassa subhasaññāya ca pahāne niyojeti. Anapekkhā honti ñātayoti paṭikiriyābhāvaṃ dasseti, tena ca parivāramadappahāne niyojeti.

Its meaning is as follows: When this very body, dead with the departure of life, heat, and consciousness, lies cast away in a charnel ground—bloated like a wind-filled bellows, discolored and turned blueish due to the change of complexion, discarded like a useless log—then the relatives are utterly without concern, thinking, 'Surely, there will be no rising up for it again.' Herein, 'dead' shows impermanence; 'lies' shows inertness. By both, He directs one to the abandoning of the pride of vital strength. 'Bloated' shows the destruction of its form; 'discolored' shows the destruction of the skin's radiance. By both, He directs one to the abandoning of the pride of form and to the abandoning of conceit based on perfection of complexion. 'Cast away' shows its unworthiness of being taken up; 'in a charnel ground' shows its repulsive nature, unfit to be kept indoors. By both, He directs one to the abandoning of the grasping 'mine' and of the perception of beauty. 'The relatives are without concern' shows the absence of any further care, and by that, He directs one to the abandoning of the pride of retinue.

203. Evamimāya [Pg.241] gāthāya aparibhinnāviññāṇakavasena asubhaṃ dassetvā idāni paribhinnavasenāpi dassetuṃ ‘‘khādanti na’’nti gāthamāha. Tattha ye caññeti ye ca aññepi kākakulalādayo kuṇapabhakkhā pāṇino santi, tepi naṃ khādantīti attho. Sesaṃ uttānameva.

203. Thus, having shown the foulness by this verse by way of the non-conscious body that is not yet broken up, now, in order to show it also by way of the broken-up state, He spoke the verse beginning, 'They devour it.' Herein, 'and others' means that whatever other carrion-eating creatures there are, such as crows and hawks, they too devour it. This is the meaning. The rest is self-evident.

204. Evaṃ ‘‘caraṃ vā’’tiādinā nayena suññatakammaṭṭhānavasena, ‘‘aṭṭhinahārusaṃyutto’’tiādinā saviññāṇakāsubhavasena ‘‘yadā ca so mato setī’’tiādinā aviññāṇakāsubhavasena kāyaṃ dassetvā evaṃ niccasukhattabhāvasuññe ekantaasubhe cāpi kāyasmiṃ ‘‘subhato naṃ maññati bālo, avijjāya purakkhato’’ti iminā bālassa vuttiṃ pakāsetvā avijjāmukhena ca vaṭṭaṃ dassetvā idāni tattha paṇḍitassa vuttiṃ pariññāmukhena ca vivaṭṭaṃ dassetuṃ ‘‘sutvāna buddhavacana’’nti ārabhi.

204. Thus, having shown the body by way of the meditation subject of emptiness with the method beginning 'while walking'; by way of the foulness of the conscious body with the method beginning 'bound by bones and sinews'; and by way of the foulness of the non-conscious body with the method beginning 'and when he is dead, he lies'—the body being thus empty of permanence, happiness, and self, and also utterly foul—and having declared the conduct of the fool with the words 'the fool considers it beautiful, being placed foremost by ignorance,' and having shown the round of existence through the entrance of ignorance, now, in order to show the conduct of the wise regarding it and the escape from the round through the entrance of full understanding, He began with 'having heard the Buddha's word.'

Tattha sutvānāti yoniso nisāmetvā. Buddhavacananti kāyavicchandanakaraṃ buddhavacanaṃ. Bhikkhūti sekkho vā puthujjano vā. Paññāṇavāti paññāṇaṃ vuccati vipassanā aniccādippakāresu pavattattā, tāya samannāgatoti attho. Idhāti sāsane. So kho naṃ parijānātīti so imaṃ kāyaṃ tīhi pariññāhi parijānāti. Kathaṃ? Yathā nāma kusalo vāṇijo idañcidañcāti bhaṇḍaṃ oloketvā ‘‘ettakena gahite ettako nāma udayo bhavissatī’’ti tulayitvā tathā katvā puna saudayaṃ mūlaṃ gaṇhanto taṃ bhaṇḍaṃ chaḍḍeti, evamevaṃ ‘‘aṭṭhinhāruādayo ime kesalomādayo cā’’ti ñāṇacakkhunā olokento ñātapariññāya parijānāti, ‘‘aniccā ete dhammā dukkhā anattā’’ti tulayanto tīraṇapariññāya parijānāti, evaṃ tīrayitvā ariyamaggaṃ pāpuṇanto tattha chandarāgappahānena pahānapariññāya parijānāti. Saviññāṇakāviññāṇakaasubhavasena vā passanto ñātapariññāya parijānāti, aniccādivasena passanto tīraṇapariññāya, arahattamaggena tato chandarāgaṃ apakaḍḍhitvā taṃ pajahanto pahānapariññāya parijānāti.

Herein, 'having heard' means having attended carefully. 'The Buddha's word' refers to the Buddha's teaching that causes disenchantment with the body. 'A bhikkhu' refers to either a trainee or a worldling. 'With wisdom': wisdom is called insight because it proceeds in aspects such as impermanence; 'with wisdom' means one is endowed with that. 'Here' means in this Dispensation. 'He fully understands it' means he fully understands this body through three kinds of full understanding. How? Just as a skilled merchant, examining goods and thinking, 'If I buy this for such a price, the profit will be so much,' weighs the matter, acts accordingly, and then, taking back the profit with the original capital, discards the goods; even so, one who looks with the eye of wisdom at 'these bones and sinews, this hair of the head and hair of the body,' understands through the full understanding of knowledge. By weighing, 'these phenomena are impermanent, suffering, and not-self,' one understands through the full understanding by scrutinizing. Having thus scrutinized, upon reaching the noble path, one understands through the full understanding by abandoning, by means of the abandoning of desire and lust for those things. Or, by seeing by way of the foulness of the conscious and non-conscious body, one understands through the full understanding of knowledge. By seeing by way of impermanence and so forth, one understands through the full understanding by scrutinizing. Through the path of arahantship, by drawing away desire and lust from that and abandoning it, one understands through the full understanding by abandoning.

Kasmā so evaṃ parijānātīti ce? Yathābhūtañhi passati, yasmā yathābhūtaṃ passatīti attho. ‘‘Paññāṇavā’’tiādinā eva ca etasmiṃ atthe [Pg.242] siddhe yasmā buddhavacanaṃ sutvā tassa paññāṇavattaṃ hoti, yasmā ca sabbajanassa pākaṭopāyaṃ kāyo asutvā buddhavacanaṃ na sakkā parijānituṃ, tasmā tassa ñāṇahetuṃ ito bāhirānaṃ evaṃ daṭṭhuṃ asamatthatañca dassetuṃ ‘‘sutvāna buddhavacana’’nti āha. Nandābhikkhuniṃ tañca vipallatthacittaṃ bhikkhuṃ ārabbha desanāpavattito aggaparisato tappaṭipattippattānaṃ bhikkhubhāvadassanato ca ‘‘bhikkhū’’ti āha.

If it is asked, ‘Why does he fully understand thus?’—Because he sees things as they truly are; the meaning is that he sees things as they truly are. And although this meaning is established by 'one with wisdom,' etc., because it is by having heard the Buddha's word that one becomes wise, and because it is not possible for all people to fully understand the body, a manifest means, without having heard the Buddha's word, therefore, to show the cause of his knowledge and the inability of those outside this teaching to see in this way, he said, ‘having heard the Buddha’s word.’ Because the discourse was set in motion concerning the nun Nandā and that monk with a perverted mind, and because of showing the state of a bhikkhu to those in the foremost assembly who have attained that practice, he said 'bhikkhu'.

205. Idāni ‘‘yathābhūtañhi passatī’’ti ettha yathā passanto yathābhūtaṃ passati, taṃ dassetuṃ āha ‘‘yathā idaṃ tathā etaṃ, yathā etaṃ tathā ida’’nti. Tassattho – yathā idaṃ saviññāṇakāsubhaṃ āyuusmāviññāṇānaṃ anapagamā carati, tiṭṭhati, nisīdati, sayati; tathā etaṃ etarahi susāne sayitaṃ aviññāṇakampi pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā ca etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na carati, na tiṭṭhati, na nisīdati, na seyyaṃ kappeti, tathā idaṃ saviññāṇakampi tesaṃ dhammānaṃ apagamā bhavissati. Yathā ca idaṃ saviññāṇakaṃ etarahi na susāne mataṃ seti, na uddhumātakādibhāvamupagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi aviññāṇakāsubhaṃ mataṃ susāne seti, uddhumātakādibhāvañca upagataṃ, tathā idaṃ saviññāṇakampi bhavissatīti.

205. Now, regarding the statement ‘he sees it as it truly is,’ to show how one who is seeing sees it as it truly is, he says: ‘As this is, so is that; as that is, so is this.’ Its meaning is as follows: Just as this foul thing with consciousness moves, stands, sits, and lies down due to the non-departure of life, heat, and consciousness; so too was that lifeless thing now lying in the charnel ground formerly, due to the non-departure of those qualities. And just as that dead body now, due to the departure of those qualities, does not move, does not stand, does not sit, and does not assume a lying posture; so too will this thing with consciousness be, with the departure of those qualities. And just as this thing with consciousness now does not lie dead in the charnel ground, nor has it reached the state of being bloated and so forth, so too was that dead body formerly. But just as that lifeless, foul thing now lies dead in the charnel ground and has reached the state of being bloated and so forth, so too will this thing with consciousness be.

Tattha yathā idaṃ tathā etanti attanā matassa sarīrassa samānabhāvaṃ karonto bāhire dosaṃ pajahati. Yathā etaṃ tathā idanti matasarīrena attano samānabhāvaṃ karonto ajjhattike rāgaṃ pajahati. Yenākārena ubhayaṃ sabhaṃ karoti, taṃ pajānanto ubhayattha mohaṃ pajahati. Evaṃ yathābhūtadassanena pubbabhāgeyeva akusalamūlappahānaṃ sādhetvā, yasmā evaṃ paṭipanno bhikkhu anupubbena arahattamaggaṃ patvā sabbaṃ chandarāgaṃ virājetuṃ samattho hoti, tasmā āha ‘‘ajjhattañca bahiddhā ca, kāye chandaṃ virājaye’’ti. Evaṃ paṭipanno bhikkhu anupubbenāti pāṭhaseso.

Therein, by making one's own body equal to a dead body, reflecting 'as this is, so is that,' one abandons fault-finding with the external. By making one's own body equal to the dead body, reflecting 'as that is, so is this,' one abandons internal lust. Knowing the manner in which one makes both equal, one abandons delusion in both respects. Thus, by seeing things as they truly are, having accomplished the abandoning of unwholesome roots even in the preliminary stage, because a bhikkhu who practices thus gradually attains the path of arahantship and becomes capable of dispelling all desire and lust, it is said: ‘He should dispel desire for the body, both internally and externally.’ The remainder of the text is: 'A bhikkhu who practices thus, gradually...'

206. Evaṃ sekkhabhūmiṃ dassetvā idāni asekkhabhūmiṃ dassento āha ‘‘chandarāgaviratto so’’ti. Tassattho – so bhikkhu arahattamaggañāṇena paññāṇavā maggānantaraṃ phalaṃ pāpuṇāti, atha sabbaso chandarāgassa [Pg.243] pahīnattā ‘‘chandarāgaviratto’’ti ca, maraṇābhāvena paṇītaṭṭhena vā amataṃ sabbasaṅkhāravūpasamanato santiṃ taṇhāsaṅkhātavānābhāvato nibbānaṃ, cavanābhāvato accutanti saṃvaṇṇitaṃ padamajjhagāti ca vuccati. Atha vā so bhikkhu arahattamaggañāṇena paññāṇavā maggānantaraphale ṭhito chandarāgaviratto nāma hoti, vuttappakārañca padamajjhagāti veditabbo. Tena ‘‘idamassa pahīnaṃ, idañcānena laddha’’nti dīpeti.

206. Having thus shown the stage of a trainee, now, showing the stage of one beyond training, he says: ‘He is detached from desire and lust.’ Its meaning is as follows: That bhikkhu, being wise with the knowledge of the path of arahantship, attains the fruit immediately after the path. Then, because of the complete abandonment of desire and lust, he is called ‘one detached from desire and lust.’ And he is said to have attained the state described as the deathless, due to the absence of death or its sublime nature; as peace, due to the stilling of all formations; as Nibbāna, due to the absence of that which is called craving; and as the imperishable, due to the absence of passing away. Alternatively, that bhikkhu, being wise with the knowledge of the path of arahantship and established in the fruit immediately following the path, is called ‘one detached from desire and lust,’ and the state described should be understood as ‘the state he has attained.’ By this, it is shown: ‘This has been abandoned by him, and this has been attained by him.’

207-208. Evaṃ saviññāṇakāviññāṇakavasena asubhakammaṭṭhānaṃ saha nipphattiyā kathetvā puna saṅkhepadesanāya evaṃ mahato ānisaṃsassa antarāyakaraṃ pamādavihāraṃ garahanto ‘‘dvipādakoya’’nti gāthādvayamāha. Tattha kiñcāpi apādakādayopi kāyā asucīyeva, idhādhikāravasena pana ukkaṭṭhaparicchedavasena vā, yasmā vā aññe asucibhūtāpi kāyā loṇambilādīhi abhisaṅkharitvā manussānaṃ bhojanepi upanīyanti, na tveva manussakāyo, tasmā asucitarabhāvamassa dassentopi ‘‘dvipādako’’ti āha.

Having thus explained the meditation on foulness in terms of bodies with and without consciousness, together with its accomplishment, and then, by way of a brief teaching, censuring the heedless dwelling that is an obstacle to such a great benefit, he spoke the pair of verses beginning, 'This two-footed one.' Therein, although bodies without feet and so on are also impure, he spoke of 'the two-footed one' either due to the main subject matter here, or by way of delimiting the supreme case. Or, because other bodies, although impure, are prepared with salt, sour liquids, and so on, and are even offered as food to humans—but never the human body—therefore, also to show its state of being more impure, he said 'the two-footed one.'

Ayanti manussakāyaṃ dasseti. Duggandho parihīratīti duggandho samāno pupphagandhādīhi abhisaṅkharitvā parihīrati. Nānākuṇapaparipūroti kesādianekappakārakuṇapabharito. Vissavanto tato tatoti pupphagandhādīhi paṭicchādetuṃ ghaṭentānampi taṃ vāyāmaṃ nipphalaṃ katvā navahi dvārehi kheḷasiṅghāṇikādīni, lomakūpehi ca sedajallikaṃ vissavantoyeva. Tattha dāni passatha – etādisena kāyena yo puriso vā itthī vā koci bālo maññe uṇṇametave taṇhādiṭṭhimānamaññanāhi ‘‘aha’’nti vā ‘‘mama’’nti vā ‘‘nicco’’ti vātiādinā nayena yo uṇṇamituṃ maññeyya, paraṃ vā jātiādīhi avajāneyya attānaṃ ucce ṭhāne ṭhapento, kimaññatra adassanā ṭhapetvā ariyamaggena ariyasaccadassanābhāvaṃ kimaññaṃ tassa evaṃ uṇṇamāvajānanakāraṇaṃ siyāti.

'This' indicates the human body. 'It is carried about foul-smelling' means: being foul-smelling, it is maintained by being embellished with the scents of flowers and so on. 'Filled with various corpses' means it is filled with many kinds of corpses, such as hair and so on. 'Oozing from here and there' means that, rendering futile the effort of those who try to conceal it with scents of flowers and the like, it is always oozing saliva, mucus, and so on from the nine orifices, and sweat and grime from the pores. Now then, consider: with such a body, what foolish man or woman might think to be exalted through the notions of craving, views, and conceit, thinking 'I,' or 'mine,' or 'permanent,' and so on; or, placing themselves on high, might disparage another based on birth and so on? What could be the reason for such exalting and disparaging, other than not seeing? That is, apart from the absence of seeing the Noble Truths by means of the Noble Path, what other cause could there be?

Desanāpariyosāne nandā bhikkhunī saṃvegamāpādi – ‘‘aho vata re, ahaṃ bālā, yā maṃyeva ārabbha evaṃ vividhadhammadesanāpavattakassa bhagavato upaṭṭhānaṃ nāgamāsi’’nti. Evaṃ saṃviggā ca tameva dhammadesanaṃ samannāharitvā [Pg.244] teneva kammaṭṭhānena katipayadivasabbhantare arahattaṃ sacchākāsi. Dutiyaṭṭhānepi kira desanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, sirimā devakaññā anāgāmiphalaṃ pattā, so ca bhikkhu sotāpattiphale patiṭṭhahīti.

At the end of the teaching, the bhikkhunī Nandā was overcome with spiritual urgency—'Alas, friends, how foolish I am, that I did not attend upon the Blessed One, who sets in motion such a diverse teaching concerning me myself!' Thus overcome with urgency, and having reflected well upon that very Dhamma teaching, by means of that same meditation subject, within a few days she realized Arahantship. It is said that on the second occasion as well, at the end of the teaching, the comprehension of the Dhamma occurred for eighty-four thousand beings. The celestial maiden Sirimā attained the fruit of non-returning, and that monk was established in the fruit of stream-entry.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Minor Collection:

Suttanipāta-aṭṭhakathāya vijayasuttavaṇṇanā niṭṭhitā.

The exposition of the Vijaya Sutta in the Suttanipāta Commentary is completed.

12. Munisuttavaṇṇanā

12. The Exposition of the Muni Sutta

209. Santhavāto bhayaṃ jātanti munisuttaṃ. Kā uppatti? Na sabbasseva suttassa ekā uppatti, apicettha ādito tāva catunnaṃ gāthānaṃ ayamuppatti – bhagavati kira sāvatthiyaṃ viharante gāmakāvāse aññatarā duggatitthī matapatikā puttaṃ bhikkhūsu pabbājetvā attanāpi bhikkhunīsu pabbaji. Te ubhopi sāvatthiyaṃ vassaṃ upagantvā abhiṇhaṃ aññamaññassa dassanakāmā ahesuṃ. Mātā kiñci labhitvā puttassa harati, puttopi mātu. Evaṃ sāyampi pātopi aññamaññaṃ samāgantvā laddhaṃ laddhaṃ saṃvibhajamānā, sammodamānā, sukhadukkhaṃ pucchamānā, nirāsaṅkā ahesuṃ. Tesaṃ evaṃ abhiṇhadassanena saṃsaggo uppajji, saṃsaggā vissāso, vissāsā otāro, rāgena otiṇṇacittānaṃ pabbajitasaññā ca mātuputtasaññā ca antaradhāyi. Tato mariyādavītikkamaṃ katvā asaddhammaṃ paṭiseviṃsu, ayasappattā ca vibbhamitvā agāramajjhe vasiṃsu. Bhikkhū bhagavato ārocesuṃ. ‘‘Kiṃ nu so, bhikkhave, moghapuriso maññati na mātā putte sārajjati, putto vā pana mātarī’’ti garahitvā ‘‘nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmī’’tiādinā (a. ni. 5.55) avasesasuttenapi bhikkhū saṃvejetvā ‘‘tasmātiha, bhikkhave –

209. 'From intimacy, fear is born'—this is the Muni Sutta. What is its origin? Not every sutta has a single origin, but here, to begin with, is the origin of the first four verses. It is said that while the Blessed One was dwelling in a village near Sāvatthī, a certain poor woman, a widow, had her son go forth among the monks and she herself went forth among the nuns. Both of them, having entered the rains retreat in Sāvatthī, frequently desired to see each other. When the mother received anything, she would bring it to her son, and the son likewise to his mother. Thus, meeting in the morning and evening, sharing whatever they had received, greeting each other, and inquiring about each other’s well-being and hardship, they became uninhibited. From their frequent seeing, association arose; from association, intimacy; from intimacy, a lapse occurred. With their minds overcome by lust, the perception of being monastics and the perception of being mother and son disappeared. Then, transgressing the boundary, they engaged in improper conduct. Having fallen into disrepute, they disrobed and lived together in a household. The monks reported this to the Blessed One. He rebuked them, saying, 'What, monks, does that worthless man think? That a mother does not feel passion for her son, or a son for his mother?' and having stirred a sense of urgency in the monks with the teaching beginning, 'Monks, I do not see even one other form...', he said: 'Therefore, monks—'

‘‘Visaṃ yathā halāhalaṃ, telaṃ pakkuthitaṃ yathā;

Tambalohavilīnaṃva, mātugāmaṃ vivajjaye’’ti ca. –

'A woman should be avoided like halāhala poison, like boiling oil, and like molten copper.'

Vatvā [Pg.245] puna bhikkhūnaṃ dhammadesanatthaṃ – ‘‘santhavāto bhayaṃ jāta’’nti imā attupanāyikā catasso gāthā abhāsi.

Having spoken thus, again, for the purpose of teaching the Dhamma to the monks, he uttered these four verses that apply to oneself, beginning with: 'From intimacy, fear is born.'

Tattha santhavo taṇhādiṭṭhimittabhedena tividhoti pubbe vutto. Idha taṇhādiṭṭhisanthavo adhippeto. Taṃ sandhāya bhagavā āha – ‘‘passatha, bhikkhave, yathā idaṃ tassa moghapurisassa santhavāto bhayaṃ jāta’’nti. Tañhi tassa abhiṇhadassanakāmatāditaṇhāya balavakilesabhayaṃ jātaṃ, yena saṇṭhātuṃ asakkonto mātari vippaṭipajji. Attānuvādādikaṃ vā mahābhayaṃ, yena sāsanaṃ chaḍḍetvā vibbhanto. Niketāti ‘‘rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccatī’’tiādinā (saṃ. ni. 3.3) nayena vuttā ārammaṇappabhedā. Jāyate rajoti rāgadosamoharajo jāyate. Kiṃ vuttaṃ hoti? Na kevalañca tassa santhavāto bhayaṃ jātaṃ, apica kho pana yadetaṃ kilesānaṃ nivāsaṭṭhena sāsavārammaṇaṃ ‘‘niketa’’nti vuccati, idānissa bhinnasaṃvarattā atikkantamariyādattā suṭṭhutaraṃ tato niketā jāyate rajo, yena saṃkiliṭṭhacitto anayabyasanaṃ pāpuṇissati. Atha vā passatha, bhikkhave, yathā idaṃ tassa moghapurisassa santhavāto bhayaṃ jātaṃ, yathā ca sabbaputhujjanānaṃ niketā jāyate rajoti evampetaṃ padadvayaṃ yojetabbaṃ.

Herein, santhava (intimacy), as was stated previously, is threefold, distinguished as craving, wrong view, and friendship. Here, intimacy through craving and wrong view is intended. It was with reference to this that the Blessed One said: 'See, monks, how fear was born from this worthless man’s intimacy.' For from his craving, such as the desire to see her frequently, the powerful fear of the defilements was born, because of which, being unable to establish himself, he misconducted himself with his mother. Or else, the great fear of self-reproach and the like was born, because of which he abandoned the teaching and disrobed. Niketa (abode) refers to the various kinds of objects spoken of in the manner of the passage beginning: 'Householder, one who is bound by attachment spreading from the abode of the sign of form is called a "dweller in an abode."' Rajo jāyate (dust is born) means the dust of lust, hatred, and delusion is born. What is meant by this? Not only was fear born from his intimacy, but furthermore—since his restraint was broken and he had transgressed the boundary—all the more intensely from that niketa, which is so called because it is an abode for the defilements and a support for the taints, dust is born. Because of this, with a defiled mind, he will reach ruin and disaster. Alternatively, the two phrases should be connected thus: 'See, monks, how this fear was born from that worthless man’s intimacy, and how from the niketa of all ordinary people, dust is born.'

Sabbathā pana iminā purimaddhena bhagavā puthujjanadassanaṃ garahitvā attano dassanaṃ pasaṃsanto ‘‘aniketa’’nti pacchimaddhamāha. Tattha yathāvuttaniketapaṭikkhepena aniketaṃ, santhavapaṭikkhepena ca asanthavaṃ veditabbaṃ. Ubhayampetaṃ nibbānassādhivacanaṃ. Etaṃ ve munidassananti etaṃ aniketamasanthavaṃ buddhamuninā diṭṭhanti attho. Tattha veti vimhayatthe nipāto daṭṭhabbo. Tena ca yaṃ nāma niketasanthavavasena mātāputtesu vippaṭipajjamānesu aniketamasanthavaṃ, etaṃ muninā diṭṭhaṃ aho abbhutanti ayamadhippāyo siddho hoti. Atha vā munino dassanantipi munidassanaṃ, dassanaṃ nāma khanti ruci, khamati ceva ruccati cāti attho.

In every way, however, with this first half of the verse, the Blessed One, having censured the vision of ordinary people and wishing to praise his own vision, spoke the second half, beginning with aniketa. Therein, aniketa (without abode) should be understood as the rejection of the abode as described, and asanthava (without intimacy) as the rejection of intimacy. Both of these terms are synonyms for Nibbāna. Etaṃ ve munidassanaṃ ('This, indeed, is the sage's vision') means: this state without abode and without intimacy has been seen by the sage, the Buddha. Here, the particle ve should be understood as being in the sense of wonder. By this, the following intention is established: 'How wonderful it is that while a mother and son misconduct themselves on account of an abode and intimacy, this state without abode and without intimacy has been seen by the sage!' Alternatively, munidassanaṃ is the vision of the sage (munino dassanaṃ). Vision, in this sense, means forbearance and approval (khanti ruci); that is, he both forbears and approves.

210. Dutiyagāthāya yo jātamucchijjāti yo kismiñcideva vatthusmiṃ jātaṃ bhūtaṃ nibbattaṃ kilesaṃ yathā uppannākusalappahānaṃ hoti, tathā [Pg.246] vāyamanto tasmiṃ vatthusmiṃ puna anibbattanavasena ucchinditvā yo anāgatopi kileso tathārūpappaccayasamodhāne nibbattituṃ abhimukhībhūtattā vattamānasamīpe vattamānalakkhaṇena ‘‘jāyanto’’ti vuccati, tañca na ropayeyya jāyantaṃ, yathā anuppannākusalānuppādo hoti, tathā vāyamanto na nibbatteyyāti attho. Kathañca na nibbatteyya? Assa nānuppavecche, yena paccayena so nibbatteyya taṃ nānuppaveseyya na samodhāneyya. Evaṃ sambhāravekallakaraṇena taṃ na ropayeyya jāyantaṃ. Atha vā yasmā maggabhāvanāya atītāpi kilesā ucchijjanti āyatiṃ vipākābhāvena vattamānāpi na ropīyanti tadabhāvena, anāgatāpi cittasantatiṃ nānuppavesīyanti uppattisāmatthiyavighātena, tasmā yo ariyamaggabhāvanāya jātamucchijja na ropayeyya jāyantaṃ, anāgatampi cassa jāyantassa nānuppavecche, tamāhu ekaṃ muninaṃ carantaṃ, so ca addakkhi santipadaṃ mahesīti evampettha yojanā veditabbā. Ekantanikkilesatāya ekaṃ, seṭṭhaṭṭhena vā ekaṃ. Muninanti muniṃ, munīsu vā ekaṃ. Carantanti sabbākāraparipūrāya lokatthacariyāya avasesacariyāhi ca carantaṃ. Addakkhīti addasa. Soti yo jātamucchijja aropane ananuppavesane ca samatthatāya ‘‘na ropayeyya jāyantamassa nānuppavecche’’ti vutto buddhamuni. Santipadanti santikoṭṭhāsaṃ, dvāsaṭṭhidiṭṭhigatavipassanānibbānabhedāsu tīsu sammutisanti, tadaṅgasanti, accantasantīsu seṭṭhaṃ evaṃ anupasante loke accantasantiṃ addasa mahesīti evamattho veditabbo.

210. In the second verse, 'one who would cut off what has arisen' means: whatever defilement has arisen, come into being, or been produced in any object whatsoever, one, striving just as there is the abandoning of arisen unwholesome states, would cut it off in that object by means of non-re-arising. And whatever future defilement is said to be 'arising' by the characteristic of the present, being near the present, because it is facing arising when there is a conjunction of suitable conditions—that arising defilement one should not foster. The meaning is that, striving just as there is the non-arising of unarisen unwholesome states, one should not produce it. And how should one not produce it? One should not allow it entry. One should not let enter, should not bring together, the condition by which it would be produced. Thus, by creating a deficiency of supporting factors, one does not foster that which is arising. Alternatively, because through the development of the path, past defilements are cut off by the absence of future results, present ones are not fostered due to that absence, and future ones do not enter the continuity of consciousness due to the destruction of their capacity to arise. Therefore, one who, through the development of the Noble Path, having cut off what has arisen, does not foster what is arising, and does not allow entry to what is arising in the future—'him they call the one sage who walks; and that great seer has seen the state of peace.' Thus should the connection be understood here. 'One' (ekaṃ) due to being utterly without defilements, or 'one' in the sense of 'supreme'. 'Of the sage' (muninaṃ) means 'the sage', or 'one among sages'. 'Walking' (carantaṃ) means walking with conduct for the welfare of the world, complete in all aspects, and with the remaining forms of conduct. 'He saw' (addakkhi) means he perceived. 'He' (so) is the Buddha-sage who is spoken of as 'he should not foster what is arising, nor should he allow it entry' due to his capability in not fostering and not allowing entry, having cut off what has arisen. 'The state of peace' (santipadaṃ) means the portion of peace; among the three—conventional peace, peace by suppression, and absolute peace, which are distinguished by the sixty-two views, insight, and Nibbāna—it is the supreme. Thus, in an unpeaceful world, the great seer saw the absolute peace. Thus should the meaning be understood.

211. Tatiyagāthāya saṅkhāyāti gaṇayitvā, paricchinditvā vīmaṃsitvā yathābhūtato ñatvā, dukkhapariññāya parijānitvāti attho. Vatthūnīti yesu evamayaṃ loko sajjati, tāni khandhāyatanadhātubhedāni kilesaṭṭhānāni. Pamāya bījanti yaṃ tesaṃ vatthūnaṃ bījaṃ abhisaṅkhāraviññāṇaṃ, taṃ pamāya hiṃsitvā, bādhitvā, samucchedappahānena pajahitvāti attho. Sinehamassa nānuppaveccheti yena taṇhādiṭṭhisinehena sinehitaṃ taṃ bījaṃ āyatiṃ paṭisandhivasena taṃ yathāvuttaṃ vatthusassaṃ viruheyya, taṃ sinehamassa nānuppavecche, tappaṭipakkhāya maggabhāvanāya taṃ nānuppaveseyyāti attho. Sa ve muni jātikhayantadassīti so evarūpo buddhamuni nibbānasacchikiriyāya jātiyā ca maraṇassa ca antabhūtassa nibbānassa diṭṭhattā jātikkhayantadassī [Pg.247] takkaṃ pahāya na upeti saṅkhaṃ. Imāya catusaccabhāvanāya navappabhedampi akusalavitakkaṃ pahāya saupādisesanibbānadhātuṃ patvā lokatthacariyaṃ karonto anupubbena carimaviññāṇakkhayā anupādisesanibbānadhātuppattiyā ‘‘devo vā manusso vā’’ti na upeti saṅkhaṃ. Aparinibbuto eva vā yathā kāmavitakkādino vitakkassa appahīnattā ‘‘ayaṃ puggalo ratto’’ti vā ‘‘duṭṭho’’ti vā saṅkhaṃ upeti, evaṃ takkaṃ pahāya na upeti saṅkhanti evampettha attho daṭṭhabbo.

211. In the third verse, 'having reckoned' (saṅkhāya) means having calculated, defined, examined, and known as it truly is; the meaning is 'having fully understood by means of the full understanding of suffering.' 'Grounds' (vatthūni) refers to those things distinguished as aggregates, sense bases, and elements, which are the bases of defilements, wherein this world becomes attached. 'Having measured the seed' (pamāya bījaṃ) means having harmed, suppressed, and abandoned the seed of those grounds—the formational consciousness—through abandonment by eradication; this is the meaning. 'He should not let moisture enter him' (sinehamassa nānuppavecche) means that he should not let that moisture of craving and views enter him, by which that moistened seed would cause the crop of those aforementioned grounds to sprout in the future through rebirth-linking; the meaning is that through the development of the path that is its opposite, he should not let it enter. 'That sage, indeed, is a seer of the end of birth' (sa ve muni jātikhayantadassī) means such a Buddha-sage, being a seer of the end of birth because he has seen Nibbāna, which is the end of birth and death, through its realization, abandons thought and is not subject to reckoning. Through this cultivation of the Four Noble Truths, having abandoned even the ninefold unwholesome thought and attained the Nibbāna-element with residue remaining, while performing conduct for the welfare of the world, he gradually, with the cessation of the final consciousness and the attainment of the Nibbāna-element without residue remaining, is not subject to the reckoning 'a deva or a human.' Alternatively, just as one who is not yet fully extinguished, because thought such as sensual thought has not been abandoned, is subject to the reckoning 'this person is lustful' or 'hateful', so he, having abandoned thought, is not subject to reckoning—this is how the meaning should be understood here.

212. Catutthagāthāya aññāyāti aniccādinayena jānitvā. Sabbānīti anavasesāni, nivesanānīti kāmabhavādike bhave. Nivasanti hi tesu sattā, tasmā ‘‘nivesanānī’’ti vuccanti. Anikāmayaṃ aññatarampi tesanti evaṃ diṭṭhādīnavattā tesaṃ nivesanānaṃ ekampi apatthento so evarūpo buddhamuni maggabhāvanābalena taṇhāgedhassa vigatattā vītagedho, vītagedhattā eva ca agiddho, na yathā eke avītagedhā eva samānā ‘‘agiddhamhā’’ti paṭijānanti, evaṃ. Nāyūhatīti tassa tassa nivesanassa nibbattakaṃ kusalaṃ vā akusalaṃ vā na karoti. Kiṃ kāraṇā? Pāragato hi hoti, yasmā evarūpo sabbanivesanānaṃ pāraṃ nibbānaṃ gato hotīti attho.

212. In the fourth verse, 'having known' (aññāya) means knowing through the method of impermanence, etc. 'All' (sabbāni) means without remainder. 'Abodes' (nivesanāni) refers to states of existence such as the sense-sphere existence and others. For beings dwell in them; hence, they are called 'abodes.' 'Not desiring any of them' (anikāmayaṃ aññatarampi tesaṃ) means that, having seen the danger, such a Buddha-sage does not wish for even one of those abodes. Through the power of the development of the path, being free from the greed of craving, he is without greed; and just because of being without greed, he is not greedy—not like some who, while not being free from greed, claim, 'We are not greedy.' 'He does not accumulate' (nāyūhati) means he does not perform wholesome or unwholesome kamma that produces this or that abode. For what reason? Because he has gone to the far shore. The meaning is that such a one has gone to Nibbāna, the far shore of all abodes.

Evaṃ paṭhamagāthāya puthujjanadassanaṃ garahitvā attano dassanaṃ pasaṃsanto dutiyagāthāya yehi kilesehi puthujjano anupasanto hoti, tesaṃ abhāvena attano santipadādhigamaṃ pasaṃsanto tatiyagāthāya yesu vatthūsu puthujjano takkaṃ appahāya tathā tathā saṅkhaṃ upeti, tesu catusaccabhāvanāya takkaṃ pahāya attano saṅkhānupagamanaṃ pasaṃsanto catutthagāthāya āyatimpi yāni nivesanāni kāmayamāno puthujjano bhavataṇhāya āyūhati, tesu taṇhābhāvena attano anāyūhanaṃ pasaṃsanto catūhi gāthāhi arahattanikūṭeneva ekaṭṭhuppattikaṃ desanaṃ niṭṭhāpesi.

Thus, with the first verse, having criticized the view of the ordinary person, he praised his own view. With the second verse, he praised his own attainment of the state of peace through the absence of those defilements by which the ordinary person is unpeaceful. With the third verse, he praised his own not being subject to reckoning, having abandoned thought in those things through the cultivation of the Four Noble Truths, whereas the ordinary person, not abandoning thought, is subject to reckoning in various ways. With the fourth verse, he praised his own non-accumulation through the absence of craving for those abodes which the ordinary person, desiring them, accumulates in the future with craving for existence. With these four verses, he concluded the teaching, which has a single purpose and culminates in arahantship.

213. Sabbābhibhunti kā uppatti? Mahāpuriso mahābhinikkhamanaṃ katvā anupubbena sabbaññutaṃ patvā dhammacakkappavattanatthāya bārāṇasiṃ gacchanto [Pg.248] bodhimaṇḍassa ca gayāya ca antare upakenājīvakena samāgacchi. Tena ca ‘‘vippasannāni kho te, āvuso, indriyānī’’tiādinā (ma. ni. 1.285; mahāva. 11) nayena puṭṭho ‘‘sabbābhibhū’’tiādīni āha. Upako ‘‘hupeyyāvuso’’ti vatvā, sīsaṃ okampetvā, ummaggaṃ gahetvā pakkāmi. Anukkamena ca vaṅkahārajanapade aññataraṃ māgavikagāmaṃ pāpuṇi. Tamenaṃ māgavikajeṭṭhako disvā – ‘‘aho appiccho samaṇo vatthampi na nivāseti, ayaṃ loke arahā’’ti gharaṃ netvā maṃsarasena parivisitvā bhuttāviñca naṃ saputtadāro vanditvā ‘‘idheva, bhante, vasatha, ahaṃ paccayena upaṭṭhahissāmī’’ti nimantetvā, vasanokāsaṃ katvā adāsi. So tattha vasati.

213. What is the origin of the verse 'Sabbābhibhū'? The Great Man, having made the great renunciation and gradually attained omniscience, was on his way to Bārāṇasī to set in motion the Wheel of Dhamma when he met the Ājīvaka Upaka between the site of enlightenment and Gayā. When questioned by him in the manner of, 'Friend, your faculties are serene...' and so on (Majjhima Nikāya 1.285; Mahāvagga 11), he replied with the words 'Sabbābhibhū' and others. Upaka said, 'It may be so, friend,' shook his head, took a side path, and departed. In due course, he reached a certain hunter's village in the Vaṅga country. Seeing him, the chief hunter thought, 'Oh, this ascetic has few wishes; he does not even wear a lower garment. He must be an arahant in this world!' He led him to his home, served him with meat broth, and after he had eaten, he, along with his wife and children, paid homage to him. He then invited him, saying, 'Venerable sir, please stay right here. I will support you with the requisites.' Having prepared a dwelling place, he gave it to him. So he dwelt there.

Māgaviko gimhakāle udakasampanne sītale padese carituṃ dūraṃ apakkantesu migesu tattha gacchanto ‘‘amhākaṃ arahantaṃ sakkaccaṃ upaṭṭhahassū’’ti chāvaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. Dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā, parivisituṃ upagataṃ disvā, rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā, bhattaṃ ekamante nikkhipitvā – ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, marāmī’’ti nirāhāro sayi. Sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. Sā – ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha. Māgaviko ‘‘āgataveseneva naṃ upasaṅkamitvā pucchissāmī’’ti taṅkhaṇaññeva gantvā – ‘‘kiṃ, bhante, aphāsuka’’nti pāde parāmasanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vada, bhante, yaṃ mayā sakkā kātuṃ, sabbaṃ karissāmī’’ti āha. Upako – ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, idheva maraṇaṃ seyyo’’ti āha. ‘‘Jānāsi pana, bhante, kiñci sippa’’nti? ‘‘Na jānāmī’’ti. ‘‘Na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātu’’nti? So āha – ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkiṇissāmī’’ti. Māgavikopi ‘‘amhākaṃ etadeva ruccatī’’ti uttarasāṭakaṃ datvā, gharaṃ ānetvā dhītaraṃ adāsi. Tesaṃ saṃvāsamanvāya putto [Pg.249] vijāyi. Subhaddotissa nāmaṃ akaṃsu. Chāvā puttatosanagītena upakaṃ uppaṇḍesi. So taṃ asahanto ‘‘bhadde, ahaṃ anantajinassa santikaṃ gacchāmī’’ti majjhimadesābhimukho pakkāmi.

During the hot season, as the hunter was going to a distant, cool place abundant with water where the deer had gone to roam, he instructed his daughter named Chāvā, saying, 'Attend respectfully to our Arahant,' and departed with his sons and younger brothers. And that daughter of his was lovely to see and well-proportioned. On the second day, when Upaka came to the house, he saw the girl, who had performed all the services and had approached to serve him, and was overcome by lust. Unable even to eat, he took his bowl of food, went to his dwelling place, set the food aside, and lay down without eating, thinking, 'If I obtain Chāvā, I will live; if not, I will die.' On the seventh day, the hunter returned and asked his daughter about Upaka's condition. She replied, 'He came only on one day and has not come again.' The hunter thought, 'I will approach and question him, pretending to have just arrived.' He went at that very moment and, stroking Upaka’s feet, asked, 'Venerable sir, are you unwell?' Upaka, groaning, just kept turning over. The hunter said, 'Speak, venerable sir. Whatever I can do, I will do it all.' Upaka replied, 'If I obtain Chāvā, I will live; otherwise, death right here would be better.' 'But, venerable sir, do you know any craft?' 'I do not know any.' 'Venerable sir, can one who knows no craft maintain a household life?' He replied, 'I do not know any craft, but I will be your meat-carrier and I will sell meat.' The hunter, saying, 'This is agreeable to us,' gave him an upper garment, brought him home, and gave him his daughter. As a result of their living together, a son was born. They gave him the name Subhadda. Chāvā taunted Upaka with a song for delighting her son. Unable to bear it, he said, 'Good lady, I am going to the presence of the Anantajina,' and set out toward the Middle Country.

Bhagavā ca tena samayena sāvatthiyaṃ viharati jetavanamahāvihāre. Atha kho bhagavā paṭikacceva bhikkhū āṇāpesi – ‘‘yo, bhikkhave, anantajinoti pucchamāno āgacchati, tassa maṃ dasseyyāthā’’ti. Upakopi kho anupubbeneva sāvatthiṃ āgantvā vihāramajjhe ṭhatvā ‘‘imasmiṃ vihāre mama sahāyo anantajino nāma atthi, so kuhiṃ vasatī’’ti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. Bhagavā tassānurūpaṃ dhammaṃ desesi. So desanāpariyosāne anāgāmiphale patiṭṭhāsi. Bhikkhū tassa pubbappavattiṃ sutvā kathaṃ samuṭṭhāpesuṃ – ‘‘bhagavā paṭhamaṃ nissirikassa naggasamaṇassa dhammaṃ desesī’’ti. Bhagavā taṃ kathāsamuṭṭhānaṃ viditvā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena buddhāsane nisīditvā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te sabbaṃ kathesuṃ. Tato bhagavā – ‘‘na, bhikkhave, tathāgato ahetuappaccayā dhammaṃ deseti, nimmalā tathāgatassa dhammadesanā, na sakkā tattha dosaṃ daṭṭhuṃ. Tena, bhikkhave, dhammadesanūpanissayena upako etarahi anāgāmī jāto’’ti vatvā attano desanāmalābhāvadīpikaṃ imaṃ gāthamabhāsi.

And at that time, the Blessed One was dwelling in Sāvatthī at the great monastery in Jeta's Grove. Then the Blessed One instructed the monks in advance: 'Monks, if someone comes asking for the Anantajina, you should show him to me.' Upaka, too, gradually arrived in Sāvatthī and, standing in the middle of the monastery, asked, 'In this monastery is my friend named Anantajina; where does he dwell?' The monks led him to the presence of the Blessed One. The Blessed One taught him the Dhamma in a way suitable for him. At the end of the discourse, he was established in the fruit of non-returning. The monks, having heard his previous story, raised a topic of conversation: 'The Blessed One first taught the Dhamma to a luckless, naked ascetic.' The Blessed One, knowing that this topic of conversation had arisen, came out of the Perfumed Chamber and, with a miracle suitable for the occasion, sat down on the Buddha-seat and addressed the monks: 'Monks, for what topic of conversation are you now assembled?' They told him everything. Then the Blessed One said: 'Monks, the Tathāgata does not teach the Dhamma without cause, without condition. The Tathāgata’s teaching of the Dhamma is stainless; no fault can be seen in it. Monks, with that teaching of the Dhamma as a strong supporting condition, Upaka has now become a non-returner.' Having said this, to illuminate the stainless nature of his teaching, he spoke this verse.

Tassattho – sāsavesu sabbakhandhāyatanadhātūsu chandarāgappahānena tehi anabhibhūtattā sayañca te dhamme sabbe abhibhuyya pavattattā sabbābhibhuṃ. Tesañca aññesañca sabbadhammānaṃ sabbākārena viditattā sabbaviduṃ. Sabbadhammadesanasamatthāya sobhanāya medhāya samannāgatattā sumedhaṃ. Yesaṃ taṇhādiṭṭhilepānaṃ vasena sāsavakhandhādibhedesu sabbadhammesu upalimpati, tesaṃ lepānaṃ abhāvā tesu sabbesu dhammesu anupalittaṃ. Tesu ca sabbadhammesu chandarāgābhāvena sabbe te dhamme jahitvā ṭhitattā sabbañjahaṃ. Upadhivivekaninnena cittena taṇhakkhaye nibbāne visesena muttattā taṇhakkhaye vimuttaṃ, adhimuttanti vuttaṃ hoti. Taṃ vāpi dhīrā muni vedayantīti tampi paṇḍitā sattā muniṃ vedayanti jānanti. Passatha yāva paṭivisiṭṭhovāyaṃ muni, tassa kuto desanāmalanti attānaṃ vibhāveti[Pg.250]. Vibhāvanattho hi ettha vāsaddoti. Keci pana vaṇṇayanti – ‘‘upako tadā tathāgataṃ disvāpi ‘ayaṃ buddhamunī’ti na saddahī’’ti evaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ, tato bhagavā ‘‘saddahatu vā mā vā, dhīrā pana taṃ muniṃ vedayantī’’ti dassento imaṃ gāthamabhāsīti.

