Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

In the Khuddaka Nikāya

Theragāthā-aṭṭhakathā

The Commentary on the Verses of the Senior Monks

(Dutiyo bhāgo)

(Second Part)

4. Catukkanipāto

4. The Book of the Fours

1. Nāgasamālattheragāthāvaṇṇanā

1. The Explanation of the Verses of the Elder Nāgasamāla

Alaṅkatātiādikā [Pg.1] āyasmato nāgasamālattherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto gimhasamaye sūriyātapasantattāya bhūmiyā gacchantaṃ satthāraṃ disvā pasannamānaso chattaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sakyarājakule nibbattitvā nāgasamāloti laddhanāmo vayappatto ñātisamāgame paṭiladdhasaddho pabbajitvā kiñci kālaṃ bhagavato upaṭṭhāko ahosi. So ekadivasaṃ nagaraṃ piṇḍāya paviṭṭho alaṅkatapaṭiyattaṃ aññataraṃ naccakiṃ mahāpathe tūriyesu vajjantesu naccantiṃ disvā, ‘‘ayaṃ cittakiriyavāyodhātuvipphāravasena karajakāyassa tathā tathā parivatti, aho aniccā saṅkhārā’’ti khayavayaṃ paṭṭhapetvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.37-48) –

The verses beginning with 'Alaṅkatā' belong to the Venerable Elder Nāgasamāla. What is their origin? This one too, in the time of the Blessed One Padumuttara, was born in a good family and, having reached maturity, saw the Teacher walking on ground scorched by the summer sun. With a joyful mind, he offered a parasol. Through that meritorious deed, wandering among gods and humans, at the appearance of this Buddha he was born in the Sakyan royal family and was named Nāgasamāla. Coming of age, he gained faith at a family gathering and went forth, and for some time was an attendant to the Blessed One. One day, having entered the city for alms, he saw a certain dancer, adorned and prepared, dancing on the main road as musical instruments were being played. Reflecting, 'This body born of kamma, through the pervasive activity of the mind and the wind element, turns and twists in such and such a way—alas, impermanent are conditioned things!' he established his mind on decay and dissolution, aroused insight, and attained arahantship. Thus, it is said in the Apadāna (Apadāna, Thera 2.46.37-48):

‘‘Aṅgārajātā pathavī, kukkuḷānugatā mahī;

Padumuttaro bhagavā, abbhokāsamhi caṅkami.

The ground was like burning embers, the earth pervaded by hot cinders; the Blessed One Padumuttara walked in the open air.

‘‘Paṇḍaraṃ [Pg.2] chattamādāya, addhānaṃ paṭipajjahaṃ;

Tattha disvāna sambuddhaṃ, vitti me upapajjatha.

Taking a white parasol, I set out on the way; seeing the Sambuddha there, joy arose in me.

‘‘Marīciyotthaṭā bhūmi, aṅgārāva mahī ayaṃ;

Upahanti mahāvātā, sarīrassāsukhepanā.

The ground was pervaded by mirages, this earth was like embers; great winds blew, causing discomfort to the body.

‘‘Sītaṃ uṇhaṃ vihanantaṃ, vātātapanivāraṇaṃ;

Paṭiggaṇha imaṃ chattaṃ, phassayissāmi nibbutiṃ.

Warding off cold and heat, a protection from wind and sun; accept this parasol, that I may attain the state of peace.

‘‘Anukampako kāruṇiko, padumuttaro mahāyaso;

Mama saṅkappamaññāya, paṭiggaṇhi tadā jino.

The compassionate, merciful, greatly renowned Padumuttara, knowing my intention, the Victor then accepted it.

‘‘Tiṃsakappāni devindo, devarajjamakārayiṃ;

Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ.

For thirty aeons I reigned as the lord of gods, and five hundred times I was a wheel-turning monarch.

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Anubhomi sakaṃ kammaṃ, pubbe sukatamattano.

Vast regional kingdoms, countless by reckoning, I enjoyed, the fruit of my own good deeds done in the past.

‘‘Ayaṃ me pacchimā jāti, carimo vattate bhavo;

Ajjāpi setacchattaṃ me, sabbakālaṃ dharīyati.

This is my last birth; the final existence is proceeding. Even today, a white parasol is held over me at all times.

‘‘Satasahassito kappe, yaṃ chattamadadiṃ tadā;

Duggatiṃ nābhijānāmi, chattadānassidaṃ phalaṃ.

One hundred thousand aeons ago, when I gave that parasol, I have known no bad destination; this is the fruit of the gift of a parasol.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been done.

Arahattaṃ pana patvā –

Then, having attained Arahantship—

267.

267.

‘‘Alaṅkatā suvasanā, mālinī candanussadā;

Majjhe mahāpathe nārī, tūriye naccati naṭṭakī.

Adorned, well-clothed, garlanded, anointed with sandalwood, a woman, a dancer, dances to musical instruments in the middle of the main road.

268.

268.

‘‘Piṇḍikāya paviṭṭhohaṃ, gacchanto naṃ udikkhisaṃ;

Alaṅkataṃ suvasanaṃ, maccupāsaṃva oḍḍitaṃ.

Having entered for alms-food, as I was walking I saw her, adorned and well-clothed, like a snare of death that was set.

269.

269.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

Then wise attention arose in me; the danger became manifest, and disenchantment was well established.

270.

270.

‘‘Tato [Pg.3] cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

Thereupon my mind was liberated. See the excellence of the Dhamma's nature! The three true knowledges have been attained; the Buddha's teaching has been done.

Catūhi gāthāhi attano paṭipattikittanamukhena aññaṃ byākāsi.

With four verses, by way of proclaiming his own practice, he declared his final knowledge.

Tattha alaṅkatāti hatthūpagādiābharaṇehi alaṅkatagattā. Suvasanāti sundaravasanā sobhanavatthanivatthā. Mālinīti mālādhārinī piḷandhitapupphamālā. Candanussadāti candanānulepalittasarīrā. Majjhe mahāpathe nārī, tūriye naccati naṭṭakīti yathāvuttaṭṭhāne ekā nārī naṭṭakī nāṭakitthī nagaravīthiyā majjhe pañcaṅgike tūriye vajjante naccati, yathāpaṭṭhapitaṃ naccaṃ karoti.

Therein, 'adorned' means her body was adorned with ornaments such as bracelets. 'Well-clothed' means wearing beautiful garments, clothed in fine attire. 'Garlanded' means wearing garlands, adorned with flower garlands. 'Anointed with sandalwood' means her body was smeared with an unguent of sandalwood. 'In the middle of the main road, a woman, a dancer, dances to the musical instruments' means that in the aforementioned place, a woman, a dancer, a female performer, dances in the middle of the city street while the fivefold musical instruments are being played; she performs the dance as it was arranged.

Piṇḍikāyāti bhikkhāya. Paviṭṭhohanti nagaraṃ paviṭṭho ahaṃ. Gacchanto naṃ udikkhisanti nagaravīthiyaṃ gacchanto parissayapariharaṇatthaṃ vīthiṃ olokento taṃ naṭṭakiṃ olokesiṃ. Kiṃ viya? Maccupāsaṃva oḍḍitanti yathā maccussa maccurājassa pāsabhūto rūpādiko oḍḍito loke anuvicaritvā ṭhito ekaṃsena sattānaṃ anatthāvaho, evaṃ sāpi appaṭisaṅkhāne ṭhitānaṃ andhaputhujjanānaṃ ekaṃsato anatthāvahāti maccupāsasadisī vuttā.

'For alms-food' means for alms. 'I entered' means 'I entered the city.' 'As I was walking I saw her' means 'walking on the city street, looking at the street in order to avoid dangers, I looked at that dancer.' 'Like what? Like a snare of death set up' means: just as form and so on, which are a snare of Death, the King of Death, having been set up, remain moving about in the world, bringing harm to beings without exception, so too she brings harm without exception to blind worldlings who stand in a state of non-reflection. Thus she is said to be like the snare of Death.

Tatoti tasmā maccupāsasadisattā. Meti mayhaṃ. Manasīkāro yoniso udapajjathāti ‘‘ayaṃ aṭṭhisaṅghāto nhārusambandho maṃsena anupalitto chaviyā paṭicchanno asuciduggandhajegucchapaṭikkūlo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo īdise vikāre dassetī’’ti evaṃ yoniso manasikāro uppajji. Ādīnavo pāturahūti evaṃ kāyassa sabhāvūpadhāraṇamukhena tassa ca taṃnissitānañca cittacetasikānaṃ udayabbayaṃ sarasapabhaṅgutañca manasi karoto tesu ca yakkharakkhasādīsu viya bhayato upaṭṭhahantesu tattha me anekākāraādīnavo doso pāturahosi. Tappaṭipakkhato ca nibbāne ānisaṃso. Nibbidā samatiṭṭhathāti nibbindanaṃ ādīnavānupassanānubhāvasiddhaṃ nibbidāñāṇaṃ mama hadaye saṇṭhāsi, muhuttampi tesaṃ rūpārūpadhammānaṃ gahaṇe cittaṃ nāhosi, aññadatthu muñcitukāmatādivasena tattha udāsīnameva jātanti attho.

'Tato' means 'therefore, because of its similarity to the snare of death.' 'Me' means 'to me.' 'Wise attention arose' means that wise attention arose in this way: 'This heap of bones, bound by sinews, plastered over with flesh, covered by skin—impure, foul-smelling, loathsome, disgusting, subject by nature to impermanence, to being rubbed, pressed, broken, and destroyed—displays such a distorted nature.' 'The danger became manifest' means: by way of considering the intrinsic nature of the body, and while reflecting on the arising and passing away and the fragile, perishable nature of the mind and mental factors dependent on it, and as these presented themselves as fearful, like demons and ogres, then manifold dangers and faults became manifest to me. And, in contrast to that, the benefit in Nibbāna became manifest. 'Disenchantment was well established' means that the knowledge of disenchantment, which is accomplished through the power of the contemplation of danger, was established in my heart; for not even a moment was my mind inclined to grasp those material and immaterial phenomena; on the contrary, by way of the desire to be free, it became simply indifferent towards them—this is the meaning.

Tatoti [Pg.4] vipassanāñāṇato paraṃ. Cittaṃ vimucci meti lokuttarabhāvanāya vattamānāya maggapaṭipāṭiyā sabbakilesehi mama cittaṃ vimuttaṃ ahosi. Etena phaluppattiṃ dasseti. Maggakkhaṇe hi kilesā vimuccanti nāma, phalakkhaṇe vimuttāti. Sesaṃ vuttanayameva.

'Tato' means 'subsequent to insight-knowledge.' 'My mind was liberated' means: 'My mind was liberated from all defilements by the supramundane development that was proceeding in the sequence of the path.' By this, he shows the arising of the fruit. For at the moment of the path, defilements are said to be in the process of being liberated, while at the moment of the fruit, they are liberated. The rest is as has been explained.

Nāgasamālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nāgasamāla is finished.

2. Bhaguttheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Bhagu

Ahaṃ middhenātiādikā āyasmato bhaguttherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa dhātuyo pupphehi pūjesi. So tena puññakammena nimmānaratīsu nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde sakyarājakule nibbattitvā bhagūti laddhanāmo vayappatto anuruddhakimilehi saddhiṃ nikkhamitvā pabbajitvā bālakaloṇakagāme vasanto ekadivasaṃ thinamiddhābhibhavaṃ vinodetuṃ vihārato nikkhamma caṅkamaṃ abhiruhanto papatitvā tadeva aṅkusaṃ katvā thinamiddhaṃ vinodetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.49-57) –

The verses beginning 'Ahaṃ middhena' are those of the Venerable Elder Bhagu. What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born in a good family and, having reached maturity, he honored the Teacher's relics with flowers after his final Nibbāna. Through that meritorious deed, he was reborn among the Nimmānaratī devas and, wandering successively among devas and humans, he was born in the Sakyan royal family during this Buddha's advent. Named Bhagu, upon coming of age, he went forth together with Anuruddha and Kimila and became a renunciate. While dwelling in the village of Bālakaloṇaka, one day, in order to dispel the overwhelming influence of sloth and torpor, he left his dwelling and, while ascending the walking meditation path, he fell. Making that very fall a goad, he dispelled sloth and torpor, developed insight, and attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.46.49-57):

‘‘Parinibbute bhagavati, padumuttare mahāyase;

Pupphavaṭaṃsake katvā, sarīramabhiropayiṃ.

When the Blessed One, Padumuttara of great renown, had attained final Nibbāna, having made floral wreaths, I placed them upon his relics.

‘‘Tattha cittaṃ pasādetvā, nimmānaṃ agamāsahaṃ;

Devalokagato santo, puññakammaṃ sarāmahaṃ.

Having gladdened my mind there, I went to the Nimmāna realm; having gone to the world of the devas, I remember my meritorious deed.

‘‘Ambarā pupphavasso me, sabbakālaṃ pavassati;

Saṃsarāmi manusse ce, rājā homi mahāyaso.

Showers of flowers from the sky rain down on me at all times; if I transmigrate among humans, I become a king of great renown.

‘‘Tahiṃ kusumavasso me, abhivassati sabbadā;

Tasseva pupphapūjāya, vāhasā sabbadassino.

There, a rain of flowers always showers upon me, by the power of that very flower-offering to the All-Seeing One.

‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;

Ajjāpi pupphavasso me, abhivassati sabbadā.

This is my last, final existence; even today a rain of flowers constantly showers upon me.

‘‘Satasahassito [Pg.5] kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, dehapūjāyidaṃ phalaṃ.

One hundred thousand eons ago, when I offered flowers, I have not known a state of woe—this is the fruit of the veneration of the body.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā phalasukhena nibbānasukhena ca vītināmento satthārā ekavihāraṃ anumodituṃ upagatena – ‘‘kacci tvaṃ, bhikkhu, appamatto viharasī’’ti puṭṭho attano appamādavihāraṃ nivedento –

Having attained arahantship, he spent his time enjoying the bliss of fruition and the bliss of Nibbāna. When the Teacher approached him to express appreciation for his solitary dwelling and asked, "Monk, I hope you dwell diligently?" he replied, reporting his diligent dwelling:

271.

271.

‘‘Ahaṃ middhena pakato, vihārā upanikkhamiṃ;

Caṅkamaṃ abhiruhanto, tattheva papatiṃ chamā.

Overcome by sloth, I left the dwelling; as I was ascending the walking path, right there I fell to the ground.

272.

272.

‘‘Gattāni parimajjitvā, punapāruyha caṅkamaṃ;

Caṅkame caṅkamiṃ sohaṃ, ajjhattaṃ susamāhito.

Having rubbed my limbs and again ascending the walking path, I paced on that walking path, inwardly well-composed.

273.

273.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

Then wise attention arose in me; the drawback became manifest, and disenchantment was established.

274.

274.

‘‘Tato cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

Then my mind was liberated. See the excellence of the Dhamma! The three knowledges have been attained; the Buddha’s teaching has been done.

Imā catasso gāthā abhāsi.

He spoke these four verses.

Tattha middhena pakatoti kāyālasiyasaṅkhātena asattivighātasabhāvena middhena abhibhūto. Vihārāti senāsanato. Upanikkhaminti caṅkamituṃ nikkhamiṃ. Tattheva papatiṃ chamāti tattheva caṅkamasopāne niddābhibhūtatāya bhūmiyaṃ nipatiṃ. Gattāni parimajjitvāti bhūmiyaṃ patanena paṃsukitāni attano sarīrāvayavāni anumajjitvā. Punapāruyha caṅkamanti ‘‘patito dānāha’’nti saṅkocaṃ anāpajjitvā punapi caṅkamaṭṭhānaṃ āruhitvā. Ajjhattaṃ susamāhitoti gocarajjhatte kammaṭṭhāne nīvaraṇavikkhambhanena suṭṭhu samāhito ekaggacitto hutvā caṅkaminti yojanā. Sesaṃ vuttanayameva. Idameva ca therassa aññābyākaraṇaṃ ahosi.

Therein, "overcome by sloth" means being overpowered by sloth, which is characterized by bodily sluggishness and has the nature of obstructing one's capability. "From the dwelling" means from the lodging. "I went out" means I went out to walk. "Right there I fell to the ground" means that right there on the steps of the walking path, overcome by sleep, I fell to the ground. "Having rubbed my limbs" means having wiped my own bodily parts that were soiled with dust from falling to the ground. "Again ascending the walking path" means, without falling into hesitation at the thought "I have now fallen," ascending the place for walking again. "Inwardly well-composed" is to be connected with "I walked," meaning having become well-composed and one-pointed in mind internally on the meditation subject by the suppression of the hindrances. The rest is as has been explained. And this was the Elder's declaration of final knowledge.

Bhaguttheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Bhagu is concluded.

3. Sabhiyattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Sabhiya

Pare [Pg.6] cātiādikā āyasmato sabhiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto kakusandhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ divāvihārāya gacchantaṃ disvā pasannamānaso upāhanaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto kassape bhagavati parinibbute patiṭṭhite suvaṇṇacetiye chahi kulaputtehi saddhiṃ attasattamo sāsane pabbajitvā kammaṭṭhānaṃ gahetvā araññe viharanto visesaṃ nibbattetuṃ asakkonto itare āha – ‘‘mayaṃ piṇḍapātāya gacchanto jīvite sāpekkhā homa, jīvite sāpekkhena ca na sakkā lokuttaradhammaṃ adhigantuṃ, puthujjanakālaṅkiriyā ca dukkhā. Handa, mayaṃ nisseṇiṃ bandhitvā pabbataṃ abhiruyha kāye ca jīvite ca anapekkhā samaṇadhammaṃ karomā’’ti. Te tathā akaṃsu.

The verses beginning "Pare ca" are those of the Venerable Sabhiya. What is their origin? This elder, too, having made aspirations under previous Buddhas and accumulated merits in various existences, was born into a good family during the time of the Blessed One Kakusandha. Having reached maturity, one day he saw the Teacher going for his midday rest and, with a pleased mind, offered him sandals. By that meritorious deed, he wandered among gods and humans. After the Blessed One Kassapa had attained final Nibbāna and a golden stupa was established, he, as the seventh along with six other men from good families, went forth into the dispensation. Taking up a meditation subject, he dwelt in the forest but was unable to attain any distinction. He said to the others: "When we go for alms, we are attached to life, and one who is attached to life cannot realize the supramundane Dhamma. Moreover, death as a worldling is painful. Come, let us build a ladder, climb the mountain, and, with no concern for body or life, practice the ascetic's duty." They did so.

Atha nesaṃ mahāthero upanissayasampannattā tadaheva chaḷabhiñño hutvā uttarakuruto piṇḍapātaṃ upanesi. Itare – ‘‘tumhe, bhante, katakiccā tumhehi saddhiṃ sallāpamattampi papañco, samaṇadhammameva mayaṃ karissāma, tumhe attanā diṭṭhadhammasukhavihāramanuyuñjathā’’ti vatvā piṇḍapātaṃ paṭikkhipiṃsu. Thero ne sampaṭicchāpetuṃ asakkonto agamāsi.

Then their great elder, being endowed with the supporting conditions, on that very day became possessed of the six higher knowledges and brought almsfood from Uttarakuru. The others said, "Venerable sir, you have completed your task; even mere conversation with you is a proliferation. We ourselves will practice the ascetic's duty. You should devote yourself to the blissful dwelling in the Dhamma visible here and now." Having said this, they refused the almsfood. Unable to persuade them to accept it, the elder departed.

Tato nesaṃ eko dvīhatīhaccayena abhiññāparivāraṃ anāgāmiphalaṃ sacchikatvā tatheva vatvā tehi paṭikkhitto agamāsi. Tesu khīṇāsavatthero parinibbāyi, anāgāmī suddhāvāsesu uppajji. Itare puthujjanakālaṅkiriyameva katvā chasu kāmasaggesu anulomapaṭilomato dibbasampattiṃ anubhavitvā amhākaṃ bhagavato kāle devalokā cavitvā eko mallarājakule paṭisandhiṃ gaṇhi, eko gandhārarājakule, eko bāhiraraṭṭhe, eko rājagahe ekissā kuladārikāya kucchimhi paṭisandhiṃ gaṇhi. Itaro aññatarissā paribbājikāya kucchimhi paṭisandhiṃ aggahesi. Sā kira aññatarassa khattiyassa dhītā, naṃ mātāpitaro – ‘‘amhākaṃ dhītā samayantaraṃ jānātū’’ti ekassa paribbājakassa niyyādayiṃsu. Atheko paribbājako tāya saddhiṃ vippaṭipajji. Sā tena gabbhaṃ gaṇhi. Taṃ gabbhiniṃ disvā paribbājakā nikkaḍḍhiṃsu. Sā aññattha [Pg.7] gacchantī antarāmagge sabhāyaṃ vijāyi. Tenassa sabhiyotveva nāmaṃ akāsi. So vaḍḍhitvā paribbājakapabbajjaṃ pabbajitvā nānāsatthāni uggahetvā mahāvādī hutvā vādappasuto vicaranto attanā sadisaṃ adisvā nagaradvāre assamaṃ kāretvā khattiyakumārādayo sippaṃ sikkhāpento viharanto attano mātuyā itthibhāvaṃ jigucchitvā jhānaṃ uppādetvā brahmaloke uppannāya abhisaṅkharitvā dinne vīsatipañhe gahetvā te te samaṇabrāhmaṇe pucchi. Te cassa tesaṃ pañhānaṃ atthaṃ byākātuṃ nāsakkhiṃsu. Sabhiyasuttavaṇṇanāyaṃ (su. ni. aṭṭha. 2. sabhiyasuttavaṇṇanā) pana ‘‘suddhāvāsabrahmā te pañhe abhisaṅkharitvā adāsī’’ti āgataṃ.

Then, after two or three days, one of them realized the fruit of non-returning accompanied by the higher knowledges. Having spoken similarly, he was rejected by them and departed. Among them, the elder whose corruptions were destroyed attained final Nibbāna, while the non-returner was reborn in the Pure Abodes. The others, dying as worldlings, experienced divine bliss in the six sense-sphere heavens, in forward and reverse order. In our Blessed One’s time, they passed away from the heavenly realms and took rebirth: one in the family of a Malla king, one in the family of a Gandhāra king, one in an outlying country, and one in Rājagaha, in the womb of a certain girl from a good family. Another took rebirth in the womb of a female wanderer. She, it is said, was the daughter of a certain noble, and her parents, thinking, “Let our daughter learn other doctrines,” entrusted her to a wanderer. Then a certain wanderer misbehaved with her, and she became pregnant by him. Seeing her pregnant, the wanderers expelled her. While going elsewhere, she gave birth on the road in a public hall. For that reason, they named him Sabhiya. Having grown up, he took ordination as a wanderer, mastered various sciences, and became a great debater, eager for disputes. Roaming about and not finding anyone equal to himself, he had a hermitage built near the city gate and taught skills to young nobles and others. His mother, being disgusted with her female state, developed meditative absorption and was reborn in the Brahmā world. She composed and gave him twenty questions. Taking these, he asked various ascetics and brahmins, but they were unable to explain the meaning of those questions to him. In the commentary to the Sabhiya Sutta, however, it is said: “A Brahmā of the Pure Abodes prepared the questions and gave them.”

Yadā pana bhagavā pavattavaradhammacakko anupubbena rājagahaṃ āgantvā veḷuvane vihāsi, tadā sabhiyo tattha gantvā satthāraṃ upasaṅkamitvā te pañhe pucchi. Satthā tassa te pañhe byākāsīti sabbaṃ sabhiyasutte (su. ni. sabhiyasuttaṃ) āgatanayena veditabbaṃ. Sabhiyo pana bhagavatā tesu pañhesu byākatesu paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.27-31) –

When the Blessed One, having set in motion the excellent Wheel of Dhamma, gradually arrived at Rājagaha and was dwelling in the Bamboo Grove, Sabhiya went there, approached the Teacher, and asked those questions. The Teacher answered those questions for him—all this should be understood in the way it is presented in the Sabhiya Sutta. Sabhiya, having gained faith when the Blessed One answered those questions, went forth, established insight, and attained arahantship. Therefore, it is said in the Apadāna:

‘‘Kakusandhassa munino, brāhmaṇassa vusīmato;

Divāvihāraṃ vajato, akkamanamadāsahaṃ.

To the sage Kakusandha, the brahmin who had completed the holy life, I gave something to step on when he went for his midday retreat.

‘‘Imasmiṃyeva kappamhi, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, akkamanassidaṃ phalaṃ.

In this very eon, for the gift I gave at that time, I have not known a woeful state; this is the fruit of that offering.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahā pana hutvā devadatte saṅghabhedāya parakkamante devadattapakkhikānaṃ bhikkhūnaṃ ovādaṃ dento –

Now, having become an Arahant, while Devadatta was striving to cause a schism in the Saṅgha, he gave this advice to the monks of Devadatta's faction:

275.

275.

‘‘Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā.

Others do not realize that here we are bound for death; but those who do realize this, their quarrels are thereby stilled.

276.

276.

‘‘Yadā ca avijānantā, iriyantyamarā viya;

Vijānanti ca ye dhammaṃ, āturesu anāturā.

When the ignorant behave as if immortal, but those who know the Dhamma are unafflicted among the afflicted.

277.

277.

‘‘Yaṃ [Pg.8] kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.

Whatever slack action, and whatever defiled vow, a holy life that is fraught with doubt—that is not of great fruit.

278.

278.

‘‘Yassa sabrahmacārīsu, gāravo nūpalabbhati;

Ārakā hoti saddhammā, nabhaṃ puthaviyā yathā’’ti. –

For whom respect for fellow practitioners is not found, he is far from the true Dhamma, as the sky is from the earth.

Catūhi gāthāhi dhammaṃ desesi.

He taught the Dhamma in four verses.

Tattha pareti paṇḍite ṭhapetvā tato aññe – ‘‘adhammaṃ dhammo’’ti ‘‘dhammaṃ adhammo’’tiādibhedakaravatthudīpanavasena vivādappasutā pare nāma. Te tattha vivādaṃ karontā ‘‘mayaṃ yamāmase uparamāma nassāma satataṃ samitaṃ maccusantikaṃ gacchāmā’’ti na jānanti. Ye ca tattha vijānantīti ye tattha paṇḍitā – ‘‘mayaṃ maccusamīpaṃ gacchāmā’’ti vijānanti. Tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti. Atha nesaṃ tāya paṭipattiyā te medhagā sammanti. Atha vā pare cāti ye satthu ovādānusāsaniyā aggahaṇena sāsanato bāhiratāya pare, te yāva ‘‘mayaṃ micchāgāhaṃ gahetvā ettha idha loke sāsanassa paṭiniggāhena yamāmase vāyamāmā’’ti na vijānanti, tāva vivādā na vūpasammanti, yadā pana tassa gāhassa vissajjanavasena ye ca tattha tesu vivādappasutesu adhammadhammādike adhammadhammādito yathābhūtaṃ vijānanti, tato tesaṃ santikā te paṇḍitapurise nissāya vivādasaṅkhātā medhagā sammantīti evampettha attho veditabbo.

There, 'others' (pare)—excluding the wise—are those who are prolific in disputes by way of expounding matters that cause division, such as “non-Dhamma is Dhamma” and “Dhamma is non-Dhamma.” Engaging in disputes there, they do not know: “We are perishing, we are ceasing, we are dying; we constantly and continually go to the presence of death.” But those who understand there, that is, those wise ones there, know: “We are going to the proximity of death.” Therefore, the quarrels (medhagā) subside. For those knowing thus generate wise attention (yonisomanasikāra) and undertake the practice for the subsiding of quarrels. Then, through that practice of theirs, those quarrels subside. Or alternatively, 'others' are also those who, by not grasping the Teacher's instruction and admonition, are external to the Teaching; as long as they do not understand, “Having taken wrong views, by rejecting the Teaching here in this world, we are striving towards our demise,” so long the disputes do not subside. But when, by way of relinquishing that clinging, those wise persons among those inclined to dispute truly understand what is non-Dhamma as non-Dhamma and what is Dhamma as Dhamma, then from their presence, relying on those wise persons, the disputes, which are quarrels, subside. Thus, the meaning here should be understood.

Yadāti yasmiṃ kāle. Avijānantāti vivādassa vūpasamūpāyaṃ, dhammādhamme vā yāthāvato ajānantā. Iriyantyamarā viyāti amarā viya jarāmaraṇaṃ atikkantā viya uddhatā unnaḷā capalā mukharā vippakiṇṇavācā hutvā vattanti caranti vicaranti tadā vivādo na vūpasammateva. Vijānanti ca ye dhammaṃ, āturesu anāturāti ye pana satthu sāsanadhammaṃ yathābhūtaṃ jānanti, te kilesarogena āturesu sattesu anāturā nikkilesā anīghā viharanti, tesaṃ vasena vivādo accantameva vūpasammatīti adhippāyo.

“When” (yadā) means at which time. “Not knowing” (avijānantā) means not knowing the means to pacify disputes, or not knowing Dhamma and non-Dhamma as they truly are. “They behave as if immortal” (iriyantyamarā viya) means that, as if they were immortals who had transcended aging and death, they conduct themselves being restless, haughty, fickle, talkative, and scattered in speech. Then disputes certainly do not subside. “But those who know the Dhamma, unafflicted among the afflicted” (vijānanti ca ye dhammaṃ āturesu anāturā) means that those who truly know the Teacher’s teaching dwell free from defilements and untroubled among beings afflicted with the disease of defilements. Through them, disputes come completely to an end—this is the meaning.

Yaṃ [Pg.9] kiñci sithilaṃ kammanti oliyitvā karaṇena sithilagāhaṃ katvā sāthalibhāvena kataṃ yaṃ kiñci kusalakammaṃ. Saṃkiliṭṭhanti vesīādike agocare caraṇena, kuhanādimicchājīvena vā saṃkiliṭṭhaṃ vatasamādānaṃ. Saṅkassaranti saṅkāhi saritabbaṃ, vihāre kiñci asāruppaṃ sutvā – ‘‘nūna asukena kata’’nti parehi asaṅkitabbaṃ, uposathakiccādīsu aññatarakiccavasena sannipatitampi saṅghaṃ disvā, ‘‘addhā ime mama cariyaṃ ñatvā maṃ ukkhipitukāmā sannipatitā’’ti evaṃ attano vā āsaṅkāhi saritaṃ usaṅkitaṃ parisaṅkitaṃ. Na taṃ hotīti taṃ evarūpaṃ brahmacariyaṃ samaṇadhammakaraṇaṃ tassa puggalassa mahapphalaṃ na hoti. Tassa amahapphalabhāveneva paccayadāyakānampissa na mahapphalaṃ hoti. Tasmā sallekhavuttinā bhavitabbaṃ. Sallekhavuttino ca vivādassa avasaro eva natthīti adhippāyo.

“Whatever slack action” means any wholesome action done carelessly, with a slack grasp, and negligently. “Defiled” means an observance of vows defiled by wandering in unsuitable places like brothels, or by a wrong livelihood beginning with deceit. “Fraught with doubt” means what is remembered with suspicion. For instance, when something improper is heard in the monastery, one is suspected by others, who think: “Surely this was done by so-and-so.” Or, upon seeing the Sangha gathered for some duty like the Uposatha ceremony, one suspects oneself, thinking: “Surely, knowing my behavior, they have gathered to expel me.” Such a state, remembered with one's own suspicions or suspected by others, is what is meant. “That is not” means such a holy life, the practice of the ascetic's duty, does not bear great fruit for that person. Because it does not bear great fruit for him, it also does not bring great fruit for those who provide him with requisites. Therefore, one should live a life of austerity. For one who lives a life of austerity, there is no occasion for dispute at all—this is the meaning.

Gāravo nūpalabbhatīti anusāsaniyā apadakkhiṇaggāhibhāvena garukātabbesu sabrahmacārīsu yassa puggalassa gāravo garukaraṇaṃ na vijjati. Ārakā hoti saddhammāti so evarūpo puggalo paṭipattisaddhammatopi paṭivedhasaddhammatopi dūre hoti, na hi taṃ garū sikkhāpenti, asikkhiyamāno anādiyanto na paṭipajjati, appaṭipajjanto kuto saccāni paṭivijjhissatīti. Tenāha – ‘‘ārakā hoti saddhammā’’ti. Yathā kiṃ? ‘‘Nabhaṃ puthaviyā yathā’’ti yathā nabhaṃ ākāsaṃ puthaviyā pathavīdhātuyā sabhāvato dūre. Na kadāci sammissabhāvo. Tenevāha –

“Respect is not found” means that person in whom there is no respect or reverence for fellow practitioners who should be honored, due to his being unreceptive to instruction. “He is far from the true Dhamma” means such a person is far from both the Dhamma of practice and the Dhamma of realization. For teachers do not instruct him; being uninstructed and unreceptive, he does not practice. Not practicing, how could he penetrate the truths? Therefore, it is said: “He is far from the true Dhamma.” What is this like? “As the sky is from the earth” means just as the sky, or space, is naturally far from the earth element. There is never any mixing of their natures. Thus it is said:

‘‘Nabhañca dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;

Tato have dūrataraṃ vadanti, satañca dhammo asatañca rājā’’ti.(jā. 2.21.414);

“The sky is far, the earth is far, they say the far shore of the ocean is far; but farther than that, they say, is the Dhamma of the good and the way of the wicked.”

Sabhiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sabhiya is finished.

4. Nandakattheragāthāvaṇṇanā

4. Commentary on the Verses of the Elder Nandaka

Dhiratthūtiādikā [Pg.10] āyasmato nandakattherassa gāthā. Kā uppatti? Ayampi kira padumuttarassa bhagavato kāle haṃsavatīnagare mahāvibhavo seṭṭhi hutvā satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhunovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā satasahassagghanikena vatthena bhagavantaṃ pūjetvā paṇidhānamakāsi, satthu bodhirukkhe padīpapūjañca pavatteti. So tato paṭṭhāya devamanussesu saṃsaranto kakusandhassa bhagavato kāle karavikasakuṇo hutvā madhurakūjitaṃ kūjanto satthāraṃ padakkhiṇaṃ akāsi. Aparabhāge mayūro hutvā aññatarassa paccekabuddhassa vasanaguhāya dvāre pasannamānaso divase divase tikkhattuṃ madhuravassitaṃ vassi, evaṃ tattha tattha puññāni katvā amhākaṃ bhagavato kāle sāvatthiyaṃ kulagehe nibbattitvā nandakoti laddhanāmo vayappatto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.22-26) –

The verses of the Venerable Elder Nandaka begin with “Dhiratthu.” What is their origin? It is said that this one too, in the time of the Blessed One Padumuttara, was a wealthy merchant of great splendor in the city of Haṃsavatī. While listening to the Dhamma in the presence of the Teacher, he saw the Teacher appoint a certain monk to the foremost position among those who instruct the nuns. Aspiring for that position, he honored the Blessed One with a cloth worth a hundred thousand and made his aspiration. He also initiated an offering of lamps at the Teacher’s Bodhi tree. From then on, wandering among devas and humans, he was born as a karavīka bird in the time of the Blessed One Kakusandha. Uttering sweet songs, he circumambulated the Teacher in reverence. Later, he became a peacock and, with a devout mind, uttered sweet cries three times a day at the entrance of a certain Paccekabuddha’s dwelling cave. Having performed such meritorious deeds here and there, he was reborn in a family in Sāvatthī during the time of our Blessed One. Having received the name Nandaka, he came of age, heard the Dhamma in the Teacher’s presence, acquired faith, and went forth. Developing insight, he attained arahantship. Thus, it is said in the Apadāna:

‘‘Padumuttarabuddhassa bodhiyā pādaputtame;

Pasannacitto sumano, tayo ukke adhārayiṃ.

“At the supreme tree, the Bodhi of the Buddha Padumuttara, with a devout and joyful mind, I held up three torches.

‘‘Satasahassito kappe, sohaṃ ukkamadhārayiṃ;

Duggatiṃ nābhijānāmi, ukkadānassidaṃ phalaṃ.

“A hundred thousand aeons ago, I held up that torch; I know of no bad rebirth since then—this is the fruit of the gift of a torch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been fulfilled.”

Arahā pana hutvā vimuttisukhena vītināmento satthārā bhikkhunīnaṃ ovāde āṇatto ekasmiṃ uposathadivase pañca bhikkhunisatāni ekovādeneva arahattaṃ pāpesi. Tena naṃ bhagavā bhikkhunovādakānaṃ aggaṭṭhāne ṭhapesi. Athekadivasaṃ theraṃ sāvatthiyaṃ piṇḍāya carantaṃ aññatarā purāṇadutiyikā itthī kilesavasena oloketvā hasi. Thero tassā taṃ kiriyaṃ disvā sarīrassa paṭikkūlavibhāvanamukhena dhammaṃ kathento –

Having become an arahant and spending his time in the bliss of liberation, he was charged by the Teacher with the instruction of the nuns. On one observance day, with a single exhortation, he led five hundred nuns to arahantship. Therefore, the Blessed One placed him in the foremost position among those who instruct the nuns. Then one day, while the elder was walking for alms in Sāvatthī, a certain former wife looked at him with lustful thoughts and laughed. Seeing her action, the elder, by way of contemplating the foulness of the body, taught her the Dhamma:

279.

279.

‘‘Dhiratthu pūre duggandhe, mārapakkhe avassute;

Navasotāni te kāye, yāni sandanti sabbadā.

“Fie on this foul-smelling thing, full of filth, oozing, and of Māra's faction! Nine streams are in your body, which are always flowing.

280.

280.

‘‘Mā [Pg.11] purāṇaṃ amaññittho, māsādesi tathāgate;

Saggepi te na rajjanti, kimaṅgaṃ pana mānuse.

“Do not dwell on the past; do not assail one who has gone thus. They find no delight even in heaven, how much less in the human world.”

281.

281.

‘‘Ye ca kho bālā dummedhā, dummantī mohapārutā;

Tādisā tattha rajjanti, mārakhittamhi bandhane.

Those who are foolish, of little wisdom, of wrong counsel, shrouded in delusion—such ones become attached therein, in the bondage cast by Māra.

282.

282.

‘‘Yesaṃ rāgo ca doso ca, avijjā ca virājitā;

Tādī tattha na rajjanti, chinnasuttā abandhanā’’ti. – gāthā abhāsi;

For whom lust, hatred, and ignorance have been dispelled, such ones are not attached therein; having cut the thread, they are without bonds.” Thus he spoke the verse.

Tattha dhīti jigucchanatthe nipāto, ratthūti ra-kāro padasandhikaro, dhī atthu taṃ jigucchāmi tava dhikkāro hotūti attho. Pūretiādīni tassā dhikkātabbabhāvadīpanāni āmantanavacanāni. Pūreti ativiya jegucchehi nānākuṇapehi nānāvidhaasucīhi sampuṇṇe. Duggandheti kuṇapapūritattā eva sabhāvaduggandhe. Mārapakkheti yasmā visabhāgavatthu andhaputhujjanānaṃ ayonisomanasikāranimittatāya kilesamāraṃ vaḍḍheti, devaputtamārassa ca otāraṃ paviṭṭhaṃ deti. Tasmā mārassa pakkho hoti. Tena vuttaṃ ‘‘mārapakkhe’’ti. Avassuteti sabbakālaṃ kilesāvassavanena tahiṃ tahiṃ asucinissandanena ca avassute. Idānissā navasotāni te kāye, yāni sandanti sabbadāti ‘‘akkhimhā akkhigūthako’’tiādinā (su. ni. 199) vuttaṃ asucino avassavanaṭṭhānaṃ dasseti.

Herein, `dhī` is a particle in the sense of disgust; in `dhiratthu`, the letter `ra` serves as a euphonic connector. The meaning is: ‘Fie upon you! I despise it. May there be contempt for you!’ The phrases beginning with `pūre` are vocative statements illustrating its despicable nature. `Pūre` means: ‘O you who are full of extremely loathsome, various kinds of corpses and various kinds of impurities.’ `Duggandhe` means: ‘O you of naturally foul smell, due to being filled with corpses.’ `Mārapakkhe` (in Māra’s faction) signifies that, being an unsuitable object, it serves as a cause for unwise attention in blind ordinary people, thereby increasing the Māra of defilements and providing an entry point for the Māra who is a divine son. Thus, it is said to be ‘in Māra’s faction.’ `Avassute` (leaky) means constantly flowing with the discharge of defilements and with the oozing of impurities here and there. The quote, ‘Now these nine streams are in your body, which flow constantly,’ as stated in Snp 199, shows the place of discharge for impurities, such as ‘from the eyes, eye-discharge,’ and so on.

Evaṃ pana navachiddaṃ dhuvassavaṃ asucibharitaṃ kāyaṃ yathābhūtaṃ jānantī mā purāṇaṃ amaññitthoti purāṇaṃ ajānanakāle pavattaṃ hasitalapitaṃ kīḷitaṃ mā maññi, ‘‘idānipi evaṃ paṭipajjissatī’’ti mā cintehi. Māsādesi tathāgateti yathā upanissayasampattiyā purimakā buddhasāvakā āgatā, yathā vā te sammāpaṭipattiyā gatā paṭipannā, yathā ca rūpārūpadhammānaṃ tathalakkhaṇaṃ tathadhamme ca ariyasaccāni āgatā adhigatā avabuddhā, tathā imepīti evaṃ tathā āgamanādiatthena tathāgate ariyasāvake pakatisatte viya avaññāya kilesavasena ca [Pg.12] upasaṅkamamānā māsādesi. Anāsādetabbatāya kāraṇamāha. Saggepi te na rajjanti, kimaṅgaṃ pana mānuseti sabbaññubuddhenāpi akkhānena pariyosāpetuṃ asakkuṇeyyasukhe saggepi te sāvakabuddhā na rajjanti, saṅkhāresu ādīnavassa suparidiṭṭhattā rāgaṃ na janenti, kimaṅgaṃ pana mīḷharāsisadise mānuse kāmaguṇe, tattha na rajjantīti vattabbameva natthi.

Thus, knowing this body as it truly is—with nine openings, constantly oozing, filled with impurities—do not think of the past. Do not think of the laughter, chatter, and play that occurred in the time of ignorance; do not think, ‘Now too, he will act thus.’ Do not assail the Tathāgatas. For just as the former disciples of the Buddha arrived through the perfection of their supporting conditions, just as they were gone to or practiced the right practice, and just as they arrived at, attained, and understood the true nature of form and formless phenomena and the Noble Truths as they are, so too have these. Thus, in the sense of their arrival and so forth, do not, by approaching with defilements and contempt, assail these noble disciples as if they were ordinary beings. He states the reason why they should not be assailed: ‘Even in heaven they are not attached, how much less so in the human realm?’ Even in heaven—the happiness of which cannot be fully described even by the speech of an omniscient Buddha—those disciple-buddhas are not attached; because the danger in conditioned things is well seen, they do not generate lust. How much less so in human sense-pleasures, which are like a heap of filth? That they are not attached therein need not even be said.

Ye ca khoti ye pana bālyappayogato bālā, dhammojapaññāya abhāvato dummedhā, asubhe subhānupassanena ducintitacintitāya dummantī, mohena aññāṇena sabbaso paṭicchāditacittatāya mohapārutā tādisā tathārūpā andhaputhujjanā, tattha tasmiṃ itthisaññite, mārakhittamhi bandhane mārena oḍḍite mārapāse, rajjanti rattā giddhā gadhitā mucchitā ajjhopannā tiṭṭhanti.

The words `Ye ca kho` mean: those who are foolish from engaging in foolishness; of little wisdom from the absence of wisdom nourished by the Dhamma; of wrong counsel from thinking wrongly by contemplating the unattractive as attractive; shrouded in delusion because their minds are completely covered by delusion and ignorance—such blind worldlings are attached therein, in that which is designated ‘woman,’ in the bondage cast by Māra, in the snare of Māra set by him. `Rajjanti` means they are infatuated, greedy, addicted, besotted, and cling to it; they remain so.

Virājitāti yesaṃ pana khīṇāsavānaṃ telañjanarāgo viya dummocanīyasabhāvo rāgo sapatto viya laddhokāso dussanasabhāvo doso aññāṇasabhāvā avijjā ca ariyamaggavirāgena sabbaso virājitā pahīnā samucchinnā, tādisā aggamaggasatthena chinnabhavanettisuttā tato eva katthacipi bandhanābhāvato abandhanā tattha tasmiṃ yathāvutte mārapāse na rajjanti. Evaṃ thero tassā itthiyā dhammaṃ kathetvā gato.

The word `virājitā` means: For those whose cankers are destroyed, their lust—which by nature is difficult to remove, like an oil-soot stain—their hatred—which by nature is corrupting, like an enemy who has found an opportunity—and their ignorance—which is the nature of not-knowing—are completely dispelled, abandoned, and eradicated by the dispassion of the noble path. Such ones, having the thread of the guide to existence cut by the sword of the highest path, are therefore unbound due to the absence of any bondage anywhere. They are not attached therein, in the snare of Māra as described. Thus the elder, having taught the Dhamma to that woman, departed.

Nandakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nandaka is complete.

5. Jambukattheragāthāvaṇṇanā

5. The Commentary on the Verses of Elder Jambuka.

Pañcapaññāsātiādikā āyasmato jambukattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto tissassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthu sammāsambodhiṃ saddahanto bodhirukkhaṃ vanditvā bījanena pūjesi. So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto sāsane pabbajitvā aññatarena upāsakena kārite ārāme āvāsiko hutvā viharati tena [Pg.13] upaṭṭhīyamāno. Athekadivasaṃ eko khīṇāsavatthero lūkhacīvaradharo kesoharaṇatthaṃ araññato gāmābhimukho āgacchati, taṃ disvā so upāsako iriyāpathe pasīditvā kappakena kesamassūni ohārāpetvā paṇītabhojanaṃ bhojetvā sundarāni cīvarāni datvā ‘‘idheva, bhante, vasathā’’ti vasāpeti. Taṃ disvā āvāsiko issāmaccherapakato khīṇāsavattheraṃ āha – ‘‘varaṃ te, bhikkhu, iminā pāpupāsakena upaṭṭhīyamānassa evaṃ idha vasanato aṅgulīhi kese luñcitvā acelassa sato gūthamuttāhārajīvana’’nti. Evañca pana vatvā tāvadeva vaccakuṭiṃ pavisitvā pāyāsaṃ vaḍḍhento viya hatthena gūthaṃ vaḍḍhetvā vaḍḍhetvā yāvadatthaṃ khādi, muttañca pivi. Iminā niyāmena yāvatāyukaṃ ṭhatvā kālaṅkatvā niraye paccitvā puna gūthamuttāhāro vasitvā tasseva kammassa vipākāvasesena manussesu uppannopi pañca jātisatāni nigaṇṭho hutvā gūthabhakkho ahosi.

The verses of the Venerable Jambuka are those beginning with `Pañcapaññāsa`. What is their origin? This one, too, having made aspirations under previous Buddhas and accumulating merit in various existences, was born in a good family during the time of the Blessed One Tissa. Having reached the age of discretion and placing faith in the Teacher's perfect enlightenment, he venerated the Bodhi tree and honored it with a fan. By that meritorious act, wandering among devas and humans, he was born in a good family during the time of the Blessed One Kassapa. Having reached the age of discretion, he went forth in the Dispensation and dwelt as the resident monk in a monastery built by a certain lay follower, being supported by him. Then one day, an elder whose cankers were destroyed, a wearer of coarse robes, was coming from the forest toward the village to have his hair removed. Seeing him, the lay follower was pleased with his deportment and had a barber shave his hair and beard, fed him with delicious food, gave him fine robes, and saying, “Venerable sir, please dwell right here,” had him stay. Seeing this, the resident monk, overcome by jealousy and avarice, said to the elder whose cankers were destroyed, “Monk, it would be better for you to live by eating dung and urine, naked and having plucked out your hair with your fingers, than to live here being supported by this evil lay follower.” And having said this, he immediately entered the latrine and, as if serving milk-rice, repeatedly scooped up dung with his hand and ate his fill, and he drank urine. Having remained in this way for his entire lifespan, he passed away and was roasted in hell. Then, having lived as one who eats dung and urine, due to the remaining result of that very kamma, even when reborn among humans, for five hundred births he was a naked ascetic and a dung-eater.

Puna imasmiṃ buddhuppāde manussayoniyaṃ nibbattamānopi ariyūpavādabalena duggatakūle nibbattitvā thaññaṃ vā khīraṃ vā sappiṃ vā pāyamāno, taṃ chaḍḍetvā muttameva pivati, odanaṃ bhojiyamāno, taṃ chaḍḍetvā gūthameva khādati, evaṃ gūthamuttaparibhogena vaḍḍhanto vayappattopi tadeva paribhuñjati. Manussā tato vāretuṃ asakkontā pariccajiṃsu. So ñātakehi pariccatto naggapabbajjaṃ pabbajitvā na nhāyati, rajojalladharo kesamassūni luñcitvā aññe iriyāpathe paṭikkhipitvā ekapādena tiṭṭhati, nimantanaṃ na sādiyati, māsopavāsaṃ adhiṭṭhāya puññatthikehi dinnaṃ bhojanaṃ māse māse ekavāraṃ kusaggena gahetvā divā jivhaggena lehati, rattiyaṃ pana ‘‘allagūthaṃ sappāṇaka’’nti akhāditvā sukkhagūthameva khādati, evaṃ karontassa pañcapaññāsavassāni vītivattāni mahājano ‘‘mahātapo paramappiccho’’ti maññamāno tanninno tappoṇo ahosi.

Again, during the appearance of this Buddha, though reborn in the human realm, by the power of having slandered a noble one, he was born into a poor family. When given breast milk, milk, or ghee to drink, he would reject it and drink only urine. When fed rice, he would reject it and eat only feces. Growing up consuming feces and urine, even upon reaching maturity he consumed the same. People, unable to stop him, abandoned him. Forsaken by his relatives, he went forth into the life of a naked ascetic. He did not bathe and was covered in dust and dirt. He plucked out his hair and beard, rejected other postures, and stood on one foot. He did not accept invitations. Having undertaken a month-long fast, once a month he would take the food given by those seeking merit with the tip of a blade of kusa grass and lick it with the tip of his tongue during the day. At night, however, thinking, ‘Fresh dung contains living beings,’ he would not eat it, but ate only dried dung. As he was doing this, fifty-five years passed. The general populace, thinking him to be ‘a great ascetic, of supreme fewness of wishes,’ became inclined and devoted to him.

Atha bhagavā tassa hadayabbhantare ghaṭe padīpaṃ viya arahattūpanissayaṃ pajjalantaṃ disvā sayameva tattha gantvā dhammaṃ desetvā sotāpattiphale patiṭṭhāpetvā, ehibhikkhūpasampadāya laddhūpasampadaṃ vipassanaṃ ussukkāpetvā arahatte patiṭṭhāpesi. Ayamettha saṅkhepo. Vitthāro pana dhammapade [Pg.14] ‘‘māse māse kusaggenā’’ti gāthāvaṇṇanāya (dha. pa. aṭṭha. 1.jambukattheravatthu) vuttanayena veditabbo. Arahatte pana patiṭṭhito parinibbānakāle ‘‘ādito micchā paṭipajjitvāpi sammāsambuddhaṃ nissāya sāvakena adhigantabbaṃ mayā adhigata’’nti dassento –

Then the Blessed One, seeing the supporting condition for Arahantship blazing like a lamp in a pot within his heart, went there himself, taught the Dhamma, established him in the fruit of stream-entry, and having given him the higher ordination with the words, 'Come, bhikkhu,' urged him to develop insight and established him in Arahantship. This is the summary here. The details, however, should be understood as explained in the commentary on the Dhammapada in the account of the Elder Jambuka, in connection with the verse beginning, 'Māse māse kusaggenā.' And when he was established in Arahantship, at the time of his final Nibbāna, to show, 'Even though I initially practiced wrongly, I have attained that which is to be attained by a disciple who relies on the Perfectly Self-Enlightened One,' he said—

283.

283.

‘‘Pañcapaññāsavassāni, rajojallamadhārayiṃ;

Bhuñjanto māsikaṃ bhattaṃ, kesamassuṃ alocayiṃ.

For fifty-five years I bore dust and dirt; eating a monthly meal, I plucked out my hair and beard.

284.

284.

‘‘Ekapādena aṭṭhāsiṃ, āsanaṃ parivajjayiṃ;

Sukkhagūthāni ca khādiṃ, uddesañca na sādiyiṃ.

I stood on one foot, I avoided sitting; I ate dry dung, and did not accept invitations.

285.

285.

‘‘Etādisaṃ karitvāna, bahuṃ duggatigāminaṃ;

Vuyhamāno mahoghena, buddhaṃ saraṇamāgamaṃ.

Having done such deeds leading to much woe, being swept away by the great flood, I went to the Buddha for refuge.

286.

286.

‘‘Saraṇagamanaṃ passa, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

See the going for refuge, see the Dhamma’s supreme excellence; the threefold knowledge has been attained, the Buddha’s teaching has been accomplished.

Imā catasso gāthā abhāsi.

He uttered these four verses.

Tattha pañcapaññāsavassāni, rajojallamadhārayinti naggapabbajjūpagamanena nhānapaṭikkhepato pañcādhikāni paññāsavassāni sarīre laggaṃ āgantukareṇusaṅkhātaṃ rajo, sarīramalasaṅkhātaṃ jallañca kāyena dhāresiṃ. Bhuñjanto māsikaṃ bhattanti rattiyaṃ gūthaṃ khādanto lokavañcanatthaṃ māsopavāsiko nāma hutvā puññatthikehi dinnaṃ bhojanaṃ māse māse ekavāraṃ jivhagge paṭhanavasena bhuñjanto alocayinti tādisacchārikāpakkhepena sithilamūlaṃ kesamassuṃ aṅgulīhi luñcāpesiṃ.

Herein, 'for fifty-five years I bore dust and dirt' means that for fifty-five years, from having undertaken the naked ascetic life and rejected bathing, he bore on his body the dust, which is accounted as adventitious powder, and the filth, which is accounted as bodily impurity. 'Eating a monthly meal' means that while eating feces at night, in order to deceive the world by being known as one who fasts for a month, he would consume the food given by merit-seekers once a month by way of placing it on the tip of his tongue. 'I plucked out' means that with such a discarding of ashes, he had his loosely-rooted hair and beard plucked out with his fingers.

Ekapādena aṭṭhāsiṃ, āsanaṃ parivajjayinti sabbena sabbaṃ āsanaṃ nisajjaṃ parivajjesiṃ, tiṭṭhanto ca ubho hatthe ukkhipitvā ekeneva pādena aṭṭhāsiṃ. Uddesanti nimantanaṃ. Udissakatanti keci. Na sādiyinti na sampaṭicchiṃ paṭikkhipinti attho.

'I stood on one foot, I avoided sitting' means that he completely avoided all sitting and postures for sitting, and while standing, he would raise both hands and stand on one foot. 'Uddesa' means an invitation. Some say it means 'what was specifically offered.' 'Did not accept' means he did not consent, he rejected it.

Etādisaṃ karitvāna, bahuṃ duggatigāminanti etādisaṃ evarūpaṃ vipākanibbattanakaṃ duggatigāminaṃ bahuṃ pāpakammaṃ purimajātīsu idha ca katvā uppādetvā. Vuyhamāno [Pg.15] mahoghenāti kāmoghādinā mahatā oghena visesato diṭṭhoghena apāyasamuddaṃ patiākaḍḍhiyamāno, buddhaṃ saraṇamāgamanti tādisena puññakammacchiddena kicchena manussattabhāvaṃ labhitvā idāni puññabalena buddhaṃ ‘‘saraṇa’’nti āgamāsiṃ, ‘‘sammāsambuddho bhagavā’’ti aveccapasādena satthari pasīdiṃ. Saraṇagamanaṃ passa, passa dhammasudhammatanti āyatanagataṃ mama saraṇagamanaṃ passa, passa sāsanadhammassa ca sudhammataṃ yohaṃ tathāmicchāpaṭipannopi ekovādeneva satthārā edisaṃ sampattiṃ sampāpito. ‘‘Tisso vijjā’’tiādinā taṃ sampattiṃ dasseti tenāha (apa. thera 2.46.17-21) –

'Having done such deeds leading to much woe' means having done and produced in past lives and in this one a great amount of evil kamma of such a nature, which produces such a result, leading to a woeful state. 'Being swept away by a great flood' means being dragged towards the ocean of the states of misery by the great flood, such as the flood of sensual desires, and especially by the flood of wrong views. 'I went to the Buddha for refuge' means that having with difficulty attained a human state through a rare opportunity of wholesome kamma, now through the power of merit, I went to the Buddha as 'refuge,' having gained confidence in the Teacher with unwavering faith that 'The Blessed One is the Perfectly Self-Enlightened One.' 'See the going for refuge, see the Dhamma’s supreme excellence' means see my going for refuge, which has reached its proper sphere, and see the supreme excellence of the Dhamma of the Dispensation, by which I, who was practicing so wrongly, was brought by the Teacher’s single instruction to such an attainment. He shows that attainment with the words, 'The threefold knowledge,' and so on, therefore he said:

‘‘Tissassāhaṃ bhagavato, bodhirukkhamavandiyaṃ;

Paggayha bījaniṃ tattha, sīhāsanamabījahaṃ.

I paid homage to the Bodhi tree of the Blessed One Tissa; having taken up a fan there, I fanned the lion throne.

‘‘Dvenavute ito kappe, sīhāsanamabījahaṃ;

Duggatiṃ nābhijānāmi, bījanāya idaṃ phalaṃ.

Ninety-two aeons ago from now, I fanned the lion throne. I do not know any state of woe; this is the fruit of that fanning.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been accomplished.

Jambukattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Jambuka is concluded.

6. Senakattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Senaka

Svāgataṃ vatātiādikā āyasmato senakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso morahatthena bhagavantaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā uruvelakassapattherassa bhaginiyā kucchimhi nibbatti, senakotissa nāmaṃ ahosi. So vayappatto brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato gharāvāsaṃ vasati. Tena ca samayena mahājano saṃvacchare saṃvacchare phaggunamāse uttaraphaggunanakkhatte ussavaṃ anubhavanto gayāyaṃ titthābhisekaṃ karoti. Tena taṃ ussavaṃ [Pg.16] ‘‘gayāphaggū’’ti vadanti. Atha bhagavā tādise ussavadivase veneyyānukampāya gayātitthasamīpe viharati, mahājanopi titthābhisekādhippāyena tato tato taṃ ṭhānaṃ upagacchati. Tasmiṃ khaṇe senakopi titthābhisekatthaṃ taṃ ṭhānaṃ upagato satthāraṃ dhammaṃ desentaṃ disvā upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.9-16) –

'Welcome indeed!'—these are the opening verses of the venerable Elder Senaka. What is the origin? He too, having made his aspiration in the presence of previous Buddhas and accumulated merits in various existences, was born into a good family during the time of the Blessed One Sikhī. Having attained maturity, one day he saw the Teacher and with a confident mind honored the Blessed One with a peacock-feather fan. Through that meritorious deed, he wandered among gods and humans until, during this Buddha-era, he was born into a brahmin family, conceived in the womb of the Elder Uruvela Kassapa’s sister; his name was Senaka. When he came of age, he attained mastery in the knowledge and arts of the brahmins and lived the household life. At that time, the populace, celebrating a festival every year in the month of Phagguna under the Uttara Phagguna constellation, performed a ritual bathing at the Gayā ford. Therefore they call that festival the 'Gayā Phaggū.' Then, on such a festival day, the Blessed One, out of compassion for those who were ready to be trained, was dwelling near the Gayā ford. A great crowd also approached that place with the intention of ritual bathing. At that moment, Senaka too, having approached that place for the ritual bathing, saw the Teacher teaching the Dhamma. He went up to him, listened to the Dhamma, and gained faith. He went forth, and while practicing insight, he before long attained Arahantship. Thus it is said in the Apadāna:

‘‘Morahatthaṃ gahetvāna, upesiṃ lokanāyakaṃ;

Pasannacitto sumano, morahatthamadāsahaṃ.

Taking a peacock-feather fan, I approached the Leader of the World; with a confident and joyful mind, I gave the peacock-feather fan.

‘‘Iminā morahatthena, cetanāpaṇidhīhi ca;

Nibbāyiṃsu tayo aggī, labhāmi vipulaṃ sukhaṃ.

By this peacock-feather fan, and by my volition and aspiration, the three fires were extinguished; I attain abundant happiness.

‘‘Aho buddho aho dhammo, aho no satthusampadā;

Datvānahaṃ morahatthaṃ, labhāmi vipulaṃ sukhaṃ.

Ah, the Buddha! Ah, the Dhamma! Ah, the accomplishment of our Teacher! Having given the peacock-feather fan, I obtain abundant happiness.

‘‘Tiyaggī nibbutā mayhaṃ, bhavā sabbe samūhatā;

Sabbāsavā parikkhīṇā, natthi dāni punabbhavo.

My three fires are extinguished, all states of being are uprooted; all taints are exhausted, now there is no more renewed existence.

‘‘Ekatiṃse ito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, morahatthassidaṃ phalaṃ.

Thirty-one aeons ago from now, when I gave that gift, I have not known any unhappy destination; this is the fruit of the peacock-feather fan.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso udānavasena –

Having attained Arahantship, reviewing his own practice, with joy arisen, he exclaimed by way of an inspired utterance:

287.

287.

‘‘Svāgataṃ vata me āsi, gayāyaṃ gayaphagguyā;

Yaṃ addasāsiṃ sambuddhaṃ, desentaṃ dhammamuttamaṃ.

Fortunate indeed was my coming to Gayā, during the Gayā-Phaggu festival, in that I saw the Fully Enlightened One teaching the supreme Dhamma.

288.

288.

‘‘Mahappabhaṃ gaṇācariyaṃ, aggapattaṃ vināyakaṃ;

Sadevakassa lokassa, jinaṃ atuladassanaṃ.

The greatly radiant, the teacher of the assembly, the foremost attained, the guide; the Conqueror of the world with its devas, the one of incomparable vision.

289.

289.

‘‘Mahānāgaṃ mahāvīraṃ, mahājutimanāsavaṃ;

Sabbāsavaparikkhīṇaṃ, satthāramakutobhayaṃ.

The great Nāga, the great hero, the greatly radiant one, without taints; the one who has exhausted all taints, the Teacher, fearless from any quarter.

290.

290.

‘‘Cirasaṅkiliṭṭhaṃ [Pg.17] vata maṃ, diṭṭhisandānabandhitaṃ;

Vimocayi so bhagavā, sabbaganthehi senaka’’nti. –

Me, who was indeed long defiled, bound by the fetter of views; that Blessed One has freed me from all bonds, O Senaka.

Catasso gāthā abhāsi.

He recited four verses.

Tattha svāgataṃ vata me āsīti mayā suṭṭhu āgataṃ vata āsi. Mama vā sundaraṃ vata āgamanaṃ āsi. Gayāyanti gayātitthasamīpe. Gayaphagguyāti ‘‘gayāphaggū’’ti laddhavohāre phaggunamāsassa uttaraphaggunīnakkhatte. ‘‘Ya’’ntiādi svāgatabhāvassa kāraṇadassanaṃ. Tattha yanti yasmā. Addasāsinti addakkhiṃ. Sambuddhanti sammā sāmaṃ sabbadhammānaṃ buddhattā sambuddhaṃ. Desentaṃ dhammamuttamanti uttamaṃ aggaṃ sabbaseṭṭhaṃ ekantaniyyānikaṃ dhammaṃ veneyyajjhāsayānurūpaṃ bhāsantaṃ.

Therein, 'Indeed, a welcome was for me' means: 'Truly, I had come well,' or 'Indeed, my arrival was beautiful.' 'At Gayā' means near the Gayā ford. 'At Gayāphaggu' refers to the Uttaraphaggunī constellation in the month of Phagguna, which has received that designation. The passage beginning with 'Ya' shows the reason for the welcome. Therein, 'yanti' means 'because.' 'Addasāsiṃ' means 'I saw.' 'The Fully Enlightened One' is so called because he is perfectly self-enlightened regarding all phenomena. 'Teaching the supreme Dhamma' means proclaiming the highest, foremost, most excellent Dhamma, which leads solely to liberation, in accordance with the inclinations of those to be trained.

Mahappabhanti mahatiyā sarīrappabhāya ñāṇappabhāya ca samannāgataṃ. Gaṇācariyanti bhikkhuparisādīnaṃ gaṇānaṃ uttamena damathena ācārasikkhāpanena gaṇācariyaṃ. Aggabhūtānaṃ sīlādīnaṃ guṇānaṃ adhigamena aggappattaṃ. Devamanussādīnaṃ paramena vinayena vinayanato, sayaṃ nāyakarahitattā ca vināyakaṃ. Kenaci anabhibhūto hutvā sakalaṃ lokaṃ abhibhavitvā ṭhitattā, pañcannampi mārānaṃ jitattā ca sadevakassa lokassa jinaṃ sadevake loke aggajinaṃ, bāttiṃsavaramahāpurisalakkhaṇaasītianubyañjanādipaṭimaṇḍitarūpakāyatāya dasabalacatuvesārajjādiguṇapaṭimaṇḍitadhammakāyatāya ca sadevakena lokena aparimeyyadassanatāya asadisadassanatāya ca atuladassanaṃ.

'Of great radiance' means endowed with the great radiance of body and of wisdom. 'Teacher of the Assembly' means a teacher of assemblies, such as those of monks, training them with the highest taming and instruction in conduct. 'Having attained the highest' means having reached the highest through the attainment of the foremost qualities, such as virtue. 'Guide' means one who guides devas, humans, and others with the supreme discipline, and is so called also because he is himself without a leader. 'Conqueror' and 'Supreme Conqueror' mean that, being unconquered by anyone, he stands having conquered the entire world, and also because of having conquered the five Māras, he is the Conqueror of the world with its devas, the Supreme Conqueror in the world with its devas. 'Of unparalleled vision' means that because his form-body is adorned with the thirty-two excellent marks of a great man and the eighty minor characteristics, and his Dhamma-body is adorned with qualities such as the ten powers and four assurances, his vision is immeasurable and incomparable to the world with its devas.

Gatibalaparakkamādisampattiyā mahānāgasadisattā, nāgesupi khīṇāsavesu mahānubhāvatāya ca mahānāgaṃ. Mārasenāvimathanato mahāvikkantatāya ca mahāvīraṃ. Mahājutinti mahāpatāpaṃ mahātejanti attho. Natthi etassa cattāropi āsavāti anāsavaṃ. Sabbe āsavā savāsanā parikkhīṇā etassāti sabbāsavaparikkhīṇaṃ. Kāmaṃ sāvakabuddhā paccekabuddhā ca khīṇāsavāva, sabbaññubuddhā eva pana savāsane āsave khepentīti dassanatthaṃ ‘‘anāsava’’nti vatvā puna ‘‘sabbāsavaparikkhīṇa’’nti vuttaṃ. Tena vuttaṃ – ‘‘sabbe āsavā savāsanā parikkhīṇā etassāti sabbāsavaparikkhīṇa’’nti. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ veneyyānaṃ anusāsanato satthāraṃ, catuvesārajjavisāradatāya kutocipi [Pg.18] bhayābhāvato akutobhayaṃ, evarūpaṃ sammāsambuddhaṃ yaṃ yasmā addasāsiṃ, tasmā svāgataṃ vata me āsīti yojanā.

'Mahānāga' (Great Nāga) means he is like a great nāga through the attainment of qualities such as gait, strength, and prowess; and also because even among the nāgas who are taint-free (arahants), he is of great power. 'Mahāvīra' (Great Hero) is so called because of crushing Māra’s army and because of his great heroism. 'Mahājutī' means 'of great majesty,' 'of great power'—this is the meaning. 'Anāsava' (Taint-free) means 'There are no four taints for him.' 'Sabbāsavaparikkhīṇa' (One for whom all taints are utterly exhausted) means 'All taints together with their latent tendencies are fully destroyed for him.' Although disciples and paccekabuddhas are also taint-free, only a Perfectly Enlightened One eradicates the taints together with their latent tendencies. To show this, having said 'Anāsava,' it is then said 'Sabbāsavaparikkhīṇa.' Therefore it is said: 'All taints together with their latent tendencies are fully destroyed for him—thus he is Sabbāsavaparikkhīṇa.' 'Teacher' is so called because he instructs those to be trained, as is appropriate, with regard to the benefits in this life, the benefits in future lives, and the ultimate benefit. 'Akutobhaya' (Fearless from any quarter) is so called because, due to his expertise in the four assurances, he has no fear from any quarter. Because I saw such a Perfectly Enlightened One, therefore 'Indeed, a welcome was for me'—this is the connection.