The meaning of this is as follows: Because he has abandoned desire and lust for all aggregates, sense bases, and elements that are subject to the taints, is not overcome by them, and has himself overcome and prevailed over all those phenomena, he is the All-Overcomer. Because he has known in every aspect all phenomena, both these and others, he is the All-Knower. Because he is endowed with a beautiful wisdom capable of teaching all phenomena, he is one of Good Wisdom. Because of the absence of those defilements of craving and wrong view, by the power of which one is stained in all phenomena classified as tainted aggregates and so on, he is unstained by all those phenomena. And because, through the absence of desire and lust for all those phenomena, he abides having abandoned them all, he is the All-Abandoner. With a mind inclined toward seclusion from the substrates of existence, and being especially liberated in Nibbāna, the destruction of craving, he is 'liberated in the destruction of craving'; it is said he is 'intent upon it'. 'The wise, too, know him as a sage' means that wise beings know and understand him as a sage. 'Behold how distinguished this sage is! Whence could there be any stain in his teaching?'—thus he reveals himself. For here, the word 'vā' has the meaning of clarification. Some, however, explain it thus: The monks raised a discussion, saying, 'At that time, even though Upaka saw the Tathāgata, he did not have faith that "This is the Buddha, the sage."' Then the Blessed One, to show that 'Whether he has faith or not, the wise still know him as a sage,' spoke this verse.

214. Paññābalanti kā uppatti? Ayaṃ gāthā revatattheraṃ ārabbha vuttā. Tattha ‘‘gāme vā yadi vāraññe’’ti imissā gāthāya vuttanayeneva revatattherassa ādito pabhuti pabbajjā, pabbajitassa khadiravane vihāro, tattha viharato visesādhigamo, bhagavato tattha gamanapaccāgamanañca veditabbaṃ. Paccāgate pana bhagavati yo so mahallakabhikkhu upāhanaṃ sammussitvā paṭinivatto khadirarukkhe ālaggitaṃ disvā sāvatthiṃ anuppatto visākhāya upāsikāya ‘‘kiṃ, bhante, revatattherassa vasanokāso ramaṇīyo’’ti bhikkhū pucchamānāya yehi bhikkhūhi pasaṃsito, te apasādento ‘‘upāsike, ete tucchaṃ bhaṇanti, na sundaro bhūmippadeso, atilūkhakakkhaḷaṃ khadiravanamevā’’ti āha. So visākhāya āgantukabhattaṃ bhuñjitvā pacchābhattaṃ maṇḍalamāḷe sannipatite bhikkhū ujjhāpento āha – ‘‘kiṃ, āvuso, revatattherassa senāsane ramaṇīyaṃ tumhehi diṭṭha’’nti. Bhagavā taṃ ñatvā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena parisamajjhaṃ patvā, buddhāsane nisīditvā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te āhaṃsu – ‘‘revataṃ, bhante, ārabbha kathā uppannā ‘evaṃ navakammiko kadā samaṇadhammaṃ karissatī’’’ti. ‘‘Na, bhikkhave, revato navakammiko, arahā revato khīṇāsavo’’ti vatvā taṃ ārabbha tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

214. What is the origin of the verse beginning 'With the power of wisdom'? This verse was spoken concerning the Elder Revata. In this connection, the story of the Elder Revata—from his going forth at the beginning, his dwelling in the acacia forest after going forth, his attainment of distinction while dwelling there, and the Blessed One's journey there and back—should be understood in the same way as it was told in connection with the verse, 'Whether in the village or in the forest.' Now, when the Blessed One had returned, a certain elderly monk, who had forgotten his sandals and turned back, saw them caught on an acacia tree. Upon arriving in Sāvatthī, when the female lay disciple Visākhā was asking the monks, 'Venerable sirs, is the Elder Revata's dwelling place delightful?', he disparaged those monks who had praised it, saying, 'Laywoman, they speak empty words. The plot of land is not beautiful; it is just an extremely rough and harsh acacia forest.' Having eaten the meal for newcomers offered by Visākhā, he, after the meal, criticized the monks gathered in the assembly hall, saying: 'Friends, what did you see that was delightful in the Elder Revata's lodging?' The Blessed One, knowing this, came out from the Fragrant Chamber and, by a miracle appropriate for the occasion, arrived in the midst of the assembly. Seating himself on the Buddha-seat, he addressed the monks: 'Monks, for the sake of what discussion are you now gathered together?' They replied: 'Venerable Sir, a discussion has arisen concerning Revata: "Being so engaged in new work, when will he practice the ascetic's duties?"' The Blessed One said: 'Monks, Revata is not one engaged in new work; Revata is an Arahant, one whose taints are destroyed.' Having said this, he spoke this verse concerning him for the purpose of teaching the Dhamma to those monks.

Tassattho – dubbalakarakilesappahānasādhakena vikubbanaadhiṭṭhānappabhedena vā paññābalena samannāgatattā paññābalaṃ, catupārisuddhisīlena dhutaṅgavatena ca upapannattā sīlavatūpapannaṃ, maggasamādhinā phalasamādhinā iriyāpathasamādhinā ca samāhitaṃ, upacārappanābhedena jhānena jhāne vā ratattā jhānarataṃ, sativepullappattattā satimaṃ, rāgādisaṅgato pamuttatā saṅgā pamuttaṃ, pañcacetokhilacatuāsavābhāvena akhilaṃ anāsavaṃ taṃ vāpi dhīrā muniṃ vedayanti. Tampi evaṃ paññādiguṇasaṃyuttaṃ saṅgādidosavisaṃyuttaṃ paṇḍitā sattā muniṃ vā vedayanti. Passatha yāva paṭivisiṭṭhovāyaṃ [Pg.251] khīṇāsavamuni, so ‘‘navakammiko’’ti vā ‘‘kadā samaṇadhammaṃ karissatī’’ti vā kathaṃ vattabbo. So hi paññābalena taṃ vihāraṃ niṭṭhāpesi, na navakammakaraṇena, katakiccova so, na idāni samaṇadhammaṃ karissatīti revatattheraṃ vibhāveti. Vibhāvanattho hi ettha vā-saddoti.

The meaning of this is as follows: He is 'one with the power of wisdom' because he is endowed with the power of wisdom that accomplishes the abandoning of defilements that cause weakness, or which has the varieties of transformation-power and determination-power. He is 'endowed with virtue' because he possesses the fourfold purity of virtue and the ascetic observances. He is 'composed' through path-concentration, fruition-concentration, and posture-concentration. He is 'delighting in jhāna' because he delights in jhāna, which is distinguished as access and absorption. He is 'mindful' because he has attained fullness of mindfulness. He is 'liberated from association' because he is freed from the association of lust and other defilements. He is 'without wilderness' and 'taintless' because he is devoid of the five mental wildernesses and the four taints. 'The wise, too, know him as a sage.' Wise beings know him, who is thus endowed with qualities such as wisdom and free from faults such as attachment, as a sage. Behold how distinguished this taint-destroyed sage is! How could he be called 'one engaged in new work' or be asked, 'When will he practice the ascetic's duties?' For he completed that monastery by the power of wisdom, not by performing construction work. He is one whose task is done; it is not that he has yet to practice the ascetic's duties. Thus he makes the Elder Revata plain. For the word 'vā' here has the meaning of clarification.

215. Ekaṃ carantanti kā uppatti? Bodhimaṇḍato pabhuti yathākkamaṃ kapilavatthuṃ anuppatte bhagavati pitāputtasamāgame vattamāne bhagavā sammodamānena raññā suddhodanena ‘‘tumhe, bhante, gahaṭṭhakāle gandhakaraṇḍake vāsitāni kāsikādīni dussāni nivāsetvā idāni kathaṃ chinnakāni paṃsukūlāni dhārethā’’ti evamādinā vutto rājānaṃ anunayamāno –

215. What is the origin of the verse beginning 'Wandering alone'? When the Blessed One, having journeyed from the seat of enlightenment, arrived in due course at Kapilavatthu, and while the meeting between father and son was taking place, the rejoicing King Suddhodana spoke to the Blessed One. Having been addressed by him thus: 'Venerable Sir, in your time as a householder, you wore fine cloths from Kāsi and other regions, perfumed in scent-caskets. How is it that you now wear cut-up rag-robes?', the Blessed One, conciliating the king—

‘‘Yaṃ tvaṃ tāta vade mayhaṃ, paṭṭuṇṇaṃ dukūlakāsikaṃ;

Paṃsukūlaṃ tato seyyaṃ, etaṃ me abhipatthita’’nti. –

‘That which you, dear father, speak of to me—fine woven cloth, linen, and silks of Kāsi—a rag-robe is superior to that; this is what I have longed for.’

Ādīni vatvā lokadhammehi attano avikampabhāvaṃ dassento rañño dhammadesanatthaṃ imaṃ sattapadagāthamabhāsi.

Having spoken these and other words, and showing his own unshaken nature in the face of worldly conditions, he uttered this seven-line verse for the purpose of teaching the Dhamma to the king.

Tassattho – pabbajjāsaṅkhātādīhi ekaṃ, iriyāpathādīhi cariyāhi carantaṃ. Moneyyadhammasamannāgamena muniṃ. Sabbaṭṭhānesu pamādābhāvato appamattaṃ. Akkosanagarahanādibhedāya nindāya vaṇṇanathomanādibhedāya pasaṃsāya cāti imāsu nindāpasaṃsāsu paṭighānunayavasena avedhamānaṃ. Nindāpasaṃsāmukhena cettha aṭṭhapi lokadhammā vuttāti veditabbā. Sīhaṃva bherisaddādīsu saddesu aṭṭhasu lokadhammesu pakativikārānupagamena asantasantaṃ, pantesu vā senāsanesu santāsābhāvena. Vātaṃva suttamayādibhede jālamhi catūhi maggehi taṇhādiṭṭhijāle asajjamānaṃ, aṭṭhasu vā lokadhammesu paṭighānunayavasena asajjamānaṃ. Padumaṃva toyena loke jātampi yesaṃ taṇhādiṭṭhilepānaṃ vasena sattā lokena lippanti, tesaṃ lepānaṃ pahīnattā lokena alippamānaṃ, nibbānagāmimaggaṃ uppādetvā tena maggena netāramaññesaṃ devamanussānaṃ. Attano pana aññena kenaci maggaṃ dassetvā anetabbattā anaññaneyyaṃ taṃ vāpi dhīrā muni vedayanti buddhamuniṃ vedayantīti attānaṃ vibhāveti. Sesamettha vuttanayameva.

Its meaning is this: 'alone' refers to one who is alone by way of renunciation and so on, and 'wandering' refers to conduct by way of the postures and so on. He is a sage through the possession of the qualities of sagacity. He is heedful due to the absence of negligence in all situations. He is unshaken by blame and praise, not moved by aversion or approval in the face of criticism—such as abuse and reproach—or praise—such as commendation and acclaim. Here, it should be understood that the eight worldly conditions are also spoken of through the medium of blame and praise. Like a lion unperturbed by sounds such as the beating of a drum, so too is he untrembling amidst the eight worldly conditions, not undergoing any unnatural alteration; or, this is due to his absence of fear in remote lodgings. Like the wind in a net made of thread and so on, he is not caught in the net of craving and views, not clinging to it by means of the four paths; or, not clinging to the eight worldly conditions by way of aversion or approval. Like a lotus, though born in the world, he is unstained by the world; for although beings are stained by the world through the defilements of craving and views, he is unstained by the world because those defilements have been abandoned. He is one who generates the path leading to Nibbāna and guides others—gods and humans—along that path. But as for himself, being unleadable, not needing to be shown the path by anyone else, the wise know that sage as the Buddha-sage. Thus he reveals himself. The rest here is as has been explained.

216. Yo [Pg.252] ogahaṇeti kā uppatti? Bhagavato paṭhamābhisambuddhassa cattāri asaṅkhyeyyāni kappasatasahassañca pūritadasapāramidasaupapāramidasaparamatthapāramippabhedaṃ abhinīhāraguṇapāramiyo pūretvā tusitabhavane abhinibbattiguṇaṃ tattha nivāsaguṇaṃ mahāvilokanaguṇaṃ gabbhavokkantiṃ gabbhavāsaṃ gabbhanikkhamanaṃ padavītihāraṃ disāvilokanaṃ brahmagajjanaṃ mahābhinikkhamanaṃ mahāpadhānaṃ abhisambodhiṃ dhammacakkappavattanaṃ catubbidhaṃ maggañāṇaṃ phalañāṇaṃ aṭṭhasu parisāsu akampanañāṇaṃ, dasabalañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chabbidhaṃ asādhāraṇañāṇaṃ, aṭṭhavidhaṃ sāvakasādhāraṇabuddhañāṇaṃ, cuddasavidhaṃ buddhañāṇaṃ, aṭṭhārasabuddhaguṇaparicchedakañāṇaṃ, ekūnavīsatividhapaccavekkhaṇañāṇaṃ, sattasattatividhañāṇavatthu evamiccādiguṇasatasahasse nissāya pavattaṃ mahālābhasakkāraṃ asahamānehi titthiyehi uyyojitāya ciñcamāṇavikāya ‘‘ekaṃ dhammaṃ atītassā’’ti imissā gāthāya vatthumhi vuttanayena catuparisamajjhe bhagavato ayase uppādite tappaccayā bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘evarūpepi nāma ayase uppanne na bhagavato cittassa aññathattaṃ atthī’’ti. Taṃ ñatvā bhagavā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena parisamajjhaṃ patvā, buddhāsane nisīditvā, bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te sabbaṃ ārocesuṃ. Tato bhagavā – ‘‘buddhā nāma, bhikkhave, aṭṭhasu lokadhammesu tādino hontī’’ti vatvā tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

216. What is the origin of the verse beginning 'Yo ogahaṇe'? The Blessed One first attained full enlightenment after fulfilling the perfections—the ten perfections, the ten higher perfections, and the ten ultimate perfections—along with the quality of the great aspiration, for four incalculable eons and a hundred thousand aeons. Relying on these and hundreds of thousands of other qualities—such as the quality of his rebirth in the Tusita heaven, the quality of his dwelling there, the quality of the great survey, the descent into the womb, the abiding in the womb, the emergence from the womb, the seven steps, the surveying of the directions, the bull-like roar, the great renunciation, the great striving, the supreme enlightenment, the turning of the Wheel of Dhamma, the fourfold knowledge of the path, the knowledge of the fruits, the unshaken knowledge in the eight assemblies, the ten powers, the knowledge that defines the four types of birth, the knowledge that defines the five destinations, the six kinds of unique knowledge, the eight kinds of Buddha-knowledge shared with disciples, the fourteen kinds of Buddha-knowledge, the knowledge that defines the eighteen qualities of a Buddha, the nineteen kinds of reflective knowledge, and the seventy-seven bases of knowledge—great gain and honor arose for him. Unable to bear this, the sectarians incited the woman Ciñcamāṇavikā. When dishonor was brought upon the Blessed One in the midst of the fourfold assembly, in the manner described in the backstory to the verse beginning, 'Ekaṃ dhammaṃ atītassa,' the monks began a discussion on account of it: 'Even when such dishonor has arisen, there is no alteration in the Blessed One’s mind.' Knowing this, the Blessed One emerged from his perfumed chamber and, by a miracle suitable for the occasion, went to the midst of the assembly. Seated on the Buddha's seat, he addressed the monks: 'Monks, for what discussion are you now assembled?' They told him everything. Then the Blessed One said, 'Monks, Buddhas are imperturbable amidst the eight worldly conditions,' and in order to teach the Dhamma to those monks, he spoke this verse.

Tassattho – yathā nāma ogahaṇe manussānaṃ nhānatitthe aṅgaghaṃsanatthāya caturasse vā aṭṭhaṃse vā thambhe nikhāte uccakulīnāpi nīcakulīnāpi aṅgaṃ ghaṃsanti, na tena thambhassa unnati vā onati vā hoti. Evamevaṃ yo ogahaṇe thambhorivābhijāyati yasmiṃ pare vācāpariyantaṃ vadanti. Kiṃ vuttaṃ hoti? Yasmiṃ vatthusmiṃ pare titthiyā vā aññe vā vaṇṇavasena uparimaṃ vā avaṇṇavasena heṭṭhimaṃ vā vācāpariyantaṃ vadanti, tasmiṃ vatthusmiṃ anunayaṃ vā paṭighaṃ vā anāpajjamāno tādibhāvena yo ogahaṇe thambhoriva bhavatīti. Taṃ vītarāgaṃ susamāhitindriyanti taṃ iṭṭhārammaṇe rāgābhāvena vītarāgaṃ, aniṭṭhārammaṇe ca dosamohābhāvena susamāhitindriyaṃ, suṭṭhu vā samodhānetvā ṭhapitindriyaṃ, rakkhitindriyaṃ, gopitindriyanti [Pg.253] vuttaṃ hoti. Taṃ vāpi dhīrā muni vedayanti buddhamuniṃ vedayanti, tassa kathaṃ cittassa aññathattaṃ bhavissatīti attānaṃ vibhāveti. Sesaṃ vuttanayameva.

The meaning is this: Just as at a bathing place, a ford for bathing, people of high or low birth rub their limbs against a four-sided or eight-sided post fixed there for scrubbing, yet the post does not rise up or sink down because of this. In the same way, one stands firm like a post at a bathing place, against whom others speak a torrent of words. What is meant by this? On whatever matter others—sectarians or anyone else—speak a torrent of words, whether praise from above by way of commendation or blame from below by way of condemnation, on that matter one who does not give rise to approval or aversion remains like a post at a bathing place through their imperturbability. 'Him, free from lust, with well-composed faculties' means: he is free from lust through the absence of lust for desirable objects, and with well-composed faculties through the absence of aversion and delusion towards undesirable objects. Or, it means his faculties are well-composed, well-established, guarded, and protected. The wise know such a one as a sage, as the Buddha-sage. 'How could there be any alteration in his mind?'—thus he reveals himself. The remainder is as has been explained.

217. Yo ve ṭhitattoti kā uppatti? Sāvatthiyaṃ kira aññatarā seṭṭhidhītā pāsādā oruyha heṭṭhāpāsāde tantavāyasālaṃ gantvā tasaraṃ vaṭṭente disvā tassa ujubhāvena tappaṭibhāganimittaṃ aggahesi – ‘‘aho vata sabbe sattā kāyavacīmanovaṅkaṃ pahāya tasaraṃ viya ujucittā bhaveyyu’’nti. Sā pāsādaṃ abhiruhitvāpi punappunaṃ tadeva nimittaṃ āvajjentī nisīdi. Evaṃ paṭipannāya cassā na cirasseva aniccalakkhaṇaṃ pākaṭaṃ ahosi, tadanusāreneva ca dukkhānattalakkhaṇānipi. Athassā tayopi bhavā ādittā viya upaṭṭhahiṃsu. Taṃ tathā vipassamānaṃ ñatvā bhagavā gandhakuṭiyaṃ nisinnova obhāsaṃ muñci. Sā taṃ disvā ‘‘kiṃ ida’’nti āvajjentī bhagavantaṃ passe nisinnamiva disvā uṭṭhāya pañjalikā aṭṭhāsi. Athassā bhagavā sappāyaṃ viditvā dhammadesanāvasena imaṃ gāthamabhāsi.

217. What is the origin of 'Yo ve ṭhitatto'? In Sāvatthī, it is said that a certain merchant's daughter, descending from her mansion, went to the weaver's workshop below. Seeing a shuttle being moved, she grasped a corresponding sign through its straightness, thinking: 'Oh, if only all beings could abandon crookedness in body, speech, and mind and become straight-minded like this shuttle!' Even after ascending to the mansion, she repeatedly reflected on that very sign and sat down. Practicing thus, before long the characteristic of impermanence became clear to her, and in accordance with that, the characteristics of suffering and non-self also became evident. Then, all three existences appeared to her as if on fire. Knowing she was contemplating thus with insight, the Blessed One, while seated in his fragrant hut, emitted a radiance. Seeing it, and reflecting 'What is this?', she perceived the Blessed One as if seated nearby. Rising, she stood with hands clasped in reverence. Then the Blessed One, knowing what was suitable for her, spoke this verse by way of a teaching.

Tassattho – yo ve ekaggacittatāya akuppavimuttitāya ca vuḍḍhihānīnaṃ abhāvato vikkhīṇajātisaṃsārattā bhavantarūpagamanābhāvato ca ṭhitatto, pahīnakāyavacīmanovaṅkatāya agatigamanābhāvena vā tasaraṃva uju, hirottappasampannattā jigucchati kammehi pāpakehi, pāpakāni kammāni gūthagataṃ viya muttagataṃ viya ca jigucchati, hirīyatīti vuttaṃ hoti. Yogavibhāgena hi upayogatthe karaṇavacanaṃ saddasatthe sijjhati. Vīmaṃsamāno visamaṃ samañcāti kāyavisamādivisamaṃ kāyasamādisamañca pahānabhāvanākiccasādhanena maggapaññāya vīmaṃsamāno upaparikkhamāno. Taṃ vāpi khīṇāsavaṃ dhīrā muniṃ vedayantīti. Kiṃ vuttaṃ hoti? Yathāvuttanayena maggapaññāya vīmaṃsamāno visamaṃ samañca yo ve ṭhitatto hoti, so evaṃ tasaraṃva uju hutvā kiñci vītikkamaṃ anāpajjanto jigucchati kammehi pāpakehi. Taṃ vāpi dhīrā muniṃ vedayanti. Yato īdiso hotīti khīṇāsavamuniṃ dassento arahattanikūṭena gāthaṃ desesi. Desanāpariyosāne seṭṭhidhītā sotāpattiphale [Pg.254] patiṭṭhahi. Ettha ca vikappe vā samuccaye vā vāsaddo daṭṭhabbo.

Its meaning is this: one who, through one-pointedness of mind and unshakable liberation, due to the absence of growth and decline, whose cycle of rebirth is exhausted, and who does not go to another existence, is steadfast; or, due to the abandonment of bodily, verbal, and mental crookedness and the absence of going to wrong destinations, is straight as a shuttle. Endowed with moral shame and fear of wrongdoing, he loathes evil deeds; he loathes evil actions as if they were excrement or urine, and it is said he is ashamed. Indeed, by analysis of usage, the instrumental case is established in grammar in the sense of application. 'Examining the uneven and the even' means examining and scrutinizing the unevenness of body, etc., and the evenness of body, etc., by accomplishing the task of abandoning and developing through the wisdom of the path. The wise know even such a one, whose cankers are destroyed, as a sage. What is meant by this? As described, one who examines the uneven and the even with the wisdom of the path, who is indeed steadfast, being straight as a shuttle and not falling into any transgression, loathes evil deeds. The wise also know him as a sage. Because he is such, showing the sage whose cankers are destroyed, he taught the verse with the pinnacle of Arahantship. At the end of the teaching, the merchant’s daughter became established in the fruit of stream-entry. Here, the word 'vā' should be understood in the sense of alternation or combination.

218. Yo saññatattoti kā uppatti? Bhagavati kira āḷaviyaṃ viharante āḷavīnagare aññataro tantavāyo sattavassikaṃ dhītaraṃ āṇāpesi – ‘‘amma, hiyyo avasiṭṭhatasaraṃ na bahu, tasaraṃ vaṭṭetvā lahuṃ tantavāyasālaṃ āgaccheyyāsi, mā kho cirāyī’’ti. Sā ‘‘sādhū’’ti sampaṭicchi. So sālaṃ gantvā tantaṃ vinento aṭṭhāsi. Taṃ divasañca bhagavā mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento tassā dārikāya sotāpattiphalūpanissayaṃ desanāpariyosāne caturāsītiyā pāṇasahassānañca dhammābhisamayaṃ disvā pageva sarīrapaṭijagganaṃ katvā pattacīvaramādāya nagaraṃ pāvisi. Manussā bhagavantaṃ disvā – ‘‘addhā ajja koci anuggahetabbo atthi, pageva paviṭṭho bhagavā’’ti bhagavantaṃ upagacchiṃsu. Bhagavā yena maggena sā dārikā pitusantikaṃ gacchati, tasmiṃ aṭṭhāsi. Nagaravāsino taṃ padesaṃ sammajjitvā, paripphositvā, pupphūpahāraṃ katvā, vitānaṃ bandhitvā, āsanaṃ paññāpesuṃ. Nisīdi bhagavā paññatte āsane, mahājanakāyo parivāretvā aṭṭhāsi. Sā dārikā taṃ padesaṃ pattā mahājanaparivutaṃ bhagavantaṃ disvā pañcapatiṭṭhitena vandi. Taṃ bhagavā āmantetvā – ‘‘dārike kuto āgatāsī’’ti pucchi. ‘‘Na jānāmi bhagavā’’ti. ‘‘Kuhiṃ gamissasī’’ti? ‘‘Na jānāmi bhagavā’’ti. ‘‘Na jānāsī’’ti? ‘‘Jānāmi bhagavā’’ti. ‘‘Jānāsī’’ti? ‘‘Na jānāmi bhagavā’’ti.

218. What is the origin of 'Yo saññatatto'? It is said that while the Blessed One was residing in Āḷavī, in the city of Āḷavī, a certain weaver instructed his seven-year-old daughter: 'Dear, the remaining thread from yesterday is not much; after spinning the thread, come quickly to the weaving shed; do not delay.' She agreed, saying, 'Very well.' He went to the shed and stood there weaving. That same day, the Blessed One arose from the attainment of great compassion and surveyed the world. Seeing that the girl had the potential to attain the fruit of stream-entry and that at the end of the teaching eighty-four thousand beings would gain understanding of the Dhamma, he attended to his bodily needs early and, taking his bowl and robe, entered the city. People, upon seeing the Blessed One, approached him, thinking, 'Surely today there is someone to be helped, since the Blessed One has entered so early.' The Blessed One stood on the path by which the girl was going to her father. The city dwellers swept that spot, sprinkled it with water, made flower offerings, hung up a canopy, and prepared a seat. The Blessed One sat on the prepared seat, and a great crowd gathered around and stood there. The girl, arriving at that place, saw the Blessed One surrounded by the large crowd and paid homage with the fivefold prostration. The Blessed One addressed her and asked, 'Girl, where have you come from?' 'I do not know, Blessed One.' 'Where will you go?' 'I do not know, Blessed One.' 'You do not know?' 'I know, Blessed One.' 'You know?' 'I do not know, Blessed One.'

Taṃ sutvā manussā ujjhāyanti – ‘‘passatha, bho, ayaṃ dārikā attano gharā āgatāpi bhagavatā pucchiyamānā ‘na jānāmī’ti āha, tantavāyasālaṃ gacchantī cāpi pucchiyamānā ‘na jānāmī’ti āha, ‘na jānāsī’ti vuttā ‘jānāmī’ti āha, ‘jānāsī’ti vuttā ‘na jānāmī’ti āha, sabbaṃ paccanīkameva karotī’’ti. Bhagavā manussānaṃ tamatthaṃ pākaṭaṃ kātukāmo taṃ pucchi – ‘‘kiṃ mayā pucchitaṃ, kiṃ tayā vutta’’nti? Sā āha – ‘‘na maṃ, bhante, koci na jānāti, gharato āgatā tantavāyasālaṃ gacchatī’’ti; apica maṃ tumhe paṭisandhivasena pucchatha, ‘‘kuto āgatāsī’’ti, cutivasena pucchatha, ‘‘kuhiṃ gamissasī’’ti ahañca na jānāmi. ‘‘Kuto camhi āgatā; nirayā vā devalokā vā’’ti, na hi jānāmi, ‘‘kuhimpi gamissāmi nirayaṃ vā devalokaṃ vā’’ti, tasmā ‘‘na jānāmī’’ti [Pg.255] avacaṃ. Tato maṃ bhagavā maraṇaṃ sandhāya pucchi – ‘‘na jānāsī’’ti, ahañca jānāmi. ‘‘Sabbesaṃ maraṇaṃ dhuva’’nti, tenāvocaṃ ‘‘jānāmī’’ti. Tato maṃ bhagavā maraṇakālaṃ sandhāya pucchi ‘‘jānāsī’’ti, ahañca na jānāmi ‘‘kadā marissāmi kiṃ ajja vā udāhu sve vā’’ti, tenāvocaṃ ‘‘na jānāmī’’ti. Bhagavā tāya vissajjitaṃ pañhaṃ ‘‘sādhu sādhū’’ti anumodi. Mahājanakāyopi ‘‘yāva paṇḍitā ayaṃ dārikā’’ti sādhukārasahassāni adāsi. Atha bhagavā dārikāya sappāyaṃ viditvā dhammaṃ desento –

Hearing this, the people grumbled: “Look, friends, this girl, even though she came from her own house and was questioned by the Blessed One, said, ‘I do not know.’ Even when she was going to the weaver’s shed and was questioned, she said, ‘I do not know.’ When told, ‘You do not know,’ she said, ‘I know.’ When told, ‘You know,’ she said, ‘I do not know.’ She does everything contrary!” The Blessed One, wishing to make the matter clear to the people, asked her: “What did I ask, and what did you say?” She replied: “Venerable sir, everyone knows that I have come from my house and am going to the weaver’s shed. But you asked me about rebirth, ‘Where have you come from?’ and about decease, ‘Where will you go?’ And I do not know. ‘Where have I come from—from hell or the heavenly realm?’ I truly do not know. ‘Where will I go—to hell or the heavenly realm?’ Therefore, I said, ‘I do not know.’ Then the Blessed One asked me regarding death, ‘Do you not know?’ And I do know. ‘Death is certain for all.’ Therefore, I said, ‘I know.’ Then the Blessed One asked me regarding the time of death, ‘Do you know?’ And I do not know, ‘When will I die—today or tomorrow?’ Therefore, I said, ‘I do not know.’” The Blessed One approved of the answer she gave to the question, saying, “Good, good!” The great crowd also exclaimed, “How wise this girl is!” and gave thousands of cheers. Then the Blessed One, knowing what was suitable for the girl, taught the Dhamma, saying:

‘‘Andhabhūto ayaṃ loko, tanukettha vipassati;

Sakuṇo jālamuttova, appo saggāya gacchatī’’ti. (dha. pa. 174) –

“This world is blind; few here have insight. Like a bird escaped from the net, few go to heaven.”

Imaṃ gāthamāha. Sā gāthāpariyosāne sotāpattiphale patiṭṭhāsi, caturāsītiyā pāṇasahassānañca dhammābhisamayo ahosi.

He spoke this verse. At the end of the verse, she was established in the fruit of stream-entry, and a realization of the Dhamma arose in eighty-four thousand beings.

Sā bhagavantaṃ vanditvā pitu santikaṃ agamāsi. Pitā taṃ disvā ‘‘cirenāgatā’’ti kuddho vegena tante vemaṃ pakkhipi. Taṃ nikkhamitvā dārikāya kucchiṃ bhindi. Sā tattheva kālamakāsi. So disvā – ‘‘nāhaṃ mama dhītaraṃ pahariṃ, apica kho imaṃ vemaṃ vegasā nikkhamitvā imissā kucchiṃ bhindi. Jīvati nu kho nanu kho’’ti vīmaṃsanto mataṃ disvā cintesi – ‘‘manussā maṃ ‘iminā dhītā māritā’ti ñatvā upakkoseyyuṃ, tena rājāpi garukaṃ daṇḍaṃ paṇeyya, handāhaṃ paṭikacceva palāyāmī’’ti. So daṇḍabhayena palāyanto bhagavato santike kammaṭṭhānaṃ gahetvā araññe vasantānaṃ bhikkhūnaṃ vasanokāsaṃ pāpuṇi. Te ca bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Te taṃ pabbājetvā tacapañcakakammaṭṭhānaṃ adaṃsu. So taṃ uggahetvā vāyamanto na cirasseva arahattaṃ pāpuṇi, te cassa ācariyupajjhāyā. Atha mahāpavāraṇāya sabbeva bhagavato santikaṃ agamaṃsu – ‘‘visuddhipavāraṇaṃ pavāressāmā’’ti. Bhagavā pavāretvā vutthavasso bhikkhusaṅghaparivuto gāmanigamādīsu cārikaṃ caramāno anupubbena āḷaviṃ agamāsi. Tattha manussā bhagavantaṃ nimantetvā dānādīni karontā taṃ bhikkhuṃ disvā ‘‘dhītaraṃ māretvā idāni kaṃ māretuṃ āgatosī’’tiādīni vatvā uppaṇḍesuṃ. Bhikkhū taṃ sutvā upaṭṭhānavelāyaṃ upasaṅkamitvā bhagavato etamatthaṃ ārocesuṃ. Bhagavā – ‘‘na, bhikkhave[Pg.256], ayaṃ bhikkhu dhītaraṃ māresi, sā attano kammena matā’’ti vatvā tassa bhikkhuno manussehi dubbijānaṃ khīṇāsavamunibhāvaṃ pakāsento bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

She paid homage to the Blessed One and went to her father. Upon seeing her, her father, angry that she had come after a long time, swiftly threw a shuttle. It shot out and pierced the girl’s belly. She died right there. Seeing this, he thought: “I did not strike my daughter, but this shuttle, flying swiftly, shot out and pierced her belly. Is she alive or not?” Investigating and seeing she was dead, he reflected: “People, knowing that I killed my daughter, would accuse me, and the king would impose a severe punishment. Therefore, I should flee beforehand.” Fearing punishment, he fled and, after taking a meditation subject from the Blessed One, came to the dwelling place of monks living in the forest. Approaching those monks, he requested ordination. They ordained him and gave him the meditation subject on the five parts of the body. Mastering it and striving diligently, he soon attained arahantship, and they became his teachers and preceptors. Then, on the occasion of the great Pavāraṇā, they all went to the Blessed One, intending, “We will perform the Pavāraṇā of purity.” The Blessed One, having performed the Pavāraṇā and completed the rains retreat, surrounded by the Sangha of monks, was traveling through villages and towns and gradually arrived at Āḷavī. There, people who had invited the Blessed One and were making offerings saw that monk and taunted him, saying, “After killing your daughter, whom have you come to kill now?” Hearing this, the monks approached the Blessed One during the time of attendance and reported the matter. The Blessed One said: “Monks, this monk did not kill his daughter; she died by her own kamma.” Then, to reveal to the people the state of that monk as a sage with defilements destroyed—a state difficult to discern—and to teach the Dhamma to the monks, he spoke this verse.

Tassattho – yo tīsupi kammadvāresu sīlasaṃyamena saṃyatatto kāyena vā vācāya vā cetasā vā hiṃsādikaṃ na karoti pāpaṃ, tañca kho pana daharo vā daharavaye ṭhito, majjhimo vā majjhimavaye ṭhito, eteneva nayena thero vā pacchimavaye ṭhitoti kadācipi na karoti. Kiṃ kāraṇā? Yatatto, yasmā anuttarāya viratiyā sabbapāpehi uparatacittoti vuttaṃ hoti.

Its meaning is this: one whose self is restrained in the three doors of action by the restraint of virtue, who does no evil such as harming with body, speech, or mind, and who—whether young or established in youth, middle-aged or established in middle age, or likewise old or established in old age—never does so at any time. What is the reason? Because they are self-controlled; because their mind has turned away from all evil through the unsurpassed abstinence, so it is said.

Idāni muni arosaneyyo na so roseti kañcīti etesaṃ padānaṃ ayaṃ yojanā ca adhippāyo ca – so khīṇāsavamuni arosaneyyo ‘‘dhītumārako’’ti vā ‘‘pesakāro’’ti vā evamādinā nayena kāyena vā vācāya vā rosetuṃ, ghaṭṭetuṃ, bādhetuṃ araho na hoti. Sopi hi na roseti kañci, ‘‘nāhaṃ mama dhītaraṃ māremi, tvaṃ māresi, tumhādiso vā māretī’’tiādīni vatvā kañci na roseti, na ghaṭṭeti, na bādheti, tasmā sopi na rosaneyyo. Apica kho pana ‘‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi, namo karohi nāgassā’’ti (ma. ni. 1.249) vuttanayena namassitabboyeva hoti. Taṃ vāpi dhīrā muni vedayantīti ettha pana tampi dhīrāva muniṃ vedayantīti evaṃ padavibhāgo veditabbo. Adhippāyo cettha – taṃ ‘‘ayaṃ arosaneyyo’’ti ete bālamanussā ajānitvā rosenti. Ye pana dhīrā honti, te dhīrāva tampi muniṃ vedayanti, ayaṃ khīṇāsavamunīti jānantīti.

Now, as for ‘the sage is not to be provoked, nor does he provoke anyone,’ this is the construction and meaning of these words: That sage, who has destroyed the taints, is not fit to be provoked, harassed, or troubled by anyone through body or speech, whether by calling him ‘daughter-killer’ or ‘weaver’ or in any similar way. For he himself does not provoke anyone, nor does he harass or trouble anyone, by saying such things as, ‘I did not kill my daughter, you killed her, or someone like you killed her.’ Therefore, he too is not to be provoked. Moreover, as it is said, ‘Let the nāga be, do not disturb the nāga, pay homage to the nāga’ (MN 29), he should indeed be revered. As for ‘the wise, too, recognize him as a sage,’ here the division of words should be understood as ‘the wise indeed recognize him as a sage.’ The meaning here is this: foolish people, not knowing that ‘this one is not to be provoked,’ provoke him. But those who are wise, they indeed recognize that sage, knowing, ‘This is a sage who has destroyed the taints.’”

219. Yadaggatoti kā uppatti? Sāvatthiyaṃ kira pañcaggadāyako nāma brāhmaṇo ahosi. So nipphajjamānesu sassesu khettaggaṃ, rāsaggaṃ, koṭṭhaggaṃ, kumbhiaggaṃ, bhojanagganti imāni pañca aggāni deti. Tattha paṭhamapakkāniyeva sāli-yava-godhūma-sīsāni āharāpetvā yāgupāyāsaputhukādīni paṭiyādetvā ‘‘aggassa dātā medhāvī, aggaṃ so adhigacchatī’’ti evaṃdiṭṭhiko hutvā buddhappamukhassa bhikkhusaṅghassa dānaṃ [Pg.257] deti, idamassa khettaggadānaṃ. Nipphannesu pana sassesu lāyitesu madditesu ca varadhaññāni gahetvā tatheva dānaṃ deti, idamassa rāsaggadānaṃ. Puna tehi dhaññehi koṭṭhāgārāni pūrāpetvā paṭhamakoṭṭhāgāravivaraṇe paṭhamanīhaṭāni dhaññāni gahetvā tatheva dānaṃ deti, idamassa koṭṭhaggadānaṃ. Yaṃ yadeva panassa ghare randheti, tato aggaṃ anuppattapabbajitānaṃ adatvā antamaso dārakānampi na kiñci deti, idamassa kumbhiaggadānaṃ. Puna attano bhojanakāle paṭhamūpanītaṃ bhojanaṃ purebhattakāle saṅghassa, pacchābhattakāle sampattayācakānaṃ, tadabhāve antamaso sunakhānampi adatvā na bhuñjati, idamassa bhojanaggadānaṃ. Evaṃ so pañcaggadāyakotveva abhilakkhito ahosi.

219. What is the origin of the verse beginning 'Yadaggato'? It is said that in Sāvatthī there was a brahmin named Pañcaggadāyaka. When the crops were ripening, he would give these five foremost offerings: the foremost of the field, the foremost of the heap, the foremost of the granary, the foremost of the pot, and the foremost of the meal. In that regard, having had the very first-ripened heads of rice, barley, and wheat brought, and having prepared rice-gruel, milk-rice, parched grain, and the like, with the view, 'The wise one, a giver of the foremost, attains the foremost,' he would give alms to the community of monks headed by the Buddha—this was his offering of the foremost of the field. Then, when the crops were harvested, reaped, and threshed, he would take the choice grains and give alms in the same way—this was his offering of the foremost of the heap. Again, having filled the granaries with those grains, upon the first opening of a granary, he would take the grains that were first brought out and give alms in the same way—this was his offering of the foremost of the granary. Furthermore, whatever was cooked in his house, he would not give even a little, even to his own children, without first giving the foremost portion to the mendicants who had arrived—this was his offering of the foremost of the pot. Again, at his own mealtime, he would not eat without first giving the food that was first served to him to the Sangha in the forenoon, to any beggars who had arrived in the afternoon, or, in their absence, even to the dogs—this was his offering of the foremost of the meal. Thus, he became known as 'Pañcaggadāyaka,' the Giver of the Five Foremost Offerings.

Athekadivasaṃ bhagavā paccūsasamaye buddhacakkhunā lokaṃ volokento tassa brāhmaṇassa brāhmaṇiyā ca sotāpattimaggaupanissayaṃ disvā sarīrapaṭijagganaṃ katvā atippageva gandhakuṭiṃ pāvisi. Bhikkhū pihitadvāraṃ gandhakuṭiṃ disvā – ‘‘ajja bhagavā ekakova gāmaṃ pavisitukāmo’’ti ñatvā bhikkhācāravelāya gandhakuṭiṃ padakkhiṇaṃ katvā piṇḍāya pavisiṃsu. Bhagavāpi brāhmaṇassa bhojanavelāyaṃ nikkhamitvā sāvatthiṃ pāvisi. Manussā bhagavantaṃ disvā evaṃ – ‘‘nūnajja koci satto anuggahetabbo atthi, tathā hi bhagavā ekakova paviṭṭho’’ti ñatvā na bhagavantaṃ upasaṅkamiṃsu nimantanatthāya. Bhagavāpi anupubbena brāhmaṇassa gharadvāraṃ sampatvā aṭṭhāsi. Tena ca samayena brāhmaṇo bhojanaṃ gahetvā nisinno hoti, brāhmaṇī panassa bījaniṃ gahetvā ṭhitā. Sā bhagavantaṃ disvā ‘‘sacāyaṃ brāhmaṇo passeyya, pattaṃ gahetvā sabbaṃ bhojanaṃ dadeyya, tato me puna pacitabbaṃ bhaveyyā’’ti cintetvā appasādañca maccherañca uppādetvā yathā brāhmaṇo bhagavantaṃ na passati, evaṃ tālavaṇṭena paṭicchādesi. Bhagavā taṃ ñatvā sarīrābhaṃ muñci. Taṃ brāhmaṇo suvaṇṇobhāsaṃ disvā ‘‘kimeta’’nti ullokento addasa bhagavantaṃ dvāre ṭhitaṃ. Brāhmaṇīpi ‘‘diṭṭhonena bhagavā’’ti tāvadeva tālavaṇṭaṃ nikkhipitvā bhagavantaṃ upasaṅkamitvā pañcapatiṭṭhitena vandi, vanditvā cassā uṭṭhahantiyā sappāyaṃ viditvā –

Then one day, at dawn, the Blessed One, surveying the world with the Buddha-eye, saw the supporting condition for the path of stream-entry in that brahmin and his wife. After attending to his bodily needs, he entered the perfumed chamber very early. The monks, seeing the perfumed chamber with its door closed, knew, 'Today the Blessed One wishes to enter the village alone.' At the time for the almsround, they circumambulated the perfumed chamber and entered the village for alms. The Blessed One, for his part, left at the brahmin’s mealtime and entered Sāvatthī. The people, seeing the Blessed One, thought, 'Surely today there is some being to be helped, for the Blessed One has entered alone,' and knowing this, they did not approach the Blessed One to invite him for a meal. The Blessed One, proceeding in due course, arrived at the brahmin’s door and stood there. At that moment, the brahmin was seated with his meal before him, and his wife stood holding a fan. Seeing the Blessed One, she thought, 'If this brahmin sees him, he will take the bowl and give away all the food, and then I will have to cook again.' Generating displeasure and stinginess, she blocked the view of the Blessed One with the palm-leaf fan so that the brahmin would not see him. The Blessed One, knowing this, emitted a bodily radiance. The brahmin, seeing the golden glow, wondered, 'What is this?' and looking up, he saw the Blessed One standing at the door. The brahmin’s wife, thinking, 'The Blessed One has been seen by him,' immediately put down the palm-leaf fan, approached the Blessed One, and paid homage with the five-point prostration. And as she was rising after paying homage, the Blessed One, knowing what was suitable for her, spoke:

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve bhikkhūti vuccatī’’ti. (dha. pa. 367) –

For whom there is no sense of 'mine' in regard to all name-and-form, and who does not grieve for what is non-existent, he, indeed, is called a bhikkhu.

Imaṃ [Pg.258] gāthamabhāsi. Sā gāthāpariyosāneyeva sotāpattiphale patiṭṭhāsi. Brāhmaṇopi bhagavantaṃ antogharaṃ pavesetvā, varāsane nisīdāpetvā, dakkhiṇodakaṃ datvā, attano upanītabhojanaṃ upanāmesi – ‘‘tumhe, bhante, sadevake loke aggadakkhiṇeyyā, sādhu, me taṃ bhojanaṃ attano patte patiṭṭhāpethā’’ti. Bhagavā tassa anuggahatthaṃ paṭiggahetvā paribhuñji. Katabhattakicco ca brāhmaṇassa sappāyaṃ viditvā imaṃ gāthamabhāsi.

At the very conclusion of the verse, she was established in the fruit of stream-entry. The brahmin, for his part, led the Blessed One into the house, seated him on an excellent seat, gave the water of dedication, and offered his own meal, saying, 'Venerable sir, in this world with its gods, you are the foremost recipient of offerings. It would be good if you would establish this food of mine in your bowl.' The Blessed One, to show his favor to him, accepted it and partook of the meal. Having finished the meal, and knowing what was suitable for the brahmin, he spoke this verse:

Tassattho – yaṃ kumbhito paṭhamameva gahitattā aggato, addhāvasesāya kumbhiyā āgantvā tato gahitattā majjhato, ekadvikaṭacchumattāvasesāya kumbhiyā āgantvā tato gahitattā sesato vā piṇḍaṃ labhetha. Paradattūpajīvīti pabbajito. So hi udakadantapoṇaṃ ṭhapetvā avasesaṃ pareneva dattaṃ upajīvati, tasmā ‘‘paradattūpajīvī’’ti vuccati. Nālaṃ thutuṃ nopi nipaccavādīti aggato laddhā attānaṃ vā dāyakaṃ vā thometumpi nārahati pahīnānunayattā. Sesato laddhā ‘‘kiṃ etaṃ iminā dinna’’ntiādinā nayena dāyakaṃ nipātetvā appiyavacanāni vattāpi na hoti pahīnapaṭighattā. Taṃ vāpi dhīrā muni vedayantīti tampi pahīnānunayapaṭighaṃ dhīrāva muniṃ vedayantīti brāhmaṇassa arahattanikūṭena gāthaṃ desesi. Gāthāpariyosāne brāhmaṇo sotāpattiphale patiṭṭhahīti.

Its meaning is this: whether one might receive an alms-lump from the top, because it was taken from the pot first; or from the middle, because one came when the pot was half-remaining and took from it; or from the leftovers, because one came when only a spoonful or two remained and took from it. 'One who lives on what is given by others' refers to a mendicant. For, excepting water and a tooth-cleaner, he lives on what is given by others; therefore he is called 'one who lives on what is given by others.' 'Not one to praise, nor a disparager' means that having received from the top portion, he is not fit to praise either himself or the donor, because attachment has been abandoned. Having received from the leftovers, he is not one to speak unpleasant words, disparaging the donor in ways such as, 'What is this that has been given by him?', because aversion has been abandoned. 'And the wise know him as a sage' means that the wise know even such a person—one who has abandoned attachment and aversion—to be a sage. Thus, he taught the verse to the brahmin, culminating in arahantship. At the conclusion of the verse, the brahmin was established in the fruit of stream-entry.

220. Muniṃ carantanti kā uppatti? Sāvatthiyaṃ kira aññataro seṭṭhiputto utuvasena tīsu pāsādesu sabbasampattīhi paricārayamāno daharova pabbajitukāmo hutvā, mātāpitaro yācitvā, khaggavisāṇasutte ‘‘kāmā hi citrā’’ti (su. ni. 50) imissā gāthāya aṭṭhuppattiyaṃ vuttanayeneva tikkhattuṃ pabbajitvā ca uppabbajitvā ca catutthavāre arahattaṃ pāpuṇi. Taṃ pubbaparicayena bhikkhū bhaṇanti – ‘‘samayo, āvuso, uppabbajitu’’nti. So ‘‘abhabbo dānāhaṃ, āvuso, vibbhamitu’’nti āha. Taṃ sutvā bhikkhū bhagavato ārocesuṃ. Bhagavā ‘‘evametaṃ, bhikkhave, abhabbo so dāni vibbhamitu’’nti tassa khīṇāsavamunibhāvaṃ āvikaronto imaṃ gāthamāha.

220. What is the origin of [the verse beginning] 'Muniṃ carantaṃ'? It is said that in Sāvatthī, a certain merchant's son, being attended with all prosperity in three palaces according to the seasons, desired to go forth while still young. Having requested his parents, in the manner described in the origin story of the verse 'For sensual pleasures are diverse' in the Khaggavisāṇa Sutta, he went forth and disrobed three times, and on the fourth occasion, he attained Arahantship. Due to his former habit, the monks would say to him, 'Friend, it is time to disrobe.' He would reply, 'Friends, I am now incapable of falling away.' Having heard this, the monks reported it to the Blessed One. The Blessed One said, 'Monks, it is so; he is now incapable of falling away,' and making manifest his state as a Muni whose taints are destroyed, He spoke this verse.

Tassattho [Pg.259] – moneyyadhammasamannāgamena muniṃ, ekavihāritāya, pubbe vuttappakārāsu vā cariyāsu yāya kāyaci cariyāya carantaṃ, pubbe viya methunadhamme cittaṃ akatvā anuttarāya viratiyā virataṃ methunasmā. Dutiyapādassa sambandho – kīdisaṃ muniṃ carantaṃ virataṃ methunasmāti ce? Yo yobbane nopanibajjhate kvaci, yo bhadrepi yobbane vattamāne kvaci itthirūpe yathā pure, evaṃ methunarāgena na upanibajjhati. Atha vā kvaci attano vā parassa vā yobbane ‘‘yuvā tāvamhi, ayaṃ vā yuvāti paṭisevāmi tāva kāme’’ti evaṃ yo rāgena na upanibajjhatīti ayampettha attho. Na kevalañca virataṃ methunasmā, apica kho pana jātimadādibhedā madā, kāmaguṇesu sativippavāsasaṅkhātā pamādāpi ca virataṃ, evaṃ madappamādā viratattā eva ca vippamuttaṃ sabbakilesabandhanehi. Yathā vā eko lokikāyapi viratiyā virato hoti, na evaṃ, kiṃ pana vippamuttaṃ virataṃ, sabbakilesabandhanehi vippamuttattā lokuttaraviratiyā viratantipi attho. Taṃ vāpi dhīrā muni vedayantīti tampi dhīrā eva muniṃ vedayanti, tumhe pana naṃ na vedayatha, tena naṃ evaṃ bhaṇathāti dasseti.

Its meaning is this: he is a muni through being endowed with the qualities of a sage; by dwelling alone, or by practicing in any of the ways previously described, he abstains from sexual intercourse with supreme restraint, not setting his mind on sexual activity as before. The connection of the second line is: If it is asked, 'What kind of muni, practicing, abstains from sexual intercourse?' It is one who is not bound by youth anywhere; who, even when in the prime of youth, is not bound by sexual lust for the form of a woman as he was before. Or, the meaning here is this: one who is not bound by lust, thinking, 'I am still young,' or 'This one is young, so I will indulge in sensual pleasures for now,' with regard to his own youth or another's. And not only does he abstain from sexual intercourse, but he also abstains from intoxications distinguished by pride of birth and so on, and from heedlessness, which is described as the absence of mindfulness regarding sensual pleasures. Thus, being abstinent from intoxication and heedlessness, he is liberated from all bonds of defilements. And it is not that he is abstinent merely through worldly restraint, as one might be; rather, what is his liberated abstinence? It means he is abstinent through supramundane restraint because of being liberated from all bonds of defilements. [The verse says,] 'The wise, indeed, know him as a muni,' which shows that the wise know him as a muni, but you do not know him, and therefore you speak to him thus.

221. Aññāya lokanti kā uppatti? Bhagavā kapilavatthusmiṃ viharati. Tena samayena nandassa ābharaṇamaṅgalaṃ, abhisekamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni akaṃsu. Bhagavāpi tattha nimantito pañcahi bhikkhusatehi saddhiṃ tattha gantvā bhuñjitvā nikkhamanto nandassa hatthe pattaṃ adāsi. Taṃ nikkhamantaṃ disvā janapadakalyāṇī ‘‘tuvaṭṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti āha. So bhagavato gāravena ‘‘handa bhagavā patta’’nti vattuṃ asakkonto vihārameva gato. Bhagavā gandhakuṭipariveṇe ṭhatvā ‘‘āhara, nanda, patta’’nti gahetvā ‘‘pabbajissasī’’ti āha. So bhagavato gāravena paṭikkhipituṃ asakkonto ‘‘pabbajāmi, bhagavā’’ti āha. Taṃ bhagavā pabbājesi. So pana janapadakalyāṇiyā vacanaṃ punappunaṃ saranto ukkaṇṭhi. Bhikkhū bhagavato ārocesuṃ. Bhagavā nandassa anabhiratiṃ vinodetukāmo ‘‘tāvatiṃsabhavanaṃ gatapubbosi, nandā’’ti āha. Nando ‘‘nāhaṃ, bhante, gatapubbo’’ti avoca.

221. What is the origin of [the verse beginning] 'Aññāya lokaṃ'? The Blessed One was dwelling in Kapilavatthu. At that time, they performed three ceremonies for Nanda: the ornament ceremony, the consecration ceremony, and the marriage ceremony. The Blessed One, having been invited there, went with five hundred monks, ate, and upon leaving, gave His bowl into Nanda's hand. Seeing him departing, Janapadakalyāṇī said, 'Noble son, please return quickly.' He, out of reverence for the Blessed One, unable to say, 'Blessed One, please take the bowl,' went right to the monastery. The Blessed One, standing in the precincts of the perfumed chamber, took the bowl and said, 'Nanda, will you go forth?' He, out of reverence for the Blessed One, unable to refuse, said, 'I will go forth, Blessed One.' The Blessed One then ordained him. But he, repeatedly recalling the words of Janapadakalyāṇī, became discontented. The monks reported this to the Blessed One. The Blessed One, wishing to dispel Nanda's discontent, said, 'Nanda, have you ever been to the Tāvatiṃsa realm?' Nanda replied, 'Venerable Sir, I have never been there before.'

Tato naṃ bhagavā attano ānubhāvena tāvatiṃsabhavanaṃ netvā vejayantapāsādadvāre aṭṭhāsi. Bhagavato āgamanaṃ viditvā sakko accharāgaṇaparivuto [Pg.260] pāsādā orohi. Tā sabbāpi kassapassa bhagavato sāvakānaṃ pādamakkhanatelaṃ datvā kakuṭapādiniyo ahesuṃ. Atha bhagavā nandaṃ āmantesi – ‘‘passasi no, tvaṃ nanda, imāni pañca accharāsatāni kakuṭapādānī’’ti sabbaṃ vitthāretabbaṃ. Mātugāmassa nāma nimittānubyañjanaṃ gahetabbanti sakalepi buddhavacane etaṃ natthi. Atha ca panettha bhagavā upāyakusalatāya āturassa dose uggiletvā nīharitukāmo vejjo subhojanaṃ viya nandassa rāgaṃ uggiletvā nīharitukāmo nimittānubyañjanaggahaṇaṃ anuññāsi yathā taṃ anuttaro purisadammasārathi. Tato bhagavā accharāhetu nandassa brahmacariye abhiratiṃ disvā bhikkhū āṇāpesi – ‘‘bhatakavādena nandaṃ codethā’’ti. So tehi codiyamāno lajjito yoniso manasi karonto paṭipajjitvā na cirasseva arahattaṃ sacchākāsi. Tassa caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā bhagavato etamatthaṃ ārocesi. Bhagavatopi ñāṇaṃ udapādi. Bhikkhū ajānantā tathevāyasmantaṃ codenti. Bhagavā ‘‘na, bhikkhave, idāni nando evaṃ codetabbo’’ti tassa khīṇāsavamunibhāvaṃ dīpento tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

Then the Blessed One, by his own power, took him to the Tāvatiṃsa realm and stood at the gate of the Vejayanta Palace. Knowing of the Blessed One’s arrival, Sakka, surrounded by a host of nymphs, descended from the palace. All those nymphs, having offered foot-anointing oil to the disciples of the Blessed One Kassapa, had feet like a cock's. Then the Blessed One addressed Nanda: 'Do you see, Nanda, these five hundred nymphs with feet like a cock's?' (This should be elaborated in full.) Nowhere in the entire word of the Buddha is it said that one should grasp the signs and features of a woman. Yet here, the Blessed One, out of skill in means—like a physician who wishes to make an afflicted person vomit out and expel his afflictions—wishing to make Nanda vomit out and expel his lust, permitted the grasping of signs and features, as befits the Incomparable Tamer of Men to be Tamed. Then the Blessed One, seeing Nanda’s delight in the holy life on account of the nymphs, instructed the monks: 'Reprove Nanda by calling him a hireling.' Being reproved by them, he became ashamed, reflected wisely, and practiced accordingly. Before long, he realized Arahantship. A deity dwelling in a tree at the end of his walking path reported this matter to the Blessed One. Knowledge of this also arose for the Blessed One. The monks, not knowing, continued to reprove the venerable one in the same way. The Blessed One said, 'Monks, Nanda should not be reproved in this way now,' and pointing out his state as a Muni with taints destroyed, He spoke this verse for the purpose of teaching the Dhamma to those monks.

Tassattho – dukkhasaccavavatthānakaraṇena khandhādilokaṃ aññāya jānitvā vavatthapetvā nirodhasaccasacchikiriyāya paramatthadassiṃ, samudayappahānena catubbidhampi oghaṃ, pahīnasamudayattā rūpamadādivegasahanena cakkhādiāyatanasamuddañca atitariya atitaritvā atikkamitvā maggabhāvanāya, ‘‘tanniddesā tādī’’ti imāya tādilakkhaṇappattiyā tādiṃ. Yo vāyaṃ kāmarāgādikilesarāsiyeva avahananaṭṭhena ogho, kucchitagatipariyāyena samuddanaṭṭhena samuddo, samudayappahāneneva taṃ oghaṃ samuddañca atitariya atitiṇṇoghattā idāni tumhehi evaṃ vuccamānepi vikāramanāpajjanatāya tādimpi evampettha attho ca adhippāyo ca veditabbo. Taṃ chinnaganthaṃ asitaṃ anāsavanti idaṃ panassa thutivacanameva, imāya catusaccabhāvanāya catunnaṃ ganthānaṃ chinnattā chinnaganthaṃ, diṭṭhiyā taṇhāya vā katthaci anissitattā asitaṃ, catunnaṃ āsavānaṃ abhāvena anāsavanti vuttaṃ hoti. Taṃ vāpi dhīrā muni vedayantīti tampi dhīrāva khīṇāsavamuniṃ vedayanti tumhe pana avedayamānā evaṃ bhaṇathāti dasseti.

The meaning is this: by discerning the truth of suffering, having known and defined the world of aggregates and so forth, and by realizing the truth of cessation, one is a seer of the ultimate reality. By abandoning the origin, one crosses over the fourfold flood; and because the origin is abandoned, by enduring the force of pride in form and so forth, and by developing the path, one has crossed over and transcended the ocean of sense bases like the eye and so forth. By attaining the characteristic of steadfastness, as indicated by 'that is the steadfast one,' one is steadfast. Or, that very flood is the mass of defilements such as sensual desire, in the sense of sweeping away; and the ocean is the same, in the sense of being a place of bad destinations. By abandoning the origin, one crosses over that flood and ocean. Because one has crossed over the flood, even when addressed thus by you now, one remains unshaken and unagitated—this is the meaning and intention to be understood here regarding the steadfast one. 'He has cut the bonds, is unattached, taintless'—this is a statement of praise for him. Because through the cultivation of the four truths, the four bonds are cut, he is 'one whose bonds are cut.' Because he is not dependent on views or craving anywhere, he is 'unattached.' Because there is an absence of the four taints, he is 'taintless'—this is said. 'The wise know him as a sage'—this shows that the wise indeed know him as a sage whose taints are destroyed, but you, not knowing, speak thus.

222. Asamā [Pg.261] ubhoti kā uppatti? Aññataro bhikkhu kosalaraṭṭhe paccantagāmaṃ nissāya araññe viharati. Tasmiñca gāme migaluddako tassa bhikkhuno vasanokāsaṃ gantvā mige bandhati. So araññaṃ pavisanto theraṃ gāmaṃ piṇḍāya pavisantampi passati, araññā āgacchanto gāmato nikkhamantampi passati. Evaṃ abhiṇhadassanena there jātasineho ahosi. So yadā bahuṃ maṃsaṃ labhati, tadā therassāpi rasapiṇḍapātaṃ deti. Manussā ujjhāyanti – ‘‘ayaṃ bhikkhu ‘amukasmiṃ padese migā tiṭṭhanti, caranti, pānīyaṃ pivantī’ti luddakassa āroceti. Tato luddako mige māreti, tena ubho saṅgamma jīvikaṃ kappentī’’ti. Atha bhagavā janapadacārikaṃ caramāno taṃ janapadaṃ agamāsi. Bhikkhū gāmaṃ piṇḍāya pavisantā taṃ pavattiṃ sutvā bhagavato ārocesuṃ. Bhagavā luddakena saddhiṃ samānajīvikābhāvasādhakaṃ tassa bhikkhuno khīṇāsavamunibhāvaṃ dīpento tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

222. What is the origin of the expression 'unequal pair'? A certain monk, relying on a border village in the Kosala country, lived in a forest. In that same village, a deer hunter would go to the monk’s dwelling place and trap deer. He would see the elder entering the village for alms, and also see him coming from the forest, leaving the village. Through this frequent seeing, the hunter developed affection for the elder. Whenever he obtained a large amount of meat, he would also give a choice portion of alms food to the elder. People began to complain: 'This monk informs the hunter, “In such and such a place, deer stand, graze, and drink water.” Then the hunter kills the deer, and the two of them, colluding, maintain their livelihood together.' Later, while the Blessed One was traveling through the countryside, he arrived at that region. The monks, going for alms in the village, heard about this incident and reported it to the Blessed One. The Blessed One, revealing that the monk was a sage with taints destroyed and therefore did not share a livelihood with the hunter, delivered this verse to teach the monks the Dhamma.

Tassattho – yo ca, bhikkhave, bhikkhu, yo ca luddako, ete asamā ubho. Yaṃ manussā bhaṇanti ‘‘samānajīvikā’’ti, taṃ micchā. Kiṃ kāraṇā? Dūravihāravuttino, dūre vihāro ca vutti ca nesanti dūravihāravuttino. Vihāroti vasanokāso, so ca bhikkhuno araññe, luddakassa ca gāme. Vuttīti jīvikā, sā ca bhikkhuno gāme sapadānabhikkhācariyā, luddakassa ca araññe migasakuṇamāraṇā. Puna caparaṃ gihī dāraposī, so luddako tena kammena puttadāraṃ poseti. Amamo ca subbato, puttadāresu taṇhādiṭṭhimamattavirahito sucivatattā sundaravatattā ca subbato so khīṇāsavabhikkhu. Puna caparaṃ parapāṇarodhāya gihī asaññato, so luddako gihī parapāṇarodhāya tesaṃ pāṇānaṃ jīvitindriyupacchedāya kāyavācācittehi asaṃyato. Niccaṃ munī rakkhati pāṇine yato, itaro pana khīṇāsavamuni kāyavācācittehi niccaṃ yato saṃyato pāṇino rakkhati. Evaṃ sante te kathaṃ samānajīvikā bhavissantīti?

Its meaning is as follows: 'Monks, a monk and a hunter are not alike. What people say—"They live the same way"—is wrong. Why is that? They are far-dwelling and far-living, meaning their dwelling and way of life are far apart. "Dwelling" means a place to live: for a monk, it is the forest; for a hunter, it is the village. "Way of life" means livelihood: for a monk, it is going for alms from house to house in the village; for a hunter, it is killing animals and birds in the forest. Furthermore, a householder supports his family; the hunter does so through that action, maintaining his wife and children. But the monk is unselfish and of good observances, free from craving, views, and possessiveness regarding wife and children, well-behaved because of his pure conduct and beautiful practice—he is a monk whose taints are destroyed. Moreover, a householder is unrestrained in harming other beings; the hunter, as a householder, is unrestrained in body, speech, and mind for the destruction of other beings, for cutting off the life-faculty of those beings. The sage, being diligent, always protects living beings; that is, the other one, the sage whose taints are destroyed, being ever diligent and restrained in body, speech, and mind, protects living beings. This being so, how can they be said to live the same way?'

223. Sikhī yathāti kā uppatti? Bhagavati kapilavatthusmiṃ viharante sākiyānaṃ kathā udapādi – ‘‘paṭhamakasotāpanno pacchā sotāpattiṃ pattassa dhammena vuḍḍhataro hoti, tasmā pacchā sotāpannena bhikkhunā paṭhamasotāpannassa gihino abhivādanādīni kattabbānī’’ti taṃ kathaṃ aññataro [Pg.262] piṇḍacāriko bhikkhu sutvā bhagavato ārocesi. Bhagavā ‘‘aññā eva hi ayaṃ jāti, pūjaneyyavatthu liṅga’’nti sandhāya ‘‘anāgāmīpi ce, bhikkhave, gihī hoti, tena tadahupabbajitassāpi sāmaṇerassa abhivādanādīni kattabbānevā’’ti vatvā puna pacchā sotāpannassāpi bhikkhuno paṭhamasotāpannagahaṭṭhato atimahantaṃ visesaṃ dassento bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.

223. How did the incident concerning Sikhī arise? While the Blessed One was dwelling at Kapilavatthu, a discussion arose among the Sakyans: "One who first became a stream-enterer is senior in the Dhamma to one who attained stream-entry later. Therefore, a monk who attained stream-entry later should perform acts of salutation and so forth to a householder who first became a stream-enterer." Hearing this discussion, a certain alms-going monk reported it to the Blessed One. The Blessed One, referring to the fact that "birth is one thing, but the mark (of a monk) is the basis for veneration," said, "Even if, monks, a householder is a Non-returner, he should still perform acts of salutation and so forth to a novice monk ordained that very day." Then, to further show the great distinction between a monk who attained stream-entry later and a householder who first became a stream-enterer, the Blessed One spoke this verse for the purpose of teaching the Dhamma to the monks.

Tassattho – yvāyaṃ matthake jātāya sikhāya sabbhāvena sikhī, maṇidaṇḍasadisāya gīvāya nīlagīvoti ca mayūravihaṅgamo vuccati. So yathā haritahaṃsatambahaṃsakhīrahaṃsakāḷahaṃsapākahaṃsasuvaṇṇahaṃsesu yvāyaṃ suvaṇṇahaṃso, tassa haṃsassa javena soḷasimpi kalaṃ na upeti. Suvaṇṇahaṃso hi muhuttakena yojanasahassampi gacchati, yojanampi asamattho itaro. Dassanīyatāya pana ubhopi dassanīyā honti, evaṃ gihī paṭhamasotāpannopi kiñcāpi maggadassanena dassanīyo hoti. Atha kho so pacchā sotāpannassāpi maggadassanena tulyadassanīyabhāvassāpi bhikkhuno javena nānukaroti. Katamena javena? Uparimaggavipassanāñāṇajavena. Gihino hi taṃ ñāṇaṃ dandhaṃ hoti puttadārādijaṭāya jaṭitattā, bhikkhuno pana tikkhaṃ hoti tassā jaṭāya vijaṭitattā. Svāyamattho bhagavatā ‘‘munino vivittassa vanamhi jhāyato’’ti iminā pādena dīpito. Ayañhi sekkhamuni bhikkhu kāyacittavivekena ca vivitto hoti, lakkhaṇārammaṇūpanijjhānena ca niccaṃ vanasmiṃ jhāyati. Kuto gihino evarūpo viveko ca jhānañcāti ayañhettha adhippāyoti?

Its meaning is as follows: The peacock is called 'crested one' because it naturally has a crest born on its head, and 'blue-necked' because its neck resembles a jeweled staff. Just as among green geese, copper-colored geese, milk-white geese, black geese, mature geese, and golden geese, the other geese do not attain even a sixteenth part of the speed of the golden goose. For the golden goose can travel a thousand yojanas in a moment, while the other (the peacock) is incapable of even a single yojana. Yet, in terms of attractiveness, both are attractive. Similarly, although a householder who first became a stream-enterer is attractive by the sight of the path, he still cannot imitate the speed of a monk who attained stream-entry later, even though both are equally attractive by the sight of the path. By what speed? By the swiftness of the insight-knowledge of the higher paths. For a householder, that knowledge is slow, being entangled in the tangle of children, wives, and so on. But for a monk, it is sharp, being disentangled from that tangle. This meaning was illuminated by the Blessed One with this line: 'of the sage, secluded, meditating in the forest.' For this monk, a sage-in-training, is secluded through bodily and mental seclusion, and constantly meditates in the forest by close contemplation upon the characteristics as his object. How could a householder have such seclusion and meditation? This is the intended meaning here.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya,

Suttanipāta-aṭṭhakathāya munisuttavaṇṇanā niṭṭhitā.

in the Commentary on the Sutta Nipāta, the exposition of the Muni Sutta is completed.

Niṭṭhito ca paṭhamo vaggo atthavaṇṇanānayato, nāmena

And the first chapter, according to the method of explaining the meaning, is completed, by name,

Uragavaggoti.

The Serpent Chapter.

2. Cūḷavaggo

2. The Minor Division

1. Ratanasuttavaṇṇanā

1. Commentary on the Ratana Sutta

Yānīdha [Pg.263] bhūtānīti ratanasuttaṃ. Kā uppatti? Atīte kira vesāliyaṃ dubbhikkhādayo upaddavā uppajjiṃsu. Tesaṃ vūpasamanatthāya licchavayo rājagahaṃ gantvā, yācitvā, bhagavantaṃ vesālimānayiṃsu. Evaṃ ānīto bhagavā tesaṃ upaddavānaṃ vūpasamanatthāya idaṃ suttamabhāsi. Ayamettha saṅkhepo. Porāṇā panassa vesālivatthuto pabhuti uppattiṃ vaṇṇayanti. Sā evaṃ veditabbā – bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi. Sā taṃ ñatvā rañño nivedesi. Rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānagabbhā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavatīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā aññena paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭikañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāya sotena pāyāsi.

The Ratana Sutta begins, 'Yānīdha bhūtāni…'. What is its origin? In the past, it is said that in Vesālī calamities such as famine arose. To pacify them, the Licchavis went to Rājagaha and, having requested him, brought the Blessed One to Vesālī. Thus brought, the Blessed One spoke this sutta to pacify those calamities. This is the summary here. However, the ancients describe its origin starting from the Vesālī story. It should be understood as follows: It is said that the chief queen of the king of Bārāṇasī conceived in her womb. Knowing this, she informed the king. The king provided protection for the pregnancy. Being well cared for during her pregnancy, she entered the delivery room when the time came for delivery. For meritorious women, the birth occurs at dawn. She was one of them, and at that dawn, she gave birth to a lump of flesh resembling a bandhujīvaka flower like a mass of lac. Then she thought, "Other queens give birth to sons resembling golden images, but the chief queen gives birth to a lump of flesh. Disrepute may arise for me before the king." Fearing this disrepute, she placed that lump of flesh in a vessel, covered it with another, sealed it with the royal signet, and had it cast into the stream of the Ganges. As soon as it was discarded by the people, the deities arranged for its protection. There, they tied on a golden plate on which they had written with native cinnabar, "The offspring of the chief queen of the king of Bārāṇasī." Then, that vessel, undisturbed by waves or other dangers, floated along the current of the Ganges.

Tena ca samayena aññataro tāpaso gopālakulaṃ nissāya gaṅgāya tīre vasati. So pātovagaṅgaṃ otiṇṇo taṃ bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. Tato tattha taṃ akkharapaṭṭikaṃ rājamuddikālañchanañca disvā muñcitvā taṃ maṃsapesiṃ addasa. Disvānassa etadahosi – ‘‘siyā gabbho, tathā hissa duggandhapūtibhāvo natthī’’ti taṃ assamaṃ netvā suddhe okāse ṭhapesi. Atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. Tāpaso disvā sādhukataraṃ ṭhapesi. Tato puna addhamāsaccayena ekamekissā pesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. Atha tato addhamāsaccayena ekā [Pg.264] maṃsapesi suvaṇṇabimbasadiso dārako; ekā dārikā ahosi. Tesu tāpasassa puttasineho uppajji, aṅguṭṭhato cassa khīraṃ nibbatti, tato pabhuti ca khīrabhattaṃ labhati. So bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. Tesaṃ yaṃ yaṃ udaraṃ pavisati, taṃ sabbaṃ maṇibhājanagataṃ viya dissati. Evaṃ nicchavī ahesuṃ. Apare pana āhu – ‘‘sibbitvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu.

At that time, a certain ascetic lived on the bank of the Ganges, depending on a cowherd family. One morning, having descended into the Ganges, he saw that vessel coming and, with the perception of it being a discarded robe, he seized it. Then, seeing there the letter-tablet and the impression of the royal seal, he untied it and saw the lump of flesh. Seeing it, this thought occurred to him: "It might be a fetus, for there is no foul or putrid quality about it." He took it to his hermitage and placed it in a clean place. After half a month, there were two lumps of flesh. The ascetic, seeing this, placed them even more carefully. Then, after another half-month, on each lump five protuberances arose for the purpose of hands, feet, and a head. Then, after another half-month, one lump of flesh became a boy like a golden image; the other became a girl. Affection for them as his own children arose in the ascetic, and milk flowed from his thumb; and from then on, he obtained milk-rice. Having eaten his meal, he would pour milk into the children’s mouths. Whatever entered their stomachs appeared as if it were placed in a jeweled vessel. Thus, they were 'skinless' (nicchavī). Others, however, said, "Their skin was attached to each other as if stitched." In this way, whether because of being 'skinless' (nicchavitā) or having 'attached skin' (līnacchavitā), they became known as the Licchavis.

Tāpaso dārake posento ussūre gāmaṃ piṇḍāya pavisati, atidivā paṭikkamati. Tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu – ‘‘bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā’’ti. Tāpaso ‘‘sādhū’’ti paṭissuṇi. Gopālakā dutiyadivase maggaṃ samaṃ katvā, pupphehi okiritvā; dhajapaṭākā ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. Tāpaso ‘‘mahāpuññā dārakā, appamādena vaḍḍhetha, vaḍḍhetvā ca aññamaññaṃ āvāhavivāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tatra kumāraṃ abhisiñcathā’’ti vatvā dārake adāsi. Te ‘‘sādhū’’ti paṭissuṇitvā dārake netvā posesuṃ.

The ascetic, while raising the children, would enter the village for alms when the sun was high and return late in the day. Knowing of this preoccupation of his, the cowherds said to him, 'Venerable sir, raising children is an encumbrance for those who have gone forth. Give the children to us; we will raise them. You should attend to your own duties.' The ascetic agreed, saying, 'Very well.' The next day, the cowherds leveled the path, scattered it with flowers, raised banners and flags, and, with musical instruments playing, came to the hermitage. The ascetic said, 'These children are of great merit. Raise them with diligence, and when they are grown, arrange marriages with one another. Please the king with the five products of the cow, receive a portion of land, establish a city, and consecrate the prince there.' Having spoken thus, he gave them the children. They agreed, saying, 'Very well,' took the children, and raised them.

Dārakā vaḍḍhimanvāya kīḷantā vivādaṭṭhānesu aññe gopāladārake hatthenapi pādenapi paharanti, te rodanti. ‘‘Kissa rodathā’’ti ca mātāpitūhi vuttā ‘‘ime nimmātāpitikā tāpasapositā amhe atīva paharantī’’ti vadanti. Tato tesaṃ mātāpitaro ‘‘ime dārakā aññe dārake viheṭhenti dukkhāpenti, na ime saṅgahetabbā, vajjetabbā ime’’ti āhaṃsu. Tato pabhuti kira so padeso ‘‘vajjī’’ti vuccati yojanasataṃ parimāṇena. Atha taṃ padesaṃ gopālakā rājānaṃ tosetvā aggahesuṃ. Tattheva nagaraṃ māpetvā soḷasavassuddesikaṃ kumāraṃ abhisiñcitvā rājānaṃ akaṃsu. Tāya cassa dārikāya saddhiṃ vāreyyaṃ katvā katikaṃ akaṃsu – ‘‘na bāhirato dārikā ānetabbā, ito dārikā na kassaci dātabbā’’ti. Tesaṃ paṭhamasaṃvāsena dve dārakā jātā dhītā ca putto ca, evaṃ soḷasakkhattuṃ dve dve jātā. Tato tesaṃ [Pg.265] dārakānaṃ yathākkamaṃ vaḍḍhantānaṃ ārāmuyyānanivāsanaṭṭhānaparivārasampattiṃ gahetuṃ appahontaṃ taṃ nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena pākārena parikkhipiṃsu. Tassa punappunaṃ visālīkatattā vesālītveva nāmaṃ jātaṃ. Idaṃ vesālīvatthu.

The children, upon reaching maturity, would, while playing, strike the other cowherd children with their hands and feet in places of dispute, and those children would cry. When asked by their parents, 'Why do you cry?' they would say, 'These motherless and fatherless children, raised by the ascetic, strike us excessively.' Then their parents said, 'These children harass and cause suffering to the other children; they are to be avoided.' From that time on, it is said, that region, measuring one hundred yojanas, came to be called 'Vajji'. Then the cowherds, having pleased the king, took possession of that region. There they established a city and consecrated the prince, who was about sixteen years of age. They surrounded it three times with a wall, with an interval of a gāvuta between each. Because that city was repeatedly made extensive, its name became 'Vesālī'. This is the story of Vesālī.

Ayaṃ pana vesālī bhagavato uppannakāle iddhā vepullappattā ahosi. Tattha hi rājūnaṃyeva satta sahassāni satta ca satāni satta ca rājāno ahesuṃ, tathā yuvarājasenāpatibhaṇḍāgārikappabhutīnaṃ. Yathāha –

At the time when the Blessed One arose, this Vesālī was prosperous and had reached a state of abundance. For there were seven thousand, seven hundred, and seven kings; and likewise for the crown princes, generals, treasurers, and so forth. As it is said:

‘‘Tena kho pana samayena vesālī iddhā ceva hoti phītā ca bahujanā ākiṇṇamanussā subhikkhā ca, satta ca pāsādasahassāni, satta ca pāsādasatāni, satta ca pāsādā, satta ca kūṭāgārasahassāni, satta ca kūṭāgārasatāni, satta ca kūṭāgārāni, satta ca ārāmasahassāni, satta ca ārāmasatāni, satta ca ārāmā, satta ca pokkharaṇisahassāni, satta ca pokkharaṇisatāni, satta ca pokkharaṇiyo’’ti (mahāva. 326).

“Now at that time Vesālī was prosperous and flourishing, populous, crowded with people, and with abundant food. There were seven thousand, seven hundred, and seven palaces; seven thousand, seven hundred, and seven gabled halls; seven thousand, seven hundred, and seven parks; and seven thousand, seven hundred, and seven lotus ponds.” (Mahāvagga 326).

Sā aparena samayena dubbhikkhā ahosi dubbuṭṭhikā dussassā. Paṭhamaṃ duggatamanussā maranti, te bahiddhā chaḍḍenti. Matamanussānaṃ kuṇapagandhena amanussā nagaraṃ pavisiṃsu. Tato bahutarā mīyanti, tāya paṭikūlatāya ca sattānaṃ ahivātakarogo uppajji. Iti tīhi dubbhikkhaamanussarogabhayehi upaddutāya vesāliyā nagaravāsino upasaṅkamitvā rājānamāhaṃsu – ‘‘mahārāja, imasmiṃ nagare tividhaṃ bhayamuppannaṃ, ito pubbe yāva sattamā rājakulaparivaṭṭā evarūpaṃ anuppannapubbaṃ, tumhākaṃ maññe adhammikattena etarahi uppanna’’nti. Rājā sabbe santhāgāre sannipātāpetvā, ‘‘mayhaṃ adhammikabhāvaṃ vicinathā’’ti āha. Te sabbaṃ paveṇiṃ vicinantā na kiñci addasaṃsu.

At a later time, that city suffered from famine, drought, and poor harvests. First, the destitute died, and their bodies were thrown outside. Due to the stench of the corpses, non-human beings entered the city. Then, many more people died, and from that foulness, a pestilence arose. Thus, the inhabitants of Vesālī, afflicted by the three fears of famine, non-human beings, and disease, approached the king and said: 'Great King, a threefold terror has arisen in this city. Before this, for seven generations of the royal line, such a thing has never occurred. We believe it has now arisen due to your unrighteousness.' The king had everyone assemble in the council hall and said, 'Investigate my unrighteousness.' They examined the entire royal tradition but found nothing amiss.

Tato rañño dosaṃ adisvā ‘‘idaṃ bhayaṃ amhākaṃ kathaṃ vūpasameyyā’’ti cintesuṃ. Tattha ekacce cha satthāro apadisiṃsu – ‘‘etehi okkantamatte vūpasamissatī’’ti. Ekacce āhaṃsu – ‘‘buddho kira loke uppanno, so bhagavā sabbasattahitāya dhammaṃ deseti mahiddhiko [Pg.266] mahānubhāvo, tena okkantamatte sabbabhayāni vūpasameyyu’’nti. Tena te attamanā hutvā ‘‘kahaṃ pana so bhagavā etarahi viharati, amhehi vā pesite āgaccheyyā’’ti āhaṃsu. Athāpare āhaṃsu – ‘‘buddhā nāma anukampakā, kissa nāgaccheyyuṃ, so pana bhagavā etarahi rājagahe viharati, rājā ca bimbisāro taṃ upaṭṭhahati, kadāci so āgantuṃ na dadeyyā’’ti. ‘‘Tena hi rājānaṃ saññāpetvā ānessāmā’’ti dve licchavirājāno mahatā balakāyena pahūtaṃ paṇṇākāraṃ datvā rañño santikaṃ pesesuṃ – ‘‘bimbisāraṃ saññāpetvā bhagavantaṃ ānethā’’ti. Te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā ‘‘mahārāja, bhagavantaṃ amhākaṃ nagaraṃ pesehī’’ti āhaṃsu. Rājā na sampaṭicchi – ‘‘tumhe eva jānāthā’’ti āha. Te bhagavantaṃ upasaṅkamitvā vanditvā evamāhaṃsu – ‘‘bhante, amhākaṃ nagare tīṇi bhayāni uppannāni. Sace bhagavā āgaccheyya, sotthi no bhaveyyā’’ti. Bhagavā āvajjetvā ‘‘vesāliyaṃ ratanasutte vutte sā rakkhā koṭisatasahassacakkavāḷāni pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī’’ti adhivāsesi. Atha rājā bimbisāro bhagavato adhivāsanaṃ sutvā ‘‘bhagavatā vesāligamanaṃ adhivāsita’’nti nagare ghosanaṃ kārāpetvā bhagavantaṃ upasaṅkamitvā āha – ‘‘kiṃ, bhante, sampaṭicchittha vesāligamana’’nti? ‘‘Āma, mahārājā’’ti. ‘‘Tena hi, bhante, āgametha, yāva maggaṃ paṭiyādemī’’ti.

Then, not seeing any fault in the king, they thought, “How can this danger of ours be pacified?” There, some pointed to the six teachers, saying, “Upon their arrival, it will be pacified.” Others said, “It is said that a Buddha has arisen in the world. That Blessed One teaches the Dhamma for the welfare of all beings; he is of great power and might. Upon his arrival, all dangers would be pacified.” Delighted by this, they said, “But where does that Blessed One dwell now? Would he come if we sent for him?” Then others said, “Buddhas are compassionate—why would they not come? That Blessed One now dwells in Rājagaha, and King Bimbisāra attends upon him. Perhaps the king might not allow him to come.” “In that case, let us persuade the king and bring him.” So they sent two Licchavi princes with a great army and abundant gifts to the king, saying, “Persuade Bimbisāra and bring the Blessed One.” They went, gave the gifts to the king, explained the situation, and said, “Great king, send the Blessed One to our city.” The king did not consent, saying, “You yourselves should know.” They approached the Blessed One, paid homage, and said, “Venerable sir, three dangers have arisen in our city. If the Blessed One were to come, there would be safety for us.” The Blessed One reflected, “When the Ratana Sutta is recited in Vesālī, its protection will spread throughout a hundred thousand koṭis of world-systems, and at the conclusion of the sutta, eighty-four thousand beings will attain the Dhamma,” and he consented. Then King Bimbisāra, hearing of the Blessed One’s consent, had it proclaimed in the city: “The Blessed One has agreed to go to Vesālī.” He approached the Blessed One and asked, “Venerable sir, have you consented to go to Vesālī?” “Yes, great king.” “Then, venerable sir, please wait until I prepare the road.”

Atha kho rājā bimbisāro rājagahassa ca gaṅgāya ca antarā pañcayojanaṃ bhūmiṃ samaṃ katvā, yojane yojane vihāraṃ māpetvā, bhagavato gamanakālaṃ paṭivedesi. Bhagavā pañcahi bhikkhusatehi parivuto pāyāsi. Rājā pañcayojanaṃ maggaṃ pañcavaṇṇehi pupphehi jāṇumattaṃ okirāpetvā dhajapaṭākāpuṇṇaghaṭakadaliādīni ussāpetvā bhagavato dve setacchattāni, ekekassa ca bhikkhussa ekamekaṃ ukkhipāpetvā saddhiṃ attano parivārena pupphagandhādīhi pūjaṃ karonto ekekasmiṃ vihāre bhagavantaṃ vasāpetvā mahādānāni datvā pañcahi divasehi gaṅgātīraṃ nesi. Tattha sabbālaṅkārehi nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi – ‘‘āgato bhagavā, maggaṃ paṭiyādetvā sabbe bhagavato paccuggamanaṃ [Pg.267] karothā’’ti. Te ‘‘diguṇaṃ pūjaṃ karissāmā’’ti vesāliyā ca gaṅgāya ca antarā tiyojanaṃ bhūmiṃ samaṃ katvā bhagavato cattāri, ekekassa ca bhikkhuno dve dve setacchattāni sajjetvā pūjaṃ kurumānā gaṅgātīre āgantvā aṭṭhaṃsu.

Then King Bimbisāra, having leveled the ground for five yojanas between Rājagaha and the Ganges, built a monastery at every yojana and informed the Blessed One of the time for his departure. The Blessed One set out, accompanied by five hundred monks. The king had the five-yojana-long path strewn knee-deep with flowers of five colors; had banners, flags, full water pots, banana trees, and so on, raised; and had two white parasols held over the Blessed One and one over each monk. Together with his retinue, he paid homage with flowers, perfumes, and so on, lodging the Blessed One in each monastery along the way and giving great gifts. In five days, he escorted them to the bank of the Ganges. There, while adorning a boat with all kinds of ornaments, he sent a message to the Vesālians: “The Blessed One has arrived; prepare the road and all come out to welcome him.” They, intending, “We will offer double the honors,” leveled the ground for three yojanas between Vesālī and the Ganges, arranged four white parasols for the Blessed One and two for each monk, and, while performing these honors, came to the bank of the Ganges and waited.

Bimbisāro dve nāvāyo saṅghāṭetvā, maṇḍapaṃ katvā, pupphadāmādīhi alaṅkaritvā tattha sabbaratanamayaṃ buddhāsanaṃ paññāpesi. Bhagavā tasmiṃ nisīdi. Pañcasatā bhikkhūpi nāvaṃ abhiruhitvā yathānurūpaṃ nisīdiṃsu. Rājā bhagavantaṃ anugacchanto galappamāṇaṃ udakaṃ orohitvā ‘‘yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī’’ti vatvā nivatto. Upari devatā yāva akaniṭṭhabhavanā pūjamakaṃsu, heṭṭhā gaṅgānivāsino kambalassatarādayo nāgā pūjamakaṃsu. Evaṃ mahatiyā pūjāya bhagavā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmantaraṃ paviṭṭho.

King Bimbisāra had two boats fastened together, built a pavilion, adorned it with flower garlands and the like, and prepared a Buddha-seat made entirely of precious gems there. The Blessed One sat upon it. Five hundred monks also boarded the boat and sat in their appropriate places. The king, following the Blessed One, descended into the water up to his neck and said, “Venerable sir, until the Blessed One returns, I will stay right here on the bank of the Ganges.” Having said this, he turned back. Above, deities from as far as the Akaniṭṭha realm paid homage. Below, the nāgas dwelling in the Ganges, such as Kambala and Assatara, paid homage. Thus, with such great honor, the Blessed One traveled about a yojana along the Ganges and entered the territory of the Vesālians.

Tato licchavirājāno tena bimbisārena katapūjāya diguṇaṃ karontā galappamāṇe udake bhagavantaṃ paccuggacchiṃsu. Teneva khaṇena tena muhuttena vijjuppabhāvinaddhandhakāravisaṭakūṭo gaḷagaḷāyanto catūsu disāsu mahāmegho vuṭṭhāsi. Atha bhagavatā paṭhamapāde gaṅgātīre nikkhittamatte pokkharavassaṃ vassi. Ye temetukāmā, te eva tementi, atemetukāmā na tementi. Sabbattha jāṇumattaṃ ūrumattaṃ kaṭimattaṃ galappamāṇaṃ udakaṃ vahati, sabbakuṇapāni udakena gaṅgaṃ pavesitāni parisuddho bhūmibhāgo ahosi.