Idāni satthu dassanena attanā laddhaguṇaṃ dassento catutthaṃ gāthamāha. Tassattho – kañjiyapuṇṇalābu viya takkabharitacāṭi viya vasāpītapilotikā viya ca saṃkilesavatthūhi anamatagge saṃsāre cirakālaṃ saṃkiliṭṭhaṃ. Gaddulabandhitaṃ viya thambhe sārameyaṃ sakkāyathambhe diṭṭhisandānena, diṭṭhibandhanena bandhitaṃ baddhaṃ, tato vimocento ca abhijjhādīhi sabbaganthe hi maṃ senakaṃ ariyamaggahatthena, vimocayi vata so bhagavā mayhaṃ satthāti bhagavati abhippasādaṃ pavedeti.

Now, showing the qualities he himself attained by seeing the Teacher, he speaks the fourth verse. Its meaning is: Like a gourd filled with sour gruel, like a pot filled with buttermilk, and like a rag soaked in grease—so too, in the beginningless round of existence, I was long defiled by the objects of defilement. Like a dog tied to a post by a leash, I was bound to the post of personality-view by the leash of views, fettered by the bond of views. Then, freeing me, Senaka, from all fetters beginning with covetousness, by the hand of the noble path, the Blessed One, my Teacher, indeed released me. Thus, he expresses his serene confidence in the Blessed One.

Senakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Senaka is concluded.

7. Sambhūtattheragāthāvaṇṇanā

7. The Commentary on the Verses of Elder Sambhūta

Yo dandhakāletiādikā āyasmato sambhūtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto buddhasuññe loke candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbatto. Ekadivasaṃ aññataraṃ paccekabuddhaṃ disvā pasannamānaso vanditvā katañjalī ajjunapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kulagehe nibbattitvā sambhūtoti laddhanāmo vayappatto bhagavato parinibbānassa pacchā dhammabhaṇḍāgārikassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.28-36) –

The verses beginning, 'Yo dandhakāle...' are those of the Venerable Elder Sambhūta. What was his origin? He, too, having made aspirations under former Buddhas and accumulating merit in various existences, was born into a kinnara existence on the banks of the Candabhāgā River in a world devoid of a Buddha. One day, seeing a certain Paccekabuddha, with a serene mind, he paid homage with clasped hands and made an offering of ajjuna flowers. Through that meritorious deed, wandering among devas and humans, in this Buddha-era he was born into a good family and received the name Sambhūta. When he came of age, after the Blessed One’s final Nibbāna, he heard the Dhamma in the presence of the Treasurer of the Dhamma, gained faith, went forth, practiced the duties of a recluse, developed insight, and attained arahantship. Thus, it is said in the Apadāna (Apadāna, Thera 2.52.28–36):

‘‘Candabhāgānadītīre, ahosiṃ kinnaro tadā;

Addasaṃ virajaṃ buddhaṃ, sayambhuṃ aparājitaṃ.

“On the bank of the Candabhāgā River, I was a kinnara then; I saw the stainless Buddha, self-existent and unconquered.

‘‘Pasannacitto sumano, vedajāto katañjalī;

Gahetvā ajjunaṃ pupphaṃ, sayambhuṃ abhipūjayiṃ.

“With a serene and joyful mind, filled with rapture, with clasped hands, I took ajjuna flowers and worshipped the Self-Existent One.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā kinnaraṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by that aspiration and intention, having abandoned the kinnara body, I went to the Tāvatiṃsa heaven.

‘‘Chattisakkhattuṃ [Pg.19] devindo, devarajjamakārayiṃ;

Dasakkhattuṃ cakkavattī, mahārajjamakārayiṃ.

“Thirty-six times I was Sakka, lord of devas, exercising divine kingship. Ten times I was a wheel-turning monarch, exercising great kingship.

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Sukhette vappitaṃ bījaṃ, sayambhumhi aho mama.

“Vast territorial rule, countless in number; ah, for me, my offering to the Self-Existent One was like a seed sown in a good field.

‘‘Kusalaṃ vijjate mayhaṃ, pabbajiṃ anagāriyaṃ;

Pūjāraho ahaṃ ajja, sakyaputtassa sāsane.

“Merit is found in me; I have gone forth into homelessness. Today I am worthy of offerings in the Dispensation of the Sakyan Son.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… (and so on) …the Buddha’s instruction has been carried out.”

Arahattaṃ pana patvā vimuttisukhena viharanto vassasataparinibbute bhagavati vesālikesu vajjiputtakesu dasa vatthūni paggayha ṭhitesu kākaṇḍakaputtena yasattherena ussāhitehi sattasatehi khīṇāsavehi taṃ diṭṭhiṃ bhinditvā saddhammaṃ paggaṇhantehi dhammavinayasaṅgahe kate tesaṃ vajjiputtakānaṃ uddhammaubbinayadīpane dhammasaṃvegena thero –

Having attained arahantship and dwelling in the bliss of liberation, when a hundred years had passed since the Blessed One’s final Nibbāna, and while the Vajjiputtaka monks of Vesālī persisted in upholding the ten points, and when the compilation of the Dhamma and Vinaya was made by seven hundred taint-free ones—urged on by Elder Yasa, son of Kākaṇḍaka—who were refuting that view and upholding the true Dhamma, the Elder, with a sense of spiritual urgency at the promulgation of what was not Dhamma and not Vinaya by those Vajjiputtakas, recited these verses:

291.

291.

‘‘Yo dandhakāle tarati, taraṇīye ca dandhaye;

Ayonisaṃvidhānena, bālo dukkhaṃ nigacchati.

“He who hurries when it is time to delay, and delays when it is time to hurry; through unwise arrangement, the fool comes to suffering.

292.

292.

‘‘Tassatthā parihāyanti, kāḷapakkheva candimā;

Āyasakyañca pappoti, mittehi ca virujjhati.

“His aims decline, like the moon in the dark fortnight; he incurs reproach, and is at odds with friends.”

293.

293.

‘‘Yo dandhakāle dandheti, taraṇīye ca tāraye;

Yoniso saṃvidhānena, sukhaṃ pappoti paṇḍito.

“He who delays when it is time to delay, and hurries when it is time to hurry; through wise arrangement, the wise one attains happiness.

294.

294.

‘‘Tassatthā paripūrenti, sukkapakkheva candimā;

Yaso kittiñca pappoti, mittehi na virujjhatī’’ti. –

“His aims are fulfilled, like the moon in the bright fortnight; he obtains renown and fame, and is not at odds with friends.”

Imā gāthā bhaṇanto aññaṃ byākāsi.

Reciting these verses, he declared his final knowledge.

Tattha yo dandhakāle taratīti kismiñci kattabbavatthusmiṃ – ‘‘kappati nu kho, na nu kho kappatī’’ti vinayakukkucce uppanne yāva viyattaṃ vinayadharaṃ pucchitvā taṃ kukkuccaṃ na vinodeti, tāva dandhakāle tassa kiccassa dandhāyitabbasamaye tarati madditvā vītikkamaṃ karoti. Taraṇīye ca dandhayeti gahaṭṭhassa tāva saraṇagamanasīlasamādānādike, pabbajitassa vattapaṭivattakaraṇādike [Pg.20] samathavipassanānuyoge ca taritabbe sampatte sīghaṃ taṃ kiccaṃ ananuyuñjitvā – ‘‘āgamanamāse pakkhe vā karissāmī’’ti dandhāyeyya, taṃ kiccaṃ akarontova kālaṃ vītināmeyya. Ayonisaṃvidhānenāti evaṃ dandhāyitabbe taranto taritabbe ca dandhāyanto anupāyasaṃvidhānena upāyasaṃvidhānābhāvena bālo, mandabuddhiko puggalo, sampati āyatiñca dukkhaṃ anatthaṃ pāpuṇāti.

Here, ‘he who hurries when it is time to delay’ means that in any matter to be done, when a Vinaya scruple arises—‘Is this allowable or not?’—he does not dispel that scruple by questioning a skilled Vinaya-holder until it is clear; rather, when it is a time for delaying that action, he hurries, crushing and transgressing. And ‘he delays when it is time to hurry’ means that for a layperson, in matters such as taking refuge and undertaking precepts, and for a monastic, in matters such as performing duties and counter-duties, and in the pursuit of serenity and insight, when the time for prompt action has arrived, he does not diligently attend to that task, thinking, ‘I will do it next month or next fortnight,’ and thus delays, not doing that task, and wastes time. By ‘unwise arrangement’ is meant that by thus hurrying when it is time to delay and delaying when it is time to hurry, due to a lack of skillful means and absence of proper management, the fool, the dull-witted person, meets with suffering and misfortune both presently and in the future.

Tassatthā parihāyantīti tassa tathārūpassa puggalassa diṭṭhadhammikādibhedā atthā kāḷapakkhe candimā viya, parihāyanti divase divase parikkhayaṃ pariyādānaṃ gacchanti. ‘‘Asuko puggalo assaddho appasanno kusīto hīnavīriyo’’tiādinā. Āyasakyaṃ viññūhi garahitabbataṃ pappoti pāpuṇāti. Mittehi ca virujjhatīti ‘‘evaṃ paṭipajja, mā evaṃ paṭipajjā’’ti ovādadāyakehi kalyāṇamittehi ‘‘avacanīyā maya’’nti ovādassa anādāneneva viruddho nāma hoti.

By ‘his aims decline’ is meant that for such a person, his aims—classified as pertaining to this life and so forth—decline like the moon in the dark fortnight, diminishing day by day, reaching depletion and utter exhaustion. He incurs reproach from the wise, who say things like, ‘Such-and-such a person is faithless, lacking confidence, lazy, and deficient in energy.’ And ‘he is at odds with friends’ means that he becomes at odds with well-wishing friends who give advice, saying, ‘Practice in this way, do not practice in that way,’ simply by not accepting their advice, thinking, ‘We are not to be advised.’

Sesagāthādvayassa vuttavipariyāyena attho veditabbo. Keci panettha – ‘‘tarati dandhaye’’tipadānaṃ atthabhāvena bhāvanācittassa paggahaniggahe uddharanti. Taṃ pacchimagāthāsu yujjati. Purimā hi dve gāthā pabbajitakālato paṭṭhāya caritabbaṃ samaṇadhammaṃ akatvā kukkuccapakatatāya dasa vatthūni dīpetvā saṅghena nikkaḍḍhite vajjiputtake sandhāya therena vuttā. Pacchimā pana attasadise sammā paṭipanne sakatthaṃ nipphādetvā ṭhiteti.

The meaning of the remaining two verses should be understood in the reverse of what has been stated. Some here, however, explain the meaning of the words ‘hurries’ and ‘delays’ in terms of the exertion and restraint of the mind in meditation. That applies to the latter verses. For the first two verses were spoken by the Elder concerning the Vajjiputtakas, who, having failed to practice the duties of a recluse from the time of their going forth, and being prone to scruples, promulgated the ten points, and were expelled by the Saṅgha. The latter verses, however, relate to those who, like himself, have rightly practiced, accomplished their own welfare, and become established.

Sambhūtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sambhūta is concluded.

8. Rāhulattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Rāhula

Ubhayenātiādikā āyasmato rāhulattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthāraṃ ekaṃ bhikkhuṃ sikkhākāmānaṃ aggaṭṭhāne ṭhapentaṃ disvā [Pg.21] sayampi taṃ ṭhānantaraṃ patthetvā senāsanavisodhanavijjotanādikaṃ uḷāraṃ puññaṃ katvā paṇidhānamakāsi. So tato cavitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde amhākaṃ bodhisattaṃ paṭicca yasodharāya deviyā kucchimhi nibbattitvā rāhuloti laddhanāmo mahatā khattiyaparivārena vaḍḍhi, tassa pabbajjāvidhānaṃ khandhake (mahāva. 105) āgatameva. So pabbajitvā satthu santike anekehi suttapadehi suladdhovādo paripakkañāṇo vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.68-85) –

“Both” and so on are the verses of the Venerable Elder Rāhula. What is their origin? He too, having made his aspiration in the presence of previous Buddhas, accumulating merits in various existences, was born in a noble family during the time of the Blessed One Padumuttara. Having attained maturity, he saw the Teacher appointing a monk as foremost among those desiring training, and he himself aspired to that position. Performing great merit, such as cleaning and illuminating dwellings, he made a resolution. Passing away from there, he wandered among gods and humans until, in this dispensation of the Buddha, he was conceived in the womb of Queen Yasodharā in relation to our Bodhisatta. He received the name Rāhula and grew up surrounded by a great retinue of nobles. The account of his ordination is found in the Khandhaka (Mahāvagga 1.54). After going forth, in the presence of the Teacher, through many doctrinal passages, he received good instruction and, with mature knowledge, applied himself earnestly to insight and attained arahantship. Thus it is said in the Apadāna:

‘‘Padumuttarassa bhagavato, lokajeṭṭhassa tādino;

Sattabhūmamhi pāsāde, ādāsaṃ santhariṃ ahaṃ.

“For the Blessed Padumuttara, the world’s chief, the steadfast one, in a seven-storied palace, I arranged a mirror.”

‘‘Khīṇāsavasahassehi, parikiṇṇo mahāmuni;

Upāgami gandhakuṭiṃ, dvipadindo narāsabho.

“The great sage, surrounded by a thousand whose taints were destroyed, the lord of bipeds, the bull among men, approached the Fragrant Chamber.”

‘‘Virocento gandhakuṭiṃ, devadevo narāsabho;

Bhikkhusaṅghe ṭhito satthā, imā gāthā abhāsatha.

“Illuminating the Fragrant Chamber, the God of Gods, the bull among men, the Teacher stood in the assembly of monks and spoke these verses.”

‘‘Yenāyaṃ jotitā seyyā, ādāsova susanthato;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“He by whom this couch is illuminated, like a well-arranged mirror, him I shall praise; listen to me as I speak.”

‘‘Soṇṇamayā rūpimayā, atho veḷuriyāmayā;

Nibbattissanti pāsādā, ye keci manaso piyā.

“Golden, silver, or made of beryl, mansions will arise, whatever is dear to the heart.”

‘‘Catusaṭṭhikkhattuṃ devindo, devarajjaṃ karissati;

Sahassakkhattuṃ cakkavattī, bhavissati anantarā.

“Sixty-four times as lord of gods, he will reign over the gods; a thousand times as a wheel-turning monarch, he will be, without interval.”

‘‘Ekavīsatikappamhi, vimalo nāma khattiyo;

Cāturanto vijitāvī, cakkavattī bhavissati.

“In the twenty-first aeon, a noble king named Vimala, a conqueror of the four directions, will become a wheel-turning monarch.”

‘‘Nagaraṃ reṇuvatī nāma, iṭṭhakāhi sumāpitaṃ;

Āyāmato tīṇi sataṃ, caturassasamāyutaṃ.

“The city named Reṇuvatī, beautifully built with bricks, three hundred leagues in length, will be perfectly square.”

‘‘Sudassano nāma pāsādo, vissakammena māpito;

Kūṭāgāravarūpeto, sattaratanabhūsito.

“A palace named Sudassana, built by Vissakamma, endowed with excellent storied mansions, adorned with the seven treasures.”

‘‘Dasasaddāvivittaṃ [Pg.22] taṃ, vijjādharasamākulaṃ;

Sudassanaṃva nagaraṃ, devatānaṃ bhavissati.

“That city will be like Sudassana of the gods, secluded from the ten sounds, thronged with bearers of mystic knowledge.”

‘‘Pabhā niggacchate tassa, uggacchanteva sūriye;

Virocessati taṃ niccaṃ, samantā aṭṭhayojanaṃ.

“Light radiates from him, as from the rising sun; it will constantly illuminate for eight leagues all around.”

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“After a hundred thousand aeons, born in the Okkāka lineage, a Teacher named Gotama by clan will arise in the world.”

‘‘Tusitā so cavitvāna, sukkamūlena codito;

Gotamassa bhagavato, atrajo so bhavissati.

“Having passed away from Tusita, impelled by wholesome roots, he will be the true-born son of the Blessed Gotama.”

‘‘Sacevaseyya agāraṃ, cakkavattī bhaveyya so;

Aṭṭhānametaṃ yaṃ tādī, agāre ratimajjhagā.

“If he were to live at home, he would become a wheel-turning monarch. It is impossible that such a one should find delight dwelling at home.”

‘‘Nikkhamitvā agāramhā, pabbajissati subbato;

Rāhulo nāma nāmena, arahā so bhavissati.

“Having renounced the household life, the one of good vows will go forth; by name Rāhula, he will become an arahant.”

‘‘Kikīva aṇḍaṃ rakkheyya, cāmarī viya vāladhiṃ;

Nipako sīlasampanno, mamaṃ rakkhi mahāmuni.

“As a blue jay guards its egg, or a yak its tail, so the wise, accomplished in virtue, the great sage, protected me.”

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Sabbāsave pariññāya, viharāmi anāsavo.

“Having understood his Dhamma, I lived delighting in the Dispensation. Having fully known all the taints, I live without taints.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā aññaṃ byākaronto –

Having attained arahantship, however, reflecting on his own practice and declaring his final knowledge, he said:

295.

295.

‘‘Ubhayeneva sampanno, rāhulabhaddoti maṃ vidū;

Yañcamhi putto buddhassa, yañca dhammesu cakkhumā.

“Endowed with both, they know me as ‘Rāhula the Good’: because I am the Buddha’s son, and because I have vision in the Dhamma.”

296.

296.

‘‘Yañca me āsavā khīṇā, yañca natthi punabbhavo;

Arahā dakkhiṇeyyomhi, tevijjo amataddaso.

“And because my taints are destroyed, and because there is no future existence, I am an arahant, worthy of offerings, possessed of the three knowledges, a seer of the Deathless.”

297.

297.

‘‘Kāmandhā jālapacchannā, taṇhāchadanachāditā;

Pamattabandhunā baddhā, macchāva kumināmukhe.

“Blinded by sensual pleasures, covered by the net, shrouded by the covering of craving, bound by the kinsman of heedlessness, like fish at the mouth of a trap.”

298.

298.

‘‘Taṃ [Pg.23] kāmaṃ ahamujjhitvā, chetvā mārassa bandhanaṃ;

Samūlaṃ taṇhamabbuyha, sītibhūtosmi nibbuto’’ti. –

“Having cast off that sensual pleasure, having cut Māra’s bond, having uprooted craving with its root, I have become cooled, extinguished.”

Catasso gāthā abhāsi.

He spoke four verses.

Tattha ubhayeneva sampannoti jātisampadā, paṭipattisampadāti ubhayasampattiyāpi sampanno samannāgato. Rāhulabhaddoti maṃ vidūti ‘‘rāhulabhaddo’’ti maṃ sabrahmacārino sañjānanti. Tassa hi jātasāsanaṃ sutvā bodhisattena ‘‘rāhu jāto, bandhanaṃ jāta’’nti vuttavacanaṃ upādāya suddhodanamahārājā ‘‘rāhulo’’ti nāmaṃ gaṇhi. Tattha ādito pitarā vuttapariyāyameva gahetvā āha – ‘‘rāhulabhaddoti maṃ vidū’’ti. Bhaddoti ca pasaṃsāvacanametaṃ.

Here, “endowed with both” means excellence in birth and excellence in practice—thus, he is accomplished and endowed with both excellences. “They know me as ‘Rāhula the Good’” means my fellow monastics recognize me as “Rāhula the Good.” For upon hearing the news of his birth, based on the words spoken by the Bodhisatta, “A rāhu is born, a bond is born,” King Suddhodana gave him the name “Rāhula.” Here, taking up the very designation uttered by his father from the beginning, he says, “They know me as ‘Rāhula the Good.’” And “bhadda” is a term of praise.

Idāni taṃ ubhayasampattiṃ dassetuṃ ‘‘yañcamhī’’tiādi vuttaṃ. Tattha yanti yasmā. Ca-saddo samuccayattho. Amhi putto buddhassāti sammāsambuddhassa orasaputto amhi. Dhammesūti lokiyesu lokuttaresu ca dhammesu, catusaccadhammesūti attho. Cakkhumāti maggapaññācakkhunā cakkhumā ca amhīti yojetabbaṃ.

Now, to show that dual attainment, the passage beginning with “yañcamhī” is stated. Herein, “yan” means “because.” The particle “ca” has the meaning of conjunction. “Amhi putto buddhassāti” means “I am the legitimate son of the Perfectly Self-Enlightened One.” “Dhammesūti” refers to both mundane and supramundane dhammas, meaning the dhammas of the Four Noble Truths. “Cakkhumā” should be connected as “I am one possessing the eye with the eye of path wisdom.”

Puna aparāparehipi pariyāyehi attani ubhayasampattiṃ dassetuṃ – ‘‘yañca me āsavā khīṇā’’ti gāthamāha. Tattha dakkhiṇeyyoti dakkhiṇāraho. Amataddasoti nibbānassa dassāvī. Sesaṃ suviññeyyameva.

Again, to show the dual attainment in oneself through further ways, the verse beginning “yañca me āsavā khīṇā” was spoken. Herein, “dakkhiṇeyyo” means “worthy of offerings.” “Amataddaso” means “one who has seen the Deathless.” The rest is easily understood.

Idāni yāya vijjāsampattiyā ca vimuttisampattiyā ca abhāvena sattakāyo kumine bandhamacchā viya saṃsāre parivattati, taṃ ubhayasampattiṃ attani dassetuṃ ‘‘kāmandhā’’ti gāthādvayamāha. Tattha kāmehi kāmesu vā andhāti kāmandhā. ‘‘Chando rāgo’’tiādivibhāgehi (cūḷani. ajitamāṇavapucchāniddesa 8) kilesakāmehi rūpādīsu vatthukāmesu anādīnavadassitāya andhīkatā. Jālapacchannāti sakalaṃ bhavattayaṃ ajjhottharitvā ṭhitena visattikājālena pakārato channā paliguṇṭhitā. Taṇhāchadanachāditāti tato eva taṇhāsaṅkhātena chadanena chāditā nivutā sabbaso paṭikujjitā. Pamattabandhunā baddhā, macchāva kumināmukheti kumināmukhe macchabandhānaṃ macchapasibbakamukhe baddhā macchā viya pamattabandhunā mārena yena [Pg.24] kāmabandhanena baddhā ime sattā tato na nigacchanti antobandhanagatāva honti.

Now, to demonstrate in oneself the attainment of both knowledge and liberation—by the absence of which the host of beings revolves in the cycle of existence like fish bound in a fish trap—the two verses beginning with “kāmandhā” were spoken. Herein, 'kāmandhā' means 'blinded by sensual pleasures' or 'in sensual pleasures.' Through the classification beginning with “lust, greed,” etc. (Cūḷaniddesa, Ajitamāṇavapucchāniddesa 8), they are blinded by the defilements of sensual desire, due to not seeing the danger in sensual objects such as forms. 'Covered by a net' means being entirely covered and enveloped by the net of craving, which spreads over the entire three realms of existence. 'Shrouded by the covering of craving' means being completely covered, concealed, and obstructed by that very covering called craving. 'Bound by the heedless kinsman, like fish in the mouth of a fish trap' means that, just as fish are bound in the mouth of a fish trap—a fish basket—these beings are bound by the bonds of sensuality by Māra, the heedless kinsman. Thus, they cannot escape from that but remain trapped within their bonds.

Taṃ tathārūpaṃ kāmaṃ bandhanabhūtaṃ ujjhitvā pubbabhāgapaṭipattiyā pahāya kilesamārassa bandhanaṃ chetvā, puna ariyamaggasatthena anavasesato samucchinditvā tato eva avijjāsaṅkhātena mūlena samūlaṃ, kāmataṇhādikaṃ taṇhaṃ abbuyha uddharitvā sabbakilesadarathapariḷāhābhāvato, sītibhūto saupādisesāya nibbānadhātuyā nibbuto, ahaṃ asmi homīti attho.

Having abandoned that kind of sensual desire which is a bond through the preliminary practice, having cut off the bonds of the Māra of defilements, and then having completely uprooted them without remainder with the sword of the noble path; and having pulled out and eradicated craving—beginning with sensual craving—together with its root, which is that very ignorance, I have become cooled due to the absence of all defilements, distress, and torment, extinguished with the Nibbāna element with residue remaining. The meaning is: 'I am.'

Rāhulattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Rāhula is completed.

9. Candanattheragāthāvaṇṇanā

9. Commentary on the Verses of the Elder Candana

Jātarūpenātiādikā āyasmato candanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekatiṃse kappe buddhasuññe loke rukkhadevatā hutvā nibbatto sudassanaṃ nāma paccekabuddhaṃ pabbatantare vasantaṃ disvā pasannamānaso kuṭajapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne kule nibbattitvā candanoti laddhanāmo vayappatto gharāvāsaṃ vasanto satthu santike dhammaṃ sutvā sotāpanno ahosi. So ekaṃ puttaṃ labhitvā gharāvāsaṃ pahāya pabbajitvā vipassanāya kammaṭṭhānaṃ gahetvā araññe viharanto satthāraṃ vandituṃ sāvatthiṃ āgato susāne vasati. Tassa āgatabhāvaṃ sutvā purāṇadutiyikā alaṅkatapaṭiyattā dārakaṃ ādāya mahatā parivārena therassa santikaṃ gacchati – ‘‘itthikuttādīhi naṃ palobhetvā uppabbājessāmī’’ti. Thero taṃ āgacchantiṃ dūratova disvā ‘‘idānissā avisayo bhavissāmī’’ti yathāraddhaṃ vipassanaṃ ussukkāpetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.52.37-43) –

The verses beginning with 'jātarūpena' are those of the venerable Elder Candana. What is their origin? This elder, too, having made his aspiration under former Buddhas and having accumulated merits in various existences, was reborn as a tree deity thirty-one aeons ago in a world-period devoid of a Buddha. Seeing the Paccekabuddha named Sudassana dwelling among the mountains, with a confident mind he made an offering of kuṭaja flowers. Through that meritorious deed, he wandered among gods and humans. During this Buddha’s dispensation, he was reborn into a prosperous family in Sāvatthī and was given the name Candana. Having reached maturity, while living the household life, he heard the Dhamma in the presence of the Teacher and became a stream-enterer. After having a son, he renounced the household life and went forth. Taking up a meditation subject for insight and dwelling in the forest, he came to Sāvatthī to pay homage to the Teacher and stayed in a charnel ground. Hearing of his arrival, his former wife, adorned and prepared, went to the elder with a large retinue, bringing their son, intending: “I will entice him with feminine wiles and make him disrobe.” The elder, seeing her approaching from afar, thought, “Now I shall be beyond her reach,” and having intensified the insight meditation he had undertaken, he attained the six supernormal knowledges. Thus it is said in the Apadāna (Apa. Thera 2.52.37-43):

‘‘Himavantassāvidūre[Pg.25], vasalo nāma pabbato;

Buddho sudassano nāma, vasate pabbatantare.

“Not far from the Himavantā, there is a mountain named Vasala; a Buddha named Sudassana dwells among the mountains.

‘‘Pupphaṃ hemavantaṃ mayha, vehāsaṃ agamāsahaṃ;

Tatthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

“Taking a golden flower, I went through the sky; there I saw the Enlightened One, who had crossed the flood and was free from taints.

‘‘Pupphaṃ kuṭajamādāya, sire katvāna añjaliṃ;

Buddhassa abhiropesiṃ, sayambhussa mahesino.

“Taking a kuṭaja flower, having raised my joined palms to my head, I offered it to the Buddha, the Self-Existent, the Great Sage.

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty-one aeons ago, when I offered that flower, I have not known a bad destination; this is the fruit of worshipping a Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Chaḷabhiñño pana hutvā ākāse ṭhatvā tassā dhammaṃ desetvā saraṇesu ca sīlesu ca patiṭṭhāpetvā sayaṃ attanā pubbe vasitaṭṭhānameva gato. Sahāyabhikkhūhi – ‘‘vippasannāni kho te, āvuso, indriyāni, kacci tayā saccāni paṭividdhānī’’ti puṭṭho –

Having attained the six supernormal knowledges, he stood in the sky, taught her the Dhamma, and established her in the refuges and the precepts. Then he himself returned to the very place where he had previously resided. When asked by his companion monks, “Friend, your faculties are serene. Have you penetrated the truths?”—

299.

299.

‘‘Jātarūpena sañchannā, dāsīgaṇapurakkhatā;

Aṅkena puttamādāya, bhariyā maṃ upāgami.

“Covered with gold, attended by a retinue of female slaves, carrying her son on her hip, my wife approached me.

300.

300.

‘‘Tañca disvāna āyantiṃ, sakaputtassa mātaraṃ;

Alaṅkataṃ suvasanaṃ, maccupāsaṃva oḍḍitaṃ.

“Seeing her coming—the mother of my own son, adorned and well-dressed—like a snare of death set out.

301.

301.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

“Then wise attention arose within me; the danger became manifest, and disenchantment was established.

302.

302.

‘‘Tato cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“Then my mind was liberated; behold the excellence of the Dhamma! The three knowledges have been attained; the Buddha’s teaching has been fulfilled.”

Imāhi gāthāhi attano paṭipattiṃ kathento aññaṃ byākāsi.

With these verses, while relating his own practice, he declared his final knowledge.

Tattha jātarūpena sañchannāti jātarūpamayena sīsūpagādialaṅkārena alaṅkaraṇavasena paṭicchāditasarīrā, sabbābharaṇabhūsitāti attho. Dāsīgaṇapurakkhatāti yathārahaṃ alaṅkatapaṭiyattena attano dāsigaṇena [Pg.26] purato katā parivāritāti attho. Aṅkena puttamādāyāti ‘‘api nāma puttampi disvā gehassitasāto bhaveyyā’’ti puttaṃ attano aṅkena gahetvā.

Herein, 'covered with gold' means her body was covered by way of adornment with golden ornaments, such as headpieces, etc., meaning she was adorned with all kinds of jewelry. 'Attended by a retinue of female slaves' means she was placed in front and surrounded by her own retinue of female slaves, who were appropriately adorned and prepared. 'Taking her son on her hip' means she took her son onto her hip, thinking, “Perhaps upon seeing his son, he will feel affection for the household life.”

Āyantinti āgacchantiṃ. Sakaputtassa mātaranti mama orasaputtassa jananiṃ, mayhaṃ purāṇadutiyikanti attho. Sabbamidaṃ thero attano kāmarāgasamucchedaṃ bahumaññanto vadati. Yoniso udapajjathāti ‘‘evarūpāpi nāma sampatti jarābyādhimaraṇehi abhibhuyyati, aho saṅkhārā aniccā adhuvā anassāsikā’’ti evaṃ yonisomanasikāro uppajji. Sesaṃ heṭṭhā vuttanayameva.

'Āyantiṃ' means 'coming.' 'The mother of my own son' means the mother of my legitimate son, my former wife. The elder says all this, holding in high esteem the eradication of his sensual lust. 'Wise attention arose' means that wise attention arose thus: 'Even such fortune is overcome by old age, sickness, and death. Alas, conditioned formations are impermanent, unstable, and offer no consolation.' The rest is as explained above.

Candanattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Candana is finished.

10. Dhammikattheragāthāvaṇṇanā

10. Commentary on the Verses of the Elder Dhammika

Dhammo havetiādikā āyasmato dhammikattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle migaluddako hutvā ekadivasaṃ araññāyatane devaparisāya satthu dhammaṃ desentassa ‘‘dhammo eso vuccatī’’ti desanāya nimittaṃ gaṇhi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule nibbattitvā dhammikoti laddhanāmo vayappatto jetavanapaṭiggahaṇe laddhappasādo pabbajitvā aññatarasmiṃ gāmakāvāse āvāsiko hutvā viharanto āgantukānaṃ bhikkhūnaṃ vattāvattesu ujjhānabahulo akkhamo ahosi. Tena bhikkhū taṃ vihāraṃ chaḍḍetvā pakkamiṃsu. So ekakova ahosi. Vihārasāmiko upāsako taṃ kāraṇaṃ sutvā bhagavato taṃ pavattiṃ ārocesi. Satthā taṃ bhikkhuṃ pakkosetvā tamatthaṃ pucchitvā tena ‘‘evaṃ, bhante’’ti vutte – ‘‘nāyaṃ idāneva akkhamo, pubbepi akkhamo ahosī’’ti vatvā bhikkhūhi yācito rukkhadhammaṃ (jā. 1.1.74) kathetvā upari tassa ovādaṃ dento –

These are the verses of the Venerable Elder Dhammika, beginning with 'The Dhamma indeed...' What is their origin? This elder too, having made aspirations in the presence of previous Buddhas and accumulating merits in various existences, was a deer hunter in the time of the Blessed One Sikhī. One day, while the Teacher was teaching the Dhamma to an assembly of devas in a forest grove, he grasped the sign of the teaching, thinking, "This is called the Dhamma." Through that meritorious deed, wandering among devas and humans, in this Buddha’s dispensation, he was reborn in a brahmin family in the Kosala country and was given the name Dhammika. Having reached maturity and gained faith at the dedication of the Jetavana monastery, he went forth. While dwelling in a certain village monastery as the resident monk, he was often complaining and impatient regarding the duties towards visiting monks. Because of this, the monks abandoned that monastery and left. He was all alone. The lay supporter who owned the monastery, hearing of this matter, reported it to the Blessed One. The Teacher summoned that monk and questioned him about the matter. When the monk replied, "Yes, Venerable Sir," the Teacher said, "He is not only impatient now, but was impatient in the past as well." Then, requested by the monks, he related the Rukkhadhamma Jātaka (Jā 1.74) and, further, gave him this advice:

303.

303.

‘‘Dhammo [Pg.27] have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

"The Dhamma indeed protects one who practices the Dhamma; the Dhamma well-practiced brings happiness. This is the benefit of the Dhamma being well-practiced: one who practices the Dhamma does not go to a woeful state."

304.

304.

‘‘Na hi dhammo adhammo ca, ubho samavipākino;

Adhammo nirayaṃ neti, dhammo pāpeti suggatiṃ.

"For the Dhamma and non-Dhamma do not both have the same result; non-Dhamma leads to hell, while the Dhamma leads one to a good destination."