Then the Licchavi kings, doubling the honor Bimbisāra had shown, went forth to meet the Blessed One in water up to their necks. At that very moment, in that instant, a great cloud arose in the four directions, its peak of darkness interwoven with flashes of lightning, and it roared. Then, as soon as the Blessed One placed his first foot on the bank of the Ganges, a lotus-rain fell. Those who wished to be wet were drenched, but those who did not wish to be wet were not. Everywhere, water flowed knee-deep, thigh-deep, waist-deep, and neck-deep. All the corpses were carried by the water into the Ganges, and the ground became perfectly clean.

Licchavirājāno bhagavantaṃ antarā yojane yojane vāsāpetvā mahādānāni datvā tīhi divasehi diguṇaṃ pūjaṃ karontā vesāliṃ nayiṃsu. Vesāliṃ sampatte bhagavati sakko devānamindo devasaṅghapurakkhato āgacchi, mahesakkhānaṃ devānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. Bhagavā nagaradvāre ṭhatvā ānandattheraṃ āmantesi – ‘‘imaṃ ānanda, ratanasuttaṃ uggahetvā balikammūpakaraṇāni gahetvā licchavikumārehi saddhiṃ vesāliyā tīsu pākārantaresu vicaranto parittaṃ karohī’’ti ratanasuttaṃ abhāsi. Evaṃ ‘‘kena panetaṃ suttaṃ, kadā, kattha, kasmā ca vutta’’nti etesaṃ pañhānaṃ vissajjanā vitthārena vesālivatthuto pabhuti porāṇehi vaṇṇiyati.

The Licchavi kings, having had the Blessed One stay at intervals of a yojana along the way and having given great gifts, led him to Vesālī in three days, performing worship of double measure. When the Blessed One arrived in Vesālī, Sakka, the lord of the devas, approached, preceded by the host of devas. At the gathering of the powerful devas, most of the non-human beings fled. Standing at the city gate, the Blessed One addressed the Venerable Ānanda: “Ānanda, having learned this Ratana Sutta and taken the implements for the protective ritual, wander between the three ramparts of Vesālī together with the Licchavi princes and perform the protection.” Thus he spoke the Ratana Sutta. In this way, the answer to these questions—‘By whom was this sutta spoken? When, where, and for what reason was it spoken?’—is described in detail by the ancients, beginning from the account of Vesālī.

Evaṃ [Pg.268] bhagavato vesāliṃ anuppattadivaseyeva vesālinagaradvāre tesaṃ upaddavānaṃ paṭighātatthāya vuttamidaṃ ratanasuttaṃ uggahetvā āyasmā ānando parittatthāya bhāsamāno bhagavato pattena udakaṃ ādāya sabbanagaraṃ abbhukkiranto anuvicari. ‘‘Yaṃ kiñcī’’ti vuttamatteyeva ca therena ye pubbe apalātā saṅkārakūṭabhittippadesādinissitā amanussā, te catūhi dvārehi palāyiṃsu, dvārāni anokāsāni ahesuṃ. Tato ekacce dvāresu okāsaṃ alabhamānā pākāraṃ bhinditvā palātā. Amanussesu gatamattesu manussānaṃ gattesu rogo vūpasanto, te nikkhamitvā sabbagandhapupphādīhi theraṃ pūjesuṃ. Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi limpitvā vitānaṃ katvā sabbālaṅkārehi alaṅkaritvā tattha buddhāsanaṃ paññāpetvā bhagavantaṃ ānesi.

Thus, on the very day the Blessed One arrived in Vesālī, this Ratana Sutta was spoken at the city gate of Vesālī for the purpose of warding off those afflictions. Having learned it, the Venerable Ānanda, reciting it for the purpose of protection, took water with the Blessed One’s bowl and went about the entire city sprinkling it. At the mere utterance of “Yaṃ kiñci” by the Elder, those non-human beings who had not fled before and were resorting to places like garbage heaps and walls, fled through the four gates; the gates afforded no space. Then some, not finding an opportunity at the gates, broke through the city wall and fled. As soon as the non-human beings had departed, the diseases in people’s bodies subsided. They came out and honored the Elder with all kinds of perfumes, flowers, and so forth. The great populace, in the middle of the city, smeared the assembly hall with all kinds of perfumes, set up a canopy, adorned it with all ornaments, prepared a Buddha-seat there, and brought the Blessed One.

Bhagavā santhāgāraṃ pavisitvā paññatte āsane nisīdi. Bhikkhusaṅghopi kho rājāno manussā ca patirūpe okāse nisīdiṃsu. Sakkopi devānamindo dvīsu devalokesu devaparisāya saddhiṃ upanisīdi aññe ca devā. Ānandattheropi sabbaṃ vesāliṃ anuvicaranto ārakkhaṃ katvā vesālinagaravāsīhi saddhiṃ āgantvā ekamantaṃ nisīdi. Tattha bhagavā sabbesaṃ tadeva ratanasuttaṃ abhāsīti.

The Blessed One entered the assembly hall and sat down on the prepared seat. The community of monks, the kings, and the people also sat down in suitable places. Sakka, the lord of the devas, together with his divine assembly from the two deva worlds, also sat down nearby, as did other devas. The Elder Ānanda, too, having wandered throughout all of Vesālī providing protection, came together with the inhabitants of the city of Vesālī and sat down to one side. There, the Blessed One spoke that very Ratana Sutta to them all.

224. Tattha yānīdha bhūtānīti paṭhamagāthāyaṃ yānīti yādisāni appesakkhāni vā mahesakkhāni vā. Idhāti imasmiṃ padese, tasmiṃ khaṇe sannipatitaṭṭhānaṃ sandhāyāha. Bhūtānīti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne, ‘‘bhūtamidanti, bhikkhave, samanupassathā’’ti evamādīsu (ma. ni. 1.401) khandhapañcake, ‘‘cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe, ‘‘yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave, ‘‘sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte, ‘‘bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike, ‘‘bhūtaṃ bhūtato sañjānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato amanussesu daṭṭhabbo.

224. Therein, in the first verse, yānīdha bhūtāni: yāni means of whatever kind, whether of little power or of great power. Idha means in this place; he spoke referring to the place of assembly at that moment. As for bhūtāni: although the word bhūta is used in the sense of ‘what exists’ in passages such as “a pācittiya offense concerning what is” (Pāci. 69); in the sense of the five aggregates in passages such as “Monks, you should see this as what has come to be” (MN 1.401); in the sense of the fourfold matter, such as the earth element, in passages such as “Monk, the four great elements are a cause” (MN 3.86); in the sense of one whose cankers are destroyed in passages such as “the being who is a devourer of time” (Jā. 1.2.190); in the sense of all beings in passages such as “all beings in the world will lay down their bodies” (DN 2.220); in the sense of trees and so on in passages such as “on account of destroying plant life” (Pāci. 90); and referring to the host of beings below the Four Great Kings in passages such as “one cognizes a being as a being” (MN 1.3)—here, however, it should be understood as referring generally to non-human beings.

Samāgatānīti [Pg.269] sannipatitāni. Bhummānīti bhūmiyaṃ nibbattāni. Vāti vikappane. Tena yānīdha bhummāni vā bhūtāni samāgatānīti imamekaṃ vikappaṃ katvā puna dutiyaṃ vikappaṃ kātuṃ ‘‘yāni vā antalikkhe’’ti āha. Antalikkhe vā yāni bhūtāni nibbattāni, tāni sabbāni idha samāgatānīti attho. Ettha ca yāmato yāva akaniṭṭhaṃ, tāva nibbattāni bhūtāni ākāse pātubhūtavimānesu nibbattattā ‘‘antalikkhe bhūtānī’’ti veditabbāni. Tato heṭṭhā sineruto pabhuti yāva bhūmiyaṃ rukkhalatādīsu adhivatthāni pathaviyañca nibbattāni bhūtāni, tāni sabbāni bhūmiyaṃ bhūmipaṭibaddhesu ca rukkhalatāpabbatādīsu nibbattattā ‘‘bhummāni bhūtānī’’ti veditabbāni.

Samāgatāni means gathered together. Bhummāni means born on the earth. Vā is used in the sense of alternation. Therefore, having made one alternative—“whatever earth-dwelling beings are gathered here”—he then spoke the words “or whatever in the sky” to make a second alternative. The meaning is: or whatever beings are born in the sky, they are all gathered here. And in this context, beings born from the Yāma realm up to the Akaniṭṭha realm should be understood as “beings in the sky” because they are born in celestial mansions that have appeared in the sky. Below that, from Mount Sineru downwards, the beings that dwell in trees, vines, and so on, as far as the earth, and those born on the earth itself—all of them should be understood as “earth-dwelling beings” because they are born on the earth and in things connected to the earth, such as trees, vines, and mountains.

Evaṃ bhagavā sabbāneva amanussabhūtāni ‘‘bhummāni vā yāni va antalikkhe’’ti dvīhi padehi vikappetvā puna ekena padena pariggahetvā ‘‘sabbeva bhūtā sumanā bhavantū’’ti āha. Sabbeti anavasesā. Evāti avadhāraṇe, ekampi anapanetvāti adhippāyo. Bhūtāti amanussā. Sumanā bhavantūti sukhitamanā, pītisomanassajātā bhavantūti attho. Athopīti kiccantarasanniyojanatthaṃ vākyopādāne nipātadvayaṃ. Sakkacca suṇantu bhāsitanti aṭṭhiṃ katvā, manasi katvā, sabbacetaso samannāharitvā dibbasampattilokuttarasukhāvahaṃ mama desanaṃ suṇantu.

Thus the Blessed One, having first distinguished all the non-human beings with the two phrases “earth-dwelling or those in the sky,” then encompassed them with a single phrase, saying: “May all beings be of glad mind.” Here, sabbe means without exception. Eva is a particle of emphasis; the intention is “not excluding even one.” Bhūtā refers to non-humans. Sumanā bhavantu means: may they be of happy mind, may they be ones in whom joy and gladness have arisen. Athopi is a pair of particles used when introducing a statement in order to connect another matter. Sakkacca suṇantu bhāsitaṃ means: paying close attention, applying the mind, directing the whole mind, let them listen to my teaching which brings celestial attainment and supramundane happiness.

Evamettha bhagavā ‘‘yānīdha bhūtāni samāgatānī’’ti aniyamitavacanena bhūtāni pariggahetvā puna ‘‘bhummāni vā yāni va antalikkhe’’ti dvidhā vikappetvā tato ‘‘sabbeva bhūtā’’ti puna ekajjhaṃ katvā ‘‘sumanā bhavantū’’ti iminā vacanena āsayasampattiyaṃ niyojento ‘‘sakkacca suṇantu bhāsita’’nti payogasampattiyaṃ, tathā yonisomanasikārasampattiyaṃ paratoghosasampattiyañca, tathā attasammāpaṇidhisappurisūpanissayasampattīsu samādhipaññāhetusampattīsu ca niyojento gāthaṃ samāpesi.

Thus, herein, the Blessed One, having included the beings with the unspecified statement, 'Whatever beings are assembled here,' and then having distinguished them in two ways with, 'Whether on the earth or in the sky,' and thereafter having again brought them together as one with, 'All beings,' established the stanza, directing them with the words, 'May they be of joyful mind,' to the perfection of disposition; with, 'Listen attentively to what is spoken,' to the perfection of application; likewise, to the perfection of wise attention and the perfection of hearing from another; and similarly, to the perfections of right self-application, reliance on a virtuous person, and the perfections that are the causes for concentration and wisdom.

225. Tasmā hi bhūtāti dutiyagāthā. Tattha tasmāti kāraṇavacanaṃ. Bhūtāti āmantanavacanaṃ. Nisāmethāti suṇātha. Sabbeti anavasesā[Pg.270]. Kiṃ vuttaṃ hoti? Yasmā tumhe dibbaṭṭhānāni tattha upabhogasampadañca pahāya dhammassavanatthaṃ idha samāgatā, na naṭanaccanādidassanatthaṃ, tasmā hi bhūtā nisāmetha sabbeti. Atha vā ‘‘sumanā bhavantu sakkacca suṇantū’’ti vacanena tesaṃ sumanabhāvaṃ sakkaccaṃ sotukamyatañca disvā āha – yasmā tumhe sumanabhāvena attasammāpaṇidhiyonisomanasikārāsayasuddhīhi sakkaccaṃ sotukamyatāya sappurisūpanissayaparatoghosapadaṭṭhānato payogasuddhīhi ca yuttā, tasmā hi bhūtā nisāmetha sabbeti. Atha vā yaṃ purimagāthāya ante ‘‘bhāsita’’nti vuttaṃ, taṃ kāraṇabhāvena apadisanto āha – ‘‘yasmā mama bhāsitaṃ nāma atidullabhaṃ aṭṭhakkhaṇaparivajjitassa khaṇassa dullabhattā, anekānisaṃsañca paññākaruṇāguṇena pavattattā, tañcāhaṃ vattukāmo ‘suṇantu bhāsita’nti avocaṃ. Tasmā hi bhūtā nisāmetha sabbe’’ti idaṃ iminā gāthāpadena vuttaṃ hoti.

225. 'Therefore, O beings' is the second stanza. Therein, 'therefore' (tasmā) is a word indicating a reason. 'O beings' (bhūtā) is a term of address. 'Listen' (nisāmetha) means 'hear' (suṇātha). 'All' (sabbe) means 'without remainder' (anavasesā). What is said? 'Because you have gathered here to hear the Dhamma, having left behind divine abodes and their wealth of enjoyments, and not for the sake of seeing dancers, actors, and the like, therefore, O beings, listen, all of you.' Alternatively, seeing their joyful state and eagerness to listen attentively from the words, 'May they be joyful, listen attentively,' he said: 'Because you are endowed with a joyful mind, with purity in right self-application, wise attention, and disposition, and with purity in application due to your eagerness to listen attentively, which has reliance on a virtuous person and the voice of another as its proximate cause, therefore, O beings, listen, all of you.' Or alternatively, pointing to what was said at the end of the previous stanza, 'what is spoken,' as the reason, he said: 'Because my speech is exceedingly rare—due to the rarity of the opportune moment for one who has avoided the eight inopportune times—and has many benefits, as it proceeds from the qualities of wisdom and compassion, and I desire to speak it, I said, "Let them listen to what is spoken." Therefore, O beings, listen, all of you.' This is what is said by this line of the stanza.

Evametaṃ kāraṇaṃ niropento attano bhāsitanisāmane niyojetvā nisāmetabbaṃ vattumāraddho ‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Tassattho – yāyaṃ tīhi upaddavehi upaddutā mānusī pajā, tassā mānusiyā pajāya mittabhāvaṃ hitajjhāsayataṃ paccupaṭṭhāpethāti. Keci pana ‘‘mānusiyaṃ paja’’nti paṭhanti, taṃ bhummatthāsambhavā na yujjati. Yampi caññe atthaṃ vaṇṇayanti, sopi na yujjati. Adhippāyo panettha – nāhaṃ buddhoti issariyabalena vadāmi, apica pana tumhākañca imissā ca mānusiyā pajāya hitatthaṃ vadāmi – ‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Ettha ca –

Thus, having established this reason and having directed them to listen to his speech, he began to speak what was to be listened to: 'Cultivate loving-kindness for the human race.' Its meaning is: 'For this human race, which is afflicted by three calamities, you should establish a friendly disposition, an inclination for their welfare.' Some, however, read 'mānusiyaṃ pajaṃ,' but that is not suitable as a locative sense is not possible. And whatever other meaning others may explain, that too is not suitable. The intention here is this: 'I do not speak out of the power of my authority as a Buddha; rather, I speak for the welfare of both you and this human race—"Cultivate loving-kindness for the human race."' And in this connection—

‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā, rājisayo yajamānā anupariyagā;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

'Those royal sages who, having conquered the earth abounding in beings, went about performing sacrifices as patrons—the horse sacrifice, the human sacrifice, the sammāpāsa, the vājapeyya, and the niraggaḷa—'

‘‘Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ.

'—they do not experience even a sixteenth part of the value of a mind of well-cultivated loving-kindness.'

‘‘Ekampi [Pg.271] ce pāṇamaduṭṭhacitto, mettāyati kusalī tena hoti;

Sabbe ca pāṇe manasānukampī, pahūtamariyo pakaroti puñña’’nti. (a. ni. 8.1) –

'If, with a mind free from ill will, one extends loving-kindness to even a single living being, one becomes skillful thereby. And the noble one, being compassionate in mind toward all beings, makes abundant merit.'

Evamādīnaṃ suttānaṃ ekādasānisaṃsānañca vasena ye mettaṃ karonti, tesaṃ mettā hitāti veditabbā.

In accordance with such suttas and the eleven benefits, it should be understood that for those who cultivate loving-kindness, this loving-kindness is for their welfare.

‘‘Devatānukampito poso, sadā bhadrāni passatī’’ti. (dī. ni. 2.153;

udā. 76;

mahāva. 286) –

'A person shown compassion by the deities always sees what is auspicious.'

Evamādīnaṃ vasena yesu karīyati, tesampi hitāti veditabbā.

In accordance with such teachings, it should be understood that it is also for the welfare of those towards whom it is cultivated.

Evaṃ ubhayesampi hitabhāvaṃ dassento ‘‘mettaṃ karotha mānusiyā pajāyā’’ti vatvā idāni upakārampi dassento āha ‘‘divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā’’ti. Tassattho – ye manussā cittakammakaṭṭhakammādīhipi devatā katvā cetiyarukkhādīni ca upasaṅkamitvā devatā uddissa divā baliṃ karonti, kāḷapakkhādīsu ca rattiṃ baliṃ karonti. Salākabhattādīni vā datvā ārakkhadevatā upādāya yāva brahmadevatānaṃ pattidānaniyyātanena divā baliṃ karonti, chattāropanadīpamālā sabbarattikadhammassavanādīni kārāpetvā pattidānaniyyātanena ca rattiṃ baliṃ karonti, te kathaṃ na rakkhitabbā. Yato evaṃ divā ca ratto ca tumhe uddissa karonti ye baliṃ, tasmā hi ne rakkhatha. Tasmā balikammakāraṇāpi te manusse rakkhatha gopayatha, ahitaṃ tesaṃ apanetha, hitaṃ upanetha appamattā hutvā taṃ kataññubhāvaṃ hadaye katvā niccamanussarantāti.

Thus, showing that it is for the welfare of both parties, after saying, 'Cultivate loving-kindness for the human race,' he now also showed the service they render, saying: 'Those who bring offerings by day and by night—therefore, protect them diligently.' The meaning of this is: Those humans who, by making images of deities through painting, woodwork, and so on, and by approaching shrines, trees, and the like, make offerings to the deities by day, and who make offerings by night during the dark fortnight and at other times; or who, having given ticket-food and other alms, make offerings by day through the dedication and bestowal of merit, beginning with their guardian deities up to the Brahma deities; and who, having arranged for the raising of parasols, the lighting of lamps, the offering of garlands, and the hearing of the Dhamma throughout the night, make offerings by night through the dedication and bestowal of merit—how should they not be protected? Since they thus make offerings for you by day and by night, therefore, protect them. Therefore, also for the reason of their making these offerings, protect and guard those humans. Remove what is not for their welfare and bring about what is for their welfare. Being diligent, placing that gratitude in your hearts, you should be ever mindful of it.

226. Evaṃ devatāsu manussānaṃ upakārakabhāvaṃ dassetvā tesaṃ upaddavavūpasamanatthaṃ buddhādiguṇappakāsanena ca devamanussānaṃ dhammassavanatthaṃ ‘‘yaṃkiñci vitta’’ntiādinā nayena saccavacanaṃ payujjitumāraddho. Tattha yaṃkiñcīti aniyamitavasena anavasesaṃ pariyādiyati yaṃkiñci tattha tattha vohārūpagaṃ[Pg.272]. Vittanti dhanaṃ. Tañhi vittiṃ janetīti vittaṃ. Idha vāti manussalokaṃ niddisati, huraṃ vāti tato paraṃ avasesalokaṃ. Tena ca ṭhapetvā manusse sabbalokaggahaṇe patte ‘‘saggesu vā’’ti parato vuttattā ṭhapetvā manusse ca sagge ca avasesānaṃ nāgasupaṇṇādīnaṃ gahaṇaṃ veditabbaṃ. Evaṃ imehi dvīhi padehi yaṃ manussānaṃ vohārūpagaṃ alaṅkāraparibhogūpagañca jātarūparajatamuttāmaṇiveḷuriyapavāḷalohitaṅkamasāragallādikaṃ, yañca muttāmaṇivālukatthatāya bhūmiyā ratanamayavimānesu anekayojanasatavitthatesu bhavanesu uppannānaṃ nāgasupaṇṇādīnaṃ vittaṃ, taṃ niddiṭṭhaṃ hoti.

226. Having thus shown the beneficial nature of deities towards humans, and for the purpose of alleviating their distress, as well as for the sake of enabling gods and humans to hear the Dhamma by proclaiming the virtues of the Buddha and others, he began to employ a statement of truth with the method beginning, 'Whatever wealth…' Therein, by 'whatever' (yaṃkiñci), in an unspecified manner, everything without exception is included—whatever is suitable for trade in various places. 'Wealth' (vitta) means riches. Indeed, because it generates delight (vitti), it is called 'wealth'. By 'here' (idha vā), it indicates the human world. By 'or elsewhere' (huraṃ vā), it indicates the remaining world beyond that. And by this, although the taking of all worlds, excluding humans, is implied, because 'or in the heavens' (saggesu vā) is stated later, it should be understood as the taking of the remaining nāgas, supaṇṇas, and so forth, excluding both humans and celestial beings. Thus, by these two phrases, whatever wealth of humans is suitable for trade and suitable for adornment and use—such as gold, silver, pearls, gems, beryl, coral, rubies, and cat's-eye gems—is indicated; as is the wealth of the nāgas, supaṇṇas, and others, which has arisen in their abodes—jeweled mansions hundreds of yojanas wide, situated on ground strewn with pearls and gems for sand.

Saggesu vāti kāmāvacararūpāvacaradevalokesu. Te hi sobhanena kammena ajīyanti gammantīti saggā, suṭṭhu vā aggātipi saggā. Yanti yaṃ sassāmikaṃ vā assāmikaṃ vā. Ratananti ratiṃ nayati, vahati, janayati, vaḍḍhetīti ratanaṃ, yaṃkiñci cittīkataṃ mahagghaṃ atulaṃ dullabhadassanaṃ anomasattaparibhogañca, tassetaṃ adhivacanaṃ. Yathāha –

'Or in the heavens' (saggesu vā) refers to the celestial worlds of the sense-sphere and form-sphere. Indeed, they are called 'heavens' (saggā) because they are attained or gone to (ajīyanti gammanti) through beautiful deeds (sobhanena kammena); or, they are 'heavens' because they are exceedingly (suṭṭhu) excellent (aggā). 'That which' (yaṃ) refers to that which is either owned or unowned. 'Jewel' (ratana) is so called because it leads to (nayati), brings (vahati), generates (janayati), or increases (vaḍḍheti) delight (ratiṃ). It is a designation for whatever is cherished, of great value, incomparable, rare to behold, and an item of use for noble beings. As it is said:

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.

“That which is cherished and of great value, incomparable and rare to behold, an item of use for noble beings—for that reason it is called a ‘jewel’.”

Paṇītanti uttamaṃ, seṭṭhaṃ, atappakaṃ. Evaṃ iminā gāthāpadena yaṃ saggesu anekayojanasatappamāṇasabbaratanamayavimānesu sudhammavejayantappabhutīsu sassāmikaṃ, yañca buddhuppādavirahena apāyameva paripūrentesu sattesu suññavimānapaṭibaddhaṃ assāmikaṃ, yaṃ vā panaññampi pathavīmahāsamuddahimavantādinissitaṃ assāmikaṃ ratanaṃ, taṃ niddiṭṭhaṃ hoti.

'Excellent' (paṇīta) means supreme (uttamaṃ), best (seṭṭhaṃ), unsurpassed (atappakaṃ). Thus, by this phrase of the verse, the following are indicated: whatever owned jewel exists in the heavens—in mansions made entirely of jewels measuring many hundreds of yojanas, such as the Sudhammā hall and the Vejayanta palace; and whatever unowned jewel is connected with an empty mansion, at a time when, in the absence of a Buddha's arising, beings are only filling the lower realms; or whatever other unowned jewel exists, relying on the earth, the great ocean, the Himavanta, and so forth.

Na no samaṃ atthi tathāgatenāti na-iti paṭisedhe, no-iti avadhāraṇe. Samanti tulyaṃ. Atthīti vijjati. Tathāgatenāti buddhena. Kiṃ vuttaṃ hoti? Yaṃ etaṃ vittañca ratanañca pakāsitaṃ, ettha ekampi buddharatanena sadisaṃ ratanaṃ nevatthi. Yampi hi taṃ cittīkataṭṭhena ratanaṃ, seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ maṇiratanañca, yamhi uppanne mahājano na aññattha cittīkāraṃ karoti, na koci pupphagandhādīni gahetvā yakkhaṭṭhānaṃ vā bhūtaṭṭhānaṃ vā gacchati, sabbopi jano cakkaratanamaṇiratanameva cittiṃ karoti pūjeti, taṃ taṃ varaṃ pattheti, patthitapatthitañcassa ekaccaṃ samijjhati, tampi [Pg.273] ratanaṃ buddharatanena samaṃ natthi. Yadi hi cittīkataṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgate hi uppanne ye keci mahesakkhā devamanussā, na te aññatra cittīkāraṃ karonti, na kañci aññaṃ pūjenti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññe devā manussā ca bimbisārakosalarājaanāthapiṇḍikādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsīti vihārasahassāni patiṭṭhāpesi, ko pana vādo aññesaṃ cittīkārānaṃ. Apica kassaññassa parinibbutassāpi jātibodhidhammacakkappavattanaparinibbānaṭṭhānāni paṭimācetiyādīni vā uddissa evaṃ cittīkāragarukāro vattati yathā bhagavato. Evaṃ cittīkataṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

Regarding 'There is nothing equal to the Tathāgata' (Na no samaṃ atthi tathāgatena): 'na' is a particle of negation; 'no' is a particle of emphasis. 'Equal' (samaṃ) means comparable (tulyaṃ). 'There is' (atthi) means it exists (vijjati). 'To the Tathāgata' (tathāgatena) means with the Buddha. What is meant? Of all this wealth and these jewels that have been declared, not even one jewel is equal to the Buddha-jewel. For even that which is a jewel by virtue of being cherished—for instance, the wheel-jewel and the gem-jewel of a wheel-turning monarch—when it appears, the great populace shows reverence to nothing else. No one, taking flowers, fragrances, and so on, goes to a shrine of a yakkha or a spirit. All people cherish and worship only the wheel-jewel and the gem-jewel; they pray for this or that boon, and some of their various prayers are fulfilled. Yet even that jewel is not equal to the Buddha-jewel. For if something is a jewel by virtue of being cherished, then the Tathāgata alone is the jewel. Indeed, when the Tathāgata has appeared, whatever powerful devas and humans there are, they show reverence to no other; they worship no one else. Thus, Brahmā Sahampati worshipped the Tathāgata with a jeweled garland the size of Sineru, and other devas and humans—such as King Bimbisāra, the King of Kosala, Anāthapiṇḍika, and others—did so according to their ability. And even after the Blessed One had attained Parinibbāna, King Asoka the Great, dedicating it to him, spent ninety-six crores of wealth and established eighty-four thousand monasteries throughout all of Jambudīpa. What, then, needs to be said of the reverence of others? Furthermore, for what other person, even after their parinibbāna, does such reverence and honor continue towards the sites of their birth, enlightenment, the turning of the Dhamma-wheel, and parinibbāna, or towards images and cetiyas, as it does for the Blessed One? Thus, even by the standard of being cherished, there is no jewel equal to the Tathāgata.

Tathā yampi taṃ mahagghaṭṭhena ratanaṃ, seyyathidaṃ – kāsikaṃ vatthaṃ. Yathāha – ‘‘jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañcā’’ti, tampi buddharatanena samaṃ natthi. Yadi hi mahagghaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi yesaṃ paṃsukampi paṭiggaṇhāti, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ, seyyathāpi asokassa rañño. Idamassa mahagghatāya. Evaṃ mahagghatāvacane cettha dosābhāvasādhakaṃ idaṃ tāva suttapadaṃ veditabbaṃ –

Likewise, consider that which is a jewel by virtue of its great value—for instance, cloth from Kāsi. As it is said: 'Monks, even when old, cloth from Kāsi is beautiful, pleasant to the touch, and of great value.' Yet even that is not equal to the Buddha-jewel. For if something is a jewel by virtue of its great value, then the Tathāgata alone is the jewel. Indeed, for those from whom the Tathāgata accepts even a dust-heap robe, for them it becomes of great fruit and great benefit, as was the case for King Asoka. This is on account of his great value. Thus, in this context of speaking of his great value, the following Sutta passage should be understood as that which establishes the absence of fault:

‘‘Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ, tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’’ti (a. ni. 3.100).

“Moreover, from whomever he accepts the requisites of robes, alms-food, lodging, and medicine for the sick, for them that is of great fruit, of great benefit. I say this on account of his great value. Just as, monks, cloth from Kāsi is of great value, I say, monks, that this person is comparable to that.”

Evaṃ mahagghaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

Thus, even by the standard of great value, there is no jewel equal to the Tathāgata.

Tathā yampi taṃ atulaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ uppajjati indanīlamaṇimayanābhi sattaratanamayasahassāraṃ pavāḷamayanemi, rattasuvaṇṇamayasandhi, yassa dasannaṃ dasannaṃ arānaṃ upari ekaṃ muṇḍāraṃ hoti [Pg.274] vātaṃ gahetvā saddakaraṇatthaṃ, yena kato saddo sukusalappatāḷitapañcaṅgikatūriyasaddo viya hoti. Yassa nābhiyā ubhosu passesu dve sīhamukhāni honti, abbhantaraṃ sakaṭacakkasseva susiraṃ, tassa kattā vā kāretā vā natthi, kammapaccayena ututo samuṭṭhāti. Yaṃ rājā dasavidhaṃ cakkavattivattaṃ pūretvā tadahuposathe pannarase puṇṇamadivase sīsaṃnhāto uposathiko uparipāsādavaragato sīlāni sodhento nisinno puṇṇacandaṃ viya sūriyaṃ viya ca uṭṭhentaṃ passati, yassa dvādasayojanato saddo suyyati, yojanato vaṇṇo dissati, yaṃ mahājanena ‘‘dutiyo maññe cando sūriyo vā uṭṭhito’’ti ativiya kotūhalajātena dissamānaṃ nagarassa upari āgantvā rañño antepurassa pācīnapasse nātiuccaṃ nātinīcaṃ hutvā mahājanassa gandhapupphādīhi pūjetuṃ yuttaṭṭhāne akkhāhataṃ viya tiṭṭhati.

Furthermore, that which is a jewel by virtue of its incomparability. To wit: for a wheel-turning monarch, the wheel-jewel arises. It has a hub made of sapphire, a thousand spokes made of the seven gems, a rim made of coral, and joints made of red gold. Above each set of ten spokes is one ornamental knob for catching the wind to produce a sound, and the sound it makes is like that of a five-part orchestra skillfully played. At its hub on both sides are two lion-faces, and the interior is hollow like that of a cart-wheel. It has no maker or one who caused it to be made, but arises from the season due to karmic cause. When the king, having fulfilled the tenfold duties of a wheel-turning monarch, on the Uposatha day, the fifteenth day of the full moon, having bathed his head and observing the Uposatha, is seated in his excellent upper palace purifying his precepts, he sees it rising like the full moon or the sun. Its sound is heard from twelve yojanas away. The great populace, seeing it, becomes exceedingly curious, thinking, 'It seems a second moon or sun has arisen!' It comes above the city and, arriving at the eastern side of the king's inner palace, stands neither too high nor too low, as if fixed on an axle, in a place suitable for the great populace to worship with perfumes, flowers, and the like.

Tadeva anubandhamānaṃ hatthiratanaṃ uppajjati, sabbaseto rattapādo sattappatiṭṭho iddhimā vehāsaṅgamo uposathakulā vā chaddantakulā vā āgacchati. Uposathakulā āgacchanto hi sabbajeṭṭho āgacchati, chaddantakulā sabbakaniṭṭho sikkhitasikkho damathūpeto. So dvādasayojanaṃ parisaṃ gahetvā sakalajambudīpaṃ anusaṃyāyitvā purepātarāsameva sakaṃ rājadhāniṃ āgacchati.

Following that, the elephant-jewel arises: all white, red-footed, firm on seven points, possessed of psychic power, and able to travel through the air. It comes from either the Uposatha clan or the Chaddanta clan. When coming from the Uposatha clan, it is the eldest of all; when from the Chaddanta clan, it is the youngest of all, thoroughly trained and endowed with discipline. Taking a retinue of twelve yojanas, it travels around the whole of Jambudīpa and returns to its own royal capital before the morning meal.

Tampi anubandhamānaṃ assaratanaṃ uppajjati, sabbaseto rattapādo kākasīso muñjakeso valāhakassa rājakulā āgacchati. Sesamettha hatthiratanasadisameva.

Following that, the horse-jewel arises: all white, red-footed, with a head the color of a crow, and a mane like muñja grass; it comes from the royal clan of Valāhaka horses. The rest is the same as the elephant-jewel.

Tampi anubandhamānaṃ maṇiratanaṃ uppajjati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato āyāmato cakkanābhisadiso, vepullapabbatā āgacchati, so caturaṅgasamannāgatepi andhakāre rañño dhajaggato yojanaṃ obhāseti, yassobhāsena manussā ‘‘divā’’ti maññamānā kammante payojenti, antamaso kunthakipillikaṃ upādāya passanti.

Following that, the gem-jewel arises. That gem is a beryl, brilliant, of fine quality, eight-faceted, and perfectly finished. In length, it is like a wheel-hub. It comes from Mount Vepulla. Placed at the tip of the king's banner, it illuminates a yojana even in the four-fold darkness. By its radiance, people, thinking it is daytime, apply themselves to their work; they can see everything down to the smallest insects and ants.

Tampi [Pg.275] anubandhamānaṃ itthiratanaṃ uppajjati. Pakatiaggamahesī vā hoti, uttarakuruto vā āgacchati maddarājakulato vā, atidīghādichadosavivajjitā atikkantā mānusaṃ vaṇṇaṃ appattā dibbaṃ vaṇṇaṃ, yassā rañño sītakāle uṇhāni gattāni honti, uṇhakāle sītāni, satadhā phoṭitatūlapicuno viya samphasso hoti, kāyato candanagandho vāyati, mukhato uppalagandho, pubbuṭṭhāyitādianekaguṇasamannāgatā ca hoti.

Following that, the woman-jewel arises. She is either the natural chief queen, or she comes from Uttarakuru or from the royal family of Madda. She is free from faults such as being too tall, and so on. She has surpassed human beauty but has not attained divine beauty. For the king, in the cold season her limbs are warm, and in the hot season they are cool. Her touch is like a ball of cotton carded a hundred times. From her body wafts the fragrance of sandalwood, and from her mouth, the fragrance of the blue lotus. She is also endowed with many virtues, such as rising before him.

Tampi anubandhamānaṃ gahapatiratanaṃ uppajjati rañño pakatikammakaro seṭṭhi, yassa cakkaratane uppannamatte dibbaṃ cakkhu pātubhavati, yena samantato yojanamatte nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ upasaṅkamitvā pavāreti ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’’ti.

Following that, the householder-jewel arises: the king's regular treasurer. As soon as the wheel-jewel has arisen, the divine eye manifests for him, by which he sees treasure for a yojana all around, both that with an owner and that without an owner. He approaches the king and makes an offer: 'Your Majesty, be untroubled. I shall do for you what needs to be done with wealth.'

Tampi anubandhamānaṃ pariṇāyakaratanaṃ uppajjati rañño pakatijeṭṭhaputto, cakkaratane uppannamatte atirekapaññāveyyattiyena samannāgato hoti, dvādasayojanāya parisāya cetasā cittaṃ parijānitvā niggahapaggahasamattho hoti. So rājānaṃ upasaṅkamitvā pavāreti – ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te rajjaṃ anusāsissāmī’’ti. Yaṃ vā panaññampi evarūpaṃ atulaṭṭhena ratanaṃ, yassa na sakkā tulayitvā tīrayitvā aggho kātuṃ ‘‘sataṃ vā sahassaṃ vā agghati koṭiṃ vā’’ti. Tattha ekaratanampi buddharatanena samaṃ natthi. Yadi hi atulaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi na sakkā sīlato vā samādhito vā paññādīnaṃ vā aññatarato kenaci tulayitvā tīrayitvā ‘‘ettakaguṇo vā iminā samo vā sappaṭibhāgo vā’’ti paricchindituṃ. Evaṃ atulaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

Following that, the counselor-jewel arises: the king's natural eldest son. As soon as the wheel-jewel has arisen, he becomes endowed with surpassing wisdom and discernment, capable of restraining and uplifting the twelve-yojana-wide assembly, having comprehended their minds with his own mind. He approaches the king and makes an offer: 'Your Majesty, be untroubled. I shall govern the kingdom for you.' Or whatever other such jewel there may be that is a jewel by virtue of its incomparability, whose value cannot be determined by weighing or measuring, saying, 'It is worth a hundred, a thousand, or a koṭi.' Among them, not one jewel is equal to the Buddha-jewel. For if there is a jewel by virtue of incomparability, it is the Tathāgata alone. Indeed, the Tathāgata cannot be defined by anyone through weighing or measuring in terms of virtue, concentration, wisdom, or any other such qualities, so as to say, 'He has such and such qualities,' or 'He is equal to this one,' or 'He has a counterpart.' Thus, even in the sense of incomparability, there is no jewel equal to the Tathāgata.

Tathā yampi taṃ dullabhadassanaṭṭhena ratanaṃ. Seyyathidaṃ – dullabhapātubhāvo rājā cakkavatti cakkādīni ca tassa ratanāni, tampi buddharatanena samaṃ natthi. Yadi hi dullabhadassanaṭṭhena ratanaṃ, tathāgatova ratanaṃ, kuto cakkavattiādīnaṃ ratanattaṃ, yāni ekasmiṃyeva kappe anekāni uppajjanti. Yasmā pana asaṅkhyeyyepi kappe tathāgatasuñño loko [Pg.276] hoti, tasmā tathāgato eva kadāci karahaci uppajjanato dullabhadassano. Vuttaṃ cetaṃ bhagavatā parinibbānasamaye –

Furthermore, that which is a jewel by virtue of its rarity of appearance. To wit: the wheel-turning monarch, whose appearance is rare, and his jewels such as the wheel-jewel—even these are not equal to the Buddha-jewel. For if there is a jewel by virtue of rarity of appearance, it is the Tathāgata alone. How then could the wheel-turning monarch and his retinue be jewels, when many of them arise in a single eon? But since the world is void of a Tathāgata for even an incalculable number of eons, the Tathāgata is therefore rare to behold, arising only now and then, from time to time. And this was said by the Blessed One at the time of his final passing away:

‘‘Devatā, ānanda, ujjhāyanti – ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya, kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā, ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati, ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’’ti (dī. ni. 2.200).

“The deities, Ānanda, are complaining: ‘We have come from afar to see the Tathāgata, for only rarely do Tathāgatas, Arahants, Perfectly Self-Enlightened Ones, arise in the world. And now, in the last watch of this very night, the Tathāgata's final Parinibbāna will occur. And this mighty monk is standing in front of the Blessed One, obstructing the way, so we cannot obtain the opportunity to see the Tathāgata at this final time!’”

Evaṃ dullabhadassanaṭṭhenapi tathāgatasamaṃ ratanaṃ natthi.

Thus, even in terms of rarity of appearance, there is no treasure equal to the Tathāgata.

Tathā yampi taṃ anomasattaparibhogaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanādi. Tañhi koṭisatasahassadhanānampi sattabhūmikapāsādavaratale vasantānampi caṇḍālavenanesādarathakārapukkusādīnaṃ nīcakulikānaṃ omakapurisānaṃ supinantepi paribhogatthāya na nibbattati. Ubhato sujātassa pana rañño khattiyasseva paripūritadasavidhacakkavattivattassa paribhogatthāya nibbattanato anomasattaparibhogaṃyeva hoti, tampi buddharatanena samaṃ natthi. Yadi hi anomasattaparibhogaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi loke anomasattasammatānampi anupanissayasampannānaṃ viparītadassanānaṃ pūraṇakassapādīnaṃ channaṃ satthārānaṃ aññesañca evarūpānaṃ supinantepi aparibhogo, upanissayasampannānaṃ pana catuppadāyapi gāthāya pariyosāne arahattamadhigantuṃ samatthānaṃ nibbedhikañāṇadassanānaṃ bāhiyadārucīriyappabhutīnaṃ aññesañca mahākulappasutānaṃ mahāsāvakānaṃ paribhogo. Te hi taṃ dassanānuttariyasavanānuttariyapāricariyānuttariyādīni sādhentā tathā tathā paribhuñjanti. Evaṃ anomasattaparibhogaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

Likewise, that which is a treasure in the sense of being enjoyed only by a noble being. For example, the wheel-treasure of a wheel-turning monarch. For even if those of low birth—outcastes, bamboo-workers, hunters, chariot-makers, and scavengers—were to dwell in a seven-tiered palace, though they possess wealth worth hundreds of thousands of crores, such a treasure would not appear even in their dreams for their enjoyment. It manifests for the enjoyment only of a well-born noble king, a Wheel-Turning Monarch who has fulfilled the ten royal duties; thus, it is enjoyed only by a noble being. Even so, it is not equal to the Buddha-treasure. For if there is a treasure in the sense of being enjoyed by a noble being, then the Tathāgata alone is that treasure. Indeed, the Tathāgata is not to be enjoyed, even in a dream, by those in the world who are considered noble beings yet lack the supporting conditions and hold perverse views—such as the six teachers like Pūraṇa Kassapa and others of that kind. But he is to be enjoyed by those endowed with supporting conditions, who possess penetrating knowledge and vision and are capable of attaining arahantship at the end of even a four-line verse—such as Bāhiya Dārucīriya and others—and by other great disciples born into great families. For they, by accomplishing the unsurpassed seeing, unsurpassed hearing, unsurpassed service, and so forth, enjoy him in various ways. Thus, even in terms of being enjoyed only by a noble being, there is no treasure equal to the Tathāgata.

Yampi taṃ avisesato ratijananaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ. Tañhi disvā rājā cakkavatti attamano hoti, evampi taṃ rañño ratiṃ janeti. Puna caparaṃ rājā cakkavatti vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati ‘‘pavattatu [Pg.277] bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti. Tato cakkaratanaṃ pañcaṅgikaṃ viya tūriyaṃ madhurassaraṃ niccharantaṃ ākāsena puratthimaṃ disaṃ gacchati, anvadeva rājā cakkavatti cakkānubhāvena dvādasayojanavitthiṇṇāya caturaṅginiyā senāya nātiuccaṃ nātinīcaṃ uccarukkhānaṃ heṭṭhābhāgena, nīcarukkhānaṃ uparibhāgena, rukkhesu pupphaphalapallavādipaṇṇākāraṃ gahetvā āgatānaṃ hatthato paṇṇākārañca gaṇhanto ‘‘ehi kho mahārājā’’tievamādinā paramanipaccakārena āgate paṭirājāno ‘‘pāṇo na hantabbo’’tiādinā nayena anusāsanto gacchati. Yattha pana rājā bhuñjitukāmo vā divāseyyaṃ vā kappetukāmo hoti, tattha cakkaratanaṃ ākāsā otaritvā udakādisabbakiccakkhame same bhūmibhāge akkhāhataṃ viya tiṭṭhati. Puna rañño gamanacitte uppanne purimanayeneva saddaṃ karontaṃ gacchati, yaṃ sutvā dvādasayojanikāpi parisā ākāsena gacchati. Cakkaratanaṃ anupubbena puratthimaṃ samuddaṃ ajjhogāhati, tasmiṃ ajjhogāhante udakaṃ yojanappamāṇaṃ apagantvā bhittīkataṃ viya tiṭṭhati. Mahājano yathākāmaṃ satta ratanāni gaṇhāti. Puna rājā suvaṇṇabhiṅkāraṃ gahetvā ‘‘ito paṭṭhāya mama rajja’’nti udakena abbhukkiritvā nivattati. Senā purato hoti, cakkaratanaṃ pacchato, rājā majjhe. Cakkaratanassa osakkitosakkitaṭṭhānaṃ udakaṃ paripūrati. Eteneva upāyena dakkhiṇapacchimauttarepi samudde gacchati.

Likewise, that which is a treasure in the sense of generating delight without distinction. For example, the wheel-treasure of a wheel-turning monarch. Upon seeing it, the wheel-turning monarch becomes delighted; thus it generates joy for the king. Furthermore, the wheel-turning monarch, taking a golden pitcher in his left hand, sprinkles the wheel-treasure with his right hand, saying, “Roll forth, noble wheel-treasure! Conquer, noble wheel-treasure!” Then the wheel-treasure, emitting a sweet sound like a five-part orchestra, moves through the sky toward the eastern direction. Following right behind, the wheel-turning monarch proceeds by the power of the wheel with his fourfold army spanning twelve yojanas, traveling neither too high nor too low, passing beneath the tall trees and above the short trees. As he goes, he receives gifts from the hands of those who have come bearing offerings of flowers, fruits, and new leaves, and he also receives gifts from the rival kings who have approached with utmost humility, saying, “Come, great king!” He instructs them with principles such as, “Living beings should not be killed.” Wherever the king wishes to eat or to take his midday rest, the wheel-treasure descends from the sky and stands on level ground suitable for all purposes, such as providing water, as if fixed by an axle. When the king’s intention to travel arises again, it proceeds as before, making its sound. Hearing it, the entire assembly spanning twelve yojanas travels through the sky. The wheel-treasure gradually plunges into the eastern ocean. As it plunges, the water recedes for a yojana, standing as if it were a wall. The great multitude takes the seven kinds of treasures as they wish. Then the king, taking the golden pitcher and sprinkling water, declares, “From here onward, this is my kingdom,” and turns back. The army goes in front, the wheel-treasure is behind, and the king is in the middle. The water fills back into the place from which the wheel-treasure had receded. In this same way, it proceeds to the southern, western, and northern oceans.

Evaṃ catuddisaṃ anusaṃyāyitvā cakkaratanaṃ tiyojanappamāṇaṃ ākāsaṃ ārohati. Tattha ṭhito rājā cakkaratanānubhāvena vijitaṃ pañcasataparittadīpapaṭimaṇḍitaṃ sattayojanasahassaparimaṇḍalaṃ pubbavidehaṃ, tathā aṭṭhayojanasahassaparimaṇḍalaṃ uttarakuruṃ, sattayojanasahassaparimaṇḍalaṃyeva aparagoyānaṃ, dasayojanasahassaparimaṇḍalaṃ jambudīpañcāti evaṃ catumahādīpadvisahassaparittadīpapaṭimaṇḍitaṃ ekaṃ cakkavāḷaṃ suphullapuṇḍarīkavanaṃ viya oloketi. Evaṃ olokayato cassa anappikā rati uppajjati. Evampi taṃ cakkaratanaṃ rañño ratiṃ janeti, tampi buddharatanasamaṃ natthi. Yadi hi ratijananaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Kiṃ karissati etaṃ cakkaratanaṃ? Tathāgato hi yassā dibbāya ratiyā cakkaratanādīhi sabbehipi janitā cakkavattirati saṅkhampi kalampi kalabhāgampi na [Pg.278] upeti, tatopi ratito uttaritarañca paṇītatarañca attano ovādappatikarānaṃ asaṅkhyeyyānampi devamanussānaṃ paṭhamajjhānaratiṃ, dutiyatatiyacatutthapañcamajjhānaratiṃ, ākāsānañcāyatanaratiṃ, viññāṇañcāyatanaākiñcaññāyatananevasaññānāsaññāyatanaratiṃ, sotāpattimaggaratiṃ, sotāpattiphalaratiṃ, sakadāgāmianāgāmiarahattamaggaphalaratiñca janeti. Evaṃ ratijananaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthīti.

Having thus surveyed the four directions, the Wheel-Treasure ascends into the sky to a height of three yojanas. Standing there, the king, by the power of the Wheel-Treasure, surveys the conquered lands adorned with five hundred minor islands—Pubbavideha, measuring seven thousand yojanas in circumference; similarly, Uttarakuru, measuring eight thousand yojanas; Aparagoyāna, also measuring seven thousand yojanas; and Jambudīpa, measuring ten thousand yojanas. Thus he surveys a single world-system, encompassing the four great continents adorned with two thousand minor islands, as if it were a grove of fully bloomed white lotuses. As he gazes upon this, immeasurable joy arises in him. In this way, the Wheel-Treasure brings joy to the king, yet even this is not equal to the Buddha-gem. For if a treasure is defined by its ability to bring joy, then the Tathāgata is the true treasure. What can this Wheel-Treasure accomplish? Indeed, the joy produced for a wheel-turning monarch by the Wheel-Treasure and all other such treasures does not amount to a count, a fraction, or a division of a fraction of the divine joy of which the Tathāgata is the source. Beyond that joy, he generates an even higher and more sublime joy for countless devas and humans who act according to his advice: the joy of the first jhāna; the joy of the second, third, fourth, and fifth jhānas; the joy of the base of infinite space; the joy of the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception; the joy of the path of stream-entry; the joy of the fruit of stream-entry; and the joy of the paths and fruits of the once-returner, non-returner, and arahant. Thus, even in terms of generating joy, there is no treasure equal to the Tathāgata.

Apica ratanaṃ nāmetaṃ duvidhaṃ hoti saviññāṇakaṃ aviññāṇakañca. Tattha aviññāṇakaṃ cakkaratanaṃ maṇiratanaṃ, yaṃ vā panaññampi anindriyabaddhaṃ suvaṇṇarajatādi, saviññāṇakaṃ hatthiratanādi pariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi evarūpaṃ indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati. Kasmā? Yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ, saviññāṇakānaṃ hatthiratanādīnaṃ alaṅkāratthāya upanīyati.

Furthermore, that which is called a treasure is of two kinds: animate and inanimate. Among these, the Wheel-Treasure and the Jewel-Treasure, or any other treasure not bound to the sense faculties, such as gold and silver, are inanimate. Animate treasures include the Elephant-Treasure and so on, ending with the Counselor-Treasure, or any other such treasure bound to the sense faculties. Of these two kinds, the animate treasure is declared to be supreme. Why? Because inanimate treasures such as gold, silver, gems, and pearls are used for the adornment of animate treasures such as the Elephant-Treasure and others.

Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ, manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā? Yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ, purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā? Yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ, anagārikaratanañca. Tattha anagārikaratanaṃ aggamakkhāyati. Kasmā? Yasmā agārikaratanesu aggo cakkavattīpi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā ca dibbamānusikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti.

Animate treasures are also of two kinds: the treasure of animals and the treasure of humans. Among these, the treasure of humans is declared supreme. Why? Because the treasure of animals serves as a mount for the treasure of humans. The treasure of humans is also of two kinds: the treasure of women and the treasure of men. Among these, the treasure of men is declared supreme. Why? Because the treasure of women takes on the role of an attendant to the treasure of men. The treasure of men is also of two kinds: the treasure of householders and the treasure of the homeless. Among these, the treasure of the homeless is declared supreme. Why? Because even the highest among householder-treasures, the wheel-turning monarch, attains divine and human prosperity, and ultimately attains the fulfillment of Nibbāna, by venerating with the five-point prostration, attending upon, and waiting upon the homeless treasure, who is endowed with virtues such as morality.

Evaṃ anagārikaratanampi duvidhaṃ – ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekkhāsekkhavasena. Asekkharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena, samathayānikaratanampi duvidhaṃ sāvakapāramippattaṃ, appattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāriputtamoggallānasadisāpi hi anekasatā sāvakā ekassa paccekabuddhassa guṇānaṃ satabhāgampi na upenti. Paccekabuddharatanatopi sammāsambuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sakalampi hi jambudīpaṃ pūretvā pallaṅkena pallaṅkaṃ ghaṭṭentā nisinnā paccekabuddhā ekassa sammāsambuddhassa guṇānaṃ neva saṅkhaṃ na kalaṃ na [Pg.279] kalabhāgaṃ upenti. Vuttampi cetaṃ bhagavatā – ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādi (saṃ. ni. 5.139; a. ni. 4.34; 5.32; itivu. 90). Evaṃ kenacipi pariyāyena tathāgatasamaṃ ratanaṃ natthi. Tenāha bhagavā ‘‘na no samaṃ atthi tathāgatenā’’ti.

The treasure of the homeless is also of two kinds: noble ones and worldlings. The noble treasure is also of two kinds: trainees and those beyond training. The treasure of those beyond training is also of two kinds: dry-insight practitioners and serenity-vehicle practitioners. The serenity-vehicle treasure is also of two kinds: those who have attained the perfection of a disciple and those who have not. Among them, those who have attained the perfection of a disciple are declared supreme. Why? Because of the greatness of their qualities. Even compared to the treasure of disciples who have attained perfection, the treasure of Paccekabuddhas is declared supreme. Why? Because of the greatness of their qualities. For even many hundreds of disciples like Sāriputta and Moggallāna do not attain even a hundredth part of the qualities of a single Paccekabuddha. Even compared to the treasure of Paccekabuddhas, the treasure of a Sammāsambuddha is declared supreme. Why? Because of the greatness of his qualities. For even if Paccekabuddhas were to fill the entire continent of Jambudīpa, seated cross-legged so that their knees touched, they would not approach a count, a fraction, or a division of a fraction of the qualities of a single Sammāsambuddha. And this was stated by the Blessed One: 'Monks, of all beings, whether footless... the Tathāgata is declared supreme among them,' and so on. Thus, in no way is there any treasure equal to the Tathāgata. Therefore, the Blessed One said: 'There is nothing equal to the Tathāgata.'

Evaṃ bhagavā buddharatanassa aññehi ratanehi asamataṃ vatvā idāni tesaṃ sattānaṃ uppannaupaddavavūpasamanatthaṃ neva jātiṃ na gottaṃ na kolaputtiyaṃ na vaṇṇapokkharatādiṃ nissāya, apica kho avīcimupādāya bhavaggapariyante loke sīlasamādhikkhandhādīhi guṇehi buddharatanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotū’’ti.

Thus, the Blessed One, having declared the Buddha-jewel incomparable to other jewels, now, for the sake of pacifying the arisen dangers for those beings, relies not on birth, clan, noble birth, or excellence of complexion and the like; but rather, within the world that extends from Avīci hell up to the peak of existence, he utters a statement of truth based on the incomparable nature of the Buddha-jewel, which is due to virtues such as the aggregates of moral conduct, concentration, and so on: 'This, too, is the exquisite jewel in the Buddha; by this truth, may there be well-being.'

Tassattho – idampi idha vā huraṃ vā saggesu vā yaṃkiñci atthi vittaṃ vā ratanaṃ vā, tena saddhiṃ tehi tehi guṇehi asamattā buddharatanaṃ paṇītaṃ. Yadi etaṃ saccaṃ, etena saccena imesaṃ pāṇīnaṃ sotthi hotu, sobhanānaṃ atthitā hotu, arogatā nirupaddavatāti. Ettha ca yathā ‘‘cakkhuṃ kho, ānanda, suññaṃ attena vā attaniyena vā’’tievamādīsu (saṃ. ni. 4.85) attabhāvena vā attaniyabhāvena vāti attho. Itarathā hi cakkhu attā vā attaniyaṃ vāti appaṭisiddhameva siyā. Evaṃ ratanaṃ paṇītanti ratanattaṃ paṇītaṃ, ratanabhāvo paṇītoti ayamattho veditabbo. Itarathā hi buddho neva ratananti sijjheyya. Na hi yattha ratanaṃ atthi, taṃ ratananti sijjhati. Yattha pana cittīkatādiatthasaṅkhātaṃ yena vā tena vā vidhinā sambandhagataṃ ratanattaṃ atthi, yasmā taṃ ratanattamupādāya ratananti paññāpīyati, tasmā tassa ratanattassa atthitāya ratananti sijjhati. Atha vā idampi buddhe ratananti imināpi kāraṇena buddhova ratananti evampettha attho veditabbo. Vuttamattāya ca bhagavatā imāya gāthāya rājakulassa sotthi jātā, bhayaṃ vūpasantaṃ. Imissā gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

The meaning of this is as follows: Whatever wealth or jewel exists, whether here or elsewhere or in the heavens, the Buddha-jewel is sublime, being incomparable with that by means of these various qualities. If this is true, by this truth may there be safety for these beings; may there be prosperity, health, and freedom from danger. Here, as in the passage, 'Indeed, Ānanda, the eye is empty of self or what belongs to self,' (SN 35.85) the meaning is that it is empty of selfhood or belonging to self. Otherwise, it would not be denied that the eye is self or belongs to self. Thus, 'the jewel is sublime' means that the state of being a jewel is sublime; the nature of a jewel is sublime – this is the meaning to be understood. Otherwise, it would follow that the Buddha is not a jewel. For it is not the case that where a jewel exists, that entity is thereby established as a 'jewel'. But where there is the state of being a jewel—defined as that which is cherished and so on, connected in some way or another—it is designated as a 'jewel' on account of that state of being a jewel. Therefore, because of the existence of that state of being a jewel, it is established as a 'jewel'. Or alternatively, by the reasoning 'this too is a jewel in the Buddha,' the Buddha himself is the jewel – this is the meaning to be understood here. And by the mere utterance of this verse by the Blessed One, well-being arose for the royal family, and fear was pacified. The command of this verse was received by non-human beings in a hundred thousand koṭis of world-systems.

227. Evaṃ buddhaguṇena saccaṃ vatvā idāni nibbānadhammaguṇena vattumāraddho ‘‘khayaṃ virāga’’nti. Tattha yasmā nibbānasacchikiriyāya rāgādayo khīṇā honti parikkhīṇā, yasmā vā taṃ tesaṃ anuppādanirodhakkhayamattaṃ, yasmā ca [Pg.280] taṃ rāgādiviyuttaṃ sampayogato ca ārammaṇato ca, yasmā vā tamhi sacchikate rāgādayo accantaṃ virattā honti vigatā viddhastā, tasmā ‘‘khaya’’nti ca ‘‘virāga’’nti ca vuccati. Yasmā panassa na uppādo paññāyati, na vayo na ṭhitassa aññathattaṃ, tasmā taṃ na jāyati na jīyati na mīyatīti katvā ‘‘amata’’nti vuccati, uttamaṭṭhena pana atappakaṭṭhena ca paṇītanti. Yadajjhagāti yaṃ ajjhagā vindi, paṭilabhi, attano ñāṇabalena sacchākāsi. Sakyamunīti sakyakulappasutattā sakyo, moneyyadhammasamannāgatattā muni, sakyo eva muni sakyamuni. Samāhitoti ariyamaggasamādhinā samāhitacitto. Na tena dhammena samatthi kiñcīti tena khayādināmakena sakyamuninā adhigatena dhammena samaṃ kiñci dhammajātaṃ natthi. Tasmā suttantarepi vuttaṃ ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).

227. Having thus spoken the truth by means of the Buddha's qualities, he now begins to speak by means of the qualities of the Dhamma of Nibbāna with the words 'destruction, dispassion.' Herein, because lust and so on are destroyed and completely eradicated by the realization of Nibbāna, or because it is the mere destruction which is their non-arising and cessation, and because it is disjoined from lust and so on, both by way of association and as object, and because when it is realized, lust and so on become utterly dispassionate, departed, and dispersed—therefore it is called 'destruction' and 'dispassion.' Further, because its arising is not discerned, nor its passing away, nor any alteration while it persists, it does not come to be, does not age, and does not die, and is thus called 'the Deathless'; and it is called 'sublime' in the sense of being supreme and in the sense of being excellent. What he attained (yadajjhagā) means: what he attained, found, gained, and realized by the power of his own knowledge. The Sakyan Sage (Sakyamuni): he is a Sakyan because he was born in the Sakyan clan; a sage because he is endowed with the qualities of sagehood; a Sakyan who is a sage is the Sakyan Sage. Composed (samāhito) means: with a mind composed by the concentration of the noble path. There is nothing equal to that Dhamma (na tena dhammena samatthi kiñci) means: there is no kind of phenomenon equal to that Dhamma attained by the Sakyan Sage, which is named 'destruction,' etc. Therefore, it is also said in another sutta: 'Bhikkhus, as far as conditioned or unconditioned phenomena go, dispassion is declared the highest among them,' and so on (AN 4.34; It 90).

Evaṃ bhagavā nibbānadhammassa aññehi dhammehi asamataṃ vatvā idāni tesaṃ sattānaṃ uppannaupaddavavūpasamanatthaṃ khayavirāgāmatapaṇītatāguṇehi nibbānadhammaratanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi dhamme ratanaṃ paṇītaṃ etena saccena suvatthi hotū’’ti. Tassattho purimagāthāya vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, having spoken of the unequalled nature of the Dhamma of Nibbāna in comparison with other dhammas, the Blessed One now, for the purpose of pacifying the arisen dangers for those beings, relying on the matchless nature of the jewel of the Dhamma of Nibbāna with its qualities of destruction, dispassion, deathlessness, and sublimity, employs a statement of truth: 'This too is the sublime jewel in the Dhamma. By this truth, may there be well-being.' Its meaning should be understood in the way stated for the preceding verse. The command of this verse too was accepted by non-human beings in a hundred thousand koṭis of world-systems.

228. Evaṃ nibbānadhammaguṇena saccaṃ vatvā idāni maggadhammaguṇena vattumāraddho ‘‘yaṃ buddhaseṭṭho’’ti. Tattha ‘‘bujjhitā saccānī’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) nayena buddho, uttamo pasaṃsanīyo cāti seṭṭho, buddho ca so seṭṭho cāti buddhaseṭṭho. Anubuddhapaccekabuddhasaṅkhātesu vā buddhesu seṭṭhoti buddhaseṭṭho. So buddhaseṭṭho yaṃ parivaṇṇayī, ‘‘aṭṭhaṅgiko ca maggānaṃ, khemaṃ nibbānappattiyā’’ti (ma. ni. 2.215) ca ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) ca evamādinā nayena tattha tattha pasaṃsi pakāsayi. Sucinti kilesamalasamucchedakaraṇato accantavodānaṃ. Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phaladānato ‘‘ānantarikasamādhī’’ti āhu. Na hi maggasamādhiñhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha –

228. Having thus spoken the truth by means of the qualities of the Dhamma of Nibbāna, he now begins to speak by means of the qualities of the Dhamma of the Path with the words 'Which the Buddha Supreme....' Herein, he is a Buddha in the sense of 'he has understood the truths,' etc.; he is supreme (seṭṭho) because he is the highest and praiseworthy. He is a Buddha and he is supreme, thus the Buddha Supreme (buddhaseṭṭho). Or, he is the Buddha Supreme because he is supreme among the buddhas designated as disciple-buddhas and paccekabuddhas. That Buddha Supreme praised and proclaimed it in various places in such ways as: 'And the eightfold among paths is for security, for the attainment of Nibbāna'; and 'Bhikkhus, I will teach you noble right concentration with its basis and accessories.' Pure (suciṃ) means utterly pure because it effects the eradication of the stain of the defilements. The concentration they call 'the immediate' (samādhimānantarikaññamāhu) refers to that which they call 'the immediate concentration' because it invariably gives its fruit immediately after its own occurrence. For when path-concentration has arisen, there is no obstacle at all that can prevent the arising of its fruit. As it is said:

‘‘Ayañca [Pg.281] puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti (pu. pa. 17).

'Suppose this person is practicing for the realization of the fruit of stream-entry, and it is the time for the conflagration of the aeon. The aeon would not burn up so long as this person has not realized the fruit of stream-entry. This person is called one who makes the aeon stand still. All persons endowed with the path are persons who make the aeon stand still' (Pug 17).

Samādhinā tena samo na vijjatīti tena buddhaseṭṭhaparivaṇṇitena sucinā ānantarikasamādhinā samo rūpāvacarasamādhi vā arūpāvacarasamādhi vā koci na vijjati. Kasmā? Tesaṃ bhāvitattā tattha tattha brahmaloke uppannassāpi puna nirayādīsu uppattisambhavato, imassa ca arahattasamādhissa bhāvitattā ariyapuggalassa sabbuppattisamugghātasambhavato. Tasmā suttantarepi vuttaṃ ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).

“No concentration is found equal to that concentration” means: no concentration of the fine-material sphere or the immaterial sphere whatsoever is found equal to that pure, immediate concentration praised by the Supreme Buddha. Why is that? Because when those other concentrations have been developed, it is still possible for one who has been reborn in this or that brahma world to be reborn again in the hells and other such states; but when this concentration of arahantship has been developed, it is possible for the noble person to eradicate all rebirth. Therefore, it is also said in another sutta: “Bhikkhus, of all conditioned phenomena, the noble eightfold path is declared the chief,” and so on (AN 4.34; It 90).

Evaṃ bhagavā ānantarikasamādhissa aññehi samādhīhi asamataṃ vatvā idāni purimanayeneva maggadhammaratanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi dhamme…pe… hotū’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, having spoken of the unequalled nature of the immediate concentration in comparison with other concentrations, the Blessed One now, in the same way as before, relying on the matchless nature of the jewel of the Dhamma of the Path, employs a statement of truth: “This too is the sublime jewel in the Dhamma… By this truth, may there be well-being.” Its meaning should be understood in the way stated before. The command of this verse too was accepted by non-human beings in a hundred thousand crores of world-systems.

229. Evaṃ maggadhammaguṇenāpi saccaṃ vatvā idāni saṅghaguṇenāpi vattumāraddho ‘‘ye puggalā’’ti. Tattha yeti aniyametvā uddeso. Puggalāti sattā. Aṭṭhāti tesaṃ gaṇanaparicchedo. Te hi cattāro ca paṭipannā cattāro ca phale ṭhitāti aṭṭha honti. Sataṃ pasatthāti sappurisehi buddhapaccekabuddhasāvakehi aññehi ca devamanussehi pasatthā. Kasmā? Sahajātasīlādiguṇayogā. Tesañhi campakavakulakusumādīnaṃ sahajātavaṇṇagandhādayo viya sahajātasīlasamādhiādayo guṇā. Tena te vaṇṇagandhādisampannāni viya pupphāni devamanussānaṃ sataṃ piyā manāpā pasaṃsanīyā ca honti. Tena vuttaṃ ‘‘ye puggalā aṭṭhasataṃ pasatthā’’ti.

229. Having thus spoken the truth by means of the qualities of the Dhamma of the Path, he now begins to speak by means of the qualities of the Sangha with the words “Those persons....” Herein, “those” (ye) is an unspecified indication. “Persons” (puggalā) means beings. “Eight” (aṭṭha) is their numerical determination. For they are eight, being four practicing for the fruit and four established in the fruit. “Praised by the good” (sataṃ pasatthā) means praised by the good persons—by the Buddhas, paccekabuddhas, disciples, and other devas and human beings. Why? Because of their connection with the qualities of virtue and so on that are co-nascent with them. For them, the qualities of virtue, concentration, and so on are co-nascent, like the co-nascent color, fragrance, etc., of campaka, bakula, and other flowers. Therefore, like flowers endowed with color and fragrance, they are dear, pleasing, and praiseworthy to the good among devas and human beings. Hence it is said: “Those persons, eight, praised by the good.”

Atha vā yeti aniyametvā uddeso. Puggalāti sattā. Aṭṭhasatanti tesaṃ gaṇanaparicchedo. Te hi ekabījī kolaṃkolo sattakkhattuparamoti [Pg.282] tayo sotāpannā, kāmarūpārūpabhavesu adhigatapphalā tayo sakadāgāmino, te sabbepi catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti, avihesu pañca, tathā atappasudassasudassīsu. Akaniṭṭhesu pana uddhaṃsotavajjā cattāroti catuvīsati anāgāmino, sukkhavipassako samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa. Te sabbepi saddhādhurapaññādhurānaṃ vasena diguṇā hutvā aṭṭhasataṃ honti. Sesaṃ vuttanayameva.

Alternatively: “those” (ye) is an unspecified indication. “Persons” (puggalā) means beings. “One hundred and eight” (aṭṭhasataṃ) is their numerical determination. They are: three kinds of stream-enterers—the one-seeder, the clan-to-clanner, and the one who is reborn at most seven times; three kinds of once-returners who have attained the fruit in the sense-sphere, fine-material, and immaterial existences; all these, by way of the four modes of practice, are twenty-four. Then, one who attains Nibbāna in the interim, one who attains Nibbāna upon landing, one who attains Nibbāna with exertion, one who attains Nibbāna without exertion, and one who is heading upstream, bound for the Akaniṭṭha realm; there are five such in the Aviha realm, and similarly in the Atappa, Sudassa, and Sudassī realms; in the Akaniṭṭha realm, however, there are four, excluding the one heading upstream; thus there are twenty-four non-returners. Then, two kinds of arahants—the bare-insight practitioner and the one who uses serenity as a vehicle; and four on the path. Thus there are fifty-four. All of them, being doubled by way of being faith-dominant and wisdom-dominant, become one hundred and eight. The rest is in the way already stated.

Cattāri etāni yugāni hontīti te sabbepi aṭṭha vā aṭṭhasataṃ vāti vitthāravasena uddiṭṭhapuggalā, saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, evaṃ yāva arahattamaggaṭṭho phalaṭṭhoti ekaṃ yuganti cattāri yugāni honti. Te dakkhiṇeyyāti ettha teti pubbe aniyametvā uddiṭṭhānaṃ niyametvā niddeso. Ye puggalā vitthāravasena aṭṭha vā aṭṭhasataṃ vā, saṅkhepavasena cattāri yugāni hontīti vuttā, sabbepi te dakkhiṇaṃ arahantīti dakkhiṇeyyā. Dakkhiṇā nāma kammañca kammavipākañca saddahitvā ‘‘esa me idaṃ vejjakammaṃ vā jaṅghapesanikaṃ vā karissatī’’ti evamādīni anapekkhitvā dīyamāno deyyadhammo, taṃ arahanti nāma sīlādiguṇayuttā puggalā. Ime ca tādisā, tena vuccanti te ‘‘dakkhiṇeyyā’’ti.

“These are four pairs” means: all those persons indicated in detail as eight or one hundred and eight are indicated in brief as four pairs—the one on the path to stream-entry and the one established in its fruit forming one pair, and so on up to the one on the path to arahantship and the one established in its fruit forming one pair. “They are worthy of offerings”: here “they” (te) is a specific designation for those previously indicated without specification. Those persons who have been spoken of in detail as eight or one hundred and eight, or in brief as four pairs—all of them are worthy of offerings (dakkhiṇeyyā) because they are worthy of (arahanti) an offering (dakkhiṇaṃ). An “offering” (dakkhiṇā) is a gift given with faith in kamma and its result, without expecting such things as, “This person will do this medical service or run this errand for me.” Persons endowed with qualities like virtue are worthy of it. Since these are such, they are called “worthy of offerings.”

Sugatassa sāvakāti bhagavā sobhanena gamanena yuttattā, sobhanañca ṭhānaṃ gatattā, suṭṭhu ca gatattā suṭṭhu eva ca gadattā sugato, tassa sugatassa. Sabbepi te vacanaṃ suṇantīti sāvakā. Kāmañca aññepi suṇanti, na pana sutvā kattabbakiccaṃ karonti. Ime pana sutvā kattabbaṃ dhammānudhammapaṭipattiṃ katvā maggaphalāni pattā, tasmā ‘‘sāvakā’’ti vuccanti. Etesu dinnāni mahapphalānīti etesu sugatasāvakesu appakānipi dānāni dinnāni paṭiggāhakato dakkhiṇāvisuddhibhāvaṃ upagatattā mahapphalāni honti. Tasmā suttantarepi vuttaṃ –

“Disciples of the Well-Gone One”: the Blessed One is the Well-Gone One (sugato) because he is endowed with a good going, because he has gone to a good place, and because he speaks rightly; they are disciples of that Well-Gone One. They are “disciples” (sāvakā) because they all listen (suṇanti) to his word. It is true that others also listen, but having listened they do not perform the task that should be done. These, however, having listened, have undertaken the practice in accordance with the Dhamma, which is what should be done, and have attained the paths and fruits; therefore they are called “disciples.” “Gifts given to them bear great fruit” means: even small gifts given to these disciples of the Well-Gone One become of great fruit because the offering has attained purity on account of the recipient. Therefore it is also said in a sutta:

‘‘Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho…pe… aggo vipāko hotī’’ti (a. ni. 4.34; 5.32; itivu. 90).

“Bhikkhus, whatever assemblies or groups there are, the Sangha of the Tathāgata’s disciples is declared the foremost among them, that is, the four pairs of persons, the eight individual persons. This Sangha of the Blessed One’s disciples… the result is supreme.” (AN 4.34; 5.32; It 90).

Evaṃ [Pg.283] bhagavā sabbesampi maggaṭṭhaphalaṭṭhānaṃ vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having described the virtues of the Sangha-jewel by way of all those established in the path and fruit, now, relying on that very virtue, employs a declaration of truth: “This sublime jewel is also in the Sangha…” Its meaning should be understood in the way previously stated. The command of this verse, too, was accepted by non-human beings throughout a hundred thousand crores of world systems.

230. Evaṃ maggaṭṭhaphalaṭṭhānaṃ vasena saṅghaguṇena saccaṃ vatvā idāni tato ekacciyānaṃ phalasamāpattisukhamanubhavantānaṃ khīṇāsavapuggalānaṃyeva guṇena vattumāraddho ‘‘ye suppayuttā’’ti. Tattha yeti aniyamituddesavacanaṃ. Suppayuttāti suṭṭhu payuttā, anekavihitaṃ anesanaṃ pahāya suddhājīvitaṃ nissāya vipassanāya attānaṃ payuñjitumāraddhāti attho. Atha vā suppayuttāti parisuddhakāyavacīpayogasamannāgatā. Tena tesaṃ sīlakkhandhaṃ dasseti. Manasā daḷhenāti daḷhena manasā, thirasamādhiyuttena cetasāti attho. Tena tesaṃ samādhikkhandhaṃ dasseti. Nikkāminoti kāye ca jīvite ca anapekkhā hutvā paññādhurena vīriyena sabbakilesehi katanikkamanā. Tena tesaṃ vīriyasampannaṃ paññākkhandhaṃ dasseti.

230. Having thus spoken a truth by means of the Sangha’s virtue, in terms of those established in the path and fruit, he now begins to speak by means of the virtue of only those particular individuals who have destroyed the taints and are experiencing the bliss of the attainment of fruition, with the phrase “Those who are well-devoted.” Herein, “those” is an indefinite term of reference. “Well-devoted” means thoroughly devoted; the meaning is that, having abandoned various kinds of wrong livelihood and relying on a pure livelihood, they have begun to devote themselves to insight meditation. Or alternatively, “well-devoted” means endowed with purified application in body and speech. Thereby he shows their aggregate of virtue. “With steadfast mind” means with a firm mind, with a mind endowed with stable concentration; this is the meaning. Thereby he shows their aggregate of concentration. “Free from longing” means that, being unconcerned about body and life, they have departed from all defilements with energy yoked to wisdom. Thereby he shows their aggregate of wisdom endowed with energy.

Gotamasāsanamhīti gottato gotamassa tathāgatasseva sāsanamhi. Tena ito bahiddhā nānappakārampi amaratapaṃ karontānaṃ suppayogādiguṇābhāvato kilesehi nikkamanābhāvaṃ dīpeti. Teti pubbe uddiṭṭhānaṃ niddesavacanaṃ. Pattipattāti ettha pattabbāti patti, pattabbā nāma pattuṃ arahā, yaṃ patvā accantayogakkhemino honti, arahattaphalassetaṃ adhivacanaṃ, taṃ pattiṃ pattāti pattipattā. Amatanti nibbānaṃ. Vigayhāti ārammaṇavasena vigāhitvā. Laddhāti labhitvā. Mudhāti abyayena kākaṇikamattampi byayaṃ akatvā. Nibbutinti paṭippassaddhakilesadarathaṃ phalasamāpattiṃ. Bhuñjamānāti anubhavamānā. Kiṃ vuttaṃ hoti? Ye imasmiṃ gotamasāsanamhi sīlasampannattā suppayuttā, samādhisampannattā manasā daḷhena, paññāsampannattā nikkāmino, te imāya sammāpaṭipadāya amataṃ vigayha mudhā laddhā phalasamāpattisaññitaṃ nibbutiṃ bhuñjamānā pattipattā nāma hontīti.

“In the dispensation of Gotama” means in the dispensation of the Tathāgata named Gotama by clan. Thereby it is shown that for those outside this dispensation who practice various kinds of asceticism for immortality, there is no departure from the defilements because they lack the qualities of being well-devoted and so on. “They” is a term specifying those previously indicated. Regarding “they have attained the attainable”: here “the attainable” (patti) is what should be attained (pattabba). What is worthy of being attained is that by attaining which one becomes completely secure from the yokes; this is a synonym for the fruit of arahantship. Those who have attained that attainment are “those who have attained the attainable” (pattipattā). “The Deathless” (amata) means Nibbāna. “Having plunged into” (vigayha) means having plunged into it by way of its being an object. “Having obtained” (laddhā) means having received. “Freely” (mudhā) means without cost, without spending even as much as a small coin. “Extinguishment” (nibbuti) means the attainment of fruition in which the torment of the defilements is allayed. “Enjoying” (bhuñjamānā) means experiencing. What is being said? It is this: Those in this dispensation of Gotama who are well-devoted because they are accomplished in virtue, steadfast in mind because they are accomplished in concentration, and free from longing because they are accomplished in wisdom—they, by this right practice, having plunged into the Deathless and obtained it freely, enjoying the extinguishment called the attainment of fruition, are called “those who have attained the attainable.”

Evaṃ bhagavā phalasamāpattisukhamanubhavantānaṃ khīṇāsavapuggalānaṃyeva vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati [Pg.284] ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having described the virtue of the Sangha-jewel by way of only those individuals with taints destroyed who are experiencing the bliss of the attainment of fruition, now, relying on that very virtue, employs a declaration of truth: “This excellent quality is also in the Sangha.” Its meaning should be understood in the way previously stated. The command of this verse, too, was accepted by non-human beings throughout a hundred thousand crores of world systems.

231. Evaṃ khīṇāsavapuggalānaṃ guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni bahujanapaccakkhena sotāpannasseva guṇena vattumāraddho ‘‘yathindakhīlo’’ti. Tattha yathāti upamāvacanaṃ. Indakhīloti nagaradvāranivāraṇatthaṃ ummārabbhantare aṭṭha vā dasa vā hatthe pathaviṃ khaṇitvā ākoṭitassa sāradārumayathambhassetaṃ adhivacanaṃ. Pathavinti bhūmiṃ. Sitoti anto pavisitvā nissito. Siyāti bhaveyya. Catubbhi vātehīti catūhi disāhi āgatavātehi. Asampakampiyoti kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tathūpamanti tathāvidhaṃ. Sappurisanti uttamapurisaṃ. Vadāmīti bhaṇāmi. Yo ariyasaccāni avecca passatīti yo cattāri ariyasaccāni paññāya ajjhogāhetvā passati. Tattha ariyasaccāni visuddhimagge vuttanayeneva veditabbāni.

231. Thus, having spoken a truth based on the Sangha by means of the virtue of those with taints destroyed, he now begins to speak by means of the virtue of a stream-enterer, which is directly perceptible to many people, with the words “Just as an Indra’s pillar.” Herein, “just as” is a word of comparison. “An Indra’s pillar” is a designation for a post made of heartwood, hammered into the ground eight or ten cubits deep inside a city-gate’s threshold for the purpose of blocking it. “In the earth” means on the ground. “Set” (sito) means entered into and established. “Would be” (siyā) means might be. “By the four winds” means by the winds coming from the four directions. “Unshakeable” means it cannot be shaken or moved. “Comparable to that” means of such a kind. “A true person” means a supreme person. “I say” means I declare. “Who sees by penetrating the noble truths” means one who sees the four noble truths by having plunged into them with wisdom. Herein, the noble truths are to be understood in the way stated in the Visuddhimagga.

Ayaṃ panettha saṅkhepattho – yathā hi indakhīlo gambhīranematāya pathavissito catubbhi vātehi asampakampiyo siyā, imampi sappurisaṃ tathūpamameva vadāmi, yo ariyasaccāni avecca passati. Kasmā? Yasmā sopi indakhīlo viya catūhi vātehi sabbatitthiyavādavātehi asampakampiyo hoti, tamhā dassanā kenaci kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tasmā suttantarepi vuttaṃ –

This is the concise meaning here: Just as an Indra’s pillar, set in the earth with a deep foundation, would be unshakeable by the four winds, so too, I say, is that true person comparable to it, the one who sees by penetrating the noble truths. Why? Because he, like that Indra’s pillar, is unshakeable by the four winds—that is, by the winds of all the sectarians’ doctrines. Therefore, he cannot be shaken or moved from that seeing by anyone. Thus it is also said in another sutta:

‘‘Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampacāleyya. Pacchimāya…pe… dakkhiṇāya… uttarāya cepi…pe… na sampacāleyya. Taṃ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa. Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhanti…pe… paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa [Pg.285] vā brāhmaṇassa vā mukhaṃ olokenti ‘ayaṃ nūna bhavaṃ jānaṃ jānāti passaṃ passatī’ti. Taṃ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccāna’’nti (saṃ. ni. 5.1109).

“Monks, suppose there was an iron post or an Indra’s pillar with a deep foundation, well-dug-in, immovable, and unshakeable. If a fierce wind and rain storm came from the east, it would not shake, tremble, or quake. If it came from the west… from the south… from the north, it would not shake, tremble, or quake. For what reason? Because, monks, the foundation is deep and the Indra’s pillar is well-dug-in. So too, monks, whatever ascetics or brahmins understand as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering,’ they do not look to the face of another ascetic or brahmin, thinking, ‘Surely this venerable one knows what we do not know, sees what we do not see.’ For what reason? Because, monks, the four noble truths have been well seen by them.”

Evaṃ bhagavā bahujanapaccakkhassa sotāpannasseva vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having described the virtue of the Sangha-jewel by way of a stream-enterer who is directly perceptible to many people, now, relying on that very virtue, employs a declaration of truth: “This excellent quality is also in the Sangha.” Its meaning should be understood in the way previously stated. The command of this verse, too, was accepted by non-human beings throughout a hundred thousand crores of world systems.

232. Evaṃ avisesato sotāpannassa guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ye te tayo sotāpannā ekabījī kolaṃkolo sattakkhattuparamoti. Yathāha –

232. Having thus spoken a truth based on the Sangha by means of the virtue of a stream-enterer in general, now the text speaks of the three types of stream-enterers: the one-seeder, the clan-to-clansman, and the seven-times-at-most. As it is said:

‘‘Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti…pe… so ekaṃyeva bhavaṃ nibbattitvā dukkhassantaṃ karoti, ayaṃ ekabījī. Tathā dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo. Tathā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ sattakkhattuparamo’’ti (pu. pa. 31-33).

“Here, with the destruction of the three fetters, a certain person becomes a stream-enterer… After being reborn only one more time, he makes an end of suffering: this is the one-seeder. Similarly, one who, after running and wandering through two or three families, makes an end of suffering: this is the clan-to-clan. Similarly, one who, after running and wandering among devas and humans for seven times at most, makes an end of suffering: this is the seven-times-at-most.”

Tesaṃ sabbakaniṭṭhassa sattakkhattuparamassa guṇena vattumāraddho ‘‘ye ariyasaccānī’’ti. Tattha ye ariyasaccānīti etaṃ vuttanayameva. Vibhāvayantīti paññāobhāsena saccapaṭicchādakaṃ kilesandhakāraṃ vidhamitvā attano pakāsāni pākaṭāni karonti. Gambhīrapaññenāti appameyyapaññatāya sadevakassapi lokassa ñāṇena alabbhaneyyapatiṭṭhapaññena, sabbaññunāti vuttaṃ hoti. Sudesitānīti samāsabyāsasākalyavekalyādīhi tehi tehi nayehi suṭṭhu desitāni. Kiñcāpi te honti bhusaṃ pamattāti te vibhāvitaariyasaccā puggalā kiñcāpi devarajjacakkavattirajjādippamādaṭṭhānaṃ āgamma bhusaṃ pamattā honti, tathāpi sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhā ṭhapetvā satta [Pg.286] bhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, tesaṃ niruddhattā atthaṅgatattā na aṭṭhamaṃ bhavaṃ ādiyanti, sattamabhave eva pana vipassanaṃ ārabhitvā arahattaṃ pāpuṇantīti.

He begins to speak of the virtue of the seven-times-at-most, the lowest of them all, with the verse beginning, “Those who make manifest the noble truths.” Herein, “those who make manifest the noble truths” is as explained before. “They make manifest” (vibhāvayanti) means that with the light of wisdom they dispel the darkness of the defilements that conceals the truths, and make them manifest and evident to themselves. “By the one of profound wisdom” (gambhīrapaññena) means by the Omniscient One, whose wisdom is immeasurable, a wisdom whose basis cannot be found even by the world with its gods. “Well-taught” (sudesitāni) means perfectly taught by various methods such as the concise and the extensive, the complete and the partial, and so on. “Though they are very heedless”: although those persons who have made the noble truths manifest may become very heedless, having come to a basis for heedlessness such as divine kingship or universal sovereignty, still, because the consciousness conditioned by formations has been stopped by the knowledge of the stream-entry path, they do not take up an eighth existence, since the name-and-form that would have arisen in the beginningless round of rebirths—apart from seven existences—has been stopped and has ceased. Rather, having initiated insight meditation in the seventh existence itself, they attain arahantship.

Evaṃ bhagavā sattakkhattuparamavasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having described the virtue of the Sangha-jewel by way of the seven-times-at-most stream-enterer, now, relying on that very virtue, employs a declaration of truth: “This excellent quality is also in the Sangha.” Its meaning should be understood in the way previously stated. The command of this verse, too, was accepted by non-human beings throughout a hundred thousand crores of world systems.

233. Evaṃ sattakkhattuparamassa aṭṭhamaṃ bhavaṃ anādiyanaguṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni tasseva satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhena guṇena vattumāraddho ‘‘sahāvassā’’ti. Tattha sahāvāti saddhiṃyeva. Assāti ‘‘na te bhavaṃ aṭṭhamamādiyantī’’ti vuttesu aññatarassa. Dassanasampadāyāti sotāpattimaggasampattiyā. Sotāpattimaggo hi nibbānaṃ disvā kattabbakiccasampadāya sabbapaṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuccati. Tassa attani pātubhāvo dassanasampadā, tāya dassanasampadāya saha eva. Tayassu dhammā jahitā bhavantīti ettha suiti padapūraṇamatte nipāto. ‘‘Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hotī’’tievamādīsu (ma. ni. 1.156) viya. Yato sahāvassa dassanasampadāya tayo dhammā jahitā bhavanti pahīnā bhavantīti ayamevettha attho.

233. Thus, having stated the truth that is the basis of the Sangha by way of the quality of not taking up an eighth existence on the part of one who is at most a seven-times-returner, he now begins to speak of the special quality of that same person who takes up seven existences—a quality that distinguishes him from other persons who have not abandoned the taking up of existence—saying, 'Along with his…' Herein, sahāva means 'together with.' Assa refers to one of those mentioned in 'they do not take up an eighth existence.' 'With the accomplishment of vision' means with the attainment of the path of stream-entry. For the path of stream-entry is called 'vision' (dassana) because it is the very first seeing of Nibbāna, by which one sees Nibbāna and accomplishes the task to be done. Its manifestation in oneself is the accomplishment of vision (dassanasampadā); it is just along with this accomplishment. In 'For him three things are abandoned,' the word su is merely an expletive particle, as in such passages as: 'This, Sāriputta, is what happens to me in the case of a great untimely meal.' The meaning here is just this: that along with his accomplishment of vision, three things are abandoned, are given up.

Idāni jahitadhammadassanatthaṃ āha ‘‘sakkāyadiṭṭhī vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñcī’’ti. Tattha sati kāye vijjamāne upādānakkhandhapañcakasaṅkhāte kāye vīsativatthukā diṭṭhi sakkāyadiṭṭhi, satī vā tattha kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamānā diṭṭhīti attho. Satiyeva vā kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamāne rūpādisaṅkhāto attāti evaṃ pavattā diṭṭhīti attho. Tassā ca pahīnattā sabbadiṭṭhigatāni pahīnāniyeva honti. Sā hi nesaṃ mūlaṃ. Sabbakilesabyādhivūpasamanato paññā ‘‘cikicchita’’nti vuccati, taṃ paññācikicchitaṃ ito vigataṃ, tato vā paññācikicchitā idaṃ vigatanti vicikicchitaṃ, ‘‘satthari kaṅkhatī’’tiādinā (dha. sa. 1008; vibha. 915) nayena [Pg.287] vuttāya aṭṭhavatthukāya vimatiyā etaṃ adhivacanaṃ. Tassā pahīnattā sabbavicikicchitāni pahīnāni honti. Tañhi nesaṃ mūlaṃ. ‘‘Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhī’’tievamādīsu (dha. sa. 1222; vibha. 938) āgataṃ gosīlakukkurasīlādikaṃ sīlaṃ govatakukkuravatādikañca vataṃ ‘‘sīlabbata’’nti vuccati. Tassa pahīnattā sabbampi naggiyamuṇḍikādi amaratapaṃ pahīnaṃ hoti. Tañhi tassa mūlaṃ. Tena sabbāvasāne vuttaṃ ‘‘yadatthi kiñcī’’ti. Dukkhadassanasampadāya cettha sakkāyadiṭṭhi, samudayadassanasampadāya vicikicchitaṃ, maggadassananibbānadassanasampadāya sīlabbataṃ pahīyatīti viññātabbaṃ.