305.

305.

‘‘Tasmā hi dhammesu kareyya chandaṃ, iti modamāno sugatena tādinā;

Dhamme ṭhitā sugatavarassa sāvakā, nīyanti dhīrā saraṇavaraggagāmino.

"Therefore, one should generate desire for the teachings, thus rejoicing in the Well-Gone One, the Such-like One. Established in the Dhamma, the disciples of the supreme Well-Gone One, the wise who go to the supreme, foremost refuge, are led forth."

306.

306.

‘‘Vipphoṭito gaṇḍamūlo, taṇhājālo samūhato;

So khīṇasaṃsāro na catthi kiñcanaṃ,Cando yathā dosinā puṇṇamāsiya’’nti. – catasso gāthā abhāsi;

"The root of the boil has been shattered, the net of craving uprooted; he, with saṃsāra exhausted, has no impediment, like the moon on a full-moon night, free from blemish." Thus, four verses were spoken.

Tattha dhammoti lokiyalokuttaro sucaritadhammo. Rakkhatīti apāyadukkhato rakkhati, saṃsāradukkhato ca vivaṭṭūpanissayabhūto rakkhatiyeva. Dhammacārinti taṃ dhammaṃ carantaṃ paṭipajjantaṃ. Suciṇṇoti suṭṭhu ciṇṇo kammaphalāni saddahitvā sakkaccaṃ cittīkatvā upacito. Sukhanti lokiyalokuttarasukhaṃ. Tattha lokiyaṃ tāva kāmāvacarādibhedo dhammo yathāsakaṃ sukhaṃ diṭṭhe vā dhamme upapajje vā apare vā pariyāye āvahati nipphādeti, itaraṃ pana vivaṭṭūpanissaye ṭhatvā ciṇṇo paramparāya āvahatīti vattuṃ vaṭṭati anupanissayassa tadabhāvato. Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārīti dhammacārī puggalo dhamme suciṇṇe taṃnimittaṃ duggatiṃ na gacchatīti eso dhamme suciṇṇe ānisaṃso udrayoti attho.

Here, 'dhamma' refers to wholesome conduct, both worldly and transcendent. 'Protects' means it protects from the suffering of the woeful states; and, being a foundation for liberation, it also protects from the suffering of the cycle of existence. 'One who practices the Dhamma' refers to one who practices and undertakes that Dhamma. 'Well-practiced' means thoroughly practiced, cultivated with faith in the results of kamma, with care and respect. 'Happiness' refers to happiness both worldly and transcendent. Therein, worldly Dhamma, classified according to the sense-sphere and so on, brings about its respective happiness in this very life, in the next life, or on a subsequent occasion. The other, however, when practiced while established as a foundation for liberation, can be said to bring about happiness in succession, because this is not the case for that which is not such a foundation. The meaning of 'This is the benefit of the Dhamma being well-practiced: one who practices the Dhamma does not go to a woeful state' is that a person who practices the Dhamma does not go to a woeful state on account of that well-practiced Dhamma; this is its benefit, its outcome.

Yasmā [Pg.28] dhammeneva sugatigamanaṃ, adhammeneva ca duggatigamanaṃ, tasmā ‘‘dhammo adhammo’’ti ime aññamaññaṃ asaṃkiṇṇaphalāti dassetuṃ ‘‘na hi dhammo’’tiādinā dutiyaṃ gāthamāha. Tattha adhammoti dhammapaṭipakkho duccaritaṃ. Samavipākinoti sadisavipākā samānaphalā.

Because going to a good destination is by means of the Dhamma, and going to a woeful state is by means of non-Dhamma, therefore, to show that 'Dhamma and non-Dhamma' have distinct results, he spoke the second verse, beginning 'For the Dhamma...' Here, 'non-Dhamma' means misconduct, the opposite of the Dhamma. 'Have the same result' means having similar results, equal in fruit.

Tasmāti yasmā dhammādhammānaṃ ayaṃ yathāvutto vipākabhedo, tasmā. Chandanti kattukamyatāchandaṃ. Iti modamāno sugatena tādināti iti evaṃ vuttappakārena ovādadānena sugatena sammaggatena sammāpaṭipannena iṭṭhādīsu tādibhāvappattiyā tādināmavatā hetubhūtena modamāno tuṭṭhiṃ āpajjamāno dhammesu chandaṃ kareyyāti yojanā. Ettāvatā vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassento ‘‘dhamme ṭhitā’’tiādimāha. Tassattho – yasmā sugatassa varassa sugatesu ca varassa sammāsambuddhassa sāvakā tassa dhamme ṭhitā dhīrā ativiya aggabhūtasaraṇagāmino teneva saraṇagamanasaṅkhāte dhamme ṭhitabhāvena sakalavaṭṭadukkhatopi nīyanti nissaranti, tasmā hi dhammesu kareyya chandanti.

'Therefore' means: because this is the distinction of results for the Dhamma and non-Dhamma as stated. 'Desire' means the desire to act. The connection for 'thus rejoicing in the Well-Gone One, the Such-like One' is: one should generate desire for the teachings, rejoicing and experiencing satisfaction on account of the Well-Gone One, the Such-like One, who is the cause of this advice being given in the manner thus stated, who is rightly gone, rightly practicing, and who has attained the state of 'such-ness' towards desirable things and so on, thus having the name 'Such-like'. Having thus shown the cycle, now showing the path to liberation, he says, 'Established in the Dhamma...' The meaning is this: because the disciples of the supreme Well-Gone One—the supreme among the Well-Gone Ones—the Perfectly Self-Enlightened One, are established in his Dhamma, wise, and go to the exceedingly supreme, foremost refuge, by that very state of being established in the Dhamma, which is designated as 'going for refuge,' they are led forth and escape from all the suffering of the cycle. Therefore, one should generate desire for the teachings.

Evaṃ satthārā tīhi gāthāhi dhamme desite desanānusārena yathānisinnova vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.44-50) –

Thus, when the Dhamma was taught by the Teacher with three verses, in accordance with the teaching, he developed insight just as he was seated and attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 2.52.44–50):

‘‘Migaluddo pure āsiṃ, araññe vipine ahaṃ;

Addasaṃ virajaṃ buddhaṃ, devasaṅghapurakkhataṃ.

"Formerly I was a deer hunter, in the forest, in the wilderness. I saw the stainless Buddha, honored by an assembly of devas.

‘‘Catusaccaṃ pakāsentaṃ, desentaṃ amataṃ padaṃ;

Assosiṃ madhuraṃ dhammaṃ, sikhino lokabandhuno.

"Proclaiming the Four Truths, teaching the deathless state; I heard the sweet Dhamma of Sikhī, the Kinsman of the World.

‘‘Ghose cittaṃ pasādesiṃ, asamappaṭipuggale;

Tattha cittaṃ pasādetvā, uttariṃ duttaraṃ bhavaṃ.

"At the sound, I inspired confidence in my mind regarding the one without equal or counterpart. Having inspired confidence in my mind there, I crossed over existence, so difficult to cross.

‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, ghosasaññāyidaṃ phalaṃ.

"In the thirty-first aeon from now, when I gained that perception, I have known no woeful state; this is the fruit of the perception of the sound.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up… the Buddha's teaching has been fulfilled."

Tathā arahatte patiṭṭhito. Arahattaṃ pana patvā attanā adhigataṃ visesaṃ satthu nivedento carimagāthāya aññaṃ byākāsi.

Thus he was established in Arahantship. Having attained Arahantship, while reporting to the Teacher the distinction he himself had attained, he made his declaration with the final verse.

Tattha [Pg.29] vipphoṭitoti vidhuto, maggañāṇena paṭinissaṭṭhoti attho. Gaṇḍamūloti avijjā. Sā hi gaṇḍati savati. ‘‘Gaṇḍoti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti (saṃ. ni. 4.103; a. ni. 6.23; 8.56; 9.15; cūḷani. khaggavisāṇasuttaniddesa 137) evaṃ satthārā vuttassa dukkhamūlayogato, kilesāsucipaggharaṇato, uppādajarābhaṅgehi uddhumātapakkapabhijjanato ca, gaṇḍābhidhānassa upādānakkhandhapañcakassa mūlaṃ kāraṇaṃ taṇhājālo samūhatoti taṇhāsaṅkhāto jālo maggena samugghāṭito. So khīṇasaṃsāro na catthi kiñcananti so ahaṃ evaṃ pahīnataṇhāvijjatāya parikkhīṇasaṃsāro pahīnabhavamūlattā eva na catthi, na ca upalabbhati rāgādikiñcanaṃ. Cando yathā dosinā puṇṇamāsiyanti yathā nāma cando abbhamahikādidosarahito puṇṇamāsiyaṃ paripuṇṇakāle evaṃ ahampi arahattādhigamena apetarāgādikiñcano paripuṇṇadhammakoṭṭhāso ahosinti.

There, 'shattered' means shaken off; the meaning is 'cast away by the path-knowledge.' 'The root of the boil' means ignorance. For it festers and oozes. As the Teacher said, "Bhikkhu, 'gaṇḍa' (boil) is a term for these five aggregates subject to clinging" (Saṃ. Ni. 4.103; etc.). The five aggregates of clinging are called a 'boil' because of their connection to the root of suffering, their oozing with the filth of defilements, and their swelling, ripening, and bursting with arising, aging, and dissolution; the root cause of this 'boil' is ignorance. 'The net of craving uprooted' means the net called craving has been uprooted by the path. The line 'He, with saṃsāra exhausted, has no impediment' means: 'I, with craving and ignorance thus abandoned, have my saṃsāra exhausted. Because the root of existence is abandoned, there is no impediment such as lust, nor is one found.' The line 'Like the moon on a full-moon night, free from blemish' means: 'Just as the moon, free from blemishes like clouds and mist, is full at the time of the full moon, so too I, through the attainment of arahantship, am free from impediments such as lust, and my portion of the Dhamma is complete.'

Dhammikattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Dhammika is concluded.

11. Sappakattheragāthāvaṇṇanā

11. The Commentary on the Verses of the Elder Sappaka

Yadā balākātiādikā āyasmato sappakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekatiṃse kappe mahānubhāvo nāgarājā hutvā nibbatto sambhavassa nāma paccekabuddhassa abbhokāse samāpattiyā nisinnassa mahantaṃ padumaṃ gahetvā uparimuddhani dhārento pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā sappakoti laddhanāmo viññutaṃ patto bhagavato santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā ajakaraṇiyā [Pg.30] nāma nadiyā tīre leṇagirivihāre vasanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.78-83) –

The verses beginning with 'Yadā balākā' are those of the Venerable Elder Sappaka. What is their origin? This one, too, having made his aspiration in the presence of past Buddhas, accumulating merits in various existences, in the thirty-first eon from this one, was reborn as a mighty nāga king. While the Paccekabuddha Sambhava was seated in absorption in the open air, he took a large lotus and, holding it over the crown of his head, made an offering. Through that meritorious deed, wandering among devas and humans, in this Buddha's dispensation, he was reborn in a brahmin family in Sāvatthī. He became known as Sappaka, attained discernment, and after hearing the Dhamma from the Blessed One, he gained faith and went forth. Taking a meditation subject, he dwelt in the Leṇagiri monastery on the banks of the Ajakaraṇī River and not long after attained arahantship. Thus it is said in the Apadāna (Apa. Thera 2.52.78-83):

‘‘Himavantassāvidūre, romaso nāma pabbato;

Buddhopi sambhavo nāma, abbhokāse vasī tadā.

"Not far from the Himālaya, there is a mountain named Romasa. The Buddha named Sambhava lived in the open air at that time."

‘‘Bhavanā nikkhamitvāna, padumaṃ dhārayiṃ ahaṃ;

Ekāhaṃ dhārayitvāna, bhavanaṃ punarāgamiṃ.

"Having left my dwelling, I held a lotus; having held it for a day, I returned to my dwelling again."

‘‘Ekatiṃse ito kappe, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"In the thirty-first eon from now, I worshipped the Buddha; I know of no bad destination—this is the fruit of worshipping the Buddha."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... the Buddha's teaching has been fulfilled."

So arahattaṃ patvā satthāraṃ vandituṃ sāvatthiṃ āgato ñātīhi upaṭṭhīyamāno tattha katipāhaṃ vasitvā dhammaṃ desetvā ñātake saraṇesu ca sīlesu ca patiṭṭhāpetvā yathāvuttaṭṭhānameva gantukāmo ahosi. Taṃ ñātakā ‘‘idheva, bhante, vasatha, mayaṃ paṭijaggissāmā’’ti yāciṃsu. So gamanākāraṃ dassetvā ṭhito attanā vasitaṭṭhānakittanāpadesena vivekābhiratiṃ pakāsento –

Having attained arahantship, he came to Sāvatthī to pay homage to the Teacher. Attended to by his relatives, he stayed there for a few days, taught the Dhamma, and established his kinsmen in the refuges and precepts. Then he wished to go to that very place as previously mentioned. His relatives entreated him, saying, "Venerable sir, please stay here; we will look after you." Showing his intention to leave, he stood and revealed his delight in seclusion under the pretext of praising the place where he had dwelt:

307.

307.

‘‘Yadā balākā sucipaṇḍaracchadā, kāḷassa meghassa bhayena tajjitā;

Palehiti ālayamālayesinī, tadā nadī ajakaraṇī rameti maṃ.

"When the heron with its pure white wings, threatened by fear of the dark cloud, seeking a home, flees toward its nest, then the Ajakaraṇī River delights me."

308.

308.

‘‘Yadā balākā suvisuddhapaṇḍarā, kāḷassa meghassa bhayena tajjitā;

Pariyesati leṇamaleṇadassinī, tadā nadī ajakaraṇī rameti maṃ.

"When the very pure white heron, threatened by fear of the dark cloud, seeing no shelter, seeks a refuge, then the Ajakaraṇī River delights me."

309.

309.

‘‘Kaṃ nu tattha na ramenti, jambuyo ubhato tahiṃ;

Sobhentī āpagākūlaṃ, mama leṇassa pacchato.

"Who indeed would they not delight there, where rose-apple trees on both banks adorn the river's shore, behind my cave?"

310.

310.

‘‘Tāmatamadasaṅghasuppahīnā[Pg.31], bhekā mandavatī panādayanti;

Nājja girinadīhi vippavāsasamayo,Khemā ajakaraṇī sivā surammā’’ti. – catasso gāthā abhāsi;

"Those frogs, well rid of the host of serpents, croak with gentle voices. Today is no time to be away from mountain rivers; the Ajakaraṇī is safe, auspicious, and most delightful." Thus, he spoke four verses.

Tattha yadāti yasmiṃ kāle. Balākāti balākāsakuṇikā. Sucipaṇḍaracchadāti sucisuddhadhavalapakkhā. Kāḷassa meghassa bhayena tajjitāti jalabhārabharitatāya kāḷassa añjanagirisannikāsassa pāvussakameghassa gajjato vuṭṭhibhayena nibbijjitā bhiṃsāpitā. Palehitīti gocarabhūmito uppatitvā gamissati. Ālayanti nilayaṃ attano kulāvakaṃ. Ālayesinīti tattha ālayanaṃ nilīyanameva icchantī. Tadā nadī ajakaraṇī rameti manti tasmiṃ pāvussakakāle ajakaraṇīnāmikā nadī navodakassa pūrā hārahārinī kulaṅkasā maṃ rameti mama cittaṃ ārādhetīti utupadesavisesakittanāpadesena vivekābhiratiṃ pakāsesi.

Therein, `yadā` means 'at which time'. `Balākā` means the `balākā` bird. `Sucipaṇḍaracchadā` means 'with pure, clean, white wings'. `Kāḷassa meghassa bhayena tajjitā` means 'frightened and terrified by the dark rain cloud, which is heavy with water, resembling a mountain of black collyrium, roaring, and causing fear of rain'. `Palehiti` means 'she will fly away, rising up from her feeding ground'. `Ālayam` means 'the nest, her own dwelling'. `Ālayesinī` means 'desiring to take shelter there, to settle in it'. `Tadā nadī ajakaraṇī rameti maṃ` means: at that time of the rainy season, the river named Ajakaraṇī, full of new water and carrying away its banks, delights me, it pleases my mind. Through this description of the special season, he revealed his delight in solitude.

Suvisuddhapaṇḍarāti suṭṭhu visuddhapaṇḍaravaṇṇā, asammissavaṇṇā sabbasetāti attho. Pariyesatīti maggati. Leṇanti vasanaṭṭhānaṃ. Aleṇadassinīti vasanaṭṭhānaṃ apassantī. Pubbe nibaddhavasanaṭṭhānassa abhāvena aleṇadassinī, idāni pāvussakakāle meghagajjitena āhitagabbhā pariyesati leṇanti nibaddhavasanaṭṭhānaṃ kulāvakaṃ karotīti attho.

`Suvisuddhapaṇḍarā` means 'of a very pure white color, unmixed in color, entirely white.' `Pariyesati` means 'it seeks.' `Leṇaṃ` means 'a dwelling place.' `Aleṇadassinī` means 'not seeing a dwelling place.' She is called `aleṇadassinī` because she previously had no fixed dwelling place; now, in the rainy season, having become pregnant by the roaring of the cloud, she `pariyesati leṇaṃ`, which means she makes a nest, a fixed dwelling place.

Kaṃ nu tattha…pe… pacchatoti mama vasanakamahāleṇassa pacchato pacchābhāge āpagākūlaṃ ajakaraṇīnadiyā ubhatotīraṃ tahiṃ tahiṃ ito cito ca sobhentiyo niccakālaṃ phalabhāranamitasākhā siniddhapaṇṇacchāyā jambuyo tattha tasmiṃ ṭhāne kaṃ nāma sattaṃ na ramenti nu, sabbaṃ ramentiyeva.

`Kaṃ nu tattha…pe… pacchato` means: behind my great dwelling-cave, on the rear side, are rose-apple trees with branches always bent by the weight of fruit and with glossy, shady leaves, adorning the bank of the Ajakaraṇī river on both shores, here and there. In that place, what being indeed would they not delight? They would delight every one.

Tāmatamadasaṅghasuppahīnāti [Pg.32] amataṃ vuccati agadaṃ, tena majjantīti amatamadā, sappā, tesaṃ saṅgho amatamadasaṅgho, tato suṭṭhu pahīnā apagatā. Bhekā maṇḍūkiyo, mandavatī saravatiyo, panādayanti taṃ ṭhānaṃ madhurena vassitena ninnādayanti. Nājja girinadīhi vippavāsasamayoti ajja etarahi aññāhipi pabbateyyāhi nadīhi vippavāsasamayo na hoti, visesato pana vāḷamacchasusumārādivirahitato khemā ajakaraṇī nadī. Sundaratalatitthapulinasampattiyā sivā. Suṭṭhu rammā ramaṇīyā, tasmā tattheva me mano ramatīti adhippāyo.

`Tāmatamadasaṅghasuppahīnā` means: a remedy is called `amata`; those intoxicated by it are `amatamadā`, that is, serpents; their host is the `amatamadasaṅgho`; from which they are well freed, gone away. `Bhekā` means female frogs. `Mandavatī` means 'having gentle voices.' `Panādayanti` means 'they make that place resound with sweet croaking.' `Nājja girinadīhi vippavāsasamayo` means 'today, now, is no time to be separated even from other mountain rivers; but especially the Ajakaraṇī River is safe (`khemā`), being free from fierce fish, crocodiles, and so on.' `Sivā` means 'auspicious' due to the presence of beautiful riverbeds, fords, and sandbanks. `Surammā` means 'very delightful, pleasing'; therefore, the intention is 'my mind delights right there.'

Evaṃ pana vatvā ñātake vissajjetvā attano vasanaṭṭhānameva gato. Suññāgārābhiratidīpanena idameva ca therassa aññābyākaraṇaṃ ahosīti.

Having said this, he dismissed his relatives and went to his own dwelling place. And this, by way of explaining his delight in empty dwellings, was the Elder's declaration of final knowledge.

Sappakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sappaka is concluded.

12. Muditattheragāthāvaṇṇanā

12. Commentary on the Verses of Elder Mudita

Pabbajintiādikā āyasmato muditattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso ekaṃ mañcamadāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe gahapatikule nibbattitvā muditoti laddhanāmo viññutaṃ pāpuṇi. Tena ca samayena taṃ kulaṃ raññā kenacideva karaṇīyena palibuddhaṃ ahosi. Mudito rājabhayābhīto palāyitvā araññaṃ paviṭṭho aññatarassa khīṇāsavattherassa vasanaṭṭhānaṃ upagacchi. Thero tassa bhītabhāvaṃ ñatvā ‘‘mā bhāyī’’ti samassāsesi. So ‘‘kittakena nu kho, bhante, kālena idaṃ me bhayaṃ vūpasamessatī’’ti pucchitvā ‘‘sattaṭṭhamāse atikkamitvā’’ti vutte – ‘‘ettakaṃ kālaṃ adhivāsetuṃ na sakkomi, pabbajissāmahaṃ, bhante, pabbājetha ma’’nti jīvitarakkhaṇatthaṃ pabbajjaṃ yāci. Thero taṃ pabbājesi. So pabbajitvā sāsane paṭiladdhasaddho bhaye vūpasantepi samaṇadhammaṃyeva [Pg.33] rocento kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto – ‘‘arahattaṃ appatvā imasmā vasanagabbhā bahi na nikkhamissāmī’’tiādinā paṭiññaṃ katvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.36.30-33) –

The verses beginning with 'Pabbajiṃ' are those of the Venerable Elder Mudita. What is their origin? This one too, having made his aspiration in the presence of previous Buddhas, accumulating merits in various existences, during the time of the Blessed One Vipassī, was reborn in a good family, reached maturity, and one day, seeing the Teacher, with a gladdened mind, he offered a couch. By that meritorious deed, he wandered on among devas and humans, and in this Buddha's dispensation, he was reborn in a householder's family in the Kosala country and gained the name Mudita, reaching maturity. At that time, that family was troubled by some royal affair. Mudita, terrified by fear of the king, fled and entered the forest, arriving at the dwelling place of a certain Elder who was an arahant. The Elder, knowing his fearful state, consoled him, saying, "Do not fear." He asked, "Venerable sir, in how much time will this fear of mine subside?" When he was told, "After seven or eight months," he replied, "I cannot endure for such a long time. Venerable sir, I will go forth; ordain me!" He requested ordination for the sake of preserving his life. The Elder ordained him. Having gone forth and gained faith in the Dispensation, even when the fear subsided, he still delighted in the ascetic's practice. Taking up a meditation subject and practicing insight, he made a vow, saying, "Without attaining arahantship, I will not leave this dwelling chamber!" Striving diligently in insight, he attained arahantship. Thus it is said in the Apadāna (Apa. Thera 1.36.30-33):

‘‘Vipassino bhagavato, lokajeṭṭhassa tādino;

Ekaṃ mañcaṃ mayā dinnaṃ, pasannena sapāṇinā.

To the Blessed One Vipassī, the foremost in the world, the steadfast one, a couch was given by me, with a gladdened mind, with my own hands.

‘‘Hatthiyānaṃ assayānaṃ, dibbayānaṃ samajjhagaṃ;

Tena mañcakadānena, pattomhi āsavakkhayaṃ.

I obtained elephant vehicles, horse vehicles, and divine vehicles. Through that gift of a couch, I have attained the destruction of the corruptions.

‘‘Ekanavutito kappe, yaṃ mañcamadadiṃ tadā;

Duggatiṃ nābhijānāmi, mañcadānassidaṃ phalaṃ.

Ninety-one aeons ago, when I gave that couch, I do not recall any bad destination; this is the fruit of the gift of a couch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's dispensation has been fulfilled.

Arahattaṃ pana patvā vimuttisukhaṃ paṭisaṃvedento sahāyabhikkhūhi adhigataṃ pucchito attano paṭipannākāraṃ kathento –

Having attained arahantship and experiencing the bliss of liberation, when questioned by his companion monks about what he had attained, he described his own mode of practice:

311.

311.

‘‘Pabbajiṃ jīvikatthohaṃ, laddhāna upasampadaṃ;

Tato saddhaṃ paṭilabhiṃ, daḷhavīriyo parakkamiṃ.

I went forth for the sake of livelihood, having obtained the higher ordination; then I gained faith, and with firm energy, I strove.

312.

312.

‘‘Kāmaṃ bhijjatuyaṃ kāyo, maṃsapesī visīyaruṃ;

Ubho jaṇṇukasandhīhi, jaṅghāyo papatantu me.

Let this body break apart as it will; let the masses of flesh dissolve; let both my legs fall away from the knee joints.

313.

313.

‘‘Nāsissaṃ na pivissāmi, vihārā ca na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate.

I will not eat, I will not drink, nor will I leave the monastery; nor will I lie down until the dart of craving is uprooted.

314.

314.

‘‘Tassa mevaṃ viharato, passa vīriyaparakkamaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

For me dwelling thus, behold my vigor and exertion! The three knowledges have been attained; the Buddha's dispensation has been fulfilled.

Catasso gāthā abhāsi.

He spoke four verses.

Tattha jīvikatthoti jīvikāya atthiko jīvikappayojano. ‘‘Ettha pabbajitvā nibbhayo sukhena akilamanto jīvissāmī’’ti evaṃ jīvikatthāya pabbajinti attho. Laddhāna upasampadanti paṭhamaṃ sāmaṇerapabbajjāyaṃ ṭhito [Pg.34] ñatticatutthena kammena upasampadaṃ labhitvā. Tato saddhaṃ paṭilabhinti tato upasampannakālato paṭṭhāya kalyāṇamitte sevanto dve mātikā, tisso anumodanā, ekaccaṃ suttaṃ, samathakammaṭṭhānaṃ, vipassanāvidhiñca uggaṇhanto buddhādīnaṃ mahānubhāvataṃ disvā – ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti ratanattaye saddhaṃ paṭilabhiṃ. Daḷhavīriyo parakkaminti evaṃ paṭiladdhasaddho hutvā vipassanāya kammaṃ karonto nacirasseva saccapaṭivedhāya daḷhavīriyo thiravīriyo hutvā parakkamiṃ, akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya sammadeva padahiṃ.

Here, 'for the sake of livelihood' means one who desires livelihood, whose purpose is livelihood. The meaning is: 'Having gone forth here, I will live fearlessly, happily, and without exertion'—thus, one goes forth for the sake of livelihood. 'Having obtained higher ordination' means first being established in the novice's going forth, then receiving higher ordination through the act consisting of a motion and three announcements. 'Thereafter, he gains faith' means from the time of higher ordination onward, associating with good friends, he learned the two matrices, the three blessings, certain discourses, serenity meditation subjects, and the method of insight. Seeing the great power of the Buddha and others, he gained faith in the Triple Gem: 'The Blessed One is a Perfectly Self-Enlightened One, the Dhamma is well-expounded, the Sangha is practicing well.' 'With strong energy, he strove' means having thus gained faith, while doing the work of insight, before long, with firm and resolute energy, he strove for the realization of the truth, for the abandoning of unwholesome qualities and for the attainment of wholesome qualities, rightly directing his effort.

Yathā pana parakkamiṃ, taṃ dassetuṃ ‘‘kāma’’ntiādi vuttaṃ. Tattha kāmanti yathākāmaṃ ekaṃsato vā bhijjatu. Ayaṃ kāyoti ayaṃ mama pūtikāyo, iminā vīriyapatāpena bhijjati ce, bhijjatu chinnabhinnaṃ hotu. Maṃsapesī visīyarunti iminā daḷhaparakkamena imasmā kāyā maṃsapesiyo visīyanti ce, visīyantu ito cito viddhaṃsantu. Ubho jaṇṇukasandhīhi, jaṅghāyo papatantu meti ubhohi jaṇṇukasandhīhi saha mama ubho jaṅghāyo satthiyo ūrubandhato bhijjitvā bhūmiyaṃ papatantu. ‘‘Ma’’ntipi pāṭho, so evattho. Sesaṃ heṭṭhā vuttanayameva.

To illustrate how he strove, 'kāmaṃ' and so on was spoken. Here, 'kāmaṃ' means 'as one wishes' or 'let it break decisively.' 'This body' means 'this foul body of mine'; if it breaks through this exertion of energy, then let it break—let it be shattered and destroyed. 'Let the masses of flesh waste away' means through this firm effort, if the masses of flesh of this body waste away, then let them waste away—let them be scattered here and there and perish. 'Let both my legs fall away from the knee joints' means with both knee joints, may my two shanks, together with the thighs, severed from the hip-joint, break and fall to the ground. There is also a reading 'maṃ'; the meaning is the same. The rest is as previously explained.

Muditattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mudita is concluded.

Catukkanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Fours is concluded.

5. Pañcakanipāto

5. The Book of the Fives

1. Rājadattattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Rājadatta

Pañcakanipāte [Pg.35] bhikkhu sivathikaṃ gantvātiādikā āyasmato rājadattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro, tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto, ito catuddase kappe buddhasuññe loke kulagehe nibbattitvā viññutaṃ patto, ekadivasaṃ kenacideva karaṇīyena vanantaṃ upagato tattha aññataraṃ paccekabuddhaṃ rukkhamūle nisinnaṃ disvā pasannamānaso suparisuddhaṃ ambāṭakaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ satthavāhakule nibbatti. Tassa mahārājaṃ vessavaṇaṃ ārādhetvā paṭiladdhabhāvato mātāpitaro rājadattoti nāmaṃ akaṃsu. So vayappatto pañcahi sakaṭasatehi bhaṇḍaṃ ādāya vāṇijjavasena rājagahaṃ agamāsi. Tena ca samayena rājagahe aññatarā gaṇikā abhirūpā dassanīyā paramasobhaggayogato divase divase sahassaṃ labhati. Atha so satthavāhaputto divase divase tassā gaṇikāya sahassaṃ datvā saṃvāsaṃ kappento nacirasseva sabbaṃ dhanaṃ khepetvā duggato hutvā ghāsacchādanamattampi alabhanto ito cito ca paribbhamanto saṃvegappatto ahosi. So ekadivasaṃ upāsakehi saddhiṃ veḷuvanaṃ agamāsi.

In the Book of the Fives, the verses of the Venerable Elder Rājadatta, beginning with "A bhikkhu went to the charnel ground." What is their origin? He too, having performed meritorious deeds under previous Buddhas, accumulating merit here and there as a basis for liberation in various existences, fourteen aeons ago, in a world devoid of Buddhas, was reborn into a good family and attained maturity. One day, having gone to the forest for some purpose, he saw a Paccekabuddha seated at the foot of a tree. With a mind of faith, he offered a very pure ambāṭaka fruit. Through that meritorious deed, wandering among devas and humans, in this Buddha-era he was reborn in Sāvatthī into a caravan leader's family. Because his parents had propitiated the great king Vessavaṇa and obtained him, they named him Rājadatta. When he came of age, he took goods with five hundred carts and went to Rājagaha for trade. At that time, in Rājagaha, there was a courtesan who was beautiful, attractive, and possessed of supreme loveliness, earning a thousand [coins] each day. The caravan leader's son, giving her a thousand daily, lived with her. Before long, he exhausted all his wealth and became destitute, unable to obtain even mere food and clothing. Wandering here and there, he became filled with a sense of urgency. One day, he went to the Bamboo Grove with some lay followers.

Tena ca samayena satthā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. So parisapariyante nisīditvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā dhutaṅgāni samādiyitvā susāne vasati. Tadā aññataropi satthavāhaputto sahassaṃ datvā tāya gaṇikāya saha vasati. Sā ca gaṇikā tassa hatthe mahaggharatanaṃ disvā lobhaṃ uppādetvā aññehi dhuttapurisehi taṃ mārāpetvā taṃ ratanaṃ gaṇhi. Atha tassa satthavāhaputtassa manussā taṃ pavattiṃ sutvā ocarakamanusse pesesuṃ. Te rattiyaṃ tassā gaṇikāya gharaṃ pavisitvā chaviādīni anupahacceva taṃ māretvā sivathikāya chaḍḍesuṃ. Rājadattatthero asubhanimittaṃ gahetuṃ susāne vicaranto tassā gaṇikāya kaḷevaraṃ [Pg.36] paṭikkulato manasi kātuṃ upagato katipayavāre yoniso manasi katvā aciramatabhāvato soṇasiṅgālādīhi anupahatachavitāya visabhāgavatthutāya ca ayoniso manasikaronto, tattha kāmarāgaṃ uppādetvā saṃviggataramānaso attano cittaṃ paribhāsitvā muhuttaṃ ekamantaṃ apasakkitvā ādito upaṭṭhitaṃ asubhanimittameva gahetvā yoniso manasikaronto jhānaṃ uppādetvā taṃ jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā tāvadeva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.44.55-59) –

At that time, the Teacher was seated, surrounded by a great assembly, teaching the Dhamma. He sat at the edge of the assembly, listened to the Dhamma in the Teacher's presence, acquired faith, went forth, undertook the ascetic practices, and dwelt in a charnel ground. At that time, another caravan leader's son, having given a thousand [coins], lived with that courtesan. Seeing a precious gem in his hand, she became greedy and, with the help of some rogues, had him killed and took the gem. Then, the caravan leader's son's people, having heard about that event, sent spies. At night, they entered the courtesan's house and, without harming her skin or anything else, killed her and threw her body into the charnel ground. The Elder Rājadatta, wandering in the charnel ground to take up an unattractive meditation object, came upon that courtesan's corpse. Though he had approached it to reflect wisely on its repulsiveness several times, yet because it was recently dead, its skin was untouched by dogs and jackals, and it was an unsuitable object, he reflected unwisely, giving rise to sensual lust there. With a greatly agitated mind, he rebuked his own mind. After withdrawing for a moment to one side, he then took up the unattractive meditation object from the beginning, reflected wisely, and produced jhāna. Using that jhāna as a basis, he developed insight and immediately attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.44.55–59):

‘‘Vipine buddhaṃ disvāna, sayambhuṃ aparājitaṃ;

Ambāṭakaṃ gahetvāna, sayambhussa adāsahaṃ.

Having seen the Buddha in the forest, the Self-Awakened One, the Unconquered One; having taken an ambāṭaka fruit, I gave it to the Self-Awakened One.

‘‘Ekatiṃse ito kappe, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

Thirty-one aeons ago, when I gave that fruit, I have not known a bad destination; this is the fruit of that gift of fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been done.