Now, to show the things that are abandoned, it is said: 'Identity view and doubt, and whatever rule and observance there might be.' Herein, when there is the body—the existing body, that is, the body designated as the five aggregates subject to clinging—the twenty-grounded view regarding this body is identity view (sakkāyadiṭṭhi). Or, it is identity view in the sense of 'a view regarding the existing body'; the meaning is a view existing in regard to the body as described. Or again, it is identity view in the sense of 'a view in the existing body'; the meaning is a view that proceeds by holding that in the existing body, described as form, etc., there is a self. By its abandonment, all wrong views are abandoned, for it is their root. Wisdom is called 'treatment' (cikicchita) because it allays the sickness of all defilements. One is devoid of that wisdom-treatment, or has departed from it; hence 'doubt' (vicikicchita). This is a term for the eight-based perplexity stated in the way beginning 'one doubts the Teacher…' By its abandonment, all doubts are abandoned, for it is their root. The rules such as cow-practice and dog-practice, and the observances such as cow-duty and dog-duty, mentioned in such passages as 'Outside of this, some ascetics and brahmins claim purity through rules, purity through observances…', are called 'rules and observances' (sīlabbata). By its abandonment, all such other austerities as nakedness and shaven-headedness are abandoned, for this is their root. Therefore, at the very end it is said, 'whatever there might be.' Here, it should be understood that identity view is abandoned through the accomplishment of seeing suffering, doubt is abandoned through the accomplishment of seeing the origin, and rules and observances are abandoned through the accomplishment of seeing the path and Nibbāna.

234. Evamassa kilesavaṭṭappahānaṃ dassetvā idāni tasmiṃ kilesavaṭṭe sati yena vipākavaṭṭena bhavitabbaṃ, tappahānā tassāpi pahānaṃ dīpento āha ‘‘catūhapāyehi ca vippamutto’’ti. Tattha cattāro apāyā nāma nirayatiracchānapettivisayaasurakāyā, tehi esa satta bhave upādiyantopi vippamuttoti attho.

234. Having thus shown the abandonment of the round of defilements, now, to clarify that when the round of defilements is present there must be a round of results, and that with the abandonment of the former the latter is also abandoned, he says: 'and he is freed from the four planes of misery.' Herein, the four planes of misery are the hells, the animal realm, the sphere of afflicted spirits, and the host of asuras. The meaning is that although this person still takes up seven existences, he is freed from these.

Evamassa vipākavaṭṭappahānaṃ dassetvā idāni yaṃ imassa vipākavaṭṭassa mūlabhūtaṃ kammavaṭṭaṃ, tassāpi pahānaṃ dassento āha ‘‘chaccābhiṭhānāni abhabba kātu’’nti. Tattha abhiṭhānānīti oḷārikaṭṭhānāni, tāni esa cha abhabbo kātuṃ. Tāni ca ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyyā’’tiādinā (a. ni. 1.271; ma. ni. 3.128; vibha. 809) nayena ekakanipāte vuttāni mātughātapitughātaarahantaghātalohituppādasaṅghabhedaaññasatthāruddesakammāni veditabbāni. Tāni hi kiñcāpi diṭṭhisampanno ariyasāvako kunthakipillikampi jīvitā na voropeti, apica kho pana puthujjanabhāvassa vigarahaṇatthaṃ vuttāni. Puthujjano hi adiṭṭhisampannattā evaṃmahāsāvajjāni abhiṭhānānipi karoti, dassanasampanno pana abhabbo tāni kātunti. Abhabbaggahaṇañcettha bhavantarepi akaraṇadassanatthaṃ. Bhavantarepi hi esa attano ariyasāvakabhāvaṃ ajānantopi dhammatāya eva etāni vā cha, pakatipāṇātipātādīni vā pañca verāni aññasatthāruddesena saha cha ṭhānāni na karoti, yāni sandhāya ekacce ‘‘chachābhiṭhānānī’’ti paṭhanti. Matamacchaggāhādayo cettha ariyasāvakagāmadārakānaṃ nidassanaṃ.

Having thus shown the abandonment of the round of results, now, to show the abandonment of the round of kamma, which is the root of this round of results, the Blessed One says: 'and is incapable of committing the six heinous deeds.' Herein, abhiṭhānāni means gross offenses; he is incapable of committing these six. These are to be understood as the acts of matricide, patricide, the murder of an arahant, the shedding of a Buddha's blood, causing a schism in the Sangha, and taking another teacher, which are mentioned in the Book of Ones in the way beginning: 'It is impossible, bhikkhus, it cannot happen that a person accomplished in view would deprive his mother of life…' (AN 1.268-72; MN 115; Vibh 378). For although a noble disciple accomplished in view would not deprive even an ant or a termite of life, these are mentioned to censure the status of a worldling. For a worldling, being unaccomplished in view, commits even such highly blameworthy heinous deeds, but one accomplished in vision is incapable of committing them. And the word 'incapable' is used here to show that he does not commit them even in a future existence. For even in a future existence, though unaware of his status as a noble disciple, by the very nature of things he does not commit these six deeds, or the five transgressions beginning with the taking of life, which along with taking another teacher make six deeds. It is with reference to these that some recite 'the six heinous deeds.' Herein, the taking of dead fish and so on by the village children of noble disciples is an illustration.

Evaṃ [Pg.288] bhagavā satta bhave ādiyatopi ariyasāvakassa aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇavasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus the Blessed One, having spoken of the quality of the Sangha gem by way of the special quality of a noble disciple who still takes up seven existences—a quality that distinguishes him from other persons who have not abandoned the taking up of existence—now, relying on that very quality, utters a statement of truth: 'This sublime quality too is in the Sangha.' Its meaning should be understood in the way previously explained. The command of this verse too was accepted by non-human beings throughout a hundred thousand crore world-systems.

235. Evaṃ satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇavasena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ‘‘na kevalaṃ dassanasampanno cha abhiṭhānāni abhabbo kātuṃ, kiṃ pana appamattakampi pāpaṃ kammaṃ katvā tassa paṭicchādanāyapi abhabbo’’ti pamādavihārinopi dassanasampannassa katapaṭicchādanābhāvaguṇena vattumāraddho ‘‘kiñcāpi so kammaṃ karoti pāpaka’’nti.

235. Thus, having stated the truth that is the basis of the Sangha by way of the special quality of one who takes up seven existences—a quality that distinguishes him from other persons who have not abandoned the taking up of existence—now, in order to speak of the quality of non-concealment of what has been done on the part of one accomplished in vision even if he dwells heedlessly—to the effect that 'Not only is one accomplished in vision incapable of committing the six heinous deeds, but he is also incapable of concealing even a minor evil deed that he has done'—the Blessed One has begun with the words: 'Though he might do an evil deed…'

Tassattho – so dassanasampanno kiñcāpi satisammosena pamādavihāraṃ āgamma yaṃ taṃ bhagavatā lokavajjasañciccānatikkamanaṃ sandhāya vuttaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (cūḷava. 385; a. ni. 8.19; udā. 45), taṃ ṭhapetvā aññaṃ kuṭikārasahaseyyādiṃ vā paṇṇattivajjavītikkamasaṅkhātaṃ buddhapaṭikuṭṭhaṃ kāyena pāpakammaṃ karoti, padasodhammauttarichappañcavācādhammadesanāsamphappalāpapharusavacanādiṃ vā vācāya, uda cetasā vā katthaci lobhadosuppādanajātarūpādisādiyanaṃ cīvarādiparibhogesu apaccavekkhaṇādiṃ vā pāpakammaṃ karoti. Abhabbo so tassa paṭicchadāya, na so taṃ ‘‘idaṃ akappiyamakaraṇīya’’nti jānitvā muhuttampi paṭicchādeti, taṅkhaṇaññeva pana satthari vā viññūsu vā sabrahmacārīsu āvi katvā yathādhammaṃ paṭikaroti, ‘‘na puna karissāmī’’ti evaṃ saṃvaritabbaṃ vā saṃvarati. Kasmā? Yasmā abhabbatā diṭṭhapadassa vuttā, evarūpaṃ pāpakammaṃ katvā tassa paṭicchādāya diṭṭhanibbānapadassa dassanasampannassa puggalassa abhabbatā vuttāti attho.

Its meaning is this: Suppose that one accomplished in vision, through a lapse of mindfulness, having lapsed into heedless living, commits some evil deed. Leaving aside that which was spoken by the Blessed One with reference to the intentional transgression of what is blameworthy in the world—'Whatever training rule has been laid down by me for my disciples, my disciples do not transgress it even for the sake of their lives' (Vin II 99; AN 8:19; Ud 5.5)—he commits by body some other evil deed censured by the Buddha, reckoned as a transgression of a formulated rule, such as building a hut for oneself or sleeping together with an unordained person; or by speech, such as harsh speech, idle chatter, or teaching the Dhamma word-by-word for gain; or by mind, such as arousing greed and hate, accepting gold and silver, or not reflecting when using robes and other requisites. He is incapable of concealing it. Knowing 'This is unallowable and should not be done,' he does not conceal it even for a moment. Rather, at that very instant he reveals it to the Teacher or to wise spiritual companions, makes amends in accordance with the Dhamma, and undertakes restraint, resolving, 'I will not do so again.' Why? Because it is said that one who has seen the state is incapable. The meaning is that a person accomplished in vision, who has seen the state of Nibbāna, is said to be incapable of concealing such an evil deed after having done it.

Kathaṃ –

How so?

‘‘Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati[Pg.289], evameva kho, bhikkhave, ghammatā esā diṭṭhisampannassa puggalassa, kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti, desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjatī’’ti (ma. ni. 1.496).

‘Just as, bhikkhus, a young, tender infant lying on its back, having touched a live coal with its hand or foot, quickly withdraws it; so too, bhikkhus, this is the nature of a person accomplished in view: though he might fall into such an offense for which an emergence is prescribed, he quickly confesses it, reveals it, and discloses it to the Teacher or to wise spiritual companions. Having confessed, revealed, and disclosed it, he undertakes restraint for the future’ (MN 65).

Evaṃ bhagavā pamādavihārinopi dassanasampannassa katapaṭicchādanābhāvaguṇena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus the Blessed One, having spoken of the quality of the Sangha gem by way of the quality of non-concealment of what has been done on the part of one accomplished in vision even if he dwells heedlessly, now, relying on that very quality, utters a statement of truth: 'This sublime quality too is in the Sangha.' Its meaning should be understood in the way previously explained. The command of this verse too was accepted by non-human beings throughout a hundred thousand crore world-systems.

236. Evaṃ saṅghapariyāpannānaṃ puggalānaṃ tena tena guṇappakārena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni yvāyaṃ bhagavatā ratanattayaguṇaṃ dīpentena idha saṅkhepena aññatra ca vitthārena pariyattidhammo desito, tampi nissāya puna buddhādhiṭṭhānaṃ saccaṃ vattumāraddho ‘‘vanappagumbe yatha phussitagge’’ti. Tattha āsannasannivesavavatthitānaṃ rukkhānaṃ samūho vanaṃ, mūlasārapheggutacasākhāpalāsehi pavuḍḍho gumbo pagumbo, vane pagumbo vanappagumbo, svāyaṃ ‘‘vanappagumbe’’ti vutto. Evampi hi vattuṃ labbhati ‘‘atthi savitakkasavicāre, atthi avitakkavicāramatte, sukhe dukkhe jīve’’tiādīsu viya. Yathāti opammavacanaṃ. Phussitāni aggāni assāti phussitaggo, sabbasākhāpasākhāsu sañjātapupphoti attho. So pubbe vuttanayeneva ‘‘phussitagge’’ti vutto. Gimhāna māse paṭhamasmiṃ gimheti ye cattāro gimhamāsā, tesaṃ catunnaṃ gimhānaṃ ekasmiṃ māse. Katamasmiṃ māse iti ce? Paṭhamasmiṃ gimhe, citramāseti attho. So hi ‘‘paṭhamagimho’’ti ca ‘‘bālavasanto’’ti ca vuccati. Tato paraṃ padatthato pākaṭameva.

236. Thus, having spoken a truthful statement based on the Sangha concerning the individuals included in it by way of their various qualities, now, relying also on that scriptural teaching taught by the Blessed One—who was illuminating the qualities of the Triple Gem here in brief and elsewhere in detail—he begins again to declare a truthful statement based on the Buddha, saying: “As in a forest grove when the treetops are in bloom.” Here, a collection of trees established in close proximity is a forest. A shrub with developed roots, heartwood, sapwood, bark, branches, and leaves is a pagumbo; a pagumbo in a forest is a vanappagumbo, a forest grove. This is expressed by the locative “in a forest grove” (vanappagumbe). For it can also be expressed this way, as in such passages as: “there is that with initial and sustained thought; there is that without initial thought but with sustained thought only; in pleasure; in pain; in a living being.” The word “as” (yathā) indicates a simile. “With flowering treetops” (phussitagge) means one whose tops are flowering; the meaning is that flowers have appeared on all its branches and sub-branches. This is expressed by the locative “with flowering treetops” (phussitagge) in the way explained before. “In a month of the summer, in the first summer”: of the four summer months, in one of them. Which month? The first summer, meaning the month of Citra. For this is called both “the first summer” and “the early spring.” Beyond this, the meaning of the words is clear.

Ayaṃ panettha piṇḍattho – yathā paṭhamagimhanāmake bālavasante nānāvidharukkhagahane vane supupphitaggasākho taruṇarukkhagacchapariyāyanāmo pagumbo ativiya sassiriko hoti, evamevaṃ khandhāyatanādīhi satipaṭṭhānasammappadhānādīhi [Pg.290] sīlasamādhikkhandhādīhi vā nānappakārehi atthappabhedapupphehi ativiya sassirikattā tathūpamaṃ nibbānagāmimaggadīpanato nibbānagāmiṃ pariyattidhammavaraṃ neva lābhahetu na sakkārādihetu, kevalañhi mahākaruṇāya abbhussāhitahadayo sattānaṃ paramaṃhitāya adesayīti. Paramaṃhitāyāti ettha ca gāthābandhasukhatthaṃ anunāsiko, ayaṃ panattho ‘‘paramahitāya nibbānāya adesayī’’ti.

Here is the summary meaning: Just as in the first summer month, the early spring, in a forest thicket of various trees, a young tree or shrub (pagumbo) with its branch-tips in full bloom becomes exceedingly splendid, so too, the excellent scriptural teaching (pariyattidhammavaraṃ) is comparable to that. Because it is exceedingly splendid with the various kinds of flowers that are its different kinds of meanings—such as the aggregates and sense bases, the foundations of mindfulness and right strivings, or the aggregates of virtue and concentration—and because it illuminates the path leading to Nibbāna, he taught this teaching that leads to Nibbāna. He taught it not for the sake of gain, honor, or the like, but solely because his heart was impelled by great compassion, for the supreme welfare of beings. In the phrase paramaṃhitāya (“for the supreme welfare”), the nasal is for metrical ease; the meaning is: “He taught for the supreme welfare, for Nibbāna.”

Evaṃ bhagavā imaṃ supupphitaggavanappagumbasadisaṃ pariyattidhammaṃ vatvā idāni tameva nissāya buddhādhiṭṭhānaṃ saccavacanaṃ payuñjati ‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo, kevalaṃ pana idampi yathāvuttappakārapariyattidhammasaṅkhātaṃ buddhe ratanaṃ paṇītanti yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having spoken of this Dhamma of learning which resembles a forest grove with flowering treetops, now, relying on that very teaching, utters a truthful statement based on the Buddha: “This too in the Buddha is a sublime jewel.” Its meaning should be understood in the way previously stated. However, it should be connected thus: this sublime jewel in the Buddha is what is reckoned as the Dhamma of learning of the kind described above. The command of this verse too was accepted by non-human beings in a hundred thousand koṭi of world-systems.

237. Evaṃ bhagavā pariyattidhammena buddhādhiṭṭhānaṃ saccaṃ vatvā idāni lokuttaradhammena vattumāraddho ‘‘varo varaññū’’ti. Tattha varoti paṇītādhimuttikehi icchito ‘‘aho vata mayampi evarūpā assāmā’’ti, varaguṇayogato vā varo, uttamo seṭṭhoti attho. Varaññūti nibbānaññū. Nibbānañhi sabbadhammānaṃ uttamaṭṭhena varaṃ, tañcesa bodhimūle sayaṃ paṭivijjhitvā aññāsi. Varadoti pañcavaggiyabhaddavaggiyajaṭilādīnaṃ aññesañca devamanussānaṃ nibbedhabhāgiyavāsanābhāgiyavaradhammadāyīti attho. Varāharoti varassa maggassa āhaṭattā varāharoti vuccati. So hi bhagavā dīpaṅkarato pabhuti samatiṃsa pāramiyo pūrento pubbakehi sammāsambuddhehi anuyātaṃ purāṇaṃ maggavaraṃ āhari, tena varāharoti vuccati. Apica sabbaññutaññāṇapaṭilābhena varo, nibbānasacchikiriyāya varaññū, sattānaṃ vimuttisukhadānena varado, uttamapaṭipadāharaṇena varāharo, etehi lokuttaraguṇehi adhikassa kassaci abhāvato anuttaro.

237. Thus, the Blessed One, having spoken a truthful statement based on the Buddha by means of the scriptural teaching, now begins to speak by means of the supramundane Dhamma with the words: “The Excellent One, Knower of the Excellent.” Herein, “the Excellent One” (varo) is desired by those resolved on the sublime, thinking: “Oh, may we too become such!” Or, he is the Excellent One due to being endowed with excellent qualities—supreme, the best. “Knower of the Excellent” (varaññū) means the Knower of Nibbāna. For Nibbāna is the excellent (varaṃ) among all things by virtue of being the highest; and He, having directly realized it at the foot of the Bodhi tree, knew it Himself. “Giver of the Excellent” (varado) means the Giver of the excellent Dhamma, which partakes of penetration and of the right conditions, to beings such as the group of five, the Bhaddavaggiya group, the matted-hair ascetics, and other devas and humans. “Bringer of the Excellent” (varāharo) is so called because He brought the excellent Path. For this Blessed One, fulfilling the thirty perfections from the time of Dīpaṅkara, brought forth the ancient, excellent Path followed by previous Perfectly Self-Enlightened Ones—thus He is called the Bringer of the Excellent. Furthermore, through the attainment of the knowledge of omniscience, He is the Excellent One; through the realization of Nibbāna, He is the Knower of the Excellent; through granting beings the happiness of liberation, He is the Giver of the Excellent; through bringing the supreme practice, He is the Bringer of the Excellent. Due to the absence of anyone superior to Him in these supramundane qualities, He is the Unsurpassed One.

Aparo nayo – varo upasamādhiṭṭhānaparipūraṇena, varaññū paññādhiṭṭhānaparipūraṇena, varado cāgādhiṭṭhānaparipūraṇena, varāharo saccādhiṭṭhānaparipūraṇena, varaṃ maggasaccamāharīti. Tathā varo puññussayena, varaññū paññussayena, varado buddhabhāvatthikānaṃ tadupāyasampadānena, varāharo [Pg.291] paccekabuddhabhāvatthikānaṃ tadupāyāharaṇena, anuttaro tattha tattha asadisatāya, attanā vā anācariyako hutvā paresaṃ ācariyabhāvena, dhammavaraṃ adesayi sāvakabhāvatthikānaṃ tadatthāya svākhātatādiguṇayuttassa varadhammassa desanato. Sesaṃ vuttanayamevāti.

Another method: He is the Excellent One through the fulfillment of the determination on peace; the Knower of the Excellent through the fulfillment of the determination on wisdom; the Giver of the Excellent through the fulfillment of the determination on relinquishment; the Bringer of the Excellent through the fulfillment of the determination on truth, for he brought the excellent truth of the path. Likewise, he is the Excellent One through his abundance of merit; the Knower of the Excellent through his abundance of wisdom; the Giver of the Excellent by bestowing the means on those who desire the state of a Buddha; the Bringer of the Excellent by bringing the means to those who desire the state of a Paccekabuddha. He is the Unsurpassed One because of being unequalled in every respect, or because, having no teacher himself, he became a teacher to others. He taught the excellent Dhamma: because he taught the excellent Dhamma endowed with such qualities as being well-expounded for the benefit of those who desire the state of a disciple. The rest is as has been said.

Evaṃ bhagavā navavidhena lokuttaradhammena attano guṇaṃ vatvā idāni tameva guṇaṃ nissāya buddhādhiṭṭhānaṃ saccavacanaṃ payuñjati ‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Kevalaṃ pana yaṃ varaṃ navalokuttaradhammaṃ esa aññāsi, yañca adāsi, yañca āhari, yañca adesayi, idampi buddhe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus, the Blessed One, having spoken of his own qualities by means of the ninefold supramundane Dhamma, now, relying on those very qualities, utters a truthful statement based on the Buddha: “This too in the Buddha is a sublime jewel.” Its meaning should be understood in the way previously stated. However, it should be connected thus: whatever excellent ninefold supramundane Dhamma He knew, and gave, and brought, and taught—this too in the Buddha is a sublime jewel. The command of this verse too was accepted by non-human beings in a hundred thousand koṭi of world-systems.

238. Evaṃ bhagavā pariyattidhammaṃ lokuttaradhammañca nissāya dvīhi gāthāhi buddhādhiṭṭhānaṃ saccaṃ vatvā idāni ye taṃ pariyattidhammaṃ assosuṃ sutānusārena ca paṭipajjitvā navappakārampi lokuttaradhammaṃ adhigamiṃsu, tesaṃ anupādisesanibbānappattiguṇaṃ nissāya puna saṅghādhiṭṭhānaṃ saccaṃ vattumāraddho ‘‘khīṇaṃ purāṇa’’nti. Tattha khīṇanti samucchinnaṃ. Purāṇanti purātanaṃ. Navanti sampati vattamānaṃ. Natthisambhavanti avijjamānapātubhāvaṃ. Virattacittāti vigatarāgacittā. Āyatike bhavasminti anāgatamaddhānaṃ punabbhave. Teti yesaṃ khīṇaṃ purāṇaṃ navaṃ natthisambhavaṃ, ye ca āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū. Khīṇabījāti ucchinnabījā. Avirūḷhichandāti virūḷhichandavirahitā. Nibbantīti vijjhāyanti. Dhīrāti dhitisampannā. Yathāyaṃ padīpoti ayaṃ padīpo viya.

238. Thus, the Blessed One, relying on both the scriptural teaching and the supramundane Dhamma, having spoken a truth-statement established on the Buddha in two verses, now, relying on the quality of attaining Nibbāna without residue of those who heard that scriptural teaching, practiced in accordance with what they heard, and attained the ninefold supramundane Dhamma, began to speak a truth-statement established on the Sangha, beginning with: 'The old is destroyed.' Herein, 'destroyed' means completely eradicated. 'The old' means ancient. 'New' means presently occurring. 'There is no arising' means the non-existence of a future appearance. 'With detached minds' means with minds devoid of lust. 'In future existence' means in a future time, in a new becoming. 'They' refers to those bhikkhus with cankers destroyed for whom the old is destroyed, for whom the new has no arising, and whose minds are detached from future existence. 'With seeds destroyed' means with seeds cut off. 'Without desire that has sprouted' means devoid of sprouted desire. 'They are extinguished' means they are quenched. 'The steadfast' means those endowed with fortitude. 'Just as this lamp' means like this lamp.

Kiṃ vuttaṃ hoti? Yaṃ taṃ sattānaṃ uppajjitvā niruddhampi purāṇaṃ atītakālikaṃ kammaṃ taṇhāsinehassa appahīnattā paṭisandhiāharaṇasamatthatāya akhīṇaṃyeva hoti, taṃ purāṇaṃ kammaṃ yesaṃ arahattamaggena taṇhāsinehassa sositattā agginā daḍḍhabījamiva āyatiṃ vipākadānāsamatthatāya khīṇaṃ. Yañca nesaṃ buddhapūjādivasena idāni pavattamānaṃ kammaṃ navanti vuccati, tañca taṇhāpahāneneva chinnamūlapādapapupphamiva āyatiṃ phaladānāsamatthatāya yesaṃ natthisambhavaṃ, ye ca taṇhāpahāneneva āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū ‘‘kammaṃ khettaṃ viññāṇaṃ [Pg.292] bīja’’nti (a. ni. 3.77) ettha vuttassa paṭisandhiviññāṇassa kammakkhayeneva khīṇattā khīṇabījā. Yopi pubbe punabbhavasaṅkhātāya virūḷhiyā chando ahosi, tassāpi samudayappahāneneva pahīnattā pubbe viya cutikāle asambhavena avirūḷhichandā dhitisampannattā dhīrā carimaviññāṇanirodhena yathāyaṃ padīpo nibbuto, evaṃ nibbanti, puna ‘‘rūpino vā arūpino vā’’ti evamādiṃ paññattipathaṃ accentīti. Tasmiṃ kira samaye nagaradevatānaṃ pūjanatthāya jālitesu padīpesu eko padīpo vijjhāyi, taṃ dassento āha – ‘‘yathāyaṃ padīpo’’ti.

What is meant? That old, past-time kamma of beings, which, though it has arisen and ceased, remains unexhausted because the adhesive of craving has not been abandoned, and is thus capable of bringing about rebirth—that old kamma is exhausted for those in whom the adhesive of craving has been dried up by the path of arahantship, so that, like a seed scorched by fire, it is incapable of giving a result in the future. And that kamma of theirs which is occurring now, such as through honoring the Buddha, is called ‘new’; but for them, because craving has been abandoned, this too has no future arising, being incapable of giving a fruit in the future, like a flower from a plant with its root cut. Those bhikkhus with cankers destroyed, whose minds are detached from future existence because craving has been abandoned, are ‘those with destroyed seeds’ because the rebirth-linking consciousness mentioned in the passage, “Kamma is the field, consciousness the seed,” has been destroyed through the destruction of kamma. And as for the desire for the growth called renewed existence which they formerly had, that too has been abandoned with the abandoning of its origin; thus, not arising at the time of death as it did before, they are ‘without desire that has sprouted.’ Being endowed with fortitude, they are steadfast. With the cessation of the final consciousness, they are extinguished just as this lamp is extinguished; they transcend the range of designation such as ‘one with form or one without form.’ It is said that at that time, among the lamps lit for the worship of the city deities, one lamp went out. Pointing to it, he said: “Just as this lamp.”

Evaṃ bhagavā ye taṃ purimāhi dvīhi gāthāhi vuttaṃ pariyattidhammaṃ assosuṃ, sutānusāreneva paṭipajjitvā navappakārampi lokuttaradhammaṃ adhigamiṃsu, tesaṃ anupādisesanibbānappattiguṇaṃ vatvā idāni tameva guṇaṃ nissāya saṅghādhiṭṭhānaṃ saccavacanaṃ payuñjanto desanaṃ samāpesi ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo, kevalaṃ pana idampi yathāvuttena pakārena khīṇāsavabhikkhūnaṃ nibbānasaṅkhātaṃ saṅghe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

Thus the Blessed One, having spoken of the quality of attaining Nibbāna without residue for those who had heard the scriptural teaching as stated in the two previous verses, practiced in accordance with what they had heard, and attained the ninefold supramundane Dhamma, then, relying on that very quality, concluded the teaching by employing an asseveration of truth based on the Sangha, beginning with 'This too in the Sangha...' Its meaning should be understood in the same way as previously stated. However, it should be construed thus: This sublime treasure in the Sangha, designated as Nibbāna for the bhikkhus whose cankers are destroyed in the manner described, is also excellent. The command of this verse, too, was accepted by non-human beings in a hundred thousand koṭis of world-systems.

Desanāpariyosāne rājakulassa sotthi ahosi, sabbūpaddavā vūpasamiṃsu caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.

At the conclusion of the discourse, there was well-being for the royal family. All calamities subsided, and a realization of the Dhamma arose in eighty-four thousand beings.

239-241. Atha sakko devānamindo ‘‘bhagavatā ratanattayaguṇaṃ nissāya saccavacanaṃ payuñjamānena nāgarassa sotthi katā, mayāpi nāgarassa sotthitthaṃ ratanattayaguṇaṃ nissāya kiñci vattabba’’nti cintetvā avasāne gāthāttayaṃ abhāsi ‘‘yānīdha bhūtānī’’ti. Tattha yasmā buddho yathā lokahitatthāya ussukkaṃ āpannehi āgantabbaṃ, tathā āgatato, yathā ca etehi gantabbaṃ, tathā gatato, yathā vā etehi ājānitabbaṃ, tathā ājānanato, yathā ca jānitabbaṃ, tathā jānanato, yañca tatheva hoti, tassa gadanato ca ‘‘tathāgato’’ti vuccati. Yasmā ca so devamanussehi pupphagandhādinā bahinibbattena upakaraṇena, dhammānudhammappaṭipattādinā ca attani nibbattena ativiya pūjito, tasmā sakko devānamindo sabbadevaparisaṃ attanā saddhiṃ sampiṇḍetvā [Pg.293] āha ‘‘tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotū’’ti.

Then Sakka, lord of the devas, thought: 'The Blessed One, by employing an asseveration of truth relying on the qualities of the Triple Gem, has brought about the well-being of the city. I too should say something for the well-being of the city, relying on the qualities of the Triple Gem.' Having reflected thus, at the end he recited three verses. Herein, the Buddha is called 'Tathāgata' because he has come as one should come for the welfare of the world; because he has gone as one should go; because he understands as one should understand; because he knows what should be known; and because he speaks what is so. And because he is exceedingly honored by devas and humans with external requisites such as flowers and incense, and with the internal practice in accordance with the Dhamma, therefore Sakka, lord of the devas, gathering the entire assembly of devas together with himself, said: 'We pay homage to the Tathāgata, the Buddha, honored by devas and humans. May there be well-being!'

Yasmā pana dhamme maggadhammo yathā yuganandha samathavipassanābalena gantabbaṃ kilesapakkhaṃ samucchindantena, tathā gatoti tathāgato. Nibbānadhammopi yathā gato paññāya paṭividdho sabbadukkhavighātāya sampajjati, buddhādīhi tathā avagato, tasmā ‘‘tathāgato’’ti vuccati. Yasmā ca saṅghopi yathā attahitāya paṭipannehi gantabbaṃ tena tena maggena, tathā gato, tasmā ‘‘tathāgato’’ tveva vuccati. Tasmā avasesagāthādvayepi tathāgataṃ dhammaṃ namassāma suvatthi hotu, tathāgataṃ saṅghaṃ namassāma suvatthi hotūti vuttaṃ. Sesaṃ vuttanayamevāti.

Because the path-Dhamma is 'thus gone' (tathā gato) with the balanced strength of serenity and insight that cuts off the faction of defilements, it is called 'Tathāgata.' The Dhamma of Nibbāna, too, is 'thus gone' (tathā gato) in that it is penetrated by wisdom and leads to the destruction of all suffering, and is 'thus understood' (tathā avagato) by the Buddhas and others; therefore, it is called 'Tathāgata.' And because the Sangha has 'thus gone' (tathā gato) along the respective paths for their own welfare, they too are called 'Tathāgata.' Therefore, in the remaining two verses, it is said: 'We pay homage to the Dhamma that is "thus gone," may there be well-being. We pay homage to the Sangha that is "thus gone," may there be well-being.' The rest is as said before.

Evaṃ sakko devānamindo imaṃ gāthāttayaṃ bhāsitvā bhagavantaṃ padakkhiṇaṃ katvā devapurameva gato saddhiṃ devaparisāya. Bhagavā pana tadeva ratanasuttaṃ dutiyadivasepi desesi, puna caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Evaṃ bhagavā yāva sattamaṃ divasaṃ desesi, divase divase tatheva dhammābhisamayo ahosi. Bhagavā aḍḍhamāsameva vesāliyaṃ viharitvā rājūnaṃ ‘‘gacchāmā’’ti paṭivedesi. Tato rājāno diguṇena sakkārena puna tīhi divasehi bhagavantaṃ gaṅgātīraṃ nayiṃsu. Gaṅgāyaṃ nibbattā nāgarājāno cintesuṃ – ‘‘manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye eva pallaṅke paññāpetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā ‘‘amhākaṃ anuggahaṃ karothā’’ti bhagavantaṃ upagatā. Bhagavā adhivāsetvā ratananāvamārūḷho pañca ca bhikkhusatāni sakaṃ sakaṃ nāvaṃ. Nāgarājāno bhagavantaṃ saddhiṃ bhikkhusaṅghena nāgabhavanaṃ pavesesuṃ. Tatra sudaṃ bhagavā sabbarattiṃ nāgaparisāya dhammaṃ desesi. Dutiyadivase dibbehi khādanīyabhojanīyehi mahādānaṃ adaṃsu. Bhagavā anumoditvā nāgabhavanā nikkhami.

Thus, Sakka, the lord of the devas, having spoken these three verses, circumambulated the Blessed One and returned to the deva realm together with the assembly of devas. The Blessed One then taught the same Ratana Sutta on the second day as well, and again a realization of the Dhamma arose in eighty-four thousand beings. In this way, the Blessed One taught for seven days, and each day the same realization of the Dhamma arose. The Blessed One stayed in Vesālī for half a month and then informed the kings, 'We shall depart.' Thereupon, the kings, with double the honor, led the Blessed One to the bank of the Ganges over three days. The nāga kings born in the Ganges thought, 'Humans pay homage to the Tathāgata—why should we not?' They had golden, silver, and jeweled boats created, set up golden, silver, and jeweled couches, covered the water with five-colored lotuses, and approached the Blessed One, saying, 'Grant us your favor.' The Blessed One consented and boarded the jeweled boat, as did the five hundred monks, each to his own boat. The nāga kings led the Blessed One together with the Sangha of monks into the nāga realm. There, the Blessed One spent the entire night teaching the Dhamma to the assembly of nāgas. The next day, they made a great offering of divine hard and soft foods. The Blessed One expressed his appreciation and departed from the nāga realm.

Bhūmaṭṭhā devā ‘‘manussā ca nāgā ca tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti cintetvā vanagumbarukkhapabbatādīsu chattātichattāni ukkhipiṃsu. Eteneva upāyena yāva akaniṭṭhabrahmabhavanaṃ, tāva mahāsakkāraviseso [Pg.294] nibbatti. Bimbisāropi licchavīhi āgatakāle katasakkārato diguṇamakāsi, pubbe vuttanayeneva pañcahi divasehi bhagavantaṃ rājagahaṃ ānesi.

The earth-dwelling deities thought, 'Humans and nāgas honor the Tathāgata, why should we not do the same?' and raised canopies upon canopies over forest thickets, trees, mountains, and so on. By this means, a great and exceptional honoring arose, extending up to the Akaniṭṭha Brahma realm. King Bimbisāra also rendered double the honor that had been performed by the Licchavis when they came; as previously mentioned, he brought the Blessed One to Rājagaha in five days.

Rājagahamanuppatte bhagavati pacchābhattaṃ maṇḍalamāḷe sannipatitānaṃ bhikkhūnaṃ ayamantarakathā udapādi – ‘‘aho buddhassa bhagavato ānubhāvo, yaṃ uddissa gaṅgāya orato ca pārato ca aṭṭhayojano bhūmibhāgo ninnañca thalañca samaṃ katvā vālukāya okiritvā pupphehi sañchanno, yojanappamāṇaṃ gaṅgāya udakaṃ nānāvaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanā chattātichattāni ussitānī’’ti. Bhagavā taṃ pavattiṃ ñatvā gandhakuṭito nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena gantvā maṇḍalamāḷe paññattavarabuddhāsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Bhikkhū sabbaṃ ārocesuṃ. Bhagavā etadavoca – ‘‘na, bhikkhave, ayaṃ pūjāviseso mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, apica kho pubbe appamattakapariccāgānubhāvena nibbatto’’ti. Bhikkhū āhaṃsu – ‘‘na mayaṃ, bhante, taṃ appamattakaṃ pariccāgaṃ jānāma, sādhu no bhagavā tathā kathetu, yathā mayaṃ taṃ jāneyyāmā’’ti.

When the Blessed One arrived in Rājagaha, after his meal the monks gathered in the assembly hall. This discussion arose among them: 'Ah, the power of the Blessed One, the Buddha! On his account, the land on both the near and far banks of the Ganges—a stretch of eight yojanas—was leveled, covered with sand, and strewn with flowers. The water of the Ganges, for a yojana, was covered with lotuses of various colors, and canopies upon canopies were raised as high as the Akaniṭṭha realm.' Knowing of this discussion, the Blessed One emerged from his fragrant chamber and, performing a miracle appropriate to the occasion, went to the assembly hall and sat down on the excellent Buddha-seat that had been prepared. Seated there, the Blessed One addressed the monks: 'For what discussion, monks, have you now gathered here?' The monks told him everything. The Blessed One said: 'Monks, this special honor has not come about through my power as a Buddha, nor through the power of nāgas, devas, or brahmās. Rather, it has come about through the power of a small act of giving in the past.' The monks said: 'Venerable sir, we do not know of that small act of giving. It would be good if the Blessed One would tell it to us so that we might know it.'

Bhagavā āha – bhūtapubbaṃ, bhikkhave, takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. Tassa putto susīmo nāma māṇavo soḷasavassuddesiko vayena, so ekadivasaṃ pitaraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Taṃ pitā āha – ‘‘kiṃ, tāta susīmā’’ti? So āha – ‘‘icchāmahaṃ, tāta, bārāṇasiṃ gantvā sippaṃ uggahetu’’nti. ‘‘Tena hi, tāta susīma, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā uggaṇhāhī’’ti kahāpaṇasahassaṃ adāsi. So taṃ gahetvā mātāpitaro abhivādetvā anupubbena bārāṇasiṃ gantvā upacārayuttena vidhinā ācariyaṃ upasaṅkamitvā abhivādetvā attānaṃ nivedesi. Ācariyo ‘‘mama sahāyakassa putto’’ti māṇavaṃ sampaṭicchitvā sabbaṃ pāhuneyyamakāsi. So addhānakilamathaṃ paṭivinodetvā taṃ kahāpaṇasahassaṃ ācariyassa pādamūle ṭhapetvā sippaṃ uggahetuṃ okāsaṃ yāci. Ācariyo okāsaṃ katvā uggaṇhāpesi.

The Blessed One said: 'Once in the past, monks, in Takkasilā there was a brahmin named Saṅkha. He had a son, a young man named Susīma, about sixteen years of age. One day, Susīma approached his father, paid homage, and stood to one side. His father asked him, 'What is it, dear Susīma?' He replied, 'Father, I wish to go to Bārāṇasī to learn a craft.' 'In that case, dear Susīma,' his father said, 'a certain brahmin there is a friend of mine. Go to him and learn.' He then gave him a thousand kahāpaṇas. Taking them, Susīma paid homage to his parents and in due course arrived in Bārāṇasī. Following proper etiquette, he approached the teacher, paid homage, and introduced himself. The teacher, recognizing him as his friend’s son, welcomed the young man and treated him with all due hospitality. After recovering from the fatigue of his journey, Susīma placed the thousand kahāpaṇas at the teacher’s feet and asked for the opportunity to learn the craft. The teacher gave his consent and had him taught.'

So [Pg.295] lahuñca gaṇhanto bahuñca gaṇhanto gahitagahitañca suvaṇṇabhājane pakkhittamiva sīhatelaṃ avinassamānaṃ dhārento dvādasavassikaṃ sippaṃ katipayamāseneva pariyosāpesi. So sajjhāyaṃ karonto ādimajjhaṃyeva passati, no pariyosānaṃ. Atha ācariyaṃ upasaṅkamitvā āha – ‘‘imassa sippassa ādimajjhameva passāmi, pariyosānaṃ na passāmī’’ti. Ācariyo āha – ‘‘ahampi, tāta, evamevā’’ti. ‘‘Atha ko, ācariya, imassa sippassa pariyosānaṃ jānātī’’ti? ‘‘Isipatane, tāta, isayo atthi, te jāneyyu’’nti. Te upasaṅkamitvā ‘‘pucchāmi, ācariyā’’ti. ‘‘Puccha, tāta, yathāsukha’’nti. So isipatanaṃ gantvā paccekabuddhe upasaṅkamitvā pucchi – ‘‘ādimajjhapariyosānaṃ jānāthā’’ti? ‘‘Āmāvuso, jānāmā’’ti. ‘‘Taṃ mampi sikkhāpethā’’ti. ‘‘Tena, hāvuso, pabbajāhi, na sakkā apabbajitena sikkhitu’’nti. ‘‘Sādhu, bhante, pabbājetha vā maṃ, yaṃ vā icchatha, taṃ katvā pariyosānaṃ jānāpethā’’ti. Te taṃ pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ sikkhāpesuṃ. So tattha sikkhanto upanissayasampannattā na cireneva paccekabodhiṃ abhisambujjhi. Sakalabārāṇasiyaṃ ‘‘susīmapaccekabuddho’’ti pākaṭo ahosi lābhaggayasaggappatto sampannaparivāro. So appāyukasaṃvattanikassa kammassa katattā na cireneva parinibbāyi. Tassa paccekabuddhā ca mahājanakāyo ca sarīrakiccaṃ katvā dhātuto gahetvā nagaradvāre thūpaṃ patiṭṭhāpesuṃ.

He quickly grasped much and retained what he had grasped, like the oil of a lion placed in a golden vessel that does not spoil, and completed the twelve-year craft in just a few months. While reciting, he saw only the beginning and middle, not the end. Then he approached his teacher and said, "I see only the beginning and middle of this craft, not the end." The teacher replied, "I too, my dear, see only that much." "Then who, teacher, knows the end of this craft?" "At Isipatana, my dear, there are sages; they might know." He approached them and said, "I wish to ask you, teachers." "Ask, my dear, as you wish." He went to Isipatana, approached the Paccekabuddhas, and asked, "Do you know the beginning, middle, and end?" "Yes, friend, we know." "Then teach me too." "Then, friend, you must go forth. One cannot learn this while still a layman." "Very well, venerable sirs, ordain me or do as you wish, but teach me the end." They ordained him and, unable to instruct him in meditation, taught him the basic rules of conduct, saying: "This is how you should wear your lower robe, this is how you should wear your outer robe," and so on. Practicing there, due to being endowed with supportive conditions, he soon awakened to Paccekabodhi. Throughout all of Bārāṇasī, he became known as "Susīma the Paccekabuddha," attaining the highest gains and honors, with a complete following. Due to having performed a deed that leads to a short life, he soon attained final Nibbāna. The Paccekabuddhas and a great multitude performed the funeral rites for his body, collected his relics, and erected a stupa at the city gate.

Atha kho saṅkho brāhmaṇo ‘‘putto me ciragato, na cassa pavattiṃ jānāmī’’ti puttaṃ daṭṭhukāmo takkasilāya nikkhamitvā anupubbena bārāṇasiṃ patvā mahājanakāyaṃ sannipatitaṃ disvā ‘‘addhā bahūsu ekopi me puttassa pavattiṃ jānissatī’’ti cintento upasaṅkamitvā pucchi – ‘‘susīmo nāma māṇavo idha āgato atthi, api nu tassa pavattiṃ jānāthā’’ti? Te ‘‘āma, brāhmaṇa, jānāma, asmiṃ nagare brāhmaṇassa santike tiṇṇaṃ vedānaṃ pāragū hutvā paccekabuddhānaṃ santike pabbajitvā paccekabuddho hutvā anupādisesāya nibbānadhātuyā parinibbāyi, ayamassa thūpo patiṭṭhāpito’’ti āhaṃsu. So bhūmiṃ hatthena [Pg.296] paharitvā, roditvā ca paridevitvā ca taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ ānetvā, paccekabuddhacetiyaṅgaṇe ākiritvā, kamaṇḍaluto udakena samantato bhūmiṃ paripphositvā vanapupphehi pūjaṃ katvā uttarasāṭakena paṭākaṃ āropetvā thūpassa upari attano chattaṃ bandhitvā pakkāmīti.

Then Saṅkha the Brahmin, thinking, "My son has been gone a long time, and I do not know his news," desiring to see his son, left Takkasilā and gradually arrived at Bārāṇasī. Seeing a great crowd gathered, he thought, "Surely among so many, even one might know news of my son." Approaching, he asked, "Has a young man named Susīma come here? Do you know anything about him?" They replied, "Yes, brahmin, we know. In this city, having mastered the three Vedas under a brahmin, he went forth in the presence of the Paccekabuddhas, became a Paccekabuddha, and attained final Nibbāna with no residue remaining. This is his stupa, which has been erected." Striking the ground with his hand, weeping and lamenting, he went to that stupa's enclosure, cleared away the grass, brought sand in his upper garment, scattered it over the Paccekabuddha's stupa enclosure, sprinkled water all around from his water pot, made offerings with forest flowers, hoisted a banner with his upper garment, and tied his own parasol atop the stupa before departing.

Evaṃ atītaṃ dassetvā taṃ jātakaṃ paccuppannena anusandhento bhikkhūnaṃ dhammakathaṃ kathesi – ‘‘siyā kho pana vo, bhikkhave, evamassa añño nūna tena samayena saṅkho brāhmaṇo ahosī’’ti, na kho panetaṃ evaṃ daṭṭhabbaṃ, ahaṃ tena samayena saṅkho brāhmaṇo ahosiṃ, mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vigatakhāṇukaṇṭakaṃ katvā samaṃ suddhamakaṃsu, mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. Mayā tattha vanakusumehi pūjā katā, tassa me nissandena navayojanamagge thale ca udake ca nānāpupphehi pupphasantharaṃ akaṃsu. Mayā tattha kamaṇḍaludakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. Mayā tasmiṃ cetiye paṭākā āropitā, chattañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā paṭākā ca āropitā, chattātichattāni ca ussitāni. Iti kho, bhikkhave, ayaṃ mayhaṃ pūjāviseso neva buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, apica kho appamattakapariccāgānubhāvena nibbatto’’ti. Dhammakathāpariyosāne imaṃ gāthamabhāsi –

Having thus shown the past, connecting that Jātaka to the present, he gave a Dhamma talk to the monks: "Monks, you might think, 'Surely someone else was the brahmin Saṅkha at that time.' But you should not see it thus. I was the brahmin Saṅkha at that time. I uprooted the grass from the Paccekabuddha Susīma's shrine courtyard; as a result of that deed, an eight-yojana road was made free of stumps and thorns, smooth and clean for me. I scattered sand there; as a result of that, sand was strewn along an eight-yojana road for me. I made offerings with forest flowers there; as a result of that, a layer of various flowers was spread over a nine-yojana road, on land and water for me. I sprinkled the ground with water from my water pot; as a result of that, a rain of lotuses fell in Vesālī for me. I hoisted a flag and tied a parasol at that shrine; as a result of that, flags were hoisted up to the Akaniṭṭha realm, and parasols upon parasols were raised for me. Thus, monks, this special honor of mine did not arise from the power of a Buddha, nor from the power of nāgas, devas, or brahmās, but rather from the power of even a small offering." At the end of the Dhamma talk, he spoke this verse:

‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;

Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukha’’nti. (dha. pa. 290);

If by giving up a lesser happiness, one might see an abundant happiness, the wise one should forsake the lesser happiness, in consideration of the abundant happiness.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, a commentary of the Khuddaka collection,

Suttanipāta-aṭṭhakathāya ratanasuttavaṇṇanā niṭṭhitā.

The explanation of the Ratana Sutta in the commentary to the Suttanipāta is concluded.

2. Āmagandhasuttavaṇṇanā

2. The Explanation of the Āmagandha Sutta

Sāmākaciṅgūlakacīnakāni [Pg.297] cāti āmagandhasuttaṃ. Kā uppatti? Anuppanne bhagavati āmagandho nāma brāhmaṇo pañcahi māṇavakasatehi saddhiṃ tāpasapabbajjaṃ pabbajitvā himavantaṃ pavisitvā pabbatantare assamaṃ kārāpetvā vanamūlaphalāhāro hutvā tattha paṭivasati, na kadāci macchamaṃsaṃ khādati. Atha tesaṃ tāpasānaṃ loṇambilādīni aparibhuñjantānaṃ paṇḍurogo uppajji. Tato te ‘‘loṇambilādisevanatthāya manussapathaṃ gacchāmā’’ti paccantagāmaṃ sampattā. Tattha manussā tesu pasīditvā nimantetvā bhojesuṃ, katabhattakiccānaṃ nesaṃ mañcapīṭhaparibhogabhājanapādamakkhanādīni upanetvā ‘‘ettha, bhante, vasatha, mā ukkaṇṭhitthā’’ti vasanaṭṭhānaṃ dassetvā pakkamiṃsu. Dutiyadivasepi nesaṃ dānaṃ datvā puna gharapaṭipāṭiyā ekekadivasaṃ dānamadaṃsu. Tāpasā catumāsaṃ tattha vasitvā loṇambilādisevanāya thirabhāvappattasarīrā hutvā ‘‘mayaṃ, āvuso, gacchāmā’’ti manussānaṃ ārocesuṃ. Manussā tesaṃ telataṇḍulādīni adaṃsu. Te tāni ādāya attano assamameva agamaṃsu. Tañca gāmaṃ tatheva saṃvacchare saṃvacchare āgamiṃsu. Manussāpi tesaṃ āgamanakālaṃ viditvā dānatthāya taṇḍulādīni sajjetvāva acchanti, āgate ca ne tatheva sammānenti.

The Āmagandha Sutta. What is its origin? Before the Blessed One appeared, there was a brahmin named Āmagandha who, along with five hundred young men, took up the ascetic life and entered the Himalayas. There, in a mountain ravine, he had a hermitage built and lived on roots and fruits of the forest, never eating fish or meat. Then, because those ascetics did not consume salt, sour foods, and other seasonings, they developed a pale sickness. So they thought, “Let us go to a human settlement to obtain salt, sour foods, and other seasonings.” They arrived at a border village. There, the people, pleased with them, invited them and offered food. After their meal, they provided them with beds, seats, utensils, foot-wiping cloths, and other necessities, saying, “Stay here, venerable sirs, do not be troubled,” and showed them a place to stay before departing. The next day, they again gave them alms and continued to offer alms daily, house by house. The ascetics stayed there for four months, and by consuming salt, sour foods, and other seasonings, their bodies regained strength. Then they announced to the people, “Friends, we shall now depart.” The people gave them oil, rice, and other provisions. Taking these, they returned to their own hermitage. And year after year, they would come to that village in the same way. The people, too, knowing their time of arrival, would prepare rice and other offerings in advance and wait. When they arrived, they honored them just as before.

Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā tattha viharanto tesaṃ tāpasānaṃ upanissayasampattiṃ disvā tato nikkhamma bhikkhusaṅghaparivuto cārikaṃ caramāno anupubbena taṃ gāmaṃ anuppatto. Manussā bhagavantaṃ disvā mahādānāni adaṃsu. Bhagavā tesaṃ dhammaṃ desesi. Te tāya dhammadesanāya appekacce sotāpannā, ekacce sakadāgāmino, ekacce anāgāmino ahesuṃ, ekacce pabbajitvā arahattaṃ pāpuṇiṃsu. Bhagavā punadeva sāvatthiṃ paccāgamāsi. Atha te tāpasā taṃ gāmaṃ āgamiṃsu. Manussā tāpase disvā na pubbasadisaṃ kotūhalamakaṃsu. Tāpasā taṃ pucchiṃsu – ‘‘kiṃ, āvuso, ime manussā na pubbasadisā, kiṃ nu kho ayaṃ gāmo rājadaṇḍena upadduto, udāhu dubbhikkhena, udāhu amhehi sīlādiguṇehi sampannataro koci pabbajito imaṃ gāmamanuppatto’’ti? Te āhaṃsu – ‘‘na, bhante, rājadaṇḍena, na dubbhikkhenāyaṃ gāmo upadduto, apica buddho loke [Pg.298] uppanno, so bhagavā bahujanahitāya dhammaṃ desento idhāgato’’ti.

Then the Blessed One, having arisen in the world and set rolling the supreme Wheel of Dhamma, gradually journeyed to Sāvatthī and dwelt there. Seeing the ascetics’ attainment of supporting conditions, he departed from there and, surrounded by the community of monks, traveled on tour until he eventually arrived at that village. The people, upon seeing the Blessed One, offered great alms. The Blessed One taught them the Dhamma. Through that Dhamma teaching, some became stream-enterers, some once-returners, and some non-returners; and some, having gone forth, attained arahantship. The Blessed One then returned to Sāvatthī. Then those ascetics came to that village. The people, seeing the ascetics, did not show the same enthusiasm as before. The ascetics asked them, “Why, friends, are these people not as they were before? Has this village been afflicted by royal punishment, or by famine, or has some renunciant more accomplished than us in virtue and other qualities arrived here?” They replied, “No, venerable sirs, this village has not been afflicted by royal punishment or by famine. Rather, a Buddha has arisen in the world. That Blessed One, teaching the Dhamma for the welfare of many, came here.”

Taṃ sutvā āmagandhatāpaso ‘‘buddhoti, gahapatayo, vadethā’’ti? ‘‘Buddhoti, bhante, vadāmā’’ti tikkhattuṃ vatvā ‘‘ghosopi kho eso dullabho lokasmiṃ, yadidaṃ buddho’’ti attamano attamanavācaṃ nicchāretvā pucchi – ‘‘kiṃ nu kho so buddho āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko, bhante, āmagandho’’ti? ‘‘Āmagandho nāma macchamaṃsaṃ, gahapatayo’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ paribhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī ahosi – ‘‘māheva kho pana buddho siyā’’ti. Puna cintesi – ‘‘buddhānaṃ pātubhāvo nāma dullabho, gantvā buddhaṃ disvā pucchitvā jānissāmī’’ti. Tato yena bhagavā gato, taṃ maggaṃ manusse pucchitvā vacchagiddhinī gāvī viya turitaturito sabbattha ekarattivāsena sāvatthiṃ anuppatvā jetavanameva pāvisi saddhiṃ sakāya parisāya. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinno eva hoti. Tāpasā bhagavantaṃ upasaṅkamma tuṇhībhūtā anabhivādetvāva ekamantaṃ nisīdiṃsu. Bhagavā ‘‘kacci vo isayo khamanīya’’ntiādinā nayena tehi saddhiṃ paṭisammodi. Tepi ‘‘khamanīyaṃ, bho gotamā’’tiādimāhaṃsu. Tato āmagandho bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho gotama, bhuñjasi, na bhuñjasī’’ti? ‘‘Ko so, brāhmaṇa, āmagandho nāmā’’ti? ‘‘Macchamaṃsaṃ, bho gotamā’’ti. Bhagavā ‘‘na, brāhmaṇa, macchamaṃsaṃ āmagandho. Apica kho āmagandho nāma sabbe kilesā pāpakā akusalā dhammā’’ti vatvā ‘‘na, brāhmaṇa, idāni tvameva āmagandhaṃ pucchi, atītepi tisso nāma brāhmaṇo kassapaṃ bhagavantaṃ pucchi. Evañca so pucchi, evañcassa bhagavā byākāsī’’ti tissena ca brāhmaṇena kassapena ca bhagavatā vuttagāthāyo eva ānetvā tāhi gāthāhi brāhmaṇaṃ saññāpento āha – ‘‘sāmākaciṅgūlakacīnakāni cā’’ti. Ayaṃ tāva imassa suttassa idha uppatti.

Hearing that, the ascetic Āmagandha asked, “Householders, do you say ‘Buddha’?” “We say ‘Buddha,’ venerable sir.” After this was said three times, he became joyful, and uttering words of joy, he said, “Indeed, such a sound is rare in the world—that is, ‘Buddha,’” and then asked, “But does that Buddha consume āmagandha or not?” “What, venerable sir, is āmagandha?” “Householders, āmagandha is fish and meat.” “Venerable sir, the Blessed One consumes fish and meat.” Hearing this, the ascetic became remorseful, thinking, “Surely, he cannot be a Buddha.” Then he reflected further, “The appearance of Buddhas is rare. I will go, see the Buddha, ask him, and find out.” Then, asking people for the path by which the Blessed One had gone, he hurried swiftly, like a cow yearning for her calf. Spending only one night in each place, he arrived at Sāvatthī and entered Jetavana along with his retinue. At that time, the Blessed One was seated on his seat for the purpose of teaching the Dhamma. The ascetics approached the Blessed One, but remained silent and sat to one side without greeting him. The Blessed One exchanged courteous greetings with them, asking, “I hope you seers are well?” They replied, “We are well, Master Gotama.” Then Āmagandha asked the Blessed One, “Master Gotama, do you consume āmagandha or not?” “Brahmin, what is this thing called āmagandha?” “Fish and meat, Master Gotama.” The Blessed One said, “No, brahmin, fish and meat are not āmagandha. Rather, āmagandha refers to all defilements, which are evil, unwholesome states.” Having said this, he continued, “Brahmin, it is not only you who now asks about āmagandha; in the past, a brahmin named Tissa also asked the Blessed One Kassapa. He asked in this way, and the Blessed One answered him in that way.” Then, bringing forth the verses spoken by the brahmin Tissa and the Blessed One Kassapa, he instructed the brahmin with those verses, beginning with: “Sāmāka millet, ciṅgūlaka, and cīnakā grains…” This, for now, is the origin of this discourse here.

Atīte pana kassapo kira bodhisatto aṭṭhāsaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā bārāṇasiyaṃ brahmadattassa brāhmaṇassa dhanavatī nāma brāhmaṇī, tassā kucchimhi paṭisandhiṃ aggahesi. Aggasāvakopi taṃ divasaṃyeva devalokā cavitvā anupurohitabrāhmaṇassa pajāpatiyā kucchimhi nibbatti. Evaṃ tesaṃ ekadivasameva paṭisandhiggahaṇañca [Pg.299] gabbhavuṭṭhānañca ahosi, ekadivasameva etesaṃ ekassa kassapo, ekassa tissoti nāmamakaṃsu. Te sahapaṃsukīḷanakā dve sahāyā anupubbena vuḍḍhiṃ agamiṃsu. Tissassa pitā puttaṃ āṇāpesi – ‘‘ayaṃ, tāta, kassapo nikkhamma pabbajitvā buddho bhavissati, tvampissa santike pabbajitvā bhavanissaraṇaṃ kareyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā bodhisattassa santikaṃ gantvā ‘‘ubhopi, samma, pabbajissāmā’’ti āha. Bodhisatto ‘‘sādhū’’ti paṭissuṇi. Tato vuḍḍhiṃ anuppattakālepi tisso bodhisattaṃ āha – ‘‘ehi, samma, pabbajissāmā’’ti bodhisatto na nikkhami. Tisso ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti sayaṃ nikkhamma isipabbajjaṃ pabbajitvā araññe pabbatapāde assamaṃ kārāpetvā vasati. Bodhisattopi aparena samayena ghare ṭhitoyeva ānāpānassatiṃ pariggahetvā cattāri jhānāni abhiññāyo ca uppādetvā pāsādena bodhimaṇḍasamīpaṃ gantvā ‘‘puna pāsādo yathāṭhāneyeva patiṭṭhātū’’ti adhiṭṭhāsi, so sakaṭṭhāneyeva patiṭṭhāsi. Apabbajitena kira bodhimaṇḍaṃ upagantuṃ na sakkāti. So pabbajitvā bodhimaṇḍaṃ patvā nisīditvā satta divase padhānayogaṃ katvā sattahi divasehi sammāsambodhiṃ sacchākāsi.

In the past, it is said that the Bodhisatta Kassapa fulfilled the perfections for eight incalculable aeons and one hundred thousand aeons. He took rebirth in the womb of a Brahmin woman named Dhanavatī, the wife of the Brahmin Brahmadatta in Benares. On that very same day, his chief disciple also passed away from the deva world and was born in the womb of the wife of the junior chaplain brahmin. Thus, their conception and emergence from the womb occurred on the same day. On that same day, they were named—one Kassapa and the other Tissa. These two friends, who played together in the dust, gradually grew up. Tissa’s father instructed his son, saying, 'Dear son, this Kassapa will go forth, become an ascetic, and attain Buddhahood. You too should go forth under him and achieve liberation from existence.' He agreed, saying, 'Very well,' and went to the Bodhisatta, saying, 'Friend, let us both go forth.' The Bodhisatta replied, 'Very well.' Later, when they had reached the age of maturity, Tissa said to the Bodhisatta, 'Come, friend, let us go forth.' But the Bodhisatta did not go forth. Tissa thought, 'His knowledge has not yet matured,' and he himself went forth, embraced the ascetic life of a sage, had a hermitage built at the foot of a mountain in the forest, and lived there. Meanwhile, the Bodhisatta, while still at home, cultivated mindfulness of breathing, developed the four jhānas and the higher knowledges, and then, by means of a palace, approached the vicinity of the Bodhi-seat. He resolved, 'May this palace return to its original place,' and it did so. It is said that one cannot approach the Bodhi-seat without having gone forth. Having gone forth, he reached the Bodhi-seat, sat down, and practiced intense striving for seven days. Within seven days, he realized perfect enlightenment.

Tadā isipatane vīsatisahassā pabbajitā paṭivasanti. Atha kassapo bhagavā te āmantetvā dhammacakkaṃ pavattesi. Suttapariyosāne sabbeva arahanto ahesuṃ. So sudaṃ bhagavā vīsatibhikkhusahassaparivuto tattheva isipatane vasati. Kikī ca naṃ kāsirājā catūhi paccayehi upaṭṭhāti. Athekadivasaṃ bārāṇasivāsī eko puriso pabbate candanasārādīni gavesanto tissassa tāpasassa assamaṃ patvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi. Tāpaso taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Bārāṇasito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, kassapo nāma sammāsambuddho uppanno’’ti. Tāpaso dullabhavacanaṃ sutvā pītisomanassajāto pucchi – ‘‘kiṃ so āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko bhante, āmagandho’’ti? ‘‘Macchamaṃsaṃ āvuso’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ bhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī hutvā puna cintesi – ‘‘gantvā taṃ pucchissāmi, sace ‘āmagandhaṃ paribhuñjāmī’ti vakkhati, tato naṃ ‘tumhākaṃ, bhante, jātiyā ca kulassa ca gottassa ca ananucchavikameta’nti nivāretvā tassa santike pabbajitvā bhavanissaraṇaṃ karissāmī’’ti sallahukaṃ upakaraṇaṃ [Pg.300] gahetvā sabbattha ekarattivāsena sāyanhasamaye bārāṇasiṃ patvā isipatanameva pāvisi. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinnoyeva hoti. Tāpaso bhagavantaṃ upasaṅkamma anabhivādetvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Bhagavā taṃ disvā pubbe vuttanayeneva paṭisammodi. Sopi ‘‘khamanīyaṃ, bho kassapā’’tiādīni vatvā ekamantaṃ nisīditvā bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho kassapa, bhuñjasi, na bhuñjasī’’ti? ‘‘Nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti. ‘‘Sādhu, sādhu, bho kassapa, parakuṇapaṃ akhādanto sundaramakāsi, yuttametaṃ bhoto kassapassa jātiyā ca kulassa ca gottassa cā’’ti. Tato bhagavā ‘‘ahaṃ kilese sandhāya ‘āmagandhaṃ na bhuñjāmī’ti vadāmi, brāhmaṇo macchamaṃsaṃ pacceti, yaṃnūnāhaṃ sve gāmaṃ piṇḍāya apavisitvā kikīrañño gehā ābhataṃ piṇḍapātaṃ paribhuñjeyyaṃ, evaṃ āmagandhaṃ ārabbha kathā pavattissati. Tato brāhmaṇaṃ dhammadesanāya saññāpessāmī’’ti dutiyadivase kālasseva sarīraparikammaṃ katvā gandhakuṭiṃ pāvisi. Bhikkhū gandhakuṭidvāraṃ pihitaṃ disvā ‘‘na bhagavā ajja bhikkhūhi saddhiṃ pavisitukāmo’’ti ñatvā gandhakuṭiṃ padakkhiṇaṃ katvā piṇḍāya pavisiṃsu.

At that time, twenty thousand ascetics were dwelling in Isipatana. Then the Blessed One Kassapa addressed them and set in motion the Wheel of Dhamma. At the conclusion of the discourse, all became arahants. Thus, the Blessed One, surrounded by twenty thousand bhikkhus, continued to dwell there in Isipatana. King Kikī of Kāsi attended to him with the four requisites. One day, a man from Bārāṇasī, while searching for sandalwood and other materials on the mountain, arrived at the hermitage of the ascetic Tissa. He paid homage to the ascetic and stood to one side. Seeing him, the ascetic asked, 'Where have you come from?' 'From Bārāṇasī, venerable sir.' 'What news is there?' 'There, venerable sir, a Perfectly Self-Enlightened One named Kassapa has arisen.' Hearing these rare words, the ascetic was filled with joy and asked, 'Does he consume āmagandha or not?' 'What, venerable sir, is āmagandha?' 'Fish and meat, friend.' 'The Blessed One, venerable sir, consumes fish and meat.' Hearing this, the ascetic became remorseful and then thought, 'I will go and ask him. If he says, "I consume āmagandha," then I will dissuade him, saying, "Venerable sir, this is unbecoming of your birth, clan, and lineage." Having forbidden him, I will go forth in his presence and strive for deliverance from existence.' Taking his simple requisites, staying only one night in any place, he arrived at Bārāṇasī in the evening and entered Isipatana. At that time, the Blessed One was seated on his seat, intending to teach the Dhamma. The ascetic approached the Blessed One and, without paying homage, stood silently to one side. The Blessed One saw him and greeted him in the manner previously mentioned. The ascetic, in turn, after saying, 'Are you well, good Kassapa?' and other pleasantries, sat to one side and asked the Blessed One, 'Good Kassapa, do you consume āmagandha or not?' 'I do not consume āmagandha, brahmin.' 'Good, good, good Kassapa! By not eating another's corpse, you have done well. This is fitting for your birth, clan, and lineage.' Then the Blessed One thought, 'I speak of not consuming āmagandha with reference to defilements, but the brahmin understands it to mean fish and meat. Suppose tomorrow, without entering the village for alms, I partake of the almsfood brought from King Kikī’s house. Then a discussion about āmagandha will arise, and I will make the brahmin understand by teaching him the Dhamma.' The next day, early in the morning, after attending to his bodily needs, he entered his fragrant chamber. The bhikkhus, seeing the door of the fragrant chamber closed, understood, 'The Blessed One does not wish to go for alms with the bhikkhus today,' and after circumambulating the fragrant chamber, they entered the village for alms.

Bhagavāpi gandhakuṭito nikkhamma paññattāsane nisīdi. Tāpasopi kho pattasākaṃ pacitvā khāditvā bhagavato santike nisīdi. Kikī kāsirājā bhikkhū piṇḍāya carante disvā ‘‘kuhiṃ bhagavā, bhante’’ti pucchitvā ‘‘vihāre, mahārājā’’ti ca sutvā nānābyañjanarasamanekamaṃsavikatisampannaṃ bhojanaṃ bhagavato pāhesi. Amaccā vihāraṃ netvā bhagavato ārocetvā dakkhiṇodakaṃ datvā parivisantā paṭhamaṃ nānāmaṃsavikatisampannaṃ yāguṃ adaṃsu, tāpaso disvā ‘‘khādati nu kho no’’ti cintento aṭṭhāsi. Bhagavā tassa passatoyeva yāguṃ pivanto maṃsakhaṇḍaṃ mukhe pakkhipi. Tāpaso disvā kuddho. Puna yāgupītassa nānārasabyañjanaṃ bhojanamadaṃsu, tampi gahetvā bhuñjantaṃ disvā ativiya kuddho ‘‘macchamaṃsaṃ khādantoyeva ‘na khādāmī’ti bhaṇatī’’ti. Atha bhagavantaṃ katabhattakiccaṃ hatthapāde dhovitvā nisinnaṃ upasaṅkamma ‘‘bho kassapa, musā tvaṃ bhaṇasi, netaṃ paṇḍitakiccaṃ. Musāvādo hi garahito buddhānaṃ, yepi te pabbatapāde vanamūlaphalādīhi yāpentā isayo vasanti, tepi musā na bhaṇantī’’ti vatvā puna isīnaṃ guṇe gāthāya vaṇṇento āha ‘‘sāmākaciṅgūlakacīnakāni cā’’ti.

The Blessed One also came out from the fragrant chamber and sat on the prepared seat. The ascetic, having cooked and eaten his leafy greens, also sat near the Blessed One. King Kikī of Kāsi, seeing the monks going for alms, asked, "Where is the Blessed One, venerable sirs?" Hearing, "In the monastery, great king," he sent a meal with various sauces and flavors, complete with many kinds of meat preparations, to the Blessed One. The ministers, bringing it to the monastery, informed the Blessed One, poured the water of dedication, and while serving, first gave a gruel complete with various meat preparations. The ascetic, seeing this, stood thinking, "Will he eat it or not?" The Blessed One, while the ascetic was watching, drank the gruel and placed a piece of meat in his mouth. The ascetic, seeing this, became angry. Again, after he had drunk the gruel, they served him a meal with various flavors and sauces. Seeing him take and eat that too, the ascetic became extremely angry, thinking, "He eats fish and meat yet says, 'I do not eat!'" Then, when the Blessed One had finished his meal, washed his hands and feet, and sat down, the ascetic approached and said, "O Kassapa, you speak falsely; this is not the act of a wise one. False speech is indeed condemned by the Buddhas. Even those sages who sustain themselves on wild roots and fruits at the foot of mountains do not speak falsely." Then, praising the virtues of the sages in a verse, he said, "Sāmāka, ciṅgūlaka, and cīnaka grains..."

242. Tattha [Pg.301] sāmākāti dhunitvā vā sīsāni uccinitvā vā gayhūpagā tiṇadhaññajāti. Tathā ciṅgūlakā kaṇavīrapupphasaṇṭhānasīsā honti. Cīnakānīti aṭavipabbatapādesu aropitajātā cīnamuggā. Pattapphalanti yaṃkiñci haritapaṇṇaṃ. Mūlaphalanti yaṃkiñci kandamūlaṃ. Gavipphalanti yaṃkiñci rukkhavalliphalaṃ. Mūlaggahaṇena vā kandamūlaṃ, phalaggahaṇena rukkhavalliphalaṃ, gavipphalaggahaṇena udake jātasiṅghātakakaserukādiphalaṃ veditabbaṃ. Dhammena laddhanti dūteyyapahiṇagamanādimicchājīvaṃ pahāya vane uñchācariyāya laddhaṃ. Satanti santo ariyā. Asnamānāti bhuñjamānā. Na kāmakāmā alikaṃ bhaṇantīti te evaṃ amamā apariggahā etāni sāmākādīni bhuñjamānā isayo yathā tvaṃ sādurasādike kāme patthayanto āmagandhaṃ bhuñjantoyeva ‘‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti bhaṇanto alikaṃ bhaṇasi, tathā na kāmakāmā alikaṃ bhaṇanti, kāme kāmayantā musā na bhaṇantīti isīnaṃ pasaṃsāya bhagavato nindaṃ dīpeti.

242. Herein, sāmāka refers to a species of grass-grain that can be obtained by threshing or by gathering the heads. Likewise, ciṅgūlaka have heads with the appearance of kaṇavīra flowers. Cīnakāni refers to cīna-beans that grow without being planted at the foot of forests and mountains. Pattapphala means any kind of green leaf. Mūlaphala means any kind of tuberous root. Gavipphala means any kind of fruit from trees and creepers. Alternatively, by the term 'root,' a tuberous root should be understood; by the term 'fruit,' fruit from trees and creepers; and by the term 'gavipphala,' fruit that grows in water, such as siṅghāṭaka and kaseruka, should be understood. 'Obtained righteously' means obtained by the practice of gleaning in the forest, having abandoned wrong livelihood such as acting as a messenger or running errands. 'The good' means the good, the noble ones. Asnamānā means consuming. 'Not desiring sensual pleasures, they do not speak falsely' means: those sages, eating these things such as sāmāka, being unattached and without possessions, do not speak falsely out of desire for sensual pleasures, unlike you who, desiring delicious tastes and the like, eat the foulness of meat and yet say, 'I, brahmin, do not eat foulness,' thus speaking falsely. They do not speak falsely out of desire for sensual pleasures. Thus, by way of praising the sages, he indicates a criticism of the Blessed One.

243. Evaṃ isīnaṃ pasaṃsāpadesena bhagavantaṃ ninditvā idāni attanā adhippetaṃ nindāvatthuṃ dassetvā nippariyāyeneva bhagavantaṃ nindanto āha ‘‘yadasnamāno’’ti tattha da-kāro padasandhikaro. Ayaṃ panattho – yaṃ kiñcideva sasamaṃsaṃ vā tittiramaṃsaṃ vā dhovanacchedanādinā pubbaparikammena sukataṃ, pacanavāsanādinā pacchāparikammena suniṭṭhitaṃ, na mātarā na pitarā, apica kho pana ‘‘dakkhiṇeyyo aya’’nti maññamānehi dhammakāmehi parehi dinnaṃ, sakkārakaraṇena payataṃ paṇītamalaṅkataṃ, uttamarasatāya ojavantatāya thāmabalabharaṇasamatthatāya ca paṇītaṃ asnamāno āhārayamāno, na kevalañca yaṃkiñci maṃsameva, apica kho pana idampi sālīnamannaṃ vicitakāḷakaṃ sālitaṇḍulodanaṃ paribhuñjamāno so bhuñjasi, kassapa, āmagandhaṃ, so tvaṃ yaṃkiñci maṃsaṃ bhuñjamāno idañca sālīnamannaṃ paribhuñjamāno bhuñjasi, kassapa, āmagandhanti bhagavantaṃ gottena ālapati.

243. Thus, having criticized the Blessed One under the pretext of praising the sages, now, pointing out the object of criticism he himself intended, he directly criticized the Blessed One, saying, 'When eating...' Here, the letter 'd' is a euphonic consonant for sandhi. This is the meaning: eating any kind of meat whatsoever, whether hare's meat or partridge meat, well-prepared by preliminary processes like washing and cutting, and perfectly finished by subsequent processes like cooking and seasoning; not from one's mother or father, but rather given by others who desire the Dhamma, thinking, 'This one is worthy of offerings,' respectfully prepared, exquisite, and adorned; exquisite due to its supreme flavor, its nutritive essence, and its capacity to sustain strength and power—consuming such food, and not only any kind of meat, but also this dish of sāli rice, this cooked rice from choice black-flecked sāli grains, you, Kassapa, consume foulness. You, eating any kind of meat and also consuming this dish of sāli rice, you, Kassapa, consume foulness—thus he addresses the Blessed One by his clan name.

244. Evaṃ āhārato bhagavantaṃ ninditvā idāni musāvādaṃ āropetvā nindanto āha ‘‘na āmagandho…pe… susaṅkhatehī’’ti. Tassattho [Pg.302] – pubbe mayā pucchito samāno ‘‘na āmagandho mama kappatī’’ti icceva tvaṃ bhāsasi, evaṃ ekaṃseneva tvaṃ bhāsasi brahmabandhu brāhmaṇaguṇavirahitajātimattabrāhmaṇāti paribhāsanto bhaṇati. Sālīnamannanti sālitaṇḍulodanaṃ. Paribhuñjamānoti bhuñjamāno. Sakuntamaṃsehi susaṅkhatehīti tadā bhagavato abhihaṭaṃ sakuṇamaṃsaṃ niddisanto bhaṇati.

244. Having thus criticized the Blessed One with regard to food, now, attributing false speech to him, he criticizes him, saying, 'Foulness is not... well-prepared.' The meaning is: 'Previously, when asked by me, you said, "Foulness is not suitable for me." You spoke thus, quite definitively.' Speaking mockingly, he says: 'O kinsman of a brahmin, a brahmin by birth only, devoid of the qualities of a brahmin.' 'Sālīnamannaṃ' means cooked sāli rice. 'Paribhuñjamāno' means eating. 'Sakuntamaṃsehi susaṅkhatehī' ('well-prepared with fowl meat')—he says this, referring to the fowl meat that was brought for the Blessed One at that time.

Evaṃ bhaṇanto eva ca bhagavato heṭṭhā pādatalā pabhuti yāva upari kesaggā sarīramullokento dvattiṃsavaralakkhaṇāsītianubyañjanasampadaṃ byāmappabhāparikkhepañca disvā ‘‘evarūpo mahāpurisalakkhaṇādipaṭimaṇḍitakāyo na musā bhaṇituṃ arahati. Ayaṃ hissa bhavantarepi saccavācānissandeneva uṇṇā bhamukantare jātā odātā mudu tūlasannibhā, ekekāni ca lomakūpesu lomāni. Svāyaṃ kathamidāni musā bhaṇissati. Addhā añño imassa āmagandho bhavissati, yaṃ sandhāya etadavoca – ‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’ti, yaṃnūnāhaṃ etaṃ puccheyya’’nti cintetvā sañjātabahumāno gotteneva ālapanto imaṃ gāthāsesaṃ āha –

As he was speaking thus, he observed the Blessed One’s body from the soles of his feet up to the tips of the hair on his head, and seeing the perfection of the thirty-two excellent marks and the eighty minor characteristics, and the surrounding fathom-wide aura, he thought: 'A body adorned with such marks of a great man is not one that ought to speak falsely. Indeed, as a result of his truthful speech in a previous existence, this uṇṇā has arisen between his eyebrows, white, soft, and like a cotton ball, and there is but a single hair in each pore. How could such a one now speak falsely? Surely, for him, "foulness" must be something else, referring to which he said, "I, brahmin, do not eat foulness." What if I were to ask him about this?' Thinking thus, and with great respect having arisen in him, addressing him by his clan name, he spoke the remainder of the verse:

‘‘Pucchāmi taṃ kassapa etamatthaṃ, kathaṃpakāro tava āmagandho’’ti.

I ask you, Kassapa, about this matter: of what kind is your 'foulness'?

245. Athassa bhagavā āmagandhaṃ vissajjetuṃ ‘‘pāṇātipāto’’ti evamādimāha. Tattha pāṇātipātoti pāṇavadho. Vadhachedabandhananti ettha sattānaṃ daṇḍādīhi ākoṭanaṃ vadho, hatthapādādīnaṃ chedanaṃ chedo, rajjuādīhi bandho bandhanaṃ. Theyyaṃ musāvādoti theyyañca musāvādo ca. Nikatīti ‘‘dassāmi, karissāmī’’tiādinā nayena āsaṃ uppādetvā nirāsākaraṇaṃ. Vañcanānīti asuvaṇṇaṃ suvaṇṇanti gāhāpanādīni. Ajjhenakuttanti niratthakamanekaganthapariyāpuṇanaṃ. Paradārasevanāti parapariggahitāsu cārittāpajjanaṃ. Esāmagandho na hi maṃsabhojananti esa pāṇātipātādiakusaladhammasamudācāro āmagandho vissagandho [Pg.303] kuṇapagandho. Kiṃ kāraṇā? Amanuññattā kilesaasucimissakattā sabbhi jigucchitattā paramaduggandhabhāvāvahattā ca. Ye hi ussannakilesā sattā, te tehi atiduggandhā honti, nikkilesānaṃ matasarīrampi duggandhaṃ na hoti, tasmā esāmagandho. Maṃsabhojanaṃ pana adiṭṭhamasutamaparisaṅkitañca anavajjaṃ, tasmā na hi maṃsabhojanaṃ āmagandhoti.

245. Then the Blessed One, to resolve the matter of the stench of rawness, spoke, beginning with the words, “The killing of living beings.” Herein, “the killing of living beings” is the destruction of life. In the phrase “destruction, cutting, and binding,” striking beings with sticks and the like is destruction; severing hands, feet, and the like is cutting; and tying with ropes and the like is binding. “Theft and false speech” refers to both stealing and lying. “Deceit” means raising hopes by some means, saying, “I will give, I will do,” and then making them baseless. “Fraud” refers to acts such as making others accept base metal as gold. “Useless learning” is the mastery of many meaningless texts. “Adultery” is misconduct with women under the protection of another. This is the stench of rawness, not the eating of meat. For this unwholesome conduct—the killing of living beings and so on—is the stench of rawness, a foul stench, a corpse-like stench. For what reason? Because it is disagreeable, mixed with the impurity of defilements, despised by the virtuous, and because it brings about an extremely foul stench. Indeed, beings with rampant defilements are exceedingly foul-smelling on account of them, whereas the dead bodies of those without defilements do not have a foul smell. Therefore, this is the stench of rawness. The eating of meat, however, when it is not seen, not heard, and not suspected to have been killed for oneself, is blameless. Therefore, the eating of meat is not the stench of rawness.

246. Evaṃ dhammādhiṭṭhānāya desanāya ekena nayena āmagandhaṃ vissajjetvā idāni yasmā te te sattā tehi tehi āmagandhehi samannāgatā, na eko eva sabbehi, na ca sabbe ekeneva, tasmā nesaṃ te te āmagandhe pakāsetuṃ ‘‘ye idha kāmesu asaññatā janā’’tiādinā nayena puggalādhiṭṭhānāya tāva desanāya āmagandhe vissajjento dve gāthāyo abhāsi.

246. Having thus, in one way, resolved the matter of the stench of rawness with a discourse founded on the Dhamma, he now spoke two verses. For since various beings are endowed with various stenches of rawness—not one person with all of them, nor all persons with only one—therefore, to reveal these various stenches of rawness for them, he first, while resolving the matter of the stenches of rawness with a discourse founded on the individual, spoke two verses beginning with the words, “Those people here who are unrestrained in sensual pleasures.”

Tattha ye idha kāmesu asaññatā janāti ye keci idha loke kāmapaṭisevanasaṅkhātesu kāmesu mātimātucchādīsupi mariyādāvirahena bhinnasaṃvaratāya asaṃyatā puthujjanā. Rasesu giddhāti jivhāviññeyyesu rasesu giddhā gadhitā mucchitā ajjhosannā anādīnavadassāvino anissaraṇapaññā rase paribhuñjanti. Asucibhāvamassitāti tāya rasagiddhiyā rasapaṭilābhatthāya nānappakāramicchājīvasaṅkhātaasucibhāvamissitā. Natthikadiṭṭhīti ‘‘natthi dinna’’ntiādidasavatthukamicchādiṭṭhisamannāgatā. Visamāti visamena kāyakammādinā samannāgatā. Durannayāti duviññāpayā sandiṭṭhiparāmāsīādhānaggāhīduppaṭinissaggitāsamannāgatā. Esāmagandhoti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘kāmesu asaṃyatatā rasagiddhatā ājīvavipattinatthikadiṭṭhikāyaduccaritādivisamatā durannayabhāvatā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo. Na hi maṃsabhojananti maṃsabhojanaṃ pana yathāvuttenevatthena na āmagandhoti.

Therein, 'those people here who are unrestrained in sensual pleasures' refers to any ordinary people in this world who are unrestrained in sensual pleasures—characterized as the partaking of sensual desires—due to a lack of boundaries and broken restraint, even with their mothers, maternal aunts, and others. 'Greedy for flavors' means that, being greedy, rapacious, infatuated, and obsessed with flavors cognizable by the tongue, not seeing the danger, and lacking the wisdom for escape, they indulge in flavors. 'Resorting to impurity' means that, due to that greed for flavors and for the sake of obtaining flavors, they are involved in the impurity known as various kinds of wrong livelihood. 'Holding nihilistic views' means they are endowed with the ten-factored wrong view that begins, “There is nothing in what is given.” 'Unrighteous' means they are endowed with unrighteous bodily conduct and so on. 'Hard to guide' means they are difficult to instruct, clinging to their own views, taking up what is not the true cause, and endowed with an unwillingness to relinquish their views. This is the stench of rawness. This stench of rawness, pointed out in this verse with reference to the individual, is to be understood as the sixfold stench of rawness previously explained: unrestraint in sensual pleasures, greed for flavors, corruption of livelihood, nihilistic views, unrighteousness of bodily misconduct and so on, and being hard to guide. It is not the eating of meat; rather, the eating of meat, for the reason already stated, is not the stench of rawness.

247. Dutiyagāthāyapi ye lūkhasāti ye lūkhā nirasā, attakilamathānuyuttāti attho. Dāruṇāti kakkhaḷā dovacassatāyuttā. Piṭṭhimaṃsikāti [Pg.304] purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsino. Ete hi abhimukhaṃ oloketumasakkontā parammukhānaṃ piṭṭhimaṃsakhādakā viya honti, tena ‘‘piṭṭhimaṃsikā’’ti vuccanti. Mittaddunoti mittadūhakā, dāradhanajīvitesu vissāsamāpannānaṃ mittānaṃ tattha micchāpaṭipajjanakāti vuttaṃ hoti. Nikkaruṇāti karuṇāvirahitā sattānaṃ anatthakāmā. Atimāninoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pare atimaññati, yo evarūpo māno ketukamyatā cittassā’’ti (vibha. 880) evaṃ vuttena atimānena samannāgatā. Adānasīlāti adānapakatikā, adānādhimuttā asaṃvibhāgaratāti attho. Na ca denti kassacīti tāya ca pana adānasīlatāya yācitāpi santā kassaci kiñci na denti, adinnapubbakakule manussasadisā nijjhāmataṇhikapetaparāyaṇā honti. Keci pana ‘‘ādānasīlā’’tipi paṭhanti, kevalaṃ gahaṇasīlā, kassaci pana kiñci na dentīti. Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘lūkhatā, dāruṇatā, piṭṭhimaṃsikatā, mittadūbhitā, nikkaruṇatā, atimānitā, adānasīlatā, adāna’’nti aparopi pubbe vuttenevatthena aṭṭhavidho āmagandho veditabbo, na hi maṃsabhojananti.

247. In the second verse as well, 'those who are harsh' means those who are rough and without sweetness; the meaning is that they are devoted to self-mortification. 'Cruel' means they are harsh and endowed with recalcitrance. 'Backbiters' are those who speak sweetly to one's face but speak dispraise in one's absence. For, being unable to look one in the face, they are like those who eat the flesh from another's back; therefore, they are called 'backbiters.' 'Betrayers of friends' means they are destroyers of friends; it is said that they act wrongly towards friends who have placed trust in them regarding their spouses, wealth, and life. 'Merciless' means they are devoid of compassion and desire what is not for the welfare of beings. 'Exceedingly arrogant' means they are endowed with the excessive arrogance spoken of thus: “Here, a certain person despises others on account of birth… or on account of some other thing. Whatever arrogance is of such a kind is a desire for a banner for the mind” (Vibh 880). 'Of a nature not to give' means they are habitually non-giving; the meaning is that they are intent on not giving and do not delight in sharing. 'And they give nothing to anyone' means that, due to this nature of not giving, though they are good people who are asked, they give nothing to anyone. In a family where nothing has been given before, they are destined for the state of the 'parched with thirst' hungry ghosts. Some, however, also recite this as 'of a nature to take'; they are merely of a nature to grasp, but they give nothing to anyone. This is the stench of rawness, not the eating of meat. This stench of rawness, pointed out in this verse with reference to the individual, is to be understood as the eightfold stench of rawness previously explained: harshness, cruelty, backbiting, betrayal of friends, mercilessness, excessive arrogance, a nature of not giving, and non-giving. It is not the eating of meat.

248. Evaṃ puggalādhiṭṭhānāya desanāya dve gāthāyo vatvā puna tassa tāpasassa āsayānuparivattanaṃ viditvā dhammādhiṭṭhānāyeva desanāya ekaṃ gāthaṃ abhāsi. Tattha kodho uragasutte vuttanayeneva veditabbo. Madoti ‘‘jātimado, gottamado, ārogyamado’’tiādinā (vibha. 832) nayena vibhaṅge vuttappabhedo cittassa majjanabhāvo. Thambhoti thaddhabhāvo. Paccupaṭṭhāpanāti paccanīkaṭṭhāpanā, dhammena nayena vuttassa paṭivirujjhitvā ṭhānaṃ. Māyāti ‘‘idhekacco kāyena duccaritaṃ caritvā’’tiādinā (vibha. 894) nayena vibhaṅge vibhattā katapāpapaṭicchādanatā. Usūyāti paralābhasakkārādīsu issā. Bhassasamussayoti samussitaṃ bhassaṃ, attukkaṃsanatāti vuttaṃ hoti. Mānātimānoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi [Pg.305] sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati, pare hīne dahati, yo evarūpo māno…pe… ketukamyatā cittassā’’ti (vibha. 880) vibhaṅge vibhatto. Asabbhi santhavoti asappurisehi santhavo. Esāmagandho na hi maṃsabhojananti esa kodhādi navavidho akusalarāsi pubbe vuttenevatthena āmagandhoti veditabbo, na hi maṃsabhojananti.

248. Having thus spoken two verses based on individuals, the Buddha then, discerning the state of that ascetic's disposition, spoke another verse based on the Dhamma itself. Herein, 'anger' should be understood in the same way as explained in the Uraga Sutta. 'Conceit' refers to the intoxicating state of mind, as classified in the Vibhaṅga under categories such as pride of birth, pride of lineage, pride of health, and so forth. 'Stubbornness' means rigidity. 'Contrariness' is establishing opposition, standing against what has been rightly stated by the Dhamma. 'Deceit' is the concealment of committed evil deeds, as detailed in the Vibhaṅga: "Here, someone engages in misconduct by body..." 'Envy' is jealousy regarding others' gains and honors. 'Boastfulness' means exaggerated talk, which is said to be self-exaltation. 'Pride and arrogance' are explained in the Vibhaṅga: "Here, someone, on account of birth or... any other grounds, considers himself equal to others at one time, superior at a later time, or considers others as inferior—such pride... is the mind's desire for prominence." 'Association with the wicked' means fellowship with the ignoble. 'This is the foulness, not the eating of meat'—this ninefold unwholesome mass of anger and other states should be understood as the foulness in the previously explained sense; it is not, indeed, the eating of meat.

249. Evaṃ dhammādhiṭṭhānāya desanāya navavidhaṃ āmagandhaṃ dassetvā punapi pubbe vuttanayeneva puggalādhiṭṭhānāya desanāya āmagandhe vissajjento tisso gāthāyo abhāsi. Tattha ye pāpasīlāti ye pāpasamācāratāya ‘‘pāpasīlā’’ti loke pākaṭā. Iṇaghātasūcakāti vasalasutte vuttanayena iṇaṃ gahetvā tassa appadānena iṇaghātā, pesuññena sūcakā ca. Vohārakūṭā idha pāṭirūpikāti dhammaṭṭaṭṭhāne ṭhitā lañjaṃ gahetvā sāmike parājentā kūṭena vohārena samannāgatattā vohārakūṭā, dhammaṭṭhapaṭirūpakattā pāṭirūpikā. Atha vā idhāti sāsane. Pāṭirūpikāti dussīlā. Te hi yasmā nesaṃ iriyāpathasampadādīhi sīlavantapaṭirūpaṃ atthi, tasmā paṭirūpā, paṭirūpā eva pāṭirūpikā. Narādhamā yedha karonti kibbisanti ye idha loke narādhamā mātāpitūsu buddhapaccekabuddhādīsu ca micchāpaṭipattisaññitaṃ kibbisaṃ karonti. Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāpasīlatā, iṇaghātatā, sūcakatā, vohārakūṭatā, pāṭirūpikatā, kibbisakāritā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo, na hi maṃsabhojananti.