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā pītisomanassajāto –

Having attained arahantship, reflecting on his own practice, he was filled with joy and happiness.

315.

315.

‘‘Bhikkhu sivathikaṃ gantvā, addasa itthimujjhitaṃ;

Apaviddhaṃ susānasmiṃ, khajjantiṃ kimihī phuṭaṃ.

A bhikkhu went to the charnel ground and saw a woman abandoned there, cast away in the charnel ground, being devoured by worms, riddled with them.

316.

316.

‘‘Yañhi eke jigucchanti, mataṃ disvāna pāpakaṃ;

Kāmarāgo pāturahu, andhova savatī ahuṃ.

Indeed, some recoil in disgust, seeing the dead, foul thing. Sensual lust arose in me, and I was like one blind, though the corpse was oozing.

317.

317.

‘‘Oraṃ odanapākamhā, tamhā ṭhānā apakkamiṃ;

Satimā sampajānohaṃ, ekamantaṃ upāvisiṃ.

“In less time than it takes to cook a meal, I departed from that place; mindful and fully aware, I sat down to one side.”

318.

318.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

“Then wise attention arose in me; the danger became manifest, and revulsion was established.”

319.

319.

‘‘Tato cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“Then my mind was liberated. Behold the well-taught nature of the Dhamma! The three knowledges have been attained; the Buddha’s teaching has been done.” –

Imā pañca gāthā abhāsi.

These five stanzas he spoke.

Tattha [Pg.37] bhikkhu sivathikaṃ gantvāti saṃsāre bhayassa ikkhanato bhikkhu, asubhakammaṭṭhānatthaṃ āmakasusānaṃ upagantvā. ‘‘Bhikkhū’’ti cetaṃ attānaṃ sandhāya thero sayaṃ vadati. Itthinti thīyati ettha sukkasoṇitaṃ sattasantānabhāvena saṃhaññatīti thī, mātugāmo. Evañca sabhāvaniruttivasena ‘‘itthī’’tipi vuccati. Vañjhādīsu pana taṃsadisatāya taṃsabhāvānativattanato ca tabbohāro. ‘‘Itthī’’ti itthikaḷevaraṃ vadati. Ujjhitanti pariccattaṃ ujjhaniyattā eva apaviddhaṃ anapekkhabhāvena khittaṃ. Khajjantiṃ kimihī phuṭanti kimīhi pūritaṃ hutvā khajjamānaṃ.

Therein, “a bhikkhu went to the charnel ground” means: a bhikkhu, one who sees the danger in saṃsāra, having gone to a fresh charnel ground for the purpose of the meditation subject of foulness. And by “bhikkhu,” the Elder refers to himself. “Woman” (itthi): because semen and blood are solidified (thīyati) therein in the form of the continuity of a being, she is called “thī,” a female. And thus, by way of its natural etymology, she is also called “itthi.” But in the case of barren women and the like, that designation is used due to similarity to that nature and not transcending it. By “woman,” he refers to the female corpse. “Discarded” means abandoned, cast away because it is disgusting, thrown away without regard. “Being devoured by worms” means being filled with bursting worms and being consumed.

Yañhi eke jigucchanti, mataṃ disvāna pāpakanti yaṃ apagatāyuusmāviññāṇatāya mataṃ kaḷevaraṃ pāpakaṃ nihīnaṃ lāmakaṃ eke cokkhajātikā jigucchanti, oloketumpi na icchanti. Kāmarāgo pāturahūti tasmiṃ kuṇape ayonisomanasikārassa balavatāya kāmarāgo mayhaṃ pāturahosi uppajji. Andhova savatī ahunti tasmiṃ kaḷevare navahi dvārehi asuciṃ savati sandante asucibhāvassa adassanena andho viya ahosiṃ. Tenāha –

“For what some find repulsive, seeing a dead, foul thing” means: that corpse, dead due to the departure of its life-force and consciousness, is foul, inferior, and wretched. Some of pure lineage are repulsed by it; they do not even wish to look at it. “Sensual lust arose in me” means: due to the strength of unwise attention toward that corpse, sensual lust arose in me. “I was like one blind, though it was oozing” means: when impure matter was flowing from the nine orifices of that corpse, I was like a blind person due to not seeing its impure nature. Therefore he said:

‘‘Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti ca.

“One consumed by passion does not understand the meaning, one consumed by passion does not see the Dhamma; then there is blinding darkness, when passion overwhelms a person.”

‘‘Kāmacchando kho, brāhmaṇa, andhakaraṇo acakkhukaraṇo’’ti ca ādi. Keci panettha takārāgamaṃ katvā ‘‘kilesapariyuṭṭhānena avasavatti kilesassa vā vasavattī’’ti atthaṃ vadanti. Apare ‘‘andhova asati ahu’’nti pāḷiṃ vatvā ‘‘kāmarāgena andho eva hutvā satirahito ahosi’’nti atthaṃ vadanti. Tadubhayaṃ pana pāḷiyaṃ natthi.

And also: “Indeed, brahmin, sensual desire makes one blind, makes one unable to see,” and so on. Some here, adding the letter ‘t’ (takāra), explain the meaning as “under the sway of defilements due to their obsession” or “dominated by defilements.” Others, citing the reading “andhova asati ahu,” explain the meaning as “being blind with sensual lust, he was devoid of mindfulness.” But neither of those is found in the Pāli text.

Oraṃ odanapākamhāti odanapākato oraṃ, yāvatā kālena suparidhotatintataṇḍulanāḷiyā odanaṃ pacati, tato orameva kālaṃ, tatopi lahukālena rāgaṃ vinodento, tamhā ṭhānā apakkamiṃ yasmiṃ ṭhāne ṭhitassa me rāgo uppajji, tamhā ṭhānā apakkamiṃ apasakkiṃ. Apakkantova satimā sampajānohaṃ samaṇasaññaṃ upaṭṭhapetvā satipaṭṭhānamanasikāravasena satimā, sammadeva dhammasabhāvajānanena sampajāno [Pg.38] ca hutvā ekamantaṃ upāvisiṃ, pallaṅkaṃ ābhujitvā nisīdiṃ. Nisinnassa ca tato me manasīkāro, yoniso udapajjathātiādi sabbaṃ heṭṭhā vuttanayamevāti.

“In less time than it takes to cook a meal” means: in less time than it takes to cook rice, in whatever time one cooks rice from a measure of well-washed, moist rice grains, in even less time than that. Dispelling lust in an even shorter time, “I departed from that place” means: from the place where lust had arisen in me while standing, from that place I departed, I withdrew. Having withdrawn, “mindful and fully aware, I sat down to one side” means: having established the perception of a renunciate, being mindful by way of attending to the foundations of mindfulness, and being fully aware through rightly knowing the true nature of phenomena, I sat down, having folded my legs crosswise. And for him, having sat down, “Then wise attention arose in me,” and so on—all is in the same way as explained above.

Rājadattattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Rājadatta is concluded.

2. Subhūtattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Subhūta

Ayogetiādikā āyasmato subhūtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto kassapassa bhagavato kāle bārāṇasiyaṃ gahapatimahāsālakule nibbattitvā viññutaṃ patto ekadivasaṃ satthu santike dhammaṃ sutvā pasannamānaso saraṇesu ca sīlesu ca patiṭṭhāya māse māse aṭṭhakkhattuṃ catujjātiyagandhena satthu gandhakuṭiṃ opuñjāpesi. So tena puññakammena nibbattanibbattaṭṭhāne sugandhasarīro hutvā, imasmiṃ buddhuppāde magadharaṭṭhe gahapatikule nibbattitvā subhūtoti laddhanāmo vayappatto, nissaraṇajjhāsayatāya gharāvāsaṃ pahāya titthiyesu pabbajitvā tattha sāraṃ alabhanto, satthu santike upatissakolitaselādike bahū samaṇabrāhmaṇe pabbajitvā sāmaññasukhaṃ anubhavante disvā sāsane paṭiladdhasaddho pabbajitvā ācariyupajjhāye ārādhetvā kammaṭṭhānaṃ gahetvā vivekavāsaṃ vasanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.55.272-308) –

The verses of the Venerable Elder Subhūta begin with “Ayoge.” What is their origin? He too, having made his aspiration under previous Buddhas and having accumulated merits in various existences, was born into a great householder family in Bārāṇasī during the time of the Blessed One Kassapa. Having reached the age of discretion, one day he heard the Dhamma in the Teacher’s presence and, with a confident mind, established himself in the Refuges and the Precepts. Eight times each month, he had the Teacher’s perfume chamber sprinkled with four kinds of perfume. By that meritorious deed, in whatever existence he was reborn, his body was fragrant. In this Buddha’s dispensation, he was born into a householder family in the country of Magadha and was given the name Subhūta. Upon reaching maturity, due to his inclination toward renunciation, he abandoned the household life and went forth among the sectarians. Not finding the essence there, he saw many ascetics and brahmins—such as Upatissa, Kolita, and Sela—who had gone forth in the Teacher’s presence and were experiencing the bliss of the ascetic life. Gaining faith in the Dispensation, he went forth. Having pleased his teachers and preceptors, he took up a meditation subject and, dwelling in seclusion, developed insight and attained Arahantship. Thus it is said in the Apadāna:

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this auspicious aeon, a kinsman of Brahmā, of great renown, named Kassapa by clan, arose, the best of speakers.”

‘‘Anubyañjanasampanno, bāttiṃsavaralakkhaṇo;

Byāmappabhāparivuto, raṃsijālasamotthaṭo.

“Endowed with the minor characteristics, possessed of the thirty-two excellent marks, surrounded by a fathom-wide aura, and covered with a net of rays.”

‘‘Assāsetā yathā cando, sūriyova pabhaṅkaro;

Nibbāpetā yathā megho, sāgarova guṇākaro.

“A comforter like the moon, a light-maker like the sun; an extinguisher of heat like a cloud, a mine of virtues like the ocean.”

‘‘Dharaṇīriva [Pg.39] sīlena, himavāva samādhinā;

Ākāso viya paññāya, asaṅgo anilo yathā.

“Like the earth in virtue, like the Himālaya in concentration; like the sky in wisdom, unattached like the wind.”

‘‘Tadāhaṃ bārāṇasiyaṃ, upapanno mahākule;

Pahūtadhanadhaññasmiṃ, nānāratanasañcaye.

“Then I was born in Bārāṇasī, in a great family abounding in wealth and grain, a repository of various treasures.”

‘‘Mahatā parivārena, nisinnaṃ lokanāyakaṃ;

Upecca dhammamassosiṃ, amataṃva manoharaṃ.

“With a great retinue, I approached the Leader of the World, who was seated, and listened to the Dhamma, delightful as the deathless.”

‘‘Dvattiṃsalakkhaṇadharo, sanakkhattova candimā;

Anubyañjanasampanno, sālarājāva phullito.

“Bearer of the thirty-two marks, like the moon with its constellations; endowed with the minor characteristics, like a kingly sāl tree in full bloom.”

‘‘Raṃsijālaparikkhitto, dittova kanakācalo;

Byāmappabhāparivuto, sataraṃsī divākaro.

“Encircled by a net of rays, blazing like a golden mountain; surrounded by a fathom-wide aura, like the hundred-rayed sun.”

‘‘Soṇṇānano jinavaro, samaṇīva siluccayo;

Karuṇāpuṇṇahadayo, guṇena viya sāgaro.

“The supreme conqueror with a golden face, like a mountain of jewels; with a heart full of compassion, like an ocean in virtue.”

‘‘Lokavissutakitti ca, sinerūva naguttamo;

Yasasā vitthato vīro, ākāsasadiso muni.

“Famed throughout the world, like Sineru, best of mountains; the hero, vast in glory; the sage, like the sky.”

‘‘Asaṅgacitto sabbattha, anilo viya nāyako;

Patiṭṭhā sabbabhūtānaṃ, mahīva munisattamo.

“The leader, with mind unattached everywhere, is like the wind; a support for all beings, like the earth, is the seventh of the sages.”

‘‘Anupalitto lokena, toyena padumaṃ yathā;

Kuvādagacchadahano, aggikkhandhova sobhati.

“Unsullied by the world, as a lotus is by water; burning the thicket of wrong views, he shines like a mass of fire.”

‘‘Agado viya sabbattha, kilesavisanāsako;

Gandhamādanaselova, guṇagandhavibhūsito.

“Like an antidote everywhere, a destroyer of the poison of defilements; like the Gandhamādana mountain, adorned with the fragrance of virtues.”

‘‘Guṇānaṃ ākaro vīro, ratanānaṃva sāgaro;

Sindhūva vanarājīnaṃ, kilesamalahārako.

“The hero is a mine of virtues, as the ocean is of gems; like the great river, king of waters, he removes the stain of defilements.”

‘‘Vijayīva mahāyodho, mārasenāvamaddano;

Cakkavattīva so rājā, bojjhaṅgaratanissaro.

“Like a victorious great warrior, a crusher of Māra’s army; that king is like a wheel-turner, the lord of the jewels of the enlightenment factors.”

‘‘Mahābhisakkasaṅkāso, dosabyādhitikicchako;

Sallakatto yathā vejjo, diṭṭhigaṇḍaviphālako.

“Resembling a great physician, he cures the disease of hatred; like a surgeon, he splits open the boil of wrong views.”

‘‘So [Pg.40] tadā lokapajjoto, sanarāmarasakkato;

Parisāsu narādicco, dhammaṃ desayate jino.

“Then that Light of the World, revered by humans and gods, the Sun among men, the Conqueror, taught the Dhamma in the assemblies.”

‘‘Dānaṃ datvā mahābhogo, sīlena sugatūpago;

Bhāvanāya ca nibbāti, iccevamanusāsatha.

“‘Having given gifts, one becomes greatly wealthy; by virtue, one goes to a good destination; and by meditation, one attains Nibbāna’—thus he instructed.”

‘‘Desanaṃ taṃ mahassādaṃ, ādimajjhantasobhanaṃ;

Suṇanti parisā sabbā, amataṃva mahārasaṃ.

“The entire assembly listens to that teaching of great savor, beautiful in the beginning, middle, and end, as if to the deathless nectar of great flavor.”

‘‘Sutvā sumadhuraṃ dhammaṃ, pasanno jinasāsane;

Sugataṃ saraṇaṃ gantvā, yāvajīvaṃ namassahaṃ.

“Having heard the very sweet Dhamma, with faith in the Victor’s Teaching, having gone to the Well-Farer for refuge, I pay homage for as long as I live.”

‘‘Munino gandhakuṭiyā, opuñjesiṃ tadā mahiṃ;

Catujjātena gandhena, māse aṭṭha dinesvahaṃ.

“Then, in the sage’s perfume chamber, I sprinkled the ground with four kinds of perfume, on eight days in a month.”

‘‘Paṇidhāya sugandhattaṃ, sarīravissagandhino;

Tadā jino viyākāsi, sugandhatanulābhitaṃ.

Having aspired to a fragrant body, though it is naturally foul-smelling, then the Victor declared the attainment of a fragrant body.

‘‘Yo yaṃ gandhakuṭibhūmiṃ, gandhenopuñjate sakiṃ;

Tena kammavipākena, upapanno tahiṃ tahiṃ.

Whoever perfumes the ground of a fragrant shrine even once, by the result of that deed, will be reborn in fortunate circumstances wherever they arise.

‘‘Sugandhadeho sabbattha, bhavissati ayaṃ naro;

Guṇagandhayutto hutvā, nibbāyissatināsavo.

This person will have a fragrant body everywhere; endowed with the scent of virtues, taintless, he will attain Nibbāna.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed, and through intention and aspiration, leaving the human body, I went to the Tāvatiṃsa realm.

‘‘Pacchime ca bhave dāni, jāto vippakule ahaṃ;

Gabbhaṃ me vasato mātā, dehenāsi sugandhitā.

Now, in my last existence, I was born in an eminent family; while dwelling in the womb, my mother’s body was fragrant.

‘‘Yadā ca mātukucchimhā, nikkhamāmi tadā purī;

Sāvatthi sabbagandhehi, vāsitā viya vāyatha.

And when I emerged from my mother’s womb, then the city of Sāvatthī was fragrant with all kinds of scents, as if it had been perfumed.

‘‘Pupphavassañca surabhi, dibbagandhaṃ manoramaṃ;

Dhūpāni ca mahagghāni, upavāyiṃsu tāvade.

And a rain of fragrant and delightful flowers with divine scents, and precious incense of great worth, wafted all around.

‘‘Devā ca sabbagandhehi, dhūpapupphehi taṃ gharaṃ;

Vāsayiṃsu sugandhena, yasmiṃ jāto ahaṃ ghare.

The gods with all kinds of perfumes, with incense and flowers, perfumed that house with sweet fragrance, in which I was born.

‘‘Yadā [Pg.41] ca taruṇo bhaddo, paṭhame yobbane ṭhito;

Tadā selaṃ saparisaṃ, vinetvā narasārathi.

When the noble youth, still young, stood in his early prime, then the charioteer of men tamed Sela together with his retinue.

‘‘Tehi sabbehi parivuto, sāvatthipuramāgato;

Tadā buddhānubhāvaṃ taṃ, disvā pabbajito ahaṃ.

Surrounded by all of them, he arrived at the city of Sāvatthī; then, seeing that majestic power of the Buddha, I went forth.

‘‘Sīlaṃ samādhipaññañca, vimuttiñca anuttaraṃ;

Bhāvetvā caturo dhamme, pāpuṇiṃ āsavakkhayaṃ.

Virtue, concentration, wisdom, and unsurpassed liberation; having cultivated these four qualities, I attained the destruction of the taints.

‘‘Yadā pabbajito cāhaṃ, yadā ca arahā ahuṃ;

Nibbāyissaṃ yadā cāhaṃ, gandhavasso tadā ahu.

When I went forth, when I became an Arahant, and when I was attaining Parinibbāna, then there was a rain of fragrance.

‘‘Sarīragandho ca sadātiseti me, mahārahaṃ candanacampakuppalaṃ;

Tatheva gandhe itare ca sabbaso, pasayha vāyāmi tato tahiṃ tahiṃ.

The fragrance of my body always surpasses that of precious sandalwood, champak, and water lilies. Likewise, I overpower all other scents in every way, and spread it here and there.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā titthiyesu pabbajitvā attano pattaṃ attakilamathānuyogaṃ dukkhaṃ, sāsane pabbajitvā pattaṃ jhānādisukhañca cintetvā attano paṭipattipaccavekkhaṇamukhena aññaṃ byākaronto –

Having attained Arahantship, he reflected on the suffering of self-mortification that he had undergone when he went forth among the sectarians, and on the bliss of jhāna and so forth that he had attained when he went forth in the Dispensation. Reflecting on his own practice by way of examination, he declared his realization thus:

320.

320.

‘‘Ayoge yuñjamattānaṃ, puriso kiccamicchako;

Caraṃ ce nādhigaccheyya, taṃ me dubbhagalakkhaṇaṃ.

If a person, desiring to accomplish a task, engages himself in what is unsuitable and, while striving, does not achieve it, that is for me a sign of misfortune.

321.

321.

‘‘Abbūḷhaṃ aghagataṃ vijitaṃ, ekañce ossajeyya kalīva siyā;

Sabbānipi ce ossajeyya andhova siyā, samavisamassa adassanato.

Not having uprooted the conquered realm of defilements, if one were to neglect even one thing, it would be a losing throw. If one were to neglect all things, one would be like a blind person, for not seeing the even and the uneven.

322.

322.

‘‘Yañhi kayirā tañhi vade, yaṃ na kayirā na taṃ vade;

Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitā.

What one would do, that one should say; what one would not do, that one should not say. The wise discern the one who speaks but does not act.

323.

323.

‘‘Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;

Evaṃ subhāsitā vācā, aphalā hoti akubbato.

Just as a lovely flower, full of colour but without fragrance, so are well-spoken words fruitless for one who does not act accordingly.

324.

324.

‘‘Yathāpi [Pg.42] ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ;

Evaṃ subhāsitā vācā, saphalā hoti kubbato’’ti. –

Just as a lovely flower, bright-colored and fragrant, so well-spoken words are fruitful for one who puts them into practice.

Imā pañca gāthā abhāsi.

These five stanzas he spoke.

Tattha ayogeti ayuñjitabbe asevitabbe antadvaye. Idha pana attakilamathānuyogavasena attho veditabbo. Yuñjanti tasmiṃ attānaṃ yuñjanto yojento tathā paṭipajjanto. Kiccamicchakoti ubhayahitāvahaṃ kiccaṃ icchanto, tappaṭipakkhato ayoge caraṃ caranto ce bhaveyya. Nādhigaccheyyāti yathādhippetaṃ hitasukhaṃ na pāpuṇeyyāti ñāyo. Tasmā yaṃ ahaṃ titthiyamatavañcito ayoge yuñjiṃ, taṃ me dubbhagalakkhaṇaṃ apuññasabhāvo. ‘‘Purimakammabyāmohito ayoge yuñji’’nti dasseti.

There, 'ayoge' refers to the two extremes that should not be engaged in or resorted to. Here, however, the meaning should be understood in terms of the practice of self-mortification. 'Yuñjanto' means yoking oneself, applying oneself, practicing in that way. 'Kiccamicchako' means one desiring an action conducive to the welfare of both; and if one were to act in opposition to that, engaging in what should not be engaged in, 'one would not attain' (nādhigaccheyya), meaning one would not reach the desired welfare and happiness—this is the principle. Therefore, that which I engaged in, being deceived by the doctrines of heretics, that was for me a sign of misfortune, a state devoid of merit. He shows, 'Deluded by past kamma, I engaged in what should not be engaged in.'

Abbūḷhaṃ aghagataṃ vijitanti vibādhanasabhāvatāya aghā nāma rāgādayo, aghāni eva aghagataṃ, aghagatānaṃ vijitaṃ saṃsārappavatti, tesaṃ vijayo kusaladhammābhibhavo. ‘‘Aghagataṃ vijita’’nti anunāsikalopaṃ akatvā vuttaṃ. Taṃ abbūḷhaṃ anuddhataṃ yena, taṃ abbūḷhāghagataṃ vijitaṃ katvā evaṃbhūto hutvā, kilese asamucchinditvāti attho. Ekañce ossajeyyāti adutiyatāya padhānatāya ca ekaṃ appamādaṃ sammāpayogameva vā ossajeyya pariccajeyya ce. Kalīva so puggalo kāḷakaṇṇī viya siyā. Sabbānipi ce ossajeyyāti sabbānipi vimuttiyā paripācakāni saddhāvīriyasatisamādhipaññindriyāni ossajeyya ce, abhāvanāya chaḍḍeyya ce, andhova siyā samavisamassa adassanato.

'Abbūḷhaṃ aghagataṃ vijitaṃ' – By their nature of causing distress, defilements such as greed are called 'aghā'. 'Aghagataṃ' is simply 'aghāni'. The victory of the defilements is the continuation of the round of existence; their victory is the overwhelming of wholesome states. The phrase 'aghagataṃ vijitaṃ' is stated without eliding the nasal. The meaning is: he by whom that is not uprooted, having become one conquered by the affliction of defilements, has not cut off the defilements. If one were to abandon even one thing—due to its being without a second and due to its being foremost, if one were to abandon or relinquish even one thing, namely heedfulness or right effort itself—that person would be like one with bad luck. And if one were to abandon all—if one were to abandon all the faculties that ripen liberation, namely the faculties of faith, energy, mindfulness, concentration, and wisdom, if one were to discard them through non-cultivation, one would be like a blind man, for not seeing the even and uneven.

Yathāti opammasampaṭipādanatthe nipāto. Ruciranti sobhanaṃ. Vaṇṇavantanti vaṇṇasaṇṭhānasampannaṃ. Agandhakanti gandharahitaṃ pālibhaddakagirikaṇṇikajayasumanādibhedaṃ. Evaṃ subhāsitā vācāti subhāsitā vācā nāma tepiṭakaṃ buddhavacanaṃ vaṇṇasaṇṭhānasampannapupphasadisaṃ. Yathā hi agandhakaṃ pupphaṃ dhārentassa sarīre gandho na pharati, evaṃ etampi yo sakkaccasavanādīhi [Pg.43] ca samācarati, tassa sakkaccaṃ asamācarantassa yaṃ tattha kattabbaṃ, taṃ akubbato sutagandhaṃ paṭipattigandhañca na āvahati aphalā hoti. Tena vuttaṃ ‘‘evaṃ subhāsitā vācā, aphalā hoti akubbato’’ti.

The word 'yathā' is a particle used in the sense of introducing a simile. 'Ruciraṃ' means beautiful. 'Vaṇṇavantaṃ' means endowed with color and form. 'Agandhakaṃ' means lacking fragrance, referring to varieties such as pālibhaddaka, girikaṇṇika, jayasumana, etc. Thus, 'subhāsitā vācā' (well-spoken words) refers to the Buddha's teachings in the three Piṭakas, which are like flowers endowed with color and form. Just as a fragrance-less flower does not impart scent to the body of the wearer, so too, for one who does not properly practice by carefully listening and so on, not performing what should be done, these teachings do not bring the fragrance of learning or the fragrance of practice and are fruitless. Therefore, it is said, 'Thus, well-spoken words are fruitless for one who does not act.'

Sugandhakanti sumanacampakanīluppalapupphādibhedaṃ. Evanti yathā taṃ pupphaṃ dhārentassa sarīre gandho pharati, evaṃ tepiṭakabuddhavacanasaṅkhātā subhāsitā vācāpi yo sakkaccasavanādīhi tattha kattabbaṃ karoti, assa puggalassa saphalā hoti, sutagandhapaṭipattigandhānaṃ āvahanato mahapphalā hoti mahānisaṃsā. Tasmā yathovādaṃ paṭipajjeyya, yathākārī tathāvādī ca bhaveyyāti. Sesaṃ vuttanayameva.

'Sugandhakaṃ' refers to varieties of fragrant flowers such as jasmine, champak, blue lotuses, etc. Thus, just as the fragrance of such a flower spreads through the body of one who wears it, so too the well-spoken words, known as the Buddha's teachings in the three Piṭakas, become fruitful for that person who performs what should be done there through diligent listening and so on. By bringing about the fragrance of learning and the fragrance of practice, they become greatly fruitful and of immense benefit. Therefore, one should practice in accordance with the teaching, and be one whose actions match their words. The rest follows the same principle.

Subhūtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Subhūta is completed.

3. Girimānandattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Girimānanda

Vassati devotiādikā āyasmato girimānandattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā vayappatto gharāvāsaṃ vasanto attano bhariyāya putte ca kālaṅkate sokasallasamappito araññaṃ paviṭṭho satthārā tattha gantvā dhammaṃ kathetvā sokasalle abbūḷhe pasannamānaso sugandhapupphehi pūjetvā pañcapatiṭṭhitena vanditvā sirasi añjaliṃ katvā abhitthavi.

The verses of the Venerable Elder Girimānanda, beginning with “Vassati devo.” What is their origin? This venerable one too, having made his aspiration in the presence of previous Buddhas, accumulated merits in various existences. During the time of the Blessed One Sumedha, he was born into a respectable family and, having reached maturity, lived the household life. When his wife and children died, he was afflicted by the dart of sorrow and entered the forest. The Teacher went there, preached the Dhamma, and when the dart of sorrow was extracted, with a serene mind, he worshipped with fragrant flowers, paid homage with the five-point prostration, placed his joined hands on his head, and praised him.

So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe bimbisārarañño purohitassa putto hutvā nibbatti, girimānandotissa nāmaṃ ahosi. So viññutaṃ patto satthu rājagahagamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto katipayaṃ divasaṃ gāmakāvāse vasitvā satthāraṃ vandituṃ rājagahaṃ agamāsi. Bimbisāramahārājā tassa āgamanaṃ sutvā upasaṅkamitvā ‘‘idheva, bhante, vasatha, ahaṃ catūhi paccayehi upaṭṭhahāmī’’ti sampavāretvā gato [Pg.44] bahukiccatāya na sari. ‘‘Thero abbhokāse vasatī’’ti devatā therassa temanabhayena vassaṃ vāresuṃ. Rājā avassanakāraṇaṃ sallakkhetvā therassa kuṭikaṃ kārāpesi. Thero kuṭikāyaṃ vasanto senāsanasappāyalābhena samādhānaṃ labhitvā vīriyasamataṃ yojetvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.419-448) –

By that meritorious deed, wandering among gods and humans, in this Buddha-era he was reborn in Rājagaha as the son of King Bimbisāra’s chaplain. His name was Girimānanda. Having come of age, when the Teacher visited Rājagaha, he saw the Buddha’s majesty and, gaining faith, he went forth. Practicing the ascetic life for a few days while dwelling in a village residence, he then went to Rājagaha to pay homage to the Teacher. Hearing of his arrival, King Bimbisāra approached him and invited him, saying, “Venerable sir, please stay here. I will provide you with the four requisites.” But being occupied with many duties, he forgot. The deities, fearing the elder might get wet, prevented the rain. Noticing the reason for the lack of rain, the king had a hut built for the elder. Dwelling in the hut, the elder gained concentration through suitable lodgings, applied balanced effort, and eagerly developed insight until he attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.40.419–448):

‘‘Bhariyā me kālaṅkatā, putto sivathikaṃ gato;

Mātā pitā matā bhātā, ekacitamhi ḍayhare.

“My wife is dead, my son has gone to the charnel ground; my mother, father, and brother are dead, all burnt on a single pyre.”

‘‘Tena sokena santatto, kiso paṇḍu ahosahaṃ;

Cittakkhepo ca me āsi, tena sokena aṭṭito.

“Scorched by that sorrow, I became lean and pale; and my mind was deranged, tormented by that grief.”

‘‘Sokasallaparetohaṃ, vanantamupasaṅkamiṃ;

Pavattaphalaṃ bhuñjitvā, rukkhamūle vasāmahaṃ.

“Overcome by the dart of sorrow, I went to the forest; eating fallen fruits, I lived at the foot of a tree.”

‘‘Sumedho nāma sambuddho, dukkhassantakaro jino;

Mamuddharitukāmo so, āgañchi mama santikaṃ.

“The Buddha named Sumedha, the Conqueror, the ender of suffering, wishing to uplift me, came into my presence.”

‘‘Padasaddaṃ suṇitvāna, sumedhassa mahesino;

Paggahetvānahaṃ sīsaṃ, ullokesiṃ mahāmuniṃ.

“Hearing the sound of the footsteps of the great sage Sumedha, I raised my head and looked up at the great sage.”

‘‘Upāgate mahāvīre, pīti me udapajjatha;

Tadāsimekaggamano, disvā taṃ lokanāyakaṃ.

“When the Great Hero drew near, joy arose in me; seeing the Leader of the World, my mind then became one-pointed.”

‘‘Satiṃ paṭilabhitvāna, paṇṇamuṭṭhimadāsahaṃ;

Nisīdi bhagavā tattha, anukampāya cakkhumā.

“Having regained mindfulness, I offered a handful of leaves. There the Blessed One, the Seeing One, sat out of compassion.”

‘‘Nisajja tattha bhagavā, sumedho lokanāyako;

Dhammaṃ me kathayī buddho, sokasallavinodanaṃ.

“Seated there, the Blessed One, Sumedha, the Leader of the World, the Buddha taught me the Dhamma that removes the dart of sorrow.”

‘‘Anavhitā tato āguṃ, ananuññātā ito gatā;

Yathāgatā tathā gatā, tattha kā paridevanā.

“Uncalled they came from thence, unpermitted they went from here; as they came, so they have gone. What lamentation can there be in that?”

‘‘Yathāpi pathikā sattā, vassamānāya vuṭṭhiyā;

Sabhaṇḍā upagacchanti, vassassāpatanāya te.

“Just as travelers, when it is raining, approach a shelter with their belongings to avoid the downpour.”

‘‘Vasse [Pg.45] ca te oramite, sampayanti yadicchakaṃ;

Evaṃ mātā pitā tuyhaṃ, tattha kā paridevanā.

“And when the rain has ceased, they go forth as they wish; even so are your mother and father. What lamentation can there be in that?”

‘‘Āgantukā pāhunakā, caliteritakampitā;

Evaṃ mātā pitā tuyhaṃ, tattha kā paridevanā.

“Like newcomers and guests, unsteady, transient, and trembling; even so are your mother and father. What lamentation can there be in that?”

‘‘Yathāpi urago jiṇṇaṃ, hitvā gacchati saṃ tacaṃ;

Evaṃ mātā pitā tuyhaṃ, saṃ tanuṃ idha hīyare.

“Just as a snake, having abandoned its old, worn-out skin, goes on its way; even so your mother and father leave their own bodies here.”

‘‘Buddhassa giramaññāya, sokasallaṃ vivajjayiṃ;

Pāmojjaṃ janayitvāna, buddhaseṭṭhaṃ avandahaṃ.

“Understanding the Buddha’s speech, I cast off the dart of sorrow; generating joy, I paid homage to the Best of Buddhas.”

‘‘Vanditvāna mahānāgaṃ, pūjayiṃ girimañjariṃ;

Dibbagandhaṃ sampavantaṃ, sumedhaṃ lokanāyakaṃ.

“Having paid homage to the great nāga, I honored with a spray of mountain flowers Sumedha, the leader of the world, radiating a divine fragrance.”

‘‘Pūjayitvāna sambuddhaṃ, sire katvāna añjaliṃ;

Anussaraṃ guṇaggāni, santhaviṃ lokanāyakaṃ.

“Having honored the Sambuddha, placing my joined hands on my head, recalling his excellent qualities, I praised the Leader of the World.”

‘‘Nittiṇṇosi mahāvīra, sabbaññu lokanāyaka;

Sabbe satte uddharasi, ñāṇena tvaṃ mahāmune.

“Great Hero, you have crossed over; All-Knowing One, Leader of the World. You lift up all beings with your knowledge, O Great Sage.”

‘‘Vimatiṃ dveḷhakaṃ vāpi, sañchindasi mahāmune;

Paṭipādesi me maggaṃ, tava ñāṇena cakkhuma.

“You cut off doubt and vacillation, O Great Sage; you have shown me the path with your knowledge, O Seeing One.”

‘‘Arahā vasipattā ca, chaḷabhiññā mahiddhikā;

Antalikkhacarā dhīrā, parivārenti tāvade.

“Arahants who have attained mastery, possessors of the six higher knowledges, of great psychic power, wise ones who travel through the sky—they surround you, O Such-like One.”

‘‘Paṭipannā ca sekhā ca, phalaṭṭhā santi sāvakā;

Surodayeva padumā, pupphanti tava sāvakā.

“There are disciples practicing the path, learners, and those established in the fruit; like lotuses at sunrise, your disciples blossom.”

‘‘Mahāsamuddovakkhobho, atulopi duruttaro;

Evaṃ ñāṇena sampanno, appameyyosi cakkhuma.

“Like the great ocean, unshakeable, incomparable, and hard to cross; even so, endowed with knowledge, you are immeasurable, O Seeing One.”

‘‘Vanditvāhaṃ lokajinaṃ, cakkhumantaṃ mahāyasaṃ;

Puthudisā namassanto, paṭikuṭiko āgañchahaṃ.

“Having paid homage to the World-Conqueror, the one with vision, greatly renowned, and bowing in the various directions, I returned to my hut.”

‘‘Devalokā cavitvāna, sampajāno patissato;

Okkamiṃ mātuyā kucchiṃ, sandhāvanto bhavābhave.

“Having passed away from the deva world, mindful and clearly comprehending, I entered my mother’s womb, transmigrating from existence to existence.”

‘‘Agārā [Pg.46] abhinikkhamma, pabbajiṃ anagāriyaṃ;

Ātāpī nipako jhāyī, paṭisallānagocaro.

“Having gone forth from the home into homelessness, I was ardent, prudent, meditative, and resorted to seclusion.”

‘‘Padhānaṃ padahitvāna, tosayitvā mahāmuniṃ;

Candovabbhaghanā mutto, vicarāmi ahaṃ sadā.

“Having striven the striving and pleased the Great Sage, I now wander always like the moon freed from a mass of clouds.”

‘‘Vivekamanuyuttomhi, upasanto nirūpadhi;

Sabbāsave pariññāya, viharāmi anāsavo.

“I am devoted to seclusion, peaceful, without attachments; having fully understood all the taints, I dwell taintless.”

‘‘Tiṃsakappasahassamhi, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty thousand eons ago, when I worshipped the Buddha, I have since known no bad rebirth—this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Atha therassa arahattappattiyā haṭṭhatuṭṭhe viya deve vassante upari taṃ vassane niyojanamukhena aññaṃ byākaronto –

Then, as the deva rained as if joyful and satisfied at the elder’s attainment of arahantship, the elder, by way of urging on that rain, made another declaration:

325.

325.

‘‘Vassati devo yathāsugītaṃ, channā me kuṭikā sukhā nivātā;

Tassaṃ viharāmi vūpasanto, atha ce patthayasī pavassa deva.

“The deva rains as if singing a fine song; my hut is roofed, pleasant, and sheltered from the wind. In it I dwell, fully calmed; so, if you wish, rain on, deva.”

326.

326.

‘‘Vassati devo yathāsugītaṃ, channā me kuṭikā sukhā nivātā;

Tassaṃ viharāmi santacitto, atha ce patthayasī pavassa deva.

“The deva rains as if singing a fine song; my hut is roofed, pleasant, and sheltered from the wind. In it I dwell with a peaceful mind; so, if you wish, rain on, deva.”

327.

327.

‘‘Vassati devo…pe… tassaṃ viharāmi vītarāgo…pe….

“The deva rains… in it I dwell free from lust…”

328.

328.

‘‘Vassati devo…pe… tassaṃ viharāmi vītadoso…pe….

“The deva rains… in it I dwell free from hatred…”

329.

329.

‘‘Vassati devo…pe… tassaṃ viharāmi vītamoho;

Atha ce patthayasī pavassa devā’’ti. – imā pañca gāthā abhāsi;

“The deva rains… in it I dwell free from delusion; so, if you wish, rain on, deva.” He spoke these five verses.

Tattha [Pg.47] yathāsugītanti sugītānurūpaṃ, sundarassa attano meghagītassa anurūpamevāti attho. Valāhako hi yathā agajjanto kevalaṃ vassanto na sobhati, evaṃ satapaṭalasahassapaṭalena uṭṭhahitvā thanayanto gajjanto vijjullatā nicchārentopi avassanto na sobhati, tathābhūto pana hutvā vassanto sobhatīti vuttaṃ ‘‘vassati devo yathāsugīta’’nti. Tenāha – ‘‘abhitthanaya, pajjunna’’, (cariyā. 3.89; jā. 1.1.75) ‘‘gajjitā ceva vassitā cā’’ti (a. ni. 4.101; pu. pa. 157) ca. Tassaṃ viharāmīti tassaṃ kuṭikāyaṃ ariyavihāragabbhena iriyāpathavihārena viharāmi. Vūpasantacittoti aggaphalasamādhinā sammadeva upasantamānaso.

Here, ‘yathāsugītaṃ’ means in accordance with what is well-sung, that is, fitting to its own beautiful cloud-song. For just as a cloud that does not thunder but merely rains is not splendid, so too a cloud that rises with a hundred or a thousand layers, roaring and flashing lightning, even without raining, is not splendid. But when it is in such a state and rains, it becomes splendid—thus it is said, “The deva rains as if singing a fine song.” Therefore it is said: “Thunder forth, Pajjunna,” (Cariyā. 3.89; Jā. 1.1.75) and “both thundering and raining” (A.N. 4.101; Pu. Pa. 157). ‘Tassaṃ viharāmi’ means I dwell in that hut by means of the dwelling of posture, which is a noble dwelling. ‘Vūpasanto’ (fully calmed) means with a mind rightly calmed by the concentration of the highest fruition.

Evaṃ therassa anekavāraṃ kataṃ uyyojanaṃ sirasā sampaṭicchanto valāhakadevaputto ninnañca thalañca pūrento mahāvassaṃ vassāpesi.

Thus the cloud-deva, accepting with his head the elder’s repeated urging, caused a great rain to fall, filling both lowlands and highlands.

Girimānandattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Girimānanda is finished.

4. Sumanattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Sumana

Yaṃ patthayānotiādikā āyasmato sumanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito pañcanavute kappe buddhasuññe loke kulagehe nibbattitvā viññutaṃ patto ekaṃ paccekabuddhaṃ byādhitaṃ disvā harītakaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe gahapatikule nibbattitvā sumanoti laddhanāmo sukhena vaḍḍhi. Tassa pana mātulo pabbajitvā arahā hutvā araññe viharanto sumane vayappatte taṃ pabbājetvā caritānukūlaṃ kammaṭṭhānaṃ adāsi. So tattha yogakammaṃ karonto cattāri jhānāni pañca ca abhiññāyo nibbattesi. Athassa thero vipassanāvidhiṃ ācikkhi. So ca nacireneva vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.44.60-71) –

The verses beginning with “Yaṃ patthayāno” are those of the Venerable Elder Sumana. What is their origin? He too, having made his aspiration in the presence of previous Buddhas, accumulated merits in various existences. Ninety-five aeons ago from now, during a time when the world was devoid of Buddhas, he was born into a householder’s family. Upon reaching maturity, he saw a sick Paccekabuddha and gave him a myrobalan fruit. Through that meritorious deed, he wandered among gods and humans until, during this Buddha’s appearance, he was born into a householder’s family in the Kosala country, received the name Sumana, and grew up in comfort. His maternal uncle, having gone forth and become an arahant, was living in the forest. When Sumana came of age, his uncle ordained him and gave him a meditation subject suited to his temperament. Practicing that yogic practice, he produced the four jhānas and the five higher knowledges. Then the elder taught him the method of insight meditation. Before long, he developed insight and was established in arahantship. Thus it is said in the Apadāna (Apa. Thera 2.44.60–71):

‘‘Harītakaṃ āmalakaṃ, ambajambuvibhītakaṃ;

Kolaṃ bhallātakaṃ billaṃ, sayameva harāmahaṃ.

“Myrobalan, emblic myrobalan, mango, jambu, and vibhītaka; jujube, marking nut, and bilva fruit—I myself brought.”

‘‘Disvāna [Pg.48] pabbhāragataṃ, jhāyiṃ jhānarataṃ muniṃ;

Ābādhena āpīḷentaṃ, adutīyaṃ mahāmuniṃ.

“Having seen the sage in a mountain cleft, a meditator delighting in jhāna, afflicted by illness—the Great Sage, without a companion.”

‘‘Harītakaṃ gahetvāna, sayambhussa adāsahaṃ;

Khādamattamhi bhesajje, byādhi passambhi tāvade.

“Having taken a myrobalan fruit, I gave it to the Self-Existent One; with just a mouthful of that medicine, the illness immediately subsided.”

‘‘Pahīnadaratho buddho, anumodamakāsi me;

Bhesajjadāneniminā, byādhivūpasamena ca.

“The Buddha, his distress abandoned, gave his blessing to me for this gift of medicine and for the allaying of his sickness.”

‘‘Devabhūto manusso vā, jāto vā aññajātiyā;

Sabbattha sukhito hotu, mā ca te byādhimāgamā.

“Whether you become a deva or a human, or are born in any other state, may you be happy everywhere, and may no illness come to you.”

‘‘Idaṃ vatvāna sambuddho, sayambhū aparājito;

Nabhaṃ abbhuggamī dhīro, haṃsarājāva ambare.

“Having spoken these words, the Fully Awakened One, the Self-Existent, the Unconquered, the steadfast one, rose into the sky like a king of swans in the heavens.”

‘‘Yato harītakaṃ dinnaṃ, sayambhussa mahesino;

Imaṃ jātiṃ upādāya, byādhi me nupapajjatha.

“Since a harītaka fruit was given to the Self-Existent Great Sage, from this birth onwards, no illness has arisen for me.”

‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;

Tisso vijjā sacchikatā, kataṃ buddhassa sāsanaṃ.

“This is my last existence; this is my final becoming. The three knowledges have been realized; the Buddha’s teaching has been done.”

‘‘Catunnavutito kappe, bhesajjamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bhesajjassa idaṃ phalaṃ.

“Ninety-four aeons ago, I gave that medicine. I do not recall any bad rebirth—this is the fruit of that medicine.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahatte pana patiṭṭhito ekadivasaṃ mātulattherassa upaṭṭhānaṃ agamāsi. Taṃ thero adhigamaṃ pucchi, taṃ byākaronto –

Having been established in arahantship, one day he went to attend upon his maternal uncle, the elder. The elder asked him about his attainment, and in declaring it, he said:

330.

330.

‘‘Yaṃ patthayāno dhammesu, upajjhāyo anuggahi;

Amataṃ abhikaṅkhantaṃ, kataṃ kattabbakaṃ mayā.

“Aspiring to that goal within the teachings, my preceptor showed compassion to me as I longed for the Deathless; what was to be done has been done by me.”

331.

331.

‘‘Anuppatto sacchikato, sayaṃ dhammo anītiho;

Visuddhañāṇo nikkaṅkho, byākaromi tavantike.

“The Dhamma, not based on hearsay, has been attained and realized by me for myself; with purified knowledge, free from doubt, I declare this in your presence.”

332.

332.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sadattho me anuppatto, kataṃ buddhassa sāsanaṃ.

“I know my past lives, the divine eye is purified; my own goal has been attained, the Buddha’s teaching has been done.”

333.

333.

‘‘Appamattassa [Pg.49] me sikkhā, sussutā tava sāsane;

Sabbe me āsavā khīṇā, natthi dāni punabbhavo.

“For me, being diligent, the training in your instruction was well-learned; all my taints are destroyed, now there is no more renewed existence.”

334.

334.

‘‘Anusāsi maṃ ariyavatā, anukampi anuggahi;

Amogho tuyhamovādo, antevāsimhi sikkhito’’ti. –

“You instructed me with noble conduct; you showed compassion and favor. Your advice was not in vain; I, your pupil, have been trained.”

Imāhi pañcahi gāthāhi sīhanādaṃ nadanto aññaṃ byākāsi.

With these five verses, roaring a lion’s roar, he declared his final knowledge.

Tattha yaṃ patthayāno dhammesu, upajjhāyo anuggahi. Amataṃ abhikaṅkhantanti samathavipassanādīsu anavajjadhammesu yaṃ dhammaṃ mayhaṃ patthayanto ākaṅkhanto upajjhāyo amataṃ nibbānaṃ abhikaṅkhantaṃ maṃ ovādadānavasena anuggaṇhi. Kataṃ kattabbakaṃ mayāti tassa adhigamatthaṃ kattabbaṃ pariññādisoḷasavidhaṃ kiccaṃ kataṃ niṭṭhāpitaṃ mayā.

Herein, in “Aspiring to that goal within the teachings, my preceptor showed compassion to me as I longed for the Deathless”: among the flawless teachings such as serenity and insight, the preceptor, aspiring to and desiring for me a certain teaching, favored me—who was longing for the deathless Nibbāna—by way of giving advice. In “what was to be done has been done by me”: for the sake of attaining that, the sixteenfold duty that is to be done, beginning with full understanding, has been done, has been completed by me.

Tato eva anuppatto adhigato catubbidhopi maggadhammo sacchikato. Sayaṃ dhammo anītihoti sayaṃ attanāyeva nibbānadhammo phaladhammo ca anītiho asandiddho attapaccakkho kato, ‘‘itiha, iti kirā’’ti pavattiyā itihasaṅkhātaṃ saṃsayaṃ samucchindantoyeva ariyamaggo pavattati. Tenāha ‘‘visuddhañāṇo nikkaṅkho’’tiādi. Tattha visuddhañāṇoti sabbasaṃkilesavisuddhiyā visuddhañāṇo. Tavantiketi tava samīpe.

Therefore, the fourfold path-Dhamma was attained, reached, and realized. In “The Dhamma is not based on hearsay”: the Dhamma of Nibbāna and the fruit-Dhamma are made directly perceptible by oneself, not based on hearsay, free from uncertainty. The noble path proceeds only by cutting off the doubt known as hearsay, which is based on “thus it was, thus is the report.” Therefore, he said, “With purified knowledge, free from doubt,” etc. Herein, “purified knowledge” means knowledge purified through the purification of all defilements. “In your presence” means near you.

Sadatthoti arahattaṃ. Sikkhāti adhisīlasikkhādayo. Sussutāti pariyattibāhusaccassa paṭivedhabāhusaccassa ca pāripūrivasena suṭṭhu sutā. Tava sāsaneti tava ovāde anusiṭṭhiyaṃ ṭhitassa.

“One’s own goal” is arahantship. “Training” refers to the trainings in higher virtue and so on. “Well-heard” means well-heard through the completion of both extensive learning of the scriptures and extensive learning through penetration. “In your instruction” means for one who is established in your advice and instruction.

Ariyavatāti suvisuddhasīlādivatasamādānena. Antevāsimhi sikkhitoti tuyhaṃ samīpe ciṇṇabrahmacariyavāsatāya antevāsī sikkhitavā sikkhitaadhisīlādisikkho amhīti.

“With noble conduct” means through undertaking vows beginning with utterly pure virtue. “I, your pupil, have been trained” means: “Because I have lived the holy life in your presence, I am a pupil who is trained, who has trained in the higher virtue and other trainings.”

Sumanattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Sumana is concluded.

5. Vaḍḍhattheragāthāvaṇṇanā

5. Commentary on the Verses of Elder Vaḍḍha

Sādhū [Pg.50] hītiādikā āyasmato vaḍḍhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto imasmiṃ buddhuppāde bhārukacchanagare gahapatikule nibbattitvā vaḍḍhoti laddhanāmo anupubbena vaḍḍhati. Athassa mātā saṃsāre sañjātasaṃvegā puttaṃ ñātīnaṃ niyyādetvā bhikkhunīnaṃ santike pabbajitvā vipassanāya kammaṃ karontī arahattaṃ pāpuṇitvā aparena samayena puttampi viññutaṃ pattaṃ veḷudantattherassa santike pabbājesi. So pabbajito buddhavacanaṃ uggahetvā bahussuto dhammakathiko hutvā ganthadhuraṃ vahanto ekadivasaṃ ‘‘ekako santaruttarova mātaraṃ passissāmī’’ti bhikkhunupassayaṃ agamāsi. Taṃ disvā mātā ‘‘kasmā tvaṃ ekako santaruttarova idhāgato’’ti codesi. So mātarā codiyamāno ‘‘ayuttaṃ mayā kata’’nti uppannasaṃvego vihāraṃ gantvā divāṭṭhāne nisinno vipassitvā arahattaṃ patvā mātu ovādasampattipakāsanamukhena aññaṃ byākaronto –

The verses of the Venerable Elder Vaḍḍha begin with 'Sādhu hi'. What is their origin? He, too, having made his aspiration under previous Buddhas, accumulating merits in various existences as a support for liberation, was reborn in this Buddha-era in a householder's family in the city of Bhārukaccha. Named Vaḍḍha, he gradually grew up. Then his mother, stirred by a sense of urgency regarding the cycle of existence, entrusted her son to his relatives, went forth among the bhikkhunīs, and by practicing insight meditation, attained arahantship. Later, when her son had also matured, she had him ordained in the presence of the Elder Veḷudanta. After ordination, he studied the Buddha's teachings, became learned, a preacher of the Dhamma, and took up the burden of the scriptures. One day, thinking, 'I will go see my mother alone, wearing only my inner and upper robes,' he went to the bhikkhunīs' residence. Seeing him, his mother reproached him, 'Why have you come here alone, wearing only your inner and upper robes?' Being reproached by his mother, he felt a sense of urgency, thinking, 'I have acted improperly.' He returned to the monastery, sat in his daytime resting place, developed insight, and attained arahantship. Then, by way of proclaiming the success of his mother's advice, he declared his final knowledge:

335.

335.

‘‘Sādhū hi kira me mātā, patodaṃ upadaṃsayi;

Yassāhaṃ vacanaṃ sutvā, anusiṭṭho janettiyā;

Āraddhavīriyo pahitatto, patto sambodhimuttamaṃ.

“Indeed, my mother did well to show me the goad; having heard her words, instructed by my mother, with aroused energy and a resolute mind, I attained the supreme enlightenment.”

336.

336.

‘‘Arahā dakkhiṇeyyomhi, tevijjo amataddaso;

Jetvā namucino senaṃ, viharāmi anāsavo.

“I am an Arahant, worthy of offerings, possessing the three knowledges, a seer of the Deathless; having conquered the army of Namuci, I dwell without taints.”

337.

337.

‘‘Ajjhattañca bahiddhā ca, ye me vijjiṃsu āsavā;

Sabbe asesā ucchinnā, na ca uppajjare puna.

“Whatever taints I had, internal and external, have all been utterly destroyed without remainder and will not arise again.”

338.

338.

‘‘Visāradā kho bhaginī, evamatthaṃ abhāsayi;

Apihā nūna mayipi, vanatho te na vijjati.

“Confidently, sister, you spoke this matter. Surely, now in me, no craving for you is found.”

339.

339.

‘‘Pariyantakataṃ dukkhaṃ, antimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi dāni punabbhavo’’ti. – imā gāthā abhāsi;

“Suffering has been brought to an end, this is the final body; the cycle of birth and death is ended, now there is no further becoming.”—he spoke these verses.

Tattha [Pg.51] sādhū hi kira me mātā, patodaṃ upadaṃsayīti sādhu vata mātā mayhaṃ ovādasaṅkhātaṃ patodaṃ dasseti, tena me vīriyaṃ uttejentī uttamaṅge paññāsīse vijjhi. Yassāti yassā me mātuyā. Sambodhinti arahattaṃ. Ayañhettha yojanā – janettiyā me anusiṭṭho yassā anusāsanībhūtaṃ vacanaṃ sutvā ahaṃ āraddhavīriyo pahitatto viharanto uttamaṃ aggaphalaṃ sambodhiṃ arahattaṃ patto.

There, 'Indeed, my mother did well; she applied the goad' (sādhu hi kira me mātā, patodaṃ upadaṃsayi) means: 'It is good that my mother showed me the goad called advice, thereby rousing my energy, piercing me at the crown of my head with the head of wisdom.' 'Yassā' means 'of my mother.' 'Sambodhi' means arahantship. The meaning here is this: 'Instructed by my mother, having heard her words which were in the nature of instruction, I, with aroused energy, striving diligently, attained the supreme fruit, sambodhi, arahantship.'

Tato eva ārakattā kilesehi arahā puññakkhettatāya dakkhiṇeyyo dakkhiṇāraho amhi. Pubbenivāsañāṇādivijjāttayassa adhigatattā tevijjo nibbānassa sacchikatattā amataddaso namucino mārassa senaṃ kilesavāhiniṃ bodhipakkhiyasenāya jinitvā tassa jitattāyeva anāsavo sukhaṃ viharāmīti.

Because of that very remoteness from defilements, I am an Arahant, a field of merit, worthy of offerings, fit to receive gifts. Having attained the threefold knowledge including the knowledge of past lives, I am 'possessing the three knowledges'; having realized Nibbāna, I am 'a seer of the Deathless'; having conquered Māra's army, the army of defilements, with the army of the factors of enlightenment; because of that very victory, I dwell happily, free from taints.

Idāni ‘‘anāsavo’’ti vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘ajjhattañcā’’ ti gāthamāha. Tassattho – ajjhattaṃ ajjhattavatthukā ca bahiddhā bahiddhavatthukā ca āsavā ye mayhaṃ ariyamaggādhigamato pubbe vijjiṃsu upalabbhiṃsu, te sabbe anavasesā ucchinnā ariyamaggena samucchinnā pahīnā puna dāni kadācipi na ca uppajjeyyuṃ na uppajjissantiyevāti.

Now, to make the meaning of 'without taints' (anāsavo) even clearer, he spoke the verse beginning 'Internal and...' (ajjhattañca). Its meaning is: whatever taints, based on internal objects and external objects, existed in me before attaining the noble path, all those without remainder are completely cut off, eradicated by the noble path, abandoned, and now they will never arise again, they will assuredly not arise.

Idāni mātu vacanaṃ aṅkusaṃ katvā attanā arahattassa adhigatattā mātaraṃ thomento ‘‘visāradā’’ti gāthamāha. Tattha visāradā khoti ekaṃsena vigatasārajjā. Evaṃ mātu attano ca arahattādhigamena satthu orasaputtabhāvaṃ ullapento mātaraṃ ‘‘bhaginī’’ti āha. Etamatthaṃ abhāsayīti etaṃ mama ovādabhūtaṃ atthaṃ abhaṇi. Evaṃ pana maṃ ovadantī na kevalaṃ visāradā eva, atha kho apihā nūna mayipi tava puttakepi apihā asanthavā maññe, kiṃ vā etena parikappanena? Vanatho te na vijjati avijjādiko vanatho tava santāne nattheva, yā maṃ bhavakkhaye niyojesīti adhippāyo.

Now, taking his mother's words as a goad and praising her because he himself had attained arahantship, he spoke the verse beginning 'Confidently' (visāradā). Herein, 'confidently' (visāradā kho) means undoubtedly free from timidity. Thus, by means of his mother's and his own attainment of arahantship, proclaiming his status as the Teacher's true-born son, he addressed his mother as 'sister.' 'She spoke this meaning' (etamatthaṃ abhāsayi) means: 'She spoke this meaning, which was an instruction for me.' Advising me thus, she was not only confident but also without attachment—surely even toward me, her son, she was without attachment, I think, without intimacy. But what is the use of such speculation? 'No craving is found in you' (vanatho te na vijjati) means: 'craving, such as ignorance and so on, is utterly absent in your mental continuum, you who have directed me toward the destruction of becoming'—this is the intended meaning.

Idāni ‘‘tayā niyojitākāreneva mayā paṭipanna’’nti dassento ‘‘pariyantakata’’nti osānagāthamāha, tassattho suviññeyyova.

Now, to show that 'I have proceeded solely as instructed by you,' he speaks the concluding verse, 'Suffering has been brought to an end' (pariyantakataṃ), whose meaning is easily understood.

Vaḍḍhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vaḍḍha is completed.

6. Nadīkassapattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Nadīkassapa

Atthāya [Pg.52] vata metiādikā āyasmato nadīkassapattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānaso attanā ropitassa ambarukkhassa paṭhamuppannaṃ manosilāvaṇṇaṃ ekaṃ ambaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule uruvelakassapassa bhātā hutvā nibbatto. Vayappatto nissaraṇajjhāsayatāya gharāvāsaṃ anicchanto tāpasapabbajjaṃ pabbajitvā tīhi tāpasasatehi saddhiṃ nerañjarāya nadiyā tīre assamaṃ māpetvā viharati. Nadītīre vasanato hissa kassapagottatāya ca nadīkassapoti samaññā ahosi. Tassa bhagavā saparisassa ehibhikkhubhāvena upasampadaṃ adāsi. Taṃ sabbaṃ khandhake (mahāva. 36-39) āgatameva. So bhagavato ādittapariyāyadesanāya (mahāva. 54; saṃ. ni. 4.28) arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.44.81-87) –

These are the verses of the Venerable Elder Nadīkassapa, beginning with 'Indeed, for my benefit'. What is their origin? He too, having made a resolve in the presence of previous Buddhas, accumulating wholesome deeds as a support for liberation in various existences, was reborn in a noble family during the time of the Blessed One Padumuttara. Having attained maturity, one day, seeing the Teacher going for alms, with a joyful mind, he offered the first mango fruit, the color of red arsenic, from a mango tree he himself had planted. By that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was reborn in a brahmin family in the Magadha country as the brother of Uruvela Kassapa. Having reached maturity, due to his inclination for renunciation, he did not desire household life. He took up the ascetic life and, together with three hundred ascetics, built a hermitage on the bank of the Nerañjarā River and dwelt there. From dwelling by the river and because of his Kassapa clan, he became known as Nadīkassapa. The Blessed One gave him and his assembly the higher ordination with the 'Come, bhikkhu' ordination. All this is found in the Khandhaka (Mahāvagga 36-39). He attained arahantship upon hearing the Blessed One’s Discourse on Burning (Mahāvagga 54; Saṃyutta Nikāya 4.28). Thus, it is said in the Apadāna (Apadāna Thera 2.44.81-87)—

‘‘Padumuttarabuddhassa, lokajeṭṭhassa tādino;

Piṇḍāya vicarantassa, dhārato uttamaṃ yasaṃ.

Of the Buddha Padumuttara, the foremost in the world, the steadfast one; While wandering for alms, he bore the ultimate renown.

‘‘Aggaphalaṃ gahetvāna, vippasannena cetasā;

Dakkhiṇeyyassa vīrassa, adāsiṃ satthuno ahaṃ.

Taking the choicest fruit, with a mind serene and clear, I gave it to the heroic Teacher, worthy of offerings.

‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;

Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.

By that deed, O leader of bipeds, foremost in the world, O bull among men, I have attained the unshakeable state, having abandoned victory and defeat.

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, aggadānassidaṃ phalaṃ.

For a hundred thousand aeons since the gift I gave then, I have not known suffering; this is the fruit of the supreme gift.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahatte pana patiṭṭhito aparabhāge attano paṭipattiṃ paccavekkhitvā diṭṭhisamugghātakittanamukhena aññaṃ byākaronto –

Having become established in arahantship, then reflecting later on his own practice, he made his declaration of gnosis by way of proclaiming the uprooting of wrong views:

340.

340.

‘‘Atthāya [Pg.53] vata me buddho, nadiṃ nerañjaraṃ agā;

Yassāhaṃ dhammaṃ sutvāna, micchādiṭṭhiṃ vivajjayiṃ.

Indeed, for my benefit, the Buddha went to the Nerañjarā River; Having heard the Dhamma from him, I abandoned wrong view.

341.

341.

‘‘Yajiṃ uccāvace yaññe, aggihuttaṃ juhiṃ ahaṃ;

Esā suddhīti maññanto, andhabhūto puthujjano.

I offered various sacrifices, I tended the sacrificial fire, thinking, as a blind worldling, 'This is purification.'

342.

342.

‘‘Diṭṭhigahanapakkhando, parāmāsena mohito;

Asuddhiṃ maññisaṃ suddhiṃ, andhabhūto aviddasu.

Plunged into the thicket of views, deluded by grasping, I supposed purity in what was impure, being blind and ignorant.

343.

343.

‘‘Micchādiṭṭhi pahīnā me, bhavā sabbe vidālitā;

Juhāmi dakkhiṇeyyaggiṃ, namassāmi tathāgataṃ.

Wrong view has been abandoned by me, all existences are torn apart; I sacrifice to the fire worthy of offerings, I pay homage to the Tathāgata.

344.

344.

‘‘Mohā sabbe pahīnā me, bhavataṇhā padālitā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. –

All delusion is abandoned by me, craving for existence is shattered; The round of birth is exhausted, now there is no further becoming.

Imā pañca gāthā abhāsi.

He spoke these five stanzas.

Tattha atthāya vata meti mayhaṃ atthāya vata hitāya vata. Buddhoti sabbaññubuddho. Nadiṃ nerañjaraṃ agāti nerañjarāsaṅkhātaṃ nadiṃ agañchi, tassā nadiyā tīre ca mama bhātu uruvelakassapassa assamaṃ upagatoti adhippāyo.

There, 'Indeed, for my benefit' means 'indeed, for my welfare, for my good'. 'The Buddha' means the Omniscient Buddha. 'Went to the Nerañjarā River' means he went to the river called Nerañjarā; the intention is that he approached the hermitage of my brother Uruvela Kassapa on the bank of that river.

Idāni yathāvuttamatthaṃ vivarituṃ ‘‘yassāha’’ntiādi vuttaṃ. Yassāti yassa buddhassa bhagavato. Dhammaṃ sutvānāti catusaccapaṭisaṃyuttaṃ dhammaṃ sutvā, sotadvārānusārena upalabhitvā. Micchādiṭṭhiṃ vivajjayinti ‘‘yaññādīhi suddhi hotī’’tiādinayappavattaṃ viparītadassanaṃ pajahiṃ.

Now, to elaborate on the meaning as stated, the phrase beginning 'from whom' (yassāhaṃ) was spoken. 'From whom' means from which Buddha, the Blessed One. 'Having heard the Dhamma' means having heard the Dhamma connected with the Four Noble Truths, having apprehended it through the avenue of the ear. 'Abandoned wrong view' means: I abandoned the perverse view that prevails in ways such as 'purification comes through sacrifice,' and so on.

Micchādiṭṭhiṃ vivajjayinti vuttamevatthaṃ vitthāretvā dassetuṃ ‘‘yaji’’ntiādimāha. Tattha yajiṃ uccāvace yaññeti pākaṭayaññe somayāgavājapeyyādike nānāvidhe yaññe yajiṃ. Aggihuttaṃ juhiṃ ahanti tesaṃ yaññānaṃ yajanavasena āhutiṃ paggaṇhanto aggiṃ paricariṃ. Esā suddhīti maññantoti esā yaññakiriyā aggipāricariyā suddhihetubhāvato suddhi ‘‘evaṃ me saṃsārasuddhi hotī’’ti maññamāno. Andhabhūto puthujjanoti paññācakkhuvekallena avijjandhatāya andhabhūto puthujjano hutvā vanagahanapabbatagahanādīni viya duratikkamanaṭṭhena diṭṭhiyeva gahanaṃ diṭṭhigahanaṃ[Pg.54], taṃ pakkhando anupaviṭṭhoti diṭṭhigahanapakkhando. Parāmāsenāti dhammasabhāvaṃ atikkamitvā ‘‘idameva sacca’’nti parāmasanato parāmāsasaṅkhātena micchābhinivesena. Mohitoti mūḷhabhāvaṃ pāpito. Asuddhiṃ maññisaṃ suddhinti asuddhiṃ maggaṃ ‘‘suddhiṃ magga’’nti maññisaṃ maññiṃ. Tattha kāraṇamāha ‘‘andhabhūto aviddasū’’ti. Yasmā avijjāya andhabhūto, tato eva dhammādhammaṃ yuttāyuttañca avidvā, tasmā tathā maññinti attho.

To elaborate and illustrate the meaning of 'abandoned wrong view,' he said, 'I sacrificed' and so on. There, 'I sacrificed in various sacrifices' means I sacrificed in various well-known sacrifices such as the Soma sacrifice and the Vājapeya sacrifice. 'I performed the fire oblation' means I attended to the fire, offering oblations by way of performing those sacrifices. 'Thinking "this is purification"' means thinking that this act of sacrifice and fire worship is purity because it is a cause of purity, thinking, 'Thus, my purification in saṃsāra will occur.' 'The blind common person' means, lacking the eye of wisdom, he became a common person blind due to the darkness of ignorance. 'Plunged into the thicket of views' means he entered the thicket of views, which is hard to traverse like dense forests and mountain thickets. 'Through grasping' means through the wrong insistence called grasping, by clinging with 'this alone is true,' having gone beyond the true nature of things. 'Deluded' means he was brought to a state of delusion. 'I supposed purity in what was impure' means I considered the impure path to be the pure path. The reason for this is stated: 'blind and ignorant.' The meaning is that because he was blind due to ignorance, and therefore did not know what is Dhamma and what is not, what is fitting and what is not, he thought thus.

Micchādiṭṭhi pahīnā meti evaṃbhūtassa pana satthu sammukhā catusaccagabbhaṃ dhammakathaṃ sutvā yoniso paṭipajjantassa ariyamaggasammādiṭṭhiyā sabbāpi micchādiṭṭhi samucchedappahānavasena mayhaṃ pahīnā. Bhavāti kāmabhavādayo sabbepi bhavā ariyamaggasatthena vidālitā viddhaṃsitā. Juhāmi dakkhiṇeyyagginti āhavanīyādike aggī chaḍḍetvā sadevakassa lokassa aggadakkhiṇeyyatāya sabbassa ca pāpassa dahanato dakkhiṇeyyaggiṃ sammāsambuddhaṃ juhāmi paricarāmi. Tayidaṃ mayhaṃ dakkhiṇeyyaggiparicaraṇaṃ dadhinavanītamathitasappiādinirapekkhaṃ satthu namassanamevāti āha ‘‘namassāmi tathāgata’’nti. Atha vā juhāmi dakkhiṇeyyagginti dāyakānaṃ dakkhiṇāya mahapphalabhāvakaraṇena pāpassa ca dahanena dakkhiṇeyyaggibhūtaṃ attānaṃ juhāmi paricarāmi tathā katvā paricarāmi, tathā katvā pariharāmi. Pubbe aggidevaṃ namassāmi, idāni pana namassāmi tathāgatanti.

'Wrong view has been abandoned by me' means that for one who, being thus, heard the Dhamma talk imbued with the Four Noble Truths in the presence of the Teacher and practiced wisely, all wrong view has been abandoned by me through eradication by the right view of the Noble Path. 'Existences' means all existences, such as sensual existence, have been shattered and destroyed by the sword of the Noble Path. 'I sacrifice to the fire worthy of offerings' means, having abandoned sacrificial fires like the Āhavanīya, I worship and serve the Perfectly Self-Enlightened Buddha, who is the foremost worthy recipient for the world with its devas, and who burns away all evil, hence being the 'fire worthy of offerings.' This worship of mine to the fire worthy of offerings is independent of curd, fresh butter, churned ghee, and so on; it is simply paying homage to the Teacher. Thus, he said, 'I pay homage to the Tathāgata.' Alternatively, 'I sacrifice to the fire worthy of offerings' means I worship and serve myself as the 'fire worthy of offerings' by making the donors' offerings greatly fruitful and by burning away evil. Having done so, I maintain it; having done so, I preserve it. Previously, I worshipped the fire deity, but now I pay homage to the Tathāgata.

Mohā sabbe pahīnā meti dukkhe aññāṇādibhedā sabbe mohā mayhaṃ pahīnā samucchinnā, tato eva ‘‘bhavataṇhā padālitā. Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti tīsu padesu me-saddo ānetvā yojetabbo.

'All delusion is abandoned by me' means all delusions, such as ignorance regarding suffering, have been abandoned and uprooted by me. Therefore, the word 'my' should be brought and connected in these three phrases: 'craving for existence has been shattered by me,' 'the round of birth is exhausted for me,' and 'now there is no further becoming for me.'

Nadīkassapattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nadīkassapa is concluded.

7. Gayākassapattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Gayākassapa

Pāto majjhanhikantiādikā āyasmato gayākassapattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekatiṃse kappe sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto nissaraṇajjhāsayatāya gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā araññāyatane [Pg.55] assamaṃ kāretvā vanamūlaphalāhāro vasati. Tena ca samayena bhagavā eko adutiyo tassa assamasamīpena gacchati. So bhagavantaṃ disvā pasannamānaso upasaṅkamitvā vanditvā ekamantaṃ ṭhito velaṃ oloketvā manoharāni kolaphalāni satthu upanesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā vayappatto nissaraṇajjhāsayatāya gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā dvīhi tāpasasatehi saddhiṃ gayāyaṃ viharati. Gayāyaṃ vasanato hissa kassapagottatāya ca gayākassapoti samaññā ahosi. So bhagavatā saddhiṃ parisāya ehibhikkhūpasampadaṃ datvā ādittapariyāyadesanāya (mahāva. 54) ovadiyamāno arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.45.8-14) –

The verses of the Elder Gayākassapa, beginning with "Pāto majjhanhikanti." What is their origin? He too had undertaken his resolve under previous Buddhas, accumulating merit here and there as a support for liberation. Thirty-one aeons ago, during the time of the Blessed One Sikhī, he was reborn in a family. Having attained maturity and being inclined towards liberation, he abandoned household life and took up the ascetic's life. He built a hermitage in the wilderness and lived on forest roots and fruits. At that time, the Blessed One was going alone near his hermitage. Seeing the Blessed One, his mind filled with faith, he approached, paid homage, and stood to one side. Observing the proper time, he offered pleasing jujube fruits to the Teacher. Through that meritorious deed, he wandered among devas and humans until, in this Buddha's dispensation, he was reborn in a brahmin family. Coming of age, he abandoned household life due to his inclination towards liberation, took up the ascetic's life, and dwelt in Gayā with two hundred ascetics. Because he dwelt in Gayā and belonged to the Kassapa clan, he was known as Gayākassapa. When the Blessed One, together with his assembly, gave him the 'Come, bhikkhu' ordination, he was instructed with the Discourse on the Burning and was established in arahantship. Thus, it is said in the Apadāna:

‘‘Ajinena nivatthohaṃ, vākacīradharo tadā;

Khāriyā pūrayitvānaṃ, kolaṃhāsiṃ mamassamaṃ.

"Clad in antelope hide, wearing bark garments then; having filled a basket, I brought jujubes to my hermitage."

‘‘Tamhi kāle sikhī buddho, eko adutiyo ahu;

Mamassamaṃ upagacchi, jānanto sabbakālikaṃ.

"At that time, the Buddha Sikhī, one without a second, existed; he approached my hermitage, knowing all times."

‘‘Sakaṃ cittaṃ pasādetvā, vanditvāna ca subbataṃ;

Ubho hatthehi paggayha, kolaṃ buddhassadāsahaṃ.

"Having made my own mind serene, and having paid homage to the one of good vows; raising both hands, I offered a jujube fruit to the Buddha."

‘‘Ekatiṃse ito kappe, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, koladānassidaṃ phalaṃ.

"Thirty-one aeons ago, when I gave that fruit; I do not know a bad destination, this is the fruit of the gift of the jujube."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... the Buddha's teaching has been done."

Arahatte pana patiṭṭhito attano paṭipattiṃ paccavekkhitvā pāpapavāhanakittanamukhena aññaṃ byākaronto –

Having been established in arahantship, reflecting on his own practice, and by way of proclaiming the washing away of evil, he declared his final knowledge:

345.

345.

‘‘Pāto majjhanhikaṃ sāyaṃ, tikkhattuṃ divasassahaṃ;

Otariṃ udakaṃ sohaṃ, gayāya gayaphagguyā.

"Morning, midday, and evening, three times a day, I, that one, went down into the water at Gayā, at the Gayāphaggu."

346.

346.

‘‘Yaṃ mayā pakataṃ pāpaṃ, pubbe aññāsu jātisu;

Taṃ dānīdha pavāhemi, evaṃdiṭṭhi pure ahuṃ.

"Whatever evil I have done in other births previously, that I now wash away here; such was my view formerly."

347.

347.

‘‘Sutvā [Pg.56] subhāsitaṃ vācaṃ, dhammatthasahitaṃ padaṃ;

Tathaṃ yāthāvakaṃ atthaṃ, yoniso paccavekkhisaṃ.

"Having heard the well-spoken word, a phrase endowed with Dhamma and meaning, I wisely reflected on the meaning as it truly is."

348.

348.

‘‘Ninhātasabbapāpomhi, nimmalo payato suci;

Suddho suddhassa dāyādo, putto buddhassa oraso.

"I have washed away all evil, I am stainless, restrained, and pure; pure, an heir of the Pure One, an own son of the Buddha."

349.

349.

‘‘Ogayhaṭṭhaṅgikaṃ sotaṃ, sabbapāpaṃ pavāhayiṃ;

Tisso vijjā ajjhagamiṃ, kataṃ buddhassa sāsana’’nti. –

"Having plunged into the eight-factored stream, I washed away all evil. I attained the three knowledges; the Buddha's teaching has been done."

Imā pañca gāthā abhāsi.

He spoke these five verses.

Tattha paṭhamagāthāya tāva ayaṃ saṅkhepattho – pāto sūriyuggamanavelāyaṃ, majjhanhikaṃ majjhanhavelāyaṃ, sāyaṃ sāyanhavelāyanti divasassa tikkhattuṃ tayo vāre ahaṃ udakaṃ otariṃ ogāhiṃ. Otaranto ca sohaṃ na yattha katthaci yadā vā tadā vā otariṃ, atha kho gayāya mahājanassa ‘‘pāpapavāhana’’nti abhisammate gayātitthe, gayaphagguyā gayāphaggunāmake phaggunīmāsassa uttaraphaggunīnakkhatte anusaṃvaccharaṃ udakorohanamanuyutto ahosinti.

Herein, the concise meaning of the first verse is this: In the morning at sunrise, at midday, and in the evening—three times in the day, I went down into the water, I plunged in. And when I went down, I did not go down just anywhere or anytime, but rather at the Gayā ford, considered by the populace as 'the washing away of evil,' on the Gayāphaggu, so-named because in the month of Phagguna under the Uttaraphaggunī constellation, I was engaged annually in the act of descending into the water.

Idāni tadā yenādhippāyena udakorohanamanuyuttaṃ, taṃ dassetuṃ ‘‘yaṃ mayā’’ti gāthamāha. Tassattho – ‘‘yaṃ mayā pubbe ito aññāsu jātīsu pāpakammaṃ upacitaṃ. Taṃ idāni idha gayātitthe imissā ca gayāphagguyā iminā udakorohanena pavāhemi apanemi vikkhālemī’’ti. Pure satthu sāsanupagamanato pubbe evaṃdiṭṭhi evarūpaviparītadassano ahuṃ ahosiṃ.

Now, to show the intention with which he was then engaged in descending into the water, he spoke the verse 'Whatever by me...'. Its meaning is: 'Whatever evil deeds I accumulated in past lives other than this one, that I now wash away, remove, and cleanse here at the Gayā ford and on this Gayāphaggu through this descent into the water.' Formerly, before approaching the Teacher's Dispensation, I was of such a view, of such a perverted perception.

Dhammatthasahitaṃ padanti vibhattialopena niddeso. Dhammena ca atthena ca sahitakoṭṭhāsaṃ, ādito majjhato pariyosānato ca dhammūpasaṃhitaṃ atthūpasaṃhitaṃ suṭṭhu ekantena niyyānikaṃ katvā bhāsitaṃ vācaṃ sammāsambuddhavacanaṃ sutvā tena pakāsitaṃ paramatthabhāvena tacchabhāvato tathaṃ yathārahaṃ pavattinivattiupāyabhāve byabhicārābhāvato yāthāvakaṃ dukkhādiatthaṃ yoniso upāyena pariññeyyādibhāvena paccavekkhisaṃ ‘‘dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, nirodho sacchikātabbo[Pg.57], maggo bhāvetabbo’’ti patiavekkhiṃ, ñāṇacakkhunā passiṃ paṭivijjhinti attho.

The phrase 'dhammatthasahitaṃ padaṃ' is a statement by way of elision of the case ending. It means a portion endowed with the Dhamma and its meaning, a speech spoken by the Perfectly Enlightened One, endowed with the Dhamma and its meaning from beginning, middle, and end, well-spoken, certain, and leading to liberation. Having heard the word of the Perfectly Enlightened One, I wisely examined the meaning of suffering, etc., revealed by him, which is true in its ultimate nature, and factual because it does not deviate from its proper means for occurrence and cessation, by means of the method of what is to be fully understood, etc. I contemplated, 'Suffering is to be fully understood, the origin is to be abandoned, cessation is to be realized, and the path is to be developed.' I saw with the eye of wisdom, meaning I penetrated.

Ninhātasabbapāpomhīti evaṃ paṭividdhasaccattā eva ariyamaggajalena vikkhālitasabbapāpo amhi. Tato eva rāgamalādīnaṃ abhāvena nimmalattā nimmalo. Tato eva parisuddhakāyasamācāratāya parisuddhavacīsamācāratāya parisuddhamanosamācāratāya payato suci suddho. Savāsanasabbakilesamalavisuddhiyā suddhassa buddhassa bhagavato lokuttaradhammadāyassa ādiyanato dāyādo. Tasseva desanāñāṇasamuṭṭhānaurovāyāmajanitābhijātitāya oraso putto amhīti yojanā.

The meaning of 'Ninhātasabbapāpomhi' is: because the truths have been penetrated in this way, I am one from whom all evil has been washed away by the water of the Noble Path. For that very reason, because of the absence of stains such as lust, I am stainless. For that very reason, because of pure bodily conduct, pure verbal conduct, and pure mental conduct, I am purified, clean, and pure. Through the purification of all defilements and impurities together with their latent tendencies, I am an heir of the pure Blessed Buddha, by receiving the inheritance of the supramundane Dhamma. And because of being born from his teaching and knowledge, arising from his breast through exertion, I am his own son—thus is the connection.

Punapi attano paramatthato nhātakabhāvameva vibhāvetuṃ ‘‘ogayhā’’ti osānagāthamāha. Tattha ogayhāti ogāhetvā anupavisitvā. Aṭṭhaṅgikaṃ sotanti sammādiṭṭhiādīhi aṭṭhaṅgasamodhānabhūtaṃ maggasotaṃ. Sabbapāpaṃ pavāhayinti anavasesaṃ pāpamalaṃ pakkhālesiṃ, ariyamaggajalapavāhanena paramatthanhātako ahosiṃ. Tato eva tisso vijjā ajjhagamiṃ, kataṃ buddhassa sāsananti vuttatthameva.

Again, to further clarify his own state of being bathed in the ultimate sense, he spoke the concluding verse 'Having plunged in.' There, 'having plunged in' means having immersed oneself and entered. 'The eight-factored stream' refers to the stream of the path, which is constituted by the eight factors beginning with right view. 'Having washed away all evil' means I completely washed away the defilement of evil; I became bathed in the ultimate sense by the flow of the water of the Noble Path. For that very reason, 'I attained the three knowledges; the Buddha's teaching has been done' is the meaning already stated.

Gayākassapattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Gayākassapa is concluded.

8. Vakkalittheragāthāvaṇṇanā

8. Commentary on the Verses of the Elder Vakkali

Vātarogābhinītotiādikā āyasmato vakkalittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto satthu santikaṃ gacchantehi upāsakehi saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānaṃ patthento sattāhaṃ mahādānaṃ datvā paṇidhānaṃ akāsi. Satthā tassa anantarāyataṃ disvā byākari.

The verses beginning with 'Vātarogābhinīto' belong to the Venerable Elder Vakkali. What is their origin? He too, having made an aspiration in the presence of former Buddhas and accumulating merit in various existences, was born in a good family in the city of Haṃsavatī during the time of the Blessed One Padumuttara. Having reached the age of discernment, he went to the monastery with lay devotees who were going to the Teacher. Standing at the edge of the assembly while listening to the Dhamma, he saw the Teacher place a certain monk in the foremost position among those resolved by faith. Desiring that position for himself, he gave a great alms-offering for seven days and made an aspiration. The Teacher, seeing no obstacle to his aspiration, made a prophecy.

Sopi [Pg.58] yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ satthu kāle sāvatthiyaṃ brāhmaṇakule nibbatti, vakkalītissa nāmaṃ akaṃsu. So vuddhippatto tayo vede uggaṇhitvā brāhmaṇasippesu nipphattiṃ gato satthāraṃ disvā rūpakāyassa sampattidassanena atitto satthārā saddhiṃyeva vicarati. ‘‘Agāramajjhe vasanto niccakālaṃ satthāraṃ daṭṭhuṃ na labhissāmī’’ti satthu santike pabbajitvā ṭhapetvā bhojanavelaṃ sarīrakiccakālañca sesakāle yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito aññaṃ kiccaṃ pahāya bhagavantaṃ olokentova viharati. Satthā tassa ñāṇaparipākaṃ āgamento bahukālaṃ tasmiṃ rūpadassaneneva vicarante kiñci avatvā punekadivasaṃ ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati, maṃ passanto dhammaṃ passatī’’ti (saṃ. ni. 3.87) āha.

He, having done good deeds throughout his life and wandering among gods and humans, was born in a brahmin family in Sāvatthī at the time of our Teacher. They gave him the name Vakkali. Having grown up, he mastered the three Vedas and became accomplished in the brahminical arts. Upon seeing the Teacher, being insatiate with the sight of the perfection of the Teacher’s physical form, he followed him constantly. Thinking, 'Living in a household, I will not always be able to see the Teacher,' he went forth in the Teacher’s presence. Except during mealtime and times for bodily needs, he would stand wherever he could see the Ten-Powered One, abandoning all other duties and simply dwelling while gazing at the Blessed One. The Teacher, awaiting the maturing of his knowledge, for a long time said nothing to him as he spent his time just gazing at his physical form. Then one day, he said: 'What good is it to you, Vakkali, to see this putrid body? Whoever sees the Dhamma, Vakkali, sees me. Whoever sees me, sees the Dhamma. For, Vakkali, seeing the Dhamma, one sees me, and seeing me, one sees the Dhamma' (Saṃ. Ni. 3.87).

Satthari evaṃ vadantepi thero satthu dassanaṃ pahāya aññattha gantuṃ na sakkoti. Tato satthā ‘‘nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī’’ti vassūpanāyikadivase ‘‘apehi, vakkalī’’ti theraṃ paṇāmesi. So satthārā paṇāmito sammukhe ṭhātuṃ asakkonto ‘‘kiṃ mayhaṃ jīvitena, yohaṃ satthāraṃ daṭṭhuṃ na labhāmī’’ti gijjhakūṭapabbate papātaṭṭhānaṃ abhiruhi. Satthā tassa taṃ pavattiṃ ñatvā ‘‘ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā’’ti attānaṃ dassetuṃ obhāsaṃ vissajjento –

Even as the Teacher spoke thus, the elder could not bear to leave the sight of the Teacher and go elsewhere. Then the Teacher, thinking, 'This monk will not awaken without gaining a sense of urgency,' on the day of the commencement of the rains-residence, dismissed the elder, saying, 'Go away, Vakkali.' Unable to stand in the Teacher's presence after being dismissed by him, he thought, 'What use is life to me if I cannot see the Teacher?' and climbed to a precipice on Vulture Peak. Knowing his course of action, the Teacher thought, 'This monk, not finding solace from me, might destroy the supporting condition for the path and its fruit,' and so, to show himself, he sent forth a radiance—

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

'The monk full of joy, serene in the Buddha's teaching, may attain the peaceful state, the bliss of the stilling of formations' (Dhp. 381).

Gāthaṃ vatvā ‘‘ehi, vakkalī’’ti hatthaṃ pasāresi. Thero ‘‘dasabalo me diṭṭho, ‘ehī’ti avhānampi laddha’’nti balavapītisomanassaṃ uppādetvā ‘‘kuto āgacchāmī’’ti attano gamanabhāvaṃ ajānitvā satthu sammukhe ākāse pakkhandanto paṭhamapādena pabbate ṭhitoyeva satthārā vuttagāthaṃ [Pg.59] āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ pāpuṇīti aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.208) dhammapadavaṇṇanāyañca (dha. pa. aṭṭha. 2.381) āgataṃ.

Having spoken the verse, he extended his hand, saying, 'Come, Vakkali.' The elder, thinking, 'I have seen the Ten-Powered One, and I have even received the call, "Come,"' generated strong joy and happiness. Not knowing how he was moving, he leaped into the air towards the Teacher. While his first foot was still on the mountain, reflecting on the verse spoken by the Teacher, right there in the air he subdued his joy and attained arahantship together with the analytical knowledges. This is stated in the Commentary to the Aṅguttara Nikāya (A. Ni. Aṭṭha. 1.1.208) and the Commentary to the Dhammapada (Dha. Pa. Aṭṭha. 2.381).

Idha pana evaṃ vadanti – ‘‘kiṃ te, vakkalī’’tiādinā satthārā ovadito gijjhakūṭe viharanto vipassanaṃ paṭṭhapesi, tassa saddhāya balavabhāvato eva vipassanā vīthiṃ na otarati, bhagavā taṃ ñatvā kammaṭṭhānaṃ sodhetvā adāsi. Puna vipassanaṃ matthakaṃ pāpetuṃ nāsakkhiyeva, athassa āhāravekallena vātābādho uppajji, taṃ vātābādhena pīḷiyamānaṃ ñatvā bhagavā tattha gantvā pucchanto –

Here, however, it is said thus: Advised by the Teacher with the words beginning, 'What is it to you, Vakkali?', while dwelling on Vulture Peak, he established insight meditation. But due to the very strength of his faith, his insight did not enter the proper course. The Blessed One, knowing this, purified his meditation subject and gave it to him. Still, he was unable to bring his insight to its culmination. Then, due to a lack of suitable food, a wind-ailment arose in him. Knowing that he was afflicted by this wind-ailment, the Blessed One went there and, questioning him, said—

350.

350.

‘‘Vātarogābhinīto tvaṃ, viharaṃ kānane vane;

Paviddhagocare lūkhe, kathaṃ bhikkhu karissasī’’ti. –

'You are afflicted with a wind-ailment, dwelling in the forest wilderness; in a coarse and remote alms-resort, monk, how will you manage?'

Āha. Taṃ sutvā thero –

He said. Having heard that, the elder replied:

351.

351.

‘‘Pītisukhena vipulena, pharamāno samussayaṃ;

Lūkhampi abhisambhonto, viharissāmi kānane.

'Pervading my whole body with abundant joy and happiness, and enduring even what is coarse, I will dwell in the forest.

352.

352.

‘‘Bhāvento satipaṭṭhāne, indriyāni balāni ca;

Bojjhaṅgāni ca bhāvento, viharissāmi kānane.

'Developing the foundations of mindfulness, the spiritual faculties, and the powers; and developing the factors of enlightenment, I will dwell in the forest.

353.

353.

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sahite disvā, viharissāmi kānane.

'With energy roused and mind resolute, ever firm in striving; seeing these qualities concordant and united, I will dwell in the forest.

354.

354.

‘‘Anussaranto sambuddhaṃ, aggaṃ dantaṃ samāhitaṃ;

Atandito rattindivaṃ, viharissāmi kānane’’ti. –

'Recollecting the Fully Enlightened One—supreme, tamed, and composed; unwearied, day and night, I will dwell in the forest.'

Catasso gāthā abhāsi.

Thus he spoke four verses.

Tattha vātarogābhinītoti vātābādhena aseribhāvaṃ upanīto, vātabyādhinā abhibhūto. Tvanti theraṃ ālapati. Viharanti tena iriyāpathavihārena viharanto. Kānane vaneti kānanabhūte vane, mahāaraññeti attho. Paviddhagocareti vissaṭṭhagocare dullabhapaccaye. Vātarogassa sappāyānaṃ sappiādibhesajjānaṃ abhāvena pharusabhūmibhāgatāya ca lūkhe lūkhaṭṭhāne. Kathaṃ bhikkhu karissasīti bhikkhu tvaṃ kathaṃ viharissasīti bhagavā pucchi.

Therein, 'afflicted by wind-disease' means brought to a state of helplessness by a wind affliction, overpowered by a wind sickness. 'You' is an address to the elder. 'Dwell' means dwelling in that posture. 'In a forest grove' means in a wood that is a forest grove; the meaning is a great wilderness. 'With a sparse alms-round' means in a place with a scattered alms-round, where requisites are difficult to obtain. Due to the absence of suitable remedies such as ghee for the wind-disease and because of the roughness of the terrain, it is a rough place. 'How, monk, will you manage?' means the Blessed One asked, 'Monk, how will you dwell?'

Taṃ [Pg.60] sutvā thero nirāmisapītisomanassādinā attano sukhavihāraṃ pakāsento ‘‘pītisukhenā’’tiādimāha. Tattha pītisukhenāti ubbegalakkhaṇāya pharaṇalakkhaṇāya ca pītiyā taṃsampayuttasukhena ca. Tenāha ‘‘vipulenā’’ti uḷārenāti attho. Pharamāno samussayanti yathāvuttapītisukhasamuṭṭhitehi paṇītehi rūpehi sakalaṃ kāyaṃ pharāpento nirantaraṃ phuṭaṃ karonto. Lūkhampi abhisambhontoti araññāvāsajanitaṃ sallekhavuttihetukaṃ dussahampi paccayalūkhaṃ abhibhavanto adhivāsento. Viharissāmi kānaneti jhānasukhena vipassanāsukhena ca araññāyatane viharissāmīti attho. Tenāha – ‘‘sukhañca kāyena paṭisaṃvedesi’’nti (pārā. 11).

Having heard that, the elder, revealing his own blissful state with unworldly joy and happiness, said, 'With joy and happiness,' and so on. Therein, 'with joy and happiness' means with joy characterized by exhilaration and pervasion, and with the happiness associated with it. Therefore, he said 'abundant,' meaning immense. 'Pervading his body' means causing the entire body to be pervaded, making it continuously suffused, with the sublime physical matter arisen from the aforementioned joy and happiness. 'Even enduring roughness' means overcoming and enduring the difficult coarseness of requisites, which is hard to bear, born of dwelling in the forest and caused by the practice of effacement. 'I will dwell in the forest' means I will dwell in the forest abode with the happiness of jhāna and the happiness of insight. Therefore, it is said: 'And he experiences happiness with his body' (Pārā. 11).

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

“Whenever one comprehends the arising and passing away of the aggregates, one obtains joy and gladness; that, for those who know, is the Deathless.” (Dhp. 374).

Bhāvento satipaṭṭhāneti maggapariyāpanne kāyānupassanādike cattāro satipaṭṭhāne uppādento vaḍḍhento ca. Indriyānīti maggapariyāpannāni eva saddhādīni pañcindriyāni. Balānīti tathā saddhādīni pañca balāni. Bojjhaṅgānīti tathā satisambojjhaṅgādīni satta bojjhaṅgāni. Ca-saddena sammappadhānaiddhipādamaggaṅgāni saṅgaṇhāti. Tadavinābhāvato hi taggahaṇeneva tesaṃ gahaṇaṃ hoti. Viharissāmīti yathāvutte bodhipakkhiyadhamme bhāvento maggasukhena tadadhigamasiddhena phalasukhena nibbānasukhena ca viharissāmi.

'Developing the foundations of mindfulness' means arousing and cultivating the four foundations of mindfulness included in the path, such as the contemplation of the body. 'Faculties' means the five faculties included in the path, such as faith. 'Powers' means, similarly, the five powers, such as faith. 'Factors of enlightenment' means, similarly, the seven factors of enlightenment, beginning with the enlightenment factor of mindfulness. By the particle 'ca,' he includes the right strivings, the bases of spiritual power, and the path factors. For, because they are inseparable from those, their inclusion is understood by the inclusion of the latter. 'I will dwell' means I will dwell developing the aforementioned qualities pertaining to enlightenment, with the happiness of the path, with the happiness of fruition accomplished by its attainment, and with the happiness of Nibbāna.

Āraddhavīriyeti catubbidhasammappadhānavasena paggahitavīriye. Pahitatteti nibbānaṃ patipesitacitte. Niccaṃ daḷhaparakkameti sabbakālaṃ asithilavīriye. Avivādavasena kāyasāmaggidānavasena ca samagge. Diṭṭhisīlasāmaññena sahite sabrahmacārī disvā. Etena kalyāṇamittasampattiṃ dasseti.

‘With aroused energy’ means with energy exerted by way of the fourfold right striving. ‘With resolute mind’ means with a mind directed toward Nibbāna. ‘Always striving strongly’ means with unremitting energy at all times. ‘Harmonious’ means harmonious by way of non-dispute and by way of giving bodily concord. ‘Seeing fellow practitioners in the holy life who are united through commonality in view and virtue.’ By this, he shows the accomplishment of good friendship.

Anussaranto sambuddhanti sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddhaṃ sabbasattuttamatāya, aggaṃ uttamena damathena dantaṃ, anuttarasamādhinā samāhitaṃ atandito analaso hutvā, rattindivaṃ sabbakālaṃ ‘‘itipi so bhagavā araha’’ntiādinā anussaranto viharissāmi. Etena buddhānussatibhāvanāya [Pg.61] yuttākāradassanena sabbattha kammaṭṭhānānuyogamāha, purimena pārihāriyakammaṭṭhānānuyogaṃ.

‘Recollecting the Sambuddha’ means: I will dwell recollecting the Perfectly Enlightened One—so called because he awakened to all things rightly and by himself—the supreme among all beings, the highest, tamed by the supreme taming, composed with unsurpassed concentration; being untiring and unweary, day and night, at all times, I will dwell recollecting, ‘Thus is the Blessed One an Arahant,’ and so on. By this, in showing the proper method for the development of the recollection of the Buddha, he speaks of the application to meditation subjects in all circumstances; by the previous statement, he speaks of the application to a protective meditation subject.

Evaṃ pana vatvā thero vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.54.28-65) –

Having spoken thus, the elder, having made an effort in insight meditation, attained Arahantship. Therefore, it was said in the Apadāna (Apa. Thera 2.54.28–65):

‘‘Ito satasahassamhi, kappe uppajji nāyako;

Anomanāmo amito, nāmena padumuttaro.

“One hundred thousand aeons ago from now, a Leader arose, of noble name, immeasurable, by name Padumuttara.

‘‘Padumākāravadano, padumāmalasucchavī;

Lokenānupalittova, toyena padumaṃ yathā.

“With a face in the shape of a lotus, with skin as pure and bright as a lotus; unstained by the world, just as a lotus is by water.

‘‘Vīro padumapattakkho, kanto ca padumaṃ yathā;

Padumuttaragandhova, tasmā so padumuttaro.

“The hero with eyes like lotus petals, and lovely as a lotus; with a fragrance like a superior lotus, therefore he is Padumuttara.

‘‘Lokajeṭṭho ca nimmāno, andhānaṃ nayanūpamo;

Santaveso guṇanidhi, karuṇāmatisāgaro.

“Foremost in the world and without conceit, like an eye for the blind; of peaceful demeanor, a treasury of virtues, an ocean of compassion and wisdom.

‘‘Sa kadāci mahāvīro, brahmāsurasuraccito;

Sadevamanujākiṇṇe, janamajjhe jinuttamo.

“Once, that great hero, revered by Brahmās, asuras, and gods, the supreme Victor, in the midst of a crowd thronged with gods and humans,

‘‘Vadanena sugandhena, madhurena rutena ca;

Rañjayaṃ parisaṃ sabbaṃ, santhavī sāvakaṃ sakaṃ.

“with a fragrant mouth and a sweet voice, delighting the entire assembly, praised his own disciple:

‘‘Saddhādhimutto sumati, mama dassanalālaso;

Natthi etādiso añño, yathāyaṃ bhikkhu vakkali.

“‘Resolved on faith, wise, eager for the sight of me; there is no other like this monk, Vakkali.’

‘‘Tadāhaṃ haṃsavatiyaṃ, nagare brāhmaṇatrajo;

Hutvā sutvā ca taṃ vākyaṃ, taṃ ṭhānamabhirocayiṃ.

“At that time, I was a brahmin’s son in the city of Haṃsavatī; and having heard that speech, I set my heart upon that state.

‘‘Sasāvakaṃ taṃ vimalaṃ, nimantetvā tathāgataṃ;

Sattāhaṃ bhojayitvāna, dussehacchādayiṃ tadā.

“Having invited that stainless Tathāgata together with his disciples, and having offered them food for seven days, I then covered them with robes.

‘‘Nipacca sirasā tassa, anantaguṇasāgare;

Nimuggo pītisampuṇṇo, idaṃ vacanamabraviṃ.

“Bowing down with my head to him, immersed in that ocean of boundless virtues, and filled with joy, I spoke these words:

‘‘Yo so tayā santhavito, ito sattamake muni;

Bhikkhu saddhāvataṃ aggo, tādiso homahaṃ mune.

“‘That monk who was praised by you, O Sage, seven days ago, the foremost among the faithful—may I be just like him, O Sage.’

‘‘Evaṃ [Pg.62] vutte mahāvīro, anāvaraṇadassano;

Imaṃ vākyaṃ udīresi, parisāya mahāmuni.

“When this was said, the great hero, the great sage whose vision is unobstructed, uttered this speech to the assembly:

‘‘Passathetaṃ māṇavakaṃ, pītamaṭṭhanivāsanaṃ;

Hemayaññopacitaṅgaṃ, jananettamanoharaṃ.

“‘Look at this young man, wearing a polished yellow garment, his limbs built up as if with golden offerings, captivating the eyes and minds of the people.

‘‘Eso anāgataddhāne, gotamassa mahesino;

Aggo saddhādhimuttānaṃ, sāvakoyaṃ bhavissati.

“‘In a future time, this one will be a disciple of the great sage Gotama, the foremost among those resolved on faith.’

‘‘Devabhūto manusso vā, sabbasantāpavajjito;

Sabbabhogaparibyūḷho, sukhito saṃsarissati.

“‘Whether he becomes a god or a human, he will be devoid of all torment, surrounded by every enjoyment, and will wander through saṃsāra happily.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘One hundred thousand aeons from now, born of the Okkāka clan, a Teacher will be in the world, Gotama by clan name.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Vakkali nāma nāmena, hessati satthu sāvako.

“‘An heir to his Dhamma, a legitimate son created by the Dhamma, Vakkali by name, he will be a disciple of the Teacher.’

‘‘Tena kammavisesena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that special kamma, and by my volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Sabbattha sukhito hutvā, saṃsaranto bhavābhave;

Sāvatthiyaṃ pure jāto, kule aññatare ahaṃ.

“Having been happy everywhere, wandering through existence after existence, I was born in a certain family in the city of Sāvatthī.

‘‘Nonītasukhumālaṃ maṃ, jātapallavakomalaṃ;

Mandaṃ uttānasayanaṃ, pisācabhayatajjitā.

“Me, who was delicate as fresh butter, tender as a newly sprouted leaf, gently lying on my back—they, terrified by fear of demons,

‘‘Pādamūle mahesissa, sāyesuṃ dīnamānasā;

Imaṃ dadāma te nātha, saraṇaṃ hohi nāyaka.

“laid me at the feet of the great sage, their minds distressed. They said: ‘We give this one to you, Lord; be our refuge, O Leader!’

‘‘Tadā paṭiggahi so maṃ, bhītānaṃ saraṇo muni;

Jālinā cakkaṅkitena, mudukomalapāṇinā.

“Then that sage, a refuge for the fearful, accepted me with his soft and tender hand, which was marked with a net and a wheel.

‘‘Tadā pabhuti tenāhaṃ, arakkheyyena rakkhito;

Sabbaveravinimutto, sukhena parivuddhito.

“From that time on, I was protected by him who needs no guard; freed from all enmity, I grew up in happiness.

‘‘Sugatena vinā bhūto, ukkaṇṭhāmi muhuttakaṃ;

Jātiyā sattavassohaṃ, pabbajiṃ anagāriyaṃ.

“Being without the Sugata, I become discontented even for a moment; at seven years of age, I went forth into the homeless life.

‘‘Sabbapāramisambhūtaṃ[Pg.63], nīlakkhinayanaṃ varaṃ;

Rūpaṃ sabbasubhākiṇṇaṃ, atitto viharāmahaṃ.

“I dwell insatiably gazing upon his form—produced from all the perfections, with excellent deep-blue eyes, and replete with every beauty.

‘‘Buddharūparatiṃ ñatvā, tadā ovadi maṃ jino;

Alaṃ vakkali kiṃ rūpe, ramase bālanandite.

“Knowing my delight in the Buddha’s form, the Conqueror then admonished me: ‘Enough, Vakkali! Why do you delight in form, which is the delight of fools?’

‘‘Yo hi passati saddhammaṃ, so maṃ passati paṇḍito;

Apassamāno saddhammaṃ, maṃ passampi na passati.

“‘For whoever, being wise, sees the true Dhamma, sees me. Not seeing the true Dhamma, even though seeing me, one does not see me.’

‘‘Anantādīnavo kāyo, visarukkhasamūpamo;

Āvāso sabbarogānaṃ, puñjo dukkhassa kevalo.

“‘This body has endless dangers, it is comparable to a poison tree; it is a dwelling for all diseases, a mere heap of suffering.

‘‘Nibbindiya tato rūpe, khandhānaṃ udayabbayaṃ;

Passa upakkilesānaṃ, sukhenantaṃ gamissasi.

“‘Therefore, becoming disenchanted with form, see the arising and passing away of the aggregates. You will happily reach the end of the defilements.’”

‘‘Evaṃ tenānusiṭṭhohaṃ, nāyakena hitesinā;

Gijjhakūṭaṃ samāruyha, jhāyāmi girikandare.

“Thus instructed by the Leader, the seeker of my welfare, I climbed Vulture Peak and meditated in a mountain cave.”

‘‘Ṭhito pabbatapādamhi, assāsayi mahāmuni;

Vakkalīti jino vācaṃ, taṃ sutvā mudito ahaṃ.

“Standing at the mountain’s foot, the great sage reassured me; hearing the Victor’s words, ‘Vakkali,’ I was filled with joy.”

‘‘Pakkhandiṃ selapabbhāre, anekasataporise;

Tadā buddhānubhāvena, sukheneva mahiṃ gato.

“I leapt from the rocky mountain cliff, thronged with hundreds of men; then, by the Buddha’s power, I landed on the ground with ease.”

‘‘Punopi dhammaṃ deseti, khandhānaṃ udayabbayaṃ;

Tamahaṃ dhammamaññāya, arahattamapāpuṇiṃ.

“Again he taught the Dhamma, the arising and passing away of the aggregates; understanding that Dhamma, I attained arahantship.”

‘‘Sumahāparisamajjhe, tadā maṃ caraṇantago;

Aggaṃ saddhādhimuttānaṃ, paññapesi mahāmati.

“In the midst of a great assembly, the one of great wisdom, who had reached the end of the path, then declared me foremost among those resolved by faith.”

‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“A hundred thousand aeons ago, I performed that kamma; I have not known a bad destination—this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā aññaṃ byākarontopi thero imā eva gāthā abhāsi. Atha naṃ satthā bhikkhusaṅghamajjhe nisinno saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti.

Having attained arahantship, the Elder, even while making another declaration, spoke these very verses. Then the Teacher, seated in the midst of the Saṅgha of bhikkhus, placed him in the foremost position among those resolved by faith.

Vakkalittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vakkali is concluded.

9. Vijitasenattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Vijitasena

Olaggessāmītiādikā [Pg.64] āyasmato vijitasenattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā araññe viharanto ākāsena gacchantaṃ bhagavantaṃ disvā pasannamānaso pasannākāraṃ dassento añjaliṃ paggayha aṭṭhāsi. Satthā tassa ajjhāsayaṃ ñatvā ākāsato otari. So bhagavato manoharāni madhurāni phalāni upanesi, paṭiggahesi bhagavā anukampaṃ upādāya. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe hatthācariyakule nibbattitvā vijitasenoti laddhanāmo viññutaṃ pāpuṇi. Tassa mātulā seno ca upaseno cāti dve hatthācariyā satthu santike dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā vāsadhuraṃ pūrentā arahattaṃ pāpuṇiṃsu. Vijitasenopi hatthisippe nipphattiṃ gato nissaraṇajjhāsayatāya gharāvāse alaggamānaso satthu yamakapāṭihāriyaṃ disvā paṭiladdhasaddho mātulattherānaṃ santike pabbajitvā tesaṃ ovādānusāsaniyā vipassanāya kammaṃ karonto vipassanāvīthiṃ laṅghitvā bahiddhā nānārammaṇe vidhāvantaṃ attano cittaṃ ovadanto –

The verses beginning, “I will restrain,” are those of the Venerable Elder Vijitasena. What is their origin? He too, having made his aspiration under previous Buddhas and having accumulated, in various existences, wholesome karma that supports liberation, was reborn in a good family during the time of the Blessed One Atthadassī. Having reached maturity, he renounced the household life, went forth into the ascetic life, and dwelt in the forest. Seeing the Blessed One traveling through the sky, his mind became serene, and displaying a serene demeanor, he stood with his hands raised in reverence. Knowing his inclination, the Teacher descended from the sky. He offered the Blessed One delightful and sweet fruits, which the Blessed One accepted out of compassion. Through that meritorious deed, he wandered among devas and humans until, during this Buddha’s appearance, he was reborn in a family of elephant trainers in the country of Kosala and received the name Vijitasena. He reached maturity. His maternal uncles, Sena and Upasena, two elephant trainers, heard the Dhamma from the Teacher, gained faith, and went forth. Fulfilling the duties of the monastic life, they attained arahantship. Vijitasena, having achieved mastery in the art of elephants, with a mind inclined toward renunciation and thus not attached to the household life, saw the Twin Miracle performed by the Teacher and gained faith. Having gone forth under his maternal uncle elders, he, following their advice and instruction, was practicing insight meditation. Admonishing his own mind, which was overstepping the path of insight and running about to various external objects, he said:

355.

355.

‘‘Olaggessāmi te citta, āṇidvāreva hatthinaṃ;

Na taṃ pāpe niyojessaṃ, kāmajālaṃ sarīrajaṃ.

“I will restrain you, O mind, as an elephant at a gate with a bolt; I will not engage you in evil, in the body-born net of sensual pleasure.”

356.

356.

‘‘Tvaṃ olaggo na gacchasi, dvāravivaraṃ gajova alabhanto;

Na ca cittakali punappunaṃ, pasakka pāparato carissasi.

“Being restrained, you will not go, like an elephant failing to find a doorway; and you will not, O stained mind, repeatedly wander, delighting in evil.”

357.

357.

‘‘Yathā kuñjaraṃ adantaṃ, navaggahamaṅkusaggaho;

Balavā āvatteti akāmaṃ, evaṃ āvattayissaṃ taṃ.

“Just as a strong goad-wielder turns an untamed, newly caught elephant against its will, so will I turn you.”

358.

358.

‘‘Yathā varahayadamakusalo, sārathipavaro dameti ājaññaṃ;

Evaṃ damayissaṃ taṃ, patiṭṭhito pañcasu balesu.

“Just as a foremost charioteer, skilled in taming excellent horses, tames a thoroughbred, so will I tame you, established in the five powers.”

359.

359.

‘‘Satiyā [Pg.65] taṃ nibandhissaṃ, payutto te damessāmi;

Vīriyadhuraniggahito, na yito dūraṃ gamissase cittā’’ti. –

“With mindfulness I will bind you; being diligent, I will tame you. Held by the yoke of energy, you will not go far from here, O mind.”

Gāthā abhāsi.

He spoke the verses.

Tattha olaggessāmīti saṃvarissāmi nivāressāmi. Teti taṃ. Upayogatthe hi idaṃ sāmivacanaṃ. Te gamananti vā vacanaseso. Hatthinanti ca hatthinti attho. Cittāti attano cittaṃ ālapati. Yathā taṃ vāretukāmo, taṃ dassento ‘‘āṇidvāreva hatthina’’nti āha. Āṇidvāraṃ nāma pākārabaddhassa nagarassa khuddakadvāraṃ, yaṃ ghaṭikāchidde āṇimhi pakkhitte yantena vinā abbhantare ṭhitehipi vivarituṃ na sakkā. Yena manussagavassamahiṃsādayo na niggantuṃ sakkā. Nagarato bahi niggantukāmampi hatthiṃ yato palobhetvā hatthācariyo gamanaṃ nivāresi. Atha vā āṇidvāraṃ nāma palighadvāraṃ. Tattha hi tiriyaṃ palighaṃ ṭhapetvā rukkhasūcisaṅkhātaṃ āṇiṃ palighasīse āvuṇanti. Pāpeti rūpādīsu uppajjanakaabhijjhādipāpadhamme taṃ na niyojessaṃ na niyojissāmi. Kāmajālāti kāmassa jālabhūtaṃ. Yathā hi macchabandhamigaluddānaṃ jālaṃ nāma macchādīnaṃ tesaṃ yathākāmakārasādhanaṃ, evaṃ ayonisomanasikārānupātitaṃ cittaṃ mārassa kāmakārasādhanaṃ. Tena hi so satte anatthesu pāteti. Sarīrajāti sarīresu uppajjanaka. Pañcavokārabhave hi cittaṃ rūpapaṭibaddhavuttitāya ‘‘sarīraja’’nti vuccati.

Herein, “I will restrain” means I will control, I will prevent. “You” (te) is a genitive case used in the sense of the objective. Or the rest of the sentence is “your going.” And “an elephant” (hatthinaṃ) has the sense of the accusative “elephant” (hatthiṃ). “O mind” means he addresses his own mind. As if wishing to restrain it, showing this, he says, “as an elephant at a gate with a bolt.” A “gate with a bolt” (āṇidvāra) is a small gate of a walled city, which, when a bolt is inserted into the bolt-hole, cannot be opened even by those standing inside without a mechanism. Through it, humans, cattle, buffaloes, and the like cannot exit. At it, an elephant trainer, having enticed even an elephant wishing to go outside the city, prevents its departure. Alternatively, a “gate with a bolt” is a barred gate. There, having placed a bar crosswise, they fasten a bolt, called a “tree-needle,” into the top of the bar. “In evil” means in unwholesome states like covetousness that arise toward forms and so forth; “I will not engage you” means I will not direct you, I will not cause you to engage. “The net of sensual pleasure” means that which is a net of sensual pleasure. For just as a net for fishers and deer hunters is a means for them to do as they wish with the fish and other creatures, so the mind, influenced by unwise attention, becomes a means for Māra to act as he wishes. For by this, he causes beings to fall into misfortune. “Body-born” means arising in bodies. For in the five-constituent existence, the mind is called “body-born” because its activity is bound to form.

Tvaṃ olaggo na gacchasīti tvaṃ, cittakali, mayā satipaññāpatodaaṅkusehi vārito na dāni yathāruciṃ gamissasi, ayonisomanasikāravasena yathākāmaṃ vattituṃ na labhissasi. Yathā kiṃ? Dvāravivaraṃ gajova alabhanto nagarato gajanirodhato vā niggamanāya dvāravivarakaṃ alabhamāno hatthī viya. Cittakalīti cittakāḷakaṇṇi. Punappunanti aparāparaṃ. Pasakkāti saraṇasampassāsavasena. Pāparatoti pāpakammanirato pubbe viya idāni na carissasi tathā carituṃ na dassāmīti attho.

“Being restrained, you will not go” means: you, O stained mind (cittakali), being prevented by me with the prods and goads of mindfulness and wisdom, will now no longer go as you please; you will not get to act as you wish through the power of unwise attention. How so? “Like an elephant failing to find a doorway,” that is, like an elephant not finding a small door-opening for exiting from the city or from an elephant stockade. “Stained mind” (cittakali) means mind-of-misfortune (cittakāḷakaṇṇi). “Repeatedly” means again and again. “Having ventured” (pasakka) is by way of refuge and mindfulness. “Delighting in evil” means: delighting in evil deeds, you will not wander now as you did before; I will not let you wander in that way—this is the meaning.

Adantanti [Pg.66] adamitaṃ hatthisikkhaṃ asikkhitaṃ. Navaggahanti aciragahitaṃ. Aṅkusaggahoti hatthācariyo. Balavāti kāyabalena ñāṇabalena ca balavā. Āvatteti akāmanti anicchantameva nisedhanato nivatteti. Evaṃ āvattayissanti yathā yathāvuttaṃ hatthiṃ hatthācariyo, evaṃ taṃ cittaṃ cittakaliṃ duccaritanisedhanato nivattayissāmi.

“Untamed” means unsubdued, untrained in the discipline for elephants. “Newly caught” means recently captured. “Goad-wielder” means an elephant trainer. “Strong” means strong in bodily strength and in the strength of wisdom. “Turns against its will” means he turns it back from what is forbidden, even when it is unwilling. “So will I turn you” means: just as the elephant trainer turns back the aforesaid elephant, so will I turn back that mind, that stained mind, by forbidding misconduct.

Varahayadamakusaloti uttamānaṃ assadammānaṃ damane kusalo. Tato eva sārathipavaro assadammasārathīsu visiṭṭho dameti ājaññaṃ ājānīyaṃ assadammaṃ desakālānurūpaṃ saṇhapharusehi dameti vineti nibbisevanaṃ karoti. Patiṭṭhito pañcasu balesūti saddhādīsu pañcasu balesu patiṭṭhito hutvā assaddhiyādinisedhanato taṃ damayissaṃ damessāmīti attho.

“Skilled in taming excellent horses” means skilled in the taming of the best horses to be tamed. For that reason, “a foremost charioteer” means one who is distinguished among horse-taming charioteers. “Tames a thoroughbred” means he tames, trains, and makes faultless the noble horse-to-be-tamed with gentle and harsh methods according to place and time. “Established in the five powers” means: having become established in the five powers beginning with faith, by forbidding faithlessness and so on, “I will tame you, I will tame you”—this is the meaning.

Satiyā taṃ nibandhissanti gocarajjhattato bahi gantuṃ adento satiyottena kammaṭṭhānathambhe, cittakali, taṃ nibandhissāmi niyamessāmi. Payutto te damessāmīti tattha nibandhanto eva yuttappayutto hutvā te damessāmi, saṃkilesamalato taṃ visodhessāmi. Vīriyadhuraniggahitoti yathāvutto chekena susārathinā yuge yojito yuganiggahito yugantaragato taṃ nātikkamati, evaṃ tvampi citta, mama vīriyadhure niggahito sakkaccakāritāya sātaccakāritāya aññathā vattituṃ alabhanto ito gocarajjhattato dūraṃ bahi na gamissasi. Bhāvanānuyuttassa hi kammaṭṭhānato aññaṃ āsannampi lakkhaṇato dūramevāti evaṃ thero imāhi gāthāhi attano cittaṃ niggaṇhantova vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.45.22-30) –

'With mindfulness I will bind you' means 'O mind, you rogue, not allowing you to go outside the range of your own pasture, I will bind you, I will restrain you, with the rope of mindfulness to the meditation-pillar.' 'Being diligent, I will tame you' means 'thus binding you there, being properly yoked and diligent, I will tame you; I will purify you from the stains of defilement.' 'Held by the yoke of energy' means 'just as one, yoked in a yoke by a skilled charioteer as has been said, held by the yoke and staying between the shafts, does not go beyond them, so too, O mind, held by my yoke of energy, being made to act carefully and continuously, unable to behave otherwise, you will not go far outside this inner range of your own pasture.' For one devoted to meditation, even what is near to the meditation subject is far in terms of its characteristic. Thus, the Elder, restraining his mind with these verses, developed insight and attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 2.45.22-30):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, dvattiṃsavaralakkhaṇaṃ;

Vipinaggena gacchantaṃ, sālarājaṃva phullitaṃ.

"The Perfectly Enlightened One, golden-hued, endowed with the thirty-two excellent marks, walking through the edge of the forest, like a blossoming king of sāl trees."

‘‘Tiṇattharaṃ paññāpetvā, buddhaseṭṭhaṃ ayācahaṃ;

Anukampatu maṃ buddho, bhikkhaṃ icchāmi dātave.

"Having spread a grass mat, I requested the supreme Buddha: 'May the Buddha have compassion on me; I wish to give alms.'"

‘‘Anukampako [Pg.67] kāruṇiko, atthadassī mahāyaso;

Mama saṅkappamaññāya, orūhi mama assame.

"Compassionate, kind, the Seer of the Goal, of great fame, knowing my intention, he descended to my hermitage."

‘‘Orohitvāna sambuddho, nisīdi paṇṇasanthare;

Bhallātakaṃ gahetvāna, buddhaseṭṭhassadāsahaṃ.

"Having descended, the Perfectly Enlightened One sat on the spread of leaves; taking a bhallātaka fruit, I gave it to the supreme Buddha."

‘‘Mama nijjhāyamānassa, paribhuñji tadā jino;

Tattha cittaṃ pasādetvā, abhivandiṃ tadā jinaṃ.

"As I was watching, the Conqueror then partook of it; there, having gladdened my mind, I then venerated the Conqueror."

‘‘Aṭṭhārase kappasate, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

"Eighteen hundred aeons ago, when I gave that fruit, I have not known an unhappy destination; this is the fruit of giving that fruit."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... [and so on] ... the Buddha's teaching has been fulfilled."

Arahattaṃ pana patvā aññaṃ byākarontopi imā gāthā abhāsi.

Having attained arahantship, while declaring his final knowledge, he spoke these verses.

Vijitasenattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Vijitasena is finished.

10. Yasadattattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Yasadatta

Upārambhacittotiādikā āyasmato yasadattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacini. Tathā hesa padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato kāme pahāya isipabbajjaṃ pabbajitvā araññe viharanto ekadivasaṃ satthāraṃ disvā pasannamānaso añjaliṃ paggayha abhitthavi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde mallaraṭṭhe mallarājakule nibbattitvā yasadattoti laddhanāmo, vayappatto takkasilaṃ gantvā sabbasippāni sikkhitvā sabhiyena paribbājakena saddhiṃyeva cārikaṃ caramāno, anupubbena sāvatthiyaṃ bhagavantaṃ upasaṅkamitvā sabhiyena puṭṭhapañhesu vissajjiyamānesu sayaṃ otārāpekkho suṇanto nisīdi ‘‘samaṇassa gotamassa vāde dosaṃ dassāmī’’ti. Athassa bhagavā cittācāraṃ ñatvā sabhiyasuttadesanāvasāne (su. ni. sabhiyasutta) ovādaṃ dento –

The verses beginning 'Upārambhacitto' are those of the Venerable Yasadatta. What is their origin? He too, having made his aspiration under former Buddhas, accumulated wholesome deeds that are a supportive condition for liberation in various existences. Indeed, in the time of the Blessed One Padumuttara, he was born in a brahmin family, became proficient in the brahmins' arts and sciences, renounced sensual pleasures, and went forth into the ascetic life. While dwelling in the forest, one day he saw the Teacher. With a serene mind, he raised his joined hands in reverence and praised him. Through that meritorious deed, he wandered among devas and humans until, during this Buddha’s appearance, he was born in the Malla country, in the royal family of the Mallas, and was named Yasadatta. Having come of age, he went to Takkasilā, learned all the arts, and while wandering with Sabhiya the wanderer, he gradually approached the Blessed One in Sāvatthī. As the questions put by Sabhiya were being answered, he sat listening, looking for an opportunity, thinking, 'I will point out a fault in the ascetic Gotama’s doctrine.' Then the Blessed One, knowing the disposition of his mind, at the end of the discourse on the Sabhiya Sutta (Sutta Nipāta, Sabhiya Sutta), gave this advice:

360.

360.

‘‘Upārambhacitto [Pg.68] dummedho, suṇāti jinasāsanaṃ;

Ārakā hoti saddhammā, nabhaso pathavī yathā.

"The fool with a contentious mind, who listens to the Conqueror's teaching, is far from the true Dhamma, as the earth is from the sky."

361.

361.

‘‘Upārambhacitto dummedho, suṇāti jinasāsanaṃ;

Parihāyati saddhammā, kāḷapakkheva candimā.

"The fool with a contentious mind, who listens to the Conqueror's teaching, declines from the true Dhamma, like the moon in the dark fortnight."

362.

362.

‘‘Upārambhacitto dummedho, suṇāti jinasāsanaṃ;

Parisussati saddhamme, maccho appodake yathā.

"The fool with a contentious mind, who listens to the Conqueror's teaching, withers in the true Dhamma, like a fish in little water."

363.

363.

‘‘Upārambhacitto dummedho, suṇāti jinasāsanaṃ;

Na virūhati saddhamme, khette bījaṃva pūtikaṃ.

"The fool with a contentious mind, who listens to the Conqueror's teaching, does not grow in the true Dhamma, like a rotten seed in a field."

364.

364.

‘‘Yo ca tuṭṭhena cittena, suṇāti jinasāsanaṃ;

Khepetvā āsave sabbe, sacchikatvā akuppataṃ;

Pappuyya paramaṃ santiṃ, parinibbātināsavo’’ti. –

"But one who, with a delighted mind, listens to the Conqueror's teaching, having destroyed all taints, having realized the unshakeable, attaining the supreme peace, attains final Nibbāna, being without taints."

Imā pañca gāthā abhāsi.

He spoke these five verses.

Tattha upārambhacittoti sārambhacitto, dosāropanādhippāyoti attho. Dummedhoti nippañño. Ārakā hoti saddhammāti so tādiso puggalo nabhaso viya pathavī paṭipattisaddhammatopi dūre hoti, pageva paṭivedhasaddhammato. ‘‘Na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādinā (dī. ni. 1.18) viggāhikakathaṃ anuyuttassa kuto santanipuṇo paṭipattisaddhammo.

Herein, 'upārambhacitto' means a contentious mind, that is, with the intention of imputing fault. 'Dummedho' means one without wisdom. 'Is far from the true Dhamma'—such a person is as distant from the true Dhamma of practice as the earth is from the sky, let alone from the true Dhamma of realization. For one engaged in contentious talk, saying, 'You do not understand this Dhamma and Discipline,' and so on, whence could there be the peaceful and subtle true Dhamma of practice?

Parihāyati saddhammāti navavidhalokuttaradhammato pubbabhāgiyasaddhādisaddhammatopi nihīyati. Parisussatīti visussati kāyacittānaṃ pīṇanarasassa pītipāmojjādikusaladhammassābhāvato. Na virūhatīti virūḷhiṃ vuddhiṃ na pāpuṇāti. Pūtikanti gomayalepadānādiabhāvena pūtibhāvaṃ pattaṃ.

'Declines from the true Dhamma' means one falls away from the ninefold supramundane Dhamma and also from the preliminary true Dhammas such as faith. 'Withers' means one dries up, due to the absence of wholesome qualities such as joy and gladness, which are the nourishing essence for body and mind. 'Does not grow' means one does not attain growth or increase. 'Rotten' means having reached a state of decay due to the absence of things like being coated with cow-dung.

Tuṭṭhena cittenāti itthambhūtalakkhaṇe karaṇavacanaṃ, attamano pamudito hutvāti attho. Khepetvāti samucchinditvā. Akuppatanti arahattaṃ. Pappuyyāti pāpuṇitvā. Paramaṃ santinti anupādisesaṃ nibbānaṃ. Tadadhigamo [Pg.69] cassa kevalaṃ kālāgamanameva, na kocividhoti taṃ dassetuṃ vuttaṃ ‘‘parinibbātināsavo’’ti.

'With a delighted mind'—this is an instrumental case indicating a state, meaning being joyful and elated. 'Having destroyed' means having completely cut off. 'The unshakeable' means arahantship. 'Having attained' means having reached. 'The supreme peace' means Nibbāna without residue. And his attainment of that is merely a matter of time's arrival, with nothing to obstruct it; to show this, it is said: 'attains final Nibbāna, being without taints.'"

Evaṃ satthārā ovadito saṃvegajāto pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.44.35-43) –

Thus advised by the Teacher, a sense of urgency arose in him. He went forth and, establishing insight, soon attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 2.44.35-43):

‘‘Kaṇikāraṃva jalitaṃ, dīparukkhaṃva jotitaṃ;

Kañcanaṃva virocantaṃ, addasaṃ dvipaduttamaṃ.

"Like a blazing kaṇikāra tree, like a lit lamp-tree, like radiant gold, I saw the supreme among bipeds."

‘‘Kamaṇḍaluṃ ṭhapetvāna, vākacīrañca kuṇḍikaṃ;

Ekaṃsaṃ ajinaṃ katvā, buddhaseṭṭhaṃ thaviṃ ahaṃ.

"Setting aside my water pot, bark garment, and pitcher, arranging my deerskin over one shoulder, I praised the supreme Buddha."

‘‘Tamandhakāraṃ vidhamaṃ, mohajālasamākulaṃ;

Ñāṇālokaṃ dassetvāna, nittiṇṇosi mahāmuni.

"Dispelling that darkness, entangled in the net of delusion, having shown the light of knowledge, O Great Sage, you have crossed over."

‘‘Samuddharasimaṃ lokaṃ, sabbāvantamanuttaraṃ;

Ñāṇe te upamā natthi, yāvatā jagato gati.

"O All-encompassing, Unsurpassed One, you deliver this world; there is no comparison to your knowledge, as far as the world's course extends."

‘‘Tena ñāṇena sabbaññū, iti buddho pavuccati;

Vandāmi taṃ mahāvīraṃ, sabbaññutamanāvaraṃ.

"Through that knowledge, he is called the Buddha, the All-Knowing One. I venerate that Great Hero, whose omniscience is unobstructed."

‘‘Satasahassito kappe, buddhaseṭṭhaṃ thaviṃ ahaṃ;

Duggatiṃ nābhijānāmi, ñāṇatthavāyidaṃ phalaṃ.

"A hundred thousand aeons ago, I praised the supreme Buddha; I have not known a bad destination; this is the fruit of praising his knowledge."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... [and so on] ... the Buddha's teaching has been fulfilled."

Arahattaṃ pana patvā aññaṃ byākarontopi thero imā eva gāthā abhāsi.

Having attained arahantship, while declaring his final knowledge, the elder spoke these very verses.

Yasadattattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Yasadatta is finished.

11. Soṇakuṭikaṇṇattheragāthāvaṇṇanā

11. The Commentary on the Verses of the Elder Soṇakuṭikaṇṇa

Upasampadā ca me laddhātiādikā āyasmato soṇassa kuṭikaṇṇassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanno seṭṭhi hutvā uḷārāya issariyasampattiyā ṭhito ekadivasaṃ satthāraṃ satasahassakhīṇāsavaparivutaṃ mahatiyā [Pg.70] buddhalīḷāya mahantena buddhānubhāvena nagaraṃ pavisantaṃ disvā pasannamānaso vanditvā añjaliṃ katvā aṭṭhāsi. So pacchābhattaṃ upāsakehi saddhiṃ vihāraṃ gantvā bhagavato santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānaṃ patthetvā mahādānaṃ datvā paṇidhānaṃ akāsi. Satthā tassa anantarāyataṃ disvā ‘‘anāgate gotamassa nāma sammāsambuddhassa sāsane kalyāṇavākkaraṇānaṃ aggo bhavissatī’’ti byākāsi.

The verses beginning with "Upasampadā ca me laddhā" are those of the Venerable Soṇa Kuṭikaṇṇa. What is their origin? It is said that during the time of the Blessed One Padumuttara, in the city of Haṃsavatī, he was a wealthy merchant, established in great prosperity and power. One day, seeing the Teacher entering the city surrounded by a hundred thousand destroyers of the taints, with great Buddha-grace and immense Buddha-power, his mind became serene, and having paid homage, he stood with folded hands. Later, after the meal, he went to the monastery with the lay followers and, while listening to the Dhamma in the presence of the Blessed One, he saw the Teacher establishing a certain monk in the foremost position among those with beautiful articulation. Aspiring to that position himself, he gave a great gift and made an aspiration. The Teacher, seeing that his aspiration was unobstructed, declared: "In the future, during the dispensation of the Perfectly Self-Enlightened One named Gotama, he will become the foremost among those with beautiful articulation."

So tattha yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto vipassissa bhagavato kāle sāsane pabbajitvā vattapaṭivattāni pūrento ekassa bhikkhuno cīvaraṃ sibbitvā adāsi. Puna buddhasuññe loke bārāṇasiyaṃ tunnavāyo hutvā ekassa paccekabuddhassa cīvarakoṭiṃ chinnaṃ ghaṭetvā adāsi. Evaṃ tattha tattha puññāni katvā imasmiṃ buddhuppāde avantiraṭṭhe kuraraghare mahāvibhavassa seṭṭhino putto hutvā nibbatti. Soṇotissa nāmaṃ akaṃsu. Koṭiagghanakassa kaṇṇapiḷandhanassa dhāraṇena ‘‘koṭikaṇṇo’’ti vattabbe kuṭikaṇṇoti paññāyittha.

So, having performed meritorious deeds there throughout his life and wandering among gods and humans, he went forth in the dispensation of the Blessed One Vipassī, fulfilling his duties and obligations. He sewed a robe for a certain monk and gave it to him. Again, during a time when the world was devoid of a Buddha, he became a tailor in Bārāṇasī and mended a torn robe-hem for a certain Paccekabuddha, giving it to him. Thus, having performed meritorious deeds here and there, in this Buddha-era he was reborn in the country of Avanti, in Kuraraghara, as the son of a very wealthy merchant. They named him Soṇa. Because he wore ear-ornaments worth a crore, he should have been called "Koṭikaṇṇa," but he became known as "Kuṭikaṇṇa."

So anukkamena vaḍḍhitvā kuṭumbaṃ saṇṭhapento āyasmante mahākaccāne kulagharaṃ nissāya pavattapabbate viharante tassa santike dhammaṃ sutvā saraṇesu ca sīlesu ca patiṭṭhāya taṃ catūhi paccayehi upaṭṭhahi. So aparabhāge saṃsāre sañjātasaṃvego therassa santike pabbajitvā kicchena kasirena dasavaggaṃ saṅghaṃ sannipātetvā upasampajjitvā katipayakālaṃ therassa santike vasitvā, theraṃ āpucchitvā satthāraṃ vandituṃ sāvatthiṃ upagato, satthārā ekagandhakuṭiyaṃ vāsaṃ labhitvā paccūsasamaye ajjhiṭṭho soḷasaaṭṭhakavaggiyānaṃ ussāraṇena sādhukāraṃ datvā bhāsitāya ‘‘disvā ādīnavaṃ loke’’ti (udā. 46; mahāva. 258) udānagāthāya pariyosāne vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.44.26-34) –

He gradually grew up and established a household. He heard the Dhamma from the Venerable Mahākaccāna, who was dwelling on Mount Pavatta and was supported by his family. Having become established in the refuges and the precepts, he supported the elder with the four requisites. Later, stirred by a sense of urgency regarding saṃsāra, he went forth in the elder’s presence. With difficulty and hardship, he assembled a Saṅgha of ten members and received higher ordination. After staying near the elder for some time, he took leave of him to pay homage to the Teacher and went to Sāvatthī. There, he was granted residence in the single fragrant hut. At dawn, having been requested, he recited the sixteen sections of the Aṭṭhakavagga. At the conclusion of the Udāna verse spoken by the Buddha, "Having seen the peril in the world" (Udāna 46; Mahāva. 258), he developed insight and attained arahantship. Therefore, it is said in the Apadāna (apa. thera 2.44.26-34):

‘‘Padumuttaro [Pg.71] nāma jino, āhutīnaṃ paṭiggaho;

Vasīsatasahassehi, nagaraṃ pāvisī tadā.

"The Victor, Padumuttara by name, the receiver of offerings, entered the city then with one hundred thousand masters of self-control.

‘‘Nagaraṃ pavisantassa, upasantassa tādino;

Ratanāni pajjotiṃsu, nigghoso āsi tāvade.

"As that Such-like One, serene, entered the city, jewels shone forth and a great sound arose at once."

‘‘Buddhassa ānubhāvena, bherī vajjumaghaṭṭitā;

Sayaṃ vīṇā pavajjanti, buddhassa pavisato puraṃ.

"By the Buddha's power, unstruck drums resounded; lutes played by themselves as the Buddha entered the city."

‘‘Buddhaseṭṭhaṃ namassāmi, padumuttaramahāmuniṃ;

Pāṭihīrañca passitvā, tattha cittaṃ pasādayiṃ.

"I pay homage to the supreme Buddha, the great sage Padumuttara; and seeing the miracle there, I made my mind serene."

‘‘Aho buddho aho dhammo, aho no satthu sampadā;

Acetanāpi tūriyā, sayameva pavajjare.

"Wonderful is the Buddha! Wonderful is the Dhamma! Wonderful is the accomplishment of our Teacher! Even inanimate musical instruments sound forth by themselves."

‘‘Satasahassito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, buddhasaññāyidaṃ phalaṃ.

"A hundred thousand aeons ago, I gained that perception then; I know of no bad destination—this is the fruit of the perception of the Buddha."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... the Buddha's teaching has been fulfilled."

Arahatte pana patiṭṭhito attano upajjhāyena ācikkhitaniyāmena paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadā, dhuvanhānaṃ, cammattharaṇaṃ, guṇaṅguṇūpāhanaṃ, cīvaravippavāsoti pañca vare yācitvā te satthu santikā labhitvā punadeva attano vasitaṭṭhānaṃ gantvā upajjhāyassa tamatthaṃ ārocesi. Ayamettha saṅkhepo. Vitthāro pana udānaṭṭhakathāyaṃ āgatanayena veditabbo. Aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.206) pana ‘‘upasampanno hutvā attano upajjhāyassa santike kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇī’’ti vuttaṃ.

Having become established in arahantship, following the method indicated by his preceptor, he requested five boons from the Teacher and obtained them: higher ordination in the border regions with a quorum of five monks including a Vinaya expert, constant bathing, a leather mat, sandals with multiple layers, and permission to dwell apart from his robes. Having obtained these from the Teacher, he returned to his dwelling place and informed his preceptor of the matter. This is the summary here. The detailed account should be understood in accordance with the version given in the Udāna Commentary. Moreover, in the Aṅguttara Commentary (A. Ni. Aṭṭha. 1.1.206), it is said: "Having received higher ordination, he took a meditation subject from his preceptor, developed insight, and attained arahantship."

So aparabhāge vimuttisukhena viharanto attano paṭipattiṃ paccavekkhitvā somanassajāto udānavasena –

Later, while dwelling in the bliss of liberation, he reflected on his own practice, and with joy arisen, uttered this inspired utterance:

365.

365.

‘‘Upasampadā ca me laddhā