249. Having thus shown the ninefold foulness in the teaching based on the Dhamma, He then, while explaining the foulness in the teaching based on individuals, as previously mentioned, spoke three verses. Herein, 'those of evil conduct' refers to those who are known in the world as 'of evil conduct' due to their wicked behavior. 'Defaulting on debt, informers' refers to those who, as explained in the Vasala Sutta, take a loan and then default on the debt by not repaying, and who are also informers through slander. 'Deceitful in dealings, hypocrites here' refers to those who, while standing in a place of justice, take bribes and defeat the rightful parties, being endowed with deceitful dealings and thus called 'deceitful in dealings'; and being counterfeits of the righteous, they are called 'hypocrites.' Alternatively, 'here' refers to the Dispensation. 'Hypocrites' means the immoral. For since they have the appearance of virtuous ones through their excellence of deportment and other qualities, they are counterfeits, and precisely because they are counterfeits, they are called 'hypocrites.' 'Wretched men who commit sins here' refers to those wretched men in this world who commit the sin known as wrong conduct toward parents, Buddhas, Paccekabuddhas, and others. 'This is the foulness, not the eating of meat'—this, pointed out in this verse with reference to the person, is another sixfold foulness to be understood in the same sense as previously explained: the state of evil conduct, defaulting on debt, being an informer, deceitful dealings, hypocrisy, and committing sins. It is not, indeed, the eating of meat.

250. Ye idha pāṇesu asaññatā janāti ye janā idhaloke pāṇesu yathākāmacāritāya satampi sahassampi māretvā anuddayāmattassāpi akaraṇena asaṃyatā. Paresamādāya vihesamuyyutāti paresaṃ santakaṃ ādāya dhanaṃ vā jīvitaṃ vā tato ‘‘mā evaṃ karothā’’ti yācantānaṃ vā nivārentānaṃ vā pāṇileḍḍudaṇḍādīhi vihesaṃ uyyutā. Pare vā satte samādāya ‘‘ajja dasa, ajja vīsa’’nti evaṃ samādiyitvā tesaṃ vadhabandhanādīhi vihesamuyyutā. Dussīlaluddāti nissīlā ca durācārattā[Pg.306], luddā ca kurūrakammantā lohitapāṇitāya, macchaghātakamigabandhakasākuṇikādayo idhādhippetā. Pharusāti pharusavācā. Anādarāti ‘‘idāni na karissāma, viramissāma evarūpā’’ti evaṃ ādaravirahitā. Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena pubbe vutto ca avutto ca ‘‘pāṇesu asaṃyatatā paresaṃ vihesatā dussīlatā luddatā pharusatā anādaro’’ti chabbidho āmagandho veditabbo, na hi maṃsabhojananti. Pubbe vuttampi hi sotūnaṃ sotukāmatāya avadhāraṇatāya daḷhīkaraṇatāyāti evamādīhi kāraṇehi puna vuccati. Teneva ca parato vakkhati ‘‘iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ vedayi mantapāragū’’ti.

250. ‘Those who here are unrestrained towards living beings’: This means those people who in this world, by acting as they please towards living beings, are unrestrained, killing even a hundred or a thousand without showing even a measure of compassion. ‘Those intent on harming, having taken from others’: This means those who, having seized what belongs to others, whether wealth or life, are then intent on harming with fists, clods of earth, or sticks, those who beg them, “Do not do this,” or who try to prevent them. Or, having seized other beings, and having resolved, “Today ten, today twenty,” they are intent on harming them by killing, binding, and so on. ‘The immoral and cruel’: This means those who are without virtue due to their wicked conduct, and cruel due to their savage deeds and blood-stained hands; fishermen, deer-stalkers, fowlers, and the like are intended here. ‘Harsh’: This means harsh in speech. ‘Without regard’: This means they are devoid of respect, not thinking, “We will not do this now, we will refrain from such things.” ‘This is the foulness, not the eating of meat’: This sixfold foulness, pointed out in this verse with reference to the person, should be understood as what was previously stated and unstated in the manner of “killing, slaying, cutting, and binding,” and so forth: namely, unrestraint towards living beings, harming others, immorality, cruelty, harshness, and lack of regard. It is not, indeed, the eating of meat. For what was stated before is repeated for such reasons as the listeners’ desire to hear, for emphasis, and for reinforcement. And for that very reason it will be said later: “This meaning the Blessed One repeatedly declared; the one who had gone to the end of the vedas made it known.”

251. Etesu giddhā viruddhātipātinoti etesu pāṇesu gedhena giddhā, dosena viruddhā, mohena ādīnavaṃ apassantā punappunaṃ ajjhācārappattiyā atipātino, etesu vā ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena vuttesu pāpakammesu yathāsambhavaṃ ye gedhavirodhātipātasaṅkhātā rāgadosamohā, tehi giddhā viruddhā atipātino ca. Niccuyyutāti akusalakaraṇe niccaṃ uyyutā, kadāci paṭisaṅkhāya appaṭiviratā. Peccāti asmā lokā paraṃ gantvā. Tamaṃ vajanti ye, patanti sattā nirayaṃ avaṃsirāti ye lokantarikandhakārasaṅkhātaṃ nīcakulatādibhedaṃ vā tamaṃ vajanti, ye ca patanti sattā avīciādibhedaṃ nirayaṃ avaṃsirā adhogatasīsā. Esāmagandhoti tesaṃ sattānaṃ tamavajananirayapatanahetu esa gedhavirodhātipātabhedo sabbāmagandhamūlabhūto yathāvuttenatthena tividho āmagandho. Na hi maṃsabhojananti maṃsabhojanaṃ pana na āmagandhoti.

251. “Greedy for these, hostile, and violent”: This means those who are greedy for these living beings through greed, hostile through hatred, and violent through delusion, not seeing the danger, repeatedly committing transgressions; or, in the evil deeds stated in the manner of “killing, cutting, and binding,” etc., those who are greedy, hostile, and violent through the lust, hatred, and delusion, respectively, known as greed, hostility, and violence. “Always intent”: This means constantly intent on performing unwholesome actions, never abstaining even after reflecting. “After departing”: This means having gone from this world to the next. “Those who go to darkness, beings fall headlong into hell”: This means those who go to darkness, which is the darkness of the inter-world (lokantarika) or of low birth, etc., and those beings who fall headlong, head downwards, into hell, such as Avīci and so forth. “This is the stench”: For those beings, this cause of going to darkness and falling into hell—this stench divided into greed, hostility, and violence, which is the root of all stench—is the threefold stench in the sense explained. “Not the eating of meat”: The eating of meat, however, is not called a stench.

252. Evaṃ bhagavā paramatthato āmagandhaṃ vissajjetvā duggatimaggabhāvañcassa pakāsetvā idāni yasmiṃ macchamaṃsabhojane tāpaso āmagandhasaññī duggatimaggasaññī ca hutvā tassa abhojanena suddhikāmo hutvā taṃ na bhuñjati, tassa ca aññassa ca tathāvidhassa sodhetuṃ asamatthabhāvaṃ dassento ‘‘na macchamaṃsa’’nti imaṃ chappadaṃ gāthamāha. Tattha sabbapadāni [Pg.307] antimapādena yojetabbāni – na macchamaṃsaṃ sodheti maccaṃ avitiṇṇakaṅkhaṃ, na āhutiyaññamutūpasevanā sodheti maccaṃ avitiṇṇakaṅkhanti evaṃ. Ettha ca na macchamaṃsanti akhādiyamānaṃ macchamaṃsaṃ na sodheti, tathā anāsakattanti evaṃ porāṇā vaṇṇenti. Evaṃ pana sundarataraṃ siyā ‘‘na macchamaṃsānaṃ anāsakattaṃ na macchamaṃsānānāsakattaṃ, macchamaṃsānaṃ anāsakattaṃ na sodheti, macca’’nti athāpi siyā, evaṃ sante anāsakattaṃ ohīyatīti? Tañca na, amaratapena saṅgahitattā. ‘‘Ye vāpi loke amarā bahū tapā’’ti ettha hi sabbopi vuttāvaseso attakilamatho saṅgahaṃ gacchatīti. Naggiyanti acelakattaṃ. Muṇḍiyanti muṇḍabhāvo. Jaṭājallanti jaṭā ca rajojallañca. Kharājinānīti kharāni ajinacammāni. Aggihuttassupasevanāti aggipāricāriyā. Amarāti amarabhāvapatthanatāya pavattakāyakilesā. Bahūti ukkuṭikappadhānādibhedato aneke. Tapāti sarīrasantāpā. Mantāti vedā. Āhutīti aggihomakammaṃ. Yaññamutūpasevanāti assamedhādiyaññā ca utūpasevanā ca. Utūpasevanā nāma gimhe ātapaṭṭhānasevanā, vasse rukkhamūlasevanā, hemante jalappavesasevanā. Na sodhenti maccaṃ avitiṇṇakaṅkhanti kilesasuddhiyā vā bhavasuddhiyā vā avitiṇṇavicikicchaṃ maccaṃ na sodhenti. Kaṅkhāmale hi sati na visuddho hoti, tvañca sakaṅkhoyevāti. Ettha ca ‘‘avitiṇṇakaṅkha’’nti etaṃ ‘‘na macchamaṃsa’’ntiādīni sutvā ‘‘kiṃ nu kho macchamaṃsānaṃ abhojanādinā siyā visuddhimaggo’’ti tāpasassa kaṅkhāya uppannāya bhagavatā vuttaṃ siyāti no adhippāyo. Yā cassa ‘‘so macchamaṃsaṃ bhuñjatī’’ti sutvāva buddhe kaṅkhā uppannā, taṃ sandhāyetaṃ vuttanti veditabbaṃ.

252. Thus, having explained the ultimate meaning of āmagandha and revealed its nature as a path to a miserable rebirth, the Blessed One, to show the inability to purify of that ascetic—who, perceiving fish and meat as āmagandha and a path to a miserable rebirth, refrains from eating it out of a desire for purity—and of others of a similar kind, now speaks this six-line verse, “Not fish nor meat.” Here, all terms should be connected with the final phrase, for example: “Not fish nor meat purifies a mortal who has not overcome doubt,” and “Not offerings, sacrifices, and seasonal observances purify a mortal who has not overcome doubt.” And herein, regarding “not fish nor meat,” the ancients explain it thus: “Not eating fish and meat does not purify; likewise, the state of not eating (anāsakattaṃ).” However, it might be more beautiful thus: “It is not the non-eating of fish and meat, nor the eating of fish and meat; the non-eating of fish and meat does not purify a mortal.” And if it were said: “In that case, is the practice of not eating disparaged?” That is not so, because it is included in the austerity for the sake of immortality. For in the passage, “Whatever austerities there are in the world for the sake of immortality,” all remaining self-mortification is included. “Nakedness” means being without clothes. “Shaven head” means the state of being shaven-headed. “Matted hair and grime” means matted hair, and dust and grime. “Rough hides” means rough animal skins. “Tending the sacrificial fire” means serving the fire. “Immortality” refers to defilements that arise from the aspiration for an immortal state. “Many” refers to numerous kinds, such as the practice of squatting and so forth. “Austerities” means torments of the body. “Chants” means the Vedas. “Offerings” means the fire-oblation ceremony. “Sacrifices and seasonal observances” means horse sacrifices and so on, and seasonal observances. Seasonal observances are: in summer, attending to a place in the sun; in the rainy season, attending to the root of a tree; in winter, attending to entering the water. “They do not purify a mortal who has not overcome doubt” means they do not purify a mortal who has not crossed beyond uncertainty regarding either the purity of defilements or the purity of existence. For when the stain of doubt is present, one is not purified; and you are one with doubt. And herein, the phrase “who has not overcome doubt” was not, in our opinion, spoken by the Blessed One in response to the doubt that arose in the ascetic upon hearing “Not fish nor meat,” etc., and wondering, “Could the path to purity be through not eating fish and meat and so on?” Rather, it should be understood that it was spoken with reference to the doubt that arose in him concerning the Buddha upon hearing, “He eats fish and meat.”

253. Evaṃ macchamaṃsānāsakattādīnaṃ sodhetuṃ asamatthabhāvaṃ dassetvā idāni sodhetuṃ samatthe dhamme dassento ‘‘sotesu gutto’’ti imaṃ gāthamāha. Tattha sotesūti chasu indriyesu. Guttoti indriyasaṃvaraguttiyā samannāgato. Ettāvatā indriyasaṃvaraparivārasīlaṃ dasseti. Viditindriyo careti ñātapariññāya chaḷindriyāni viditvā pākaṭāni katvā careyya, vihareyyāti vuttaṃ hoti. Ettāvatā visuddhasīlassa nāmarūpaparicchedaṃ dasseti. Dhamme ṭhitoti ariyamaggena abhisametabbacatusaccadhamme ṭhito. Etena sotāpattibhūmiṃ dasseti. Ajjavamaddave [Pg.308] ratoti ujubhāve ca mudubhāve ca rato. Etena sakadāgāmibhūmiṃ dasseti. Sakadāgāmī hi kāyavaṅkādikarānaṃ cittathaddhabhāvakarānañca rāgadosānaṃ tanubhāvā ajjavamaddave rato hoti. Saṅgātigoti rāgadosasaṅgātigo. Etena anāgāmibhūmiṃ dasseti. Sabbadukkhappahīnoti sabbassa vaṭṭadukkhassa hetuppahānena pahīnasabbadukkho. Etena arahattabhūmiṃ dasseti. Na lippati diṭṭhasutesu dhīroti so evaṃ anupubbena arahattaṃ patto dhitisampadāya dhīro diṭṭhasutesu dhammesu kenaci kilesena na lippati. Na kevalañca diṭṭhasutesu, mutaviññātesu ca na lippati, aññadatthu paramavisuddhippatto hotīti arahattanikūṭena desanaṃ niṭṭhāpesi.

253. Having thus shown the inability of not eating fish and meat and so on to purify, the Blessed One now speaks this verse, “Guarded in the senses,” to reveal the qualities capable of purification. Herein, “in the senses” refers to the six sense faculties. “Guarded” means endowed with the guarding of sense restraint. By this much, he indicates the virtue that has sense restraint as its retinue. “One who knows the senses should fare”: this means that having known the six senses through the full understanding of what is known and having made them manifest, one should fare, one should dwell. By this much, for one of pure virtue, he indicates the defining of name-and-form. “Established in the Dhamma”: this means established in the four-truth Dhamma to be fully realized by the noble path. By this, he indicates the stage of stream-entry. “Delighting in uprightness and gentleness”: this means delighting in a state of straightforwardness and a state of gentleness. By this, he indicates the stage of the once-returner. For a once-returner, due to the attenuation of the greed and hatred that cause bodily crookedness and mental rigidity, delights in uprightness and gentleness. “Having overcome attachment”: this means having overcome the attachment of greed and hatred. By this, he indicates the stage of the non-returner. “One who has abandoned all suffering”: this means one who has abandoned all suffering by abandoning the cause of all the suffering of the round of rebirths. By this, he indicates the stage of arahantship. “The wise one is not smeared by what is seen and heard”: Thus, having gradually attained arahantship, that wise one, endowed with steadfastness, is not smeared by any defilement in things seen and heard. And not only in what is seen and heard, but also in what is sensed and cognized he is not smeared; rather, he has attained supreme purity. Thus, he concludes the teaching with the pinnacle of arahantship.

254-5. Ito paraṃ ‘‘iccetamattha’’nti dve gāthā saṅgītikārehi vuttā. Tāsamattho – iti bhagavā kassapo etamatthaṃ punappunaṃ anekāhi gāthāhi dhammādhiṭṭhānāya puggalādhiṭṭhānāya ca desanāya yāva tāpaso aññāsi, tāva so akkhāsi kathesi vitthāresi. Naṃ vedayi mantapāragūti sopi tañca atthaṃ mantapāragū, vedapāragū, tisso brāhmaṇo vedayi aññāsi. Kiṃ kāraṇā? Yasmā atthato ca padato ca desanānayato ca citrāhi gāthāhi munī pakāsayi. Kīdiso? Nirāmagandho asito durannayo, āmagandhakilesābhāvā nirāmagandho, taṇhādiṭṭhinissayābhāvā asito, bāhiradiṭṭhivasena ‘‘idaṃ seyyo idaṃ vara’’nti kenaci netuṃ asakkuṇeyyattā durannayo. Evaṃ pakāsitavato cassa sutvāna buddhassa subhāsitaṃ padaṃ sukathitaṃ dhammadesanaṃ sutvā nirāmagandhaṃ nikkilesayogaṃ, sabbadukkhappanūdanaṃ sabbavaṭṭadukkhappanūdanaṃ, nīcamano nīcacitto hutvā vandi tathāgatassa, tisso brāhmaṇo tathāgatassa pāde pañcapatiṭṭhitaṃ katvā vandi. Tattheva pabbajjamarocayitthāti tattheva ca naṃ āsane nisinnaṃ kassapaṃ bhagavantaṃ tisso tāpaso pabbajjamarocayittha, ayācīti vuttaṃ hoti. Taṃ bhagavā ‘‘ehi bhikkhū’’ti āha. So taṅkhaṇaṃyeva aṭṭhaparikkhārayutto hutvā ākāsenāgantvā vassasatikatthero viya bhagavantaṃ vanditvā katipāheneva sāvakapāramiñāṇaṃ paṭivijjhitvā tisso nāma aggasāvako ahosi, puna dutiyo bhāradvājo nāma. Evaṃ tassa bhagavato tissabhāradvājaṃ nāma sāvakayugaṃ ahosi.

Beyond this, two verses beginning 'Thus this meaning' were spoken by the compilers. Their meaning is as follows: Thus the Blessed One Kassapa repeatedly explained this matter with many verses, teaching with reference to the Dhamma and with reference to individuals, until the ascetic understood. He then declared, explained, and elaborated it. 'And the master of mantras understood it' means that the brahmin Tissa, a master of mantras and a master of the Vedas, also understood that meaning. For what reason? Because the Sage revealed it with diverse verses in terms of meaning, wording, and the method of teaching. What kind of Sage? Free from putridity, unattached, hard to lead—free from putridity due to the absence of the defilements of putridity; unattached due to the absence of reliance on craving and wrong views; hard to lead because no one could lead him with external views like 'this is better, this is superior.' Having heard the Buddha's well-spoken word, the well-taught Dhamma discourse—free from putridity, devoid of defiling bonds, dispelling all suffering, removing all the suffering of the cycle of rebirths—the brahmin Tissa, with a humble mind and humble heart, paid homage to the Tathāgata. He paid homage by prostrating with five points at the Tathāgata’s feet. As for the phrase 'Right there, he took delight in the going forth,' this means that the ascetic Tissa requested the going forth from the Blessed One Kassapa, who was seated there on his seat. The Blessed One said to him, 'Come, bhikkhu!' At that very moment, endowed with the eight requisites, he came through the air and, having paid homage to the Blessed One like a centenarian elder, within a few days he penetrated the knowledge of a disciple's perfection and became the chief disciple named Tissa, and the second was named Bhāradvāja. Thus, that Blessed One had a pair of disciples named Tissa and Bhāradvāja.

Amhākaṃ [Pg.309] pana bhagavā yā ca tissena brāhmaṇena ādito tisso gāthā vuttā, yā ca kassapena bhagavatā majjhe nava, yā ca tadā saṅgītikārehi ante dve, tā sabbāpi cuddasa gāthā ānetvā paripuṇṇaṃ katvā imaṃ āmagandhasuttaṃ ācariyappamukhānaṃ pañcannaṃ tāpasasatānaṃ āmagandhaṃ byākāsi. Taṃ sutvā so brāhmaṇo tatheva nīcamano hutvā bhagavato pāde vanditvā pabbajjaṃ yāci saddhiṃ parisāya. ‘‘Etha bhikkhavo’’ti bhagavā avoca. Te tatheva ehibhikkhubhāvaṃ patvā ākāsenāgantvā bhagavantaṃ vanditvā katipāheneva sabbeva aggaphale arahatte patiṭṭhahiṃsūti.

But our Blessed One, having brought together all fourteen verses—the three verses initially spoken by the brahmin Tissa, the nine in the middle by the Blessed One Kassapa, and the two at the end by the compilers—made them complete and explained this Āmagandha Sutta, this teaching on putridity, to the five hundred ascetics led by their teacher. Having heard it, that brahmin, in the same way becoming humble-minded, paid homage at the Blessed One's feet and requested the going forth together with his assembly. 'Come, bhikkhus,' the Blessed One said. They, in that same way, attained the state of an 'ehi bhikkhu' and, having come through the air and paid homage to the Blessed One, within a few days were all established in the highest fruit, Arahantship.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddaka Nikāya,

Suttanipāta-aṭṭhakathāya āmagandhasuttavaṇṇanā niṭṭhitā.

in the Suttanipāta Commentary, the explanation of the Āmagandha Sutta is concluded.

3. Hirisuttavaṇṇanā

3. The Explanation of the Hiri Sutta

Hiriṃ tarantanti hirisuttaṃ. Kā uppatti? Anuppanne bhagavati sāvatthiyaṃ aññataro brāhmaṇamahāsālo aḍḍho ahosi asītikoṭidhanavibhavo. Tassa ekaputtako ahosi piyo manāpo. So taṃ devakumāraṃ viya nānappakārehi sukhūpakaraṇehi saṃvaḍḍhento taṃ sāpateyyaṃ tassa aniyyātetvāva kālamakāsi saddhiṃ brāhmaṇiyā. Tato tassa māṇavassa mātāpitūnaṃ accayena bhaṇḍāgāriko sāragabbhaṃ vivaritvā sāpateyyaṃ niyyātento āha – ‘‘idaṃ te, sāmi, mātāpitūnaṃ santakaṃ, idaṃ ayyakapayyakānaṃ santakaṃ, idaṃ sattakulaparivaṭṭena āgata’’nti. Māṇavo dhanaṃ disvā cintesi – ‘‘idaṃ dhanaṃyeva dissati, yehi pana idaṃ sañcitaṃ, te na dissanti, sabbeva maccuvasaṃ gatā. Gacchantā ca na ito kiñci ādāya agamaṃsu, evaṃ nāma bhoge pahāya gantabbo paraloko, na sakkā kiñci ādāya gantuṃ aññatra sucaritena. Yaṃnūnāhaṃ imaṃ dhanaṃ pariccajitvā sucaritadhanaṃ gaṇheyyaṃ, yaṃ sakkā ādāya gantu’’nti. So divase divase satasahassaṃ vissajjento puna cintesi – ‘‘pahūtamidaṃ dhanaṃ, kiṃ iminā evamappakena pariccāgena, yaṃnūnāhaṃ [Pg.310] mahādānaṃ dadeyya’’nti. So rañño ārocesi – ‘‘mahārāja, mama ghare ettakaṃ dhanaṃ atthi, icchāmi tena mahādānaṃ dātuṃ. Sādhu, mahārāja, nagare ghosanaṃ kārāpethā’’ti. Rājā tathā kārāpesi. So āgatāgatānaṃ bhājanāni pūretvā sattahi divasehi sabbadhanamadāsi, datvā ca cintesi – ‘‘evaṃ mahāpariccāgaṃ katvā ayuttaṃ ghare vasituṃ, yaṃnūnāhaṃ pabbajeyya’’nti. Tato parijanassa etamatthaṃ ārocesi. Te ‘‘mā, tvaṃ sāmi, ‘dhanaṃ parikkhīṇa’nti cintayi, mayaṃ appakeneva kālena nānāvidhehi upāyehi dhanasañcayaṃ karissāmā’’ti vatvā nānappakārehi taṃ yāciṃsu. So tesaṃ yācanaṃ anādiyitvāva tāpasapabbajjaṃ pabbaji.

The Hiri Sutta (Discourse on Shame) is so called because it deals with 'overcoming shame' (hiriṃ taranta). What is its origin? Before the Blessed One appeared in Sāvatthī, there was a wealthy brahmin householder, possessing eighty crores of wealth. He had a single son, dear and beloved. Raising him like a divine prince with all kinds of comforts, he passed away without transferring his inheritance to him, along with his brahmin wife. After the parents' death, the treasurer opened the treasury vault and, while handing over the inheritance, said to the young man: 'Master, this is your parents' wealth, this belongs to your grandparents and great-grandparents, and this has come down through seven generations.' Seeing the wealth, the young man reflected: 'This wealth is visible, but those who accumulated it are no longer seen—all have fallen under the sway of death. When they departed, they took nothing with them. Thus, one must leave this world abandoning riches; nothing can be taken except good conduct. Let me then relinquish this wealth and acquire the wealth of good conduct, which can be taken along.' Day by day, he gave away a hundred thousand, but then he thought again: 'This wealth is abundant—what is the use of such small generosity? Let me then give a great donation.' He informed the king: 'Great king, I have such wealth at home. I wish to make a great donation. Please, great king, have it proclaimed in the city.' The king did so. He filled the vessels of those who came and within seven days gave away all his wealth. After giving, he reflected: 'Having made such a great sacrifice, it is not fitting to remain at home. Let me then go forth.' He then informed his household of his intention. They pleaded: 'Master, do not think, "The wealth is exhausted." We will quickly amass wealth again through various means.' Though they entreated him in many ways, he disregarded their pleas and went forth into the life of an ascetic.

Tattha aṭṭhavidhā tāpasā – saputtabhariyā, uñchācārikā, sampattakālikā, anaggipakkikā, asmamuṭṭhikā, dantaluyyakā, pavattaphalikā, vaṇṭamuttikā cāti (dī. ni. aṭṭha. 1.280). Tattha saputtabhariyāti puttadārena saddhiṃ pabbajitvā kasivaṇijjādīhi jīvikaṃ kappayamānā keṇiyajaṭilādayo. Uñchācārikāti nagaradvāre assamaṃ kārāpetvā tattha khattiyabrāhmaṇakumārādayo sippādīni sikkhāpetvā hiraññasuvaṇṇaṃ paṭikkhipitvā tilataṇḍulādikappiyabhaṇḍapaṭiggāhakā, te saputtabhariyehi seṭṭhatarā. Sampattakālikāti āhāravelāya sampattaṃ āhāraṃ gahetvā yāpentā, te uñchācārikehi seṭṭhatarā. Anaggipakkikāti agginā apakkapattaphalāni khāditvā yāpentā, te sampattakālikehi seṭṭhatarā. Asmamuṭṭhikāti muṭṭhipāsāṇaṃ gahetvā aññaṃ vā kiñci vāsisatthakādiṃ gahetvā vicarantā yadā chātā honti, tadā sampattarukkhato tacaṃ gahetvā khāditvā uposathaṅgāni adhiṭṭhāya cattāro brahmavihāre bhāventi, te anaggipakkikehi seṭṭhatarā. Dantaluyyakāti muṭṭhipāsāṇādīnipi agahetvā carantā khudākāle sampattarukkhato dantehi uppāṭetvā tacaṃ khāditvā uposathaṅgāni adhiṭṭhāya brahmavihāre bhāventi, te asmamuṭṭhikehi seṭṭhatarā. Pavattaphalikāti jātassaraṃ vā vanasaṇḍaṃ vā nissāya vasantā yaṃ tattha sare bhisamuḷālādi, yaṃ vā vanasaṇḍe pupphakāle pupphaṃ, phalakāle phalaṃ, tameva khādanti. Pupphaphale asati antamaso tattha rukkhapapaṭikampi khāditvā vasanti, na tveva āhāratthāya aññatra gacchanti. Uposathaṅgādhiṭṭhānaṃ [Pg.311] brahmavihārabhāvanaṃ ca karonti, te dantaluyyakehi seṭṭhatarā. Vaṇṭamuttikā nāma vaṇṭamuttāni bhūmiyaṃ patitāni paṇṇāniyeva khādanti, sesaṃ purimasadisameva, te sabbaseṭṭhā.

Here, there are eight kinds of ascetics: those with wives and children, gleaners, those who live on what comes at the right time, those who eat uncooked food, those who crush with stones, those who gnaw with their teeth, those who live on available produce, and those who eat what has fallen from the stalk (Dīghanikāya Aṭṭhakathā 1.280). Among them, 'those with wives and children' are those who have gone forth along with their wives and children and make a living by farming, trade, and so on, such as Keṇiya and other matted-hair ascetics. 'Gleaners' are those who have a hermitage built near a city gate, teach skills and the like to young nobles and brahmins, refuse gold and silver, and accept allowable items such as sesame and rice; they are superior to those with wives and children. 'Those who live on what comes at the right time' sustain themselves by taking whatever food is available at mealtime; they are superior to the gleaners. 'Those who eat uncooked food' sustain themselves by eating leaves and fruits that are not cooked by fire; they are superior to those who live on what comes at the right time. 'Those who crush with stones' are those who wander carrying a stone in the fist or some other implement like an axe or a small knife. When they are hungry, they take bark from a tree that is at hand, eat it, undertake the Uposatha observances, and cultivate the four divine abidings; they are superior to those who eat uncooked food. 'Those who gnaw with their teeth' are those who wander without taking a stone for the fist or other such things. At a time of hunger, they tear off bark from a tree that is at hand with their teeth, eat it, undertake the Uposatha observances, and cultivate the divine abidings; they are superior to those who crush with stones. 'Those who live on available produce' are those who dwell relying on a natural lake or a forest grove, eating whatever is there in the lake, such as lotus stalks and roots, or in the forest grove, flowers in the flowering season, or fruits in the fruiting season. If there are no flowers or fruits, they eat even the bark of a tree there and sustain themselves, but they never go elsewhere for food. They undertake the Uposatha observances and the cultivation of the divine abidings; they are superior to those who gnaw with their teeth. Those called 'those who eat what has fallen from the stalk' eat only leaves that have been shed from their stalks and have fallen to the ground. The rest is the same as the previous. They are the best of all.

Ayaṃ pana brāhmaṇakulaputto ‘‘tāpasapabbajjāsu aggapabbajjaṃ pabbajissāmī’’ti vaṇṭamuttikapabbajjameva pabbajitvā himavante dve tayo pabbate atikkamma assamaṃ kārāpetvā paṭivasati. Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthivāsī eko puriso pabbate candanasārādīni gavesanto tassa assamaṃ patvā abhivādetvā ekamantaṃ aṭṭhāsi. So taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Sāvatthito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, manussā appamattā dānādīni puññāni karontī’’ti. ‘‘Kassa ovādaṃ sutvā’’ti? ‘‘Buddhassa bhagavato’’ti. Tāpaso buddhasaddassavanena vimhito ‘‘buddhoti tvaṃ, bho purisa, vadesī’’ti āmagandhe vuttanayeneva tikkhattuṃ pucchitvā ‘‘ghosopi kho eso dullabho’’ti attamano bhagavato santikaṃ gantukāmo hutvā cintesi – ‘‘na yuttaṃ buddhassa santikaṃ tucchameva gantuṃ, kiṃ nu kho gahetvā gaccheyya’’nti. Puna cintesi – ‘‘buddhā nāma āmisagarukā na honti, handāhaṃ dhammapaṇṇākāraṃ gahetvā gacchāmī’’ti cattāro pañhe abhisaṅkhari –

Now, this young man from a brahmin family, thinking, 'Among the ascetic ordinations, I will undertake the supreme ordination,' undertook the very ordination of one who eats what has fallen from the stalk. Having crossed two or three mountains in the Himalayas, he had a hermitage built and dwelt there. Then the Blessed One, having arisen in the world and set in motion the noble Wheel of Dhamma, in due course arrived at Sāvatthī and was dwelling in Jeta's Grove, Anāthapiṇḍika's Park. At that time, a certain man from Sāvatthī, while searching for sandalwood heartwood and other things in the mountains, came to the ascetic's hermitage, paid homage, and stood to one side. Seeing him, the ascetic asked, 'Where have you come from?' 'From Sāvatthī, venerable sir.' 'What is the news there?' 'There, venerable sir, the people are heedful and perform meritorious deeds such as giving.' 'Having heard whose instruction?' 'The Buddha, the Blessed One's.' The ascetic, astonished at hearing the word 'Buddha,' asked three times in the same way as stated in the Āmagandha Sutta, 'Good man, do you say "Buddha"?' Then, delighted, thinking, 'Even this sound is difficult to encounter!', he desired to go to the Blessed One and thought: 'It is not proper to go to the Buddha empty-handed. What should I take with me?' He thought again: 'Buddhas do not hold material things in high esteem. Well now, I will take a gift of the Dhamma.' And he formulated four questions:

‘‘Kīdiso mitto na sevitabbo, kīdiso mitto sevitabbo;

Kīdiso payogo payuñjitabbo, kiṃ rasānaṃ agga’’nti.

What kind of friend should not be associated with, what kind of friend should be associated with; what kind of effort should be applied, what is the chief among tastes?

So te pañhe gahetvā majjhimadesābhimukho pakkamitvā anupubbena sāvatthiṃ patvā jetavanaṃ paviṭṭho. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinnoyeva hoti. So bhagavantaṃ disvā avanditvāva ekamantaṃ aṭṭhāsi. Bhagavā ‘‘kacci, isi, khamanīya’’ntiādinā nayena sammodi. Sopi ‘‘khamanīyaṃ, bho gotamā’’tiādinā nayena paṭisammoditvā ‘‘yadi buddho bhavissati, manasā pucchite pañhe vācāya eva vissajjessatī’’ti manasā eva bhagavantaṃ te pañhe pucchi. Bhagavā brāhmaṇena puṭṭho ādipañhaṃ [Pg.312] tāva vissajjetuṃ hiriṃ tarantanti ārabhitvā aḍḍhateyyā gāthāyo āha.

Taking those questions, he set out towards the Middle Country and gradually reached Sāvatthī, entering Jetavana. At that time, the Blessed One was indeed seated on the seat for the purpose of teaching the Dhamma. Upon seeing the Blessed One, he stood to one side without paying respects. The Blessed One greeted him, saying, “I hope, ascetic, that you are keeping well,” and so on. He, in turn, exchanged pleasantries, saying, “I am keeping well, good Gotama,” and so on. Then he thought, “If he is a Buddha, he will answer with speech the questions I ask in my mind.” So he mentally posed those questions to the Blessed One. The Blessed One, asked by the brahmin, in order to answer the first question, began by reciting two and a half verses, starting with 'hiriṃ tarantam...'

256. Tāsaṃ attho – hiriṃ tarantanti hiriṃ atikkamantaṃ ahirikaṃ nillajjaṃ. Vijigucchamānanti asucimiva passamānaṃ. Ahiriko hi hiriṃ jigucchati asucimiva passati, tena naṃ na bhajati na allīyati. Tena vuttaṃ ‘‘vijigucchamāna’’nti. Tavāhamasmi iti bhāsamānanti ‘‘ahaṃ, samma, tava sahāyo hitakāmo sukhakāmo, jīvitampi me tuyhaṃ atthāya pariccatta’’nti evamādinā nayena bhāsamānaṃ. Sayhāni kammāni anādiyantanti evaṃ bhāsitvāpi ca sayhāni kātuṃ sakkānipi tassa kammāni anādiyantaṃ karaṇatthāya asamādiyantaṃ. Atha vā cittena tattha ādaramattampi akarontaṃ, apica kho pana uppannesu kiccesu byasanameva dassentaṃ. Neso mamanti iti naṃ vijaññāti taṃ evarūpaṃ ‘‘mittapaṭirūpako eso, neso me mitto’’ti evaṃ paṇḍito puriso vijāneyya.

256. The meaning of those verses should be understood thus. 'One who crosses over shame' means one who transgresses shame, who is shameless (`ahirika`), without modesty (`nillajja`). 'Being disgusted' means seeing it as if it were impure. For a shameless person is disgusted by shame, seeing it as if it were impure; therefore, one does not associate with him or cling to him. For this reason, it is said, 'being disgusted.' 'Speaking thus: "I am yours"' means speaking in a way such as, 'Friend, I am your companion, your well-wisher, desiring your happiness; even my life is given up for your sake.' 'Not undertaking deeds that can be done' means that even after speaking thus, he does not undertake for his friend deeds that are possible to do, not accepting them for the purpose of performing them. Or, it means not showing even a little respect in his mind towards him, and moreover, when tasks arise, showing only calamity. 'He is not my friend; thus should one know him' means a wise person should know such a one thus: 'This is a counterfeit friend; he is not my friend.'

257. Ananvayanti yaṃ atthaṃ dassāmi, karissāmīti ca bhāsati, tena ananugataṃ. Piyaṃ vācaṃ yo mittesu pakubbatīti yo atītānāgatehi padehi paṭisantharanto niratthakena saṅgaṇhanto kevalaṃ byañjanacchāyāmatteneva piyaṃ mittesu vācaṃ pavatteti. Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitāti evarūpaṃ yaṃ bhāsati, taṃ akarontaṃ, kevalaṃ vācāya bhāsamānaṃ ‘‘vacīparamo nāmesa amitto mittapaṭirūpako’’ti evaṃ paricchinditvā paṇḍitā jānanti.

257. 'Not following through' means not being in accordance with what one says, such as, 'I will give,' or 'I will do.' 'One who utters pleasant speech to friends' means one who makes polite conversation with words about the past and future, wins one over with what is useless, and produces pleasant speech towards friends merely with the semblance of fine words. 'The wise understand one who speaks but does not act' means that the wise, having discerned, know such a one who speaks but does not do what he says—one who merely speaks with words—thus: 'This one is named "one for whom speech is the highest," an enemy, a counterfeit friend.'

258. Na so mitto yo sadā appamatto, bhedāsaṅkī randhamevānupassīti yo bhedameva āsaṅkamāno katamadhurena upacārena sadā appamatto viharati, yaṃkiñci assatiyā amanasikārena kataṃ, aññāṇakena vā akataṃ, ‘‘yadā maṃ garahissati, tadā naṃ etena paṭicodessāmī’’ti evaṃ randhameva anupassati, na so mitto sevitabboti.

258. 'He is not a friend who is always vigilant, suspecting a breach and ever looking for a fault.' This means one who, ever suspecting a breach, dwells always vigilant with feigned sweet courtesy. Regarding anything done through forgetfulness or inattention, or not done through ignorance, he thinks, 'When he reproaches me, then I will charge him in return with this.' Thus he is ever looking for a fault. Such a one is not a friend to be associated with.

Evaṃ bhagavā ‘‘kīdiso mitto na sevitabbo’’ti imaṃ ādipañhaṃ vissajjetvā dutiyaṃ vissajjetuṃ ‘‘yasmiñca setī’’ti imaṃ upaḍḍhagāthamāha. Tassattho [Pg.313] yasmiñca mitte mitto tassa hadayamanupavisitvā sayanena yathā nāma pitu urasi putto ‘‘imassa mayi urasi sayante dukkhaṃ vā anattamanatā vā bhaveyyā’’tiādīhi aparisaṅkamāno nibbisaṅko hutvā seti, evamevaṃ dāradhanajīvitādīsu vissāsaṃ karonto mittabhāvena nibbisaṅko seti. Yo ca parehi kāraṇasataṃ kāraṇasahassampi vatvā abhejjo, sa ve mitto sevitabboti.

Thus the Blessed One, having answered the initial question, 'What kind of friend should not be associated with?' spoke this half-verse, 'And in whom one lies down...' to answer the second question. Its meaning is: a friend lies down in a friend, having entered his heart, just as a son lies on his father's chest without apprehension, thinking, 'There will be no suffering or displeasure for him while I lie on his chest,' and so on, thus lying down free from anxiety. In the same way, placing trust in him regarding wife, wealth, life, and so on, he lies down free from anxiety through friendship. And one who, though others speak a hundred or a thousand reasons, is indivisible—he indeed is a friend to be associated with.

259. Evaṃ bhagavā ‘‘kīdiso mitto sevitabbo’’ti evaṃ dutiyapañhaṃ vissajjetvā tatiyaṃ vissajjetuṃ ‘‘pāmujjakaraṇa’’nti gāthamāha. Tassattho – pāmujjaṃ karotīti pāmujjakaraṇaṃ. Ṭhānanti kāraṇaṃ. Kiṃ pana tanti? Vīriyaṃ. Tañhi dhammūpasañhitaṃ pītipāmojjasukhamuppādanato pāmujjakaraṇanti vuccati. Yathāha ‘‘svākhāte, bhikkhave, dhammavinaye yo āraddhavīriyo, so sukhaṃ viharatī’’ti (a. ni. 1.319). Pasaṃsaṃ āvahatīti pasaṃsāvahanaṃ. Ādito dibbamānusakasukhānaṃ, pariyosāne nibbānasukhassa āvahanato phalūpacārena sukhaṃ. Phalaṃ paṭikaṅkhamāno phalānisaṃso. Bhāvetīti vaḍḍheti. Vahanto porisaṃ dhuranti purisānucchavikaṃ bhāraṃ ādāya viharanto etaṃ sammappadhānavīriyasaṅkhātaṃ ṭhānaṃ bhāveti, īdiso payogo sevitabboti.

259. Thus the Blessed One, having answered the second question, 'What kind of friend should be associated with?' spoke the verse beginning 'pāmujjakaraṇa' to answer the third. Its meaning is: 'A cause of joy' (`pāmujjakaraṇa`) is so called because it produces joy (`pāmujja`). 'State' (`ṭhāna`) means cause. What is that? It is energy (`vīriya`). For that, being connected with the Dhamma, is called 'a cause of joy' because it gives rise to the happiness of rapture and joy. As it is said: 'Monks, in this well-taught Dhamma and Discipline, one who has aroused energy dwells happily.' 'Praise-bringing' (`pasaṃsāvahana`) is so called because it brings praise. It is called 'happiness' (`sukha`) figuratively, due to its fruit, because it brings divine and human happiness in the beginning, and the happiness of Nibbāna in the end. 'Having the fruit as its benefit' (`phalānisaṃso`) means one who expects the fruit. 'Develops' (`bhāveti`) means cultivates. 'Bearing a man's burden' means that while dwelling having taken up a burden befitting a man, one develops this state known as right exertion and energy. Such an effort should be cultivated.

260. Evaṃ bhagavā ‘‘kīdiso payogo payuñjitabbo’’ti tatiyapañhaṃ vissajjetvā catutthaṃ vissajjetuṃ ‘‘pavivekarasa’’nti gāthamāha. Tattha pavivekoti kilesavivekato jātattā aggaphalaṃ vuccati, tassa rasoti assādanaṭṭhena taṃsampayuttaṃ sukhaṃ. Upasamopi kilesūpasamante jātattā nibbānasaṅkhātaupasamārammaṇattā vā tadeva, dhammapītirasopi ariyadhammato anapetāya nibbānasaṅkhāte dhamme uppannāya pītiyā rasattā tadeva. Taṃ pavivekarasaṃ upasamassa ca rasaṃ pitvā tadeva dhammapītirasaṃ pivaṃ niddaro hoti nippāpo, pivitvāpi kilesapariḷāhābhāvena niddaro, pivantopi pahīnapāpattā nippāpo hoti, tasmā etaṃ rasānamagganti. Keci pana ‘‘jhānanibbānapaccavekkhaṇānaṃ kāyacittaupadhivivekānañca vasena pavivekarasādayo tayo eva ete dhammā’’ti yojenti[Pg.314], purimameva sundaraṃ. Evaṃ bhagavā catutthapañhaṃ vissajjento arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne brāhmaṇo bhagavato santike pabbajitvā katipāheneva paṭisambhidāppatto arahā ahosīti.

260. Thus the Blessed One, having answered the third question, 'What kind of effort should be applied?' spoke the verse beginning 'the taste of seclusion' to answer the fourth. Therein, 'seclusion' (`paviveka`) refers to the supreme fruit, as it is born from seclusion from the defilements. 'Its taste' (`rasa`) means the happiness associated with it, in the sense of savoring. 'Peace' (`upasama`) is also that very thing, as it is born when the defilements are pacified, or because it has the peace called Nibbāna as its object. 'The taste of Dhamma-rapture' is also that very thing, as it is the taste of the rapture that has arisen in the Dhamma called Nibbāna, which is not separate from the noble nature. Having drunk that taste of seclusion and the taste of peace, drinking that very taste of Dhamma-rapture, one becomes free from distress and free from evil. Having drunk it, one is free from distress due to the absence of the fever of defilements; while drinking it, one is free from evil because evil has been abandoned. Therefore, this is the highest of tastes. Some, however, connect it thus: 'These three things—the taste of seclusion and so on—are based on jhāna, Nibbāna, and reviewing, and on the seclusion of body, mind, and substrata.' But the former explanation is better. Thus the Blessed One, in answering the fourth question, concluded the discourse with the peak of arahantship. At the end of the discourse, the brahmin went forth in the presence of the Blessed One and in just a few days became an Arahant who had attained the analytical knowledges.

Paramatthajotikāya khuddaka-aṭṭhakathāya

In the Paramatthajotikā, the Commentary on the Khuddakanikāya,

Suttanipāta-aṭṭhakathāya hirisuttavaṇṇanā niṭṭhitā.

Here ends the explanation of the Hiri Sutta in the Commentary on the Sutta Nipāta.

Paṭhamo bhāgo niṭṭhito.

The first part is concluded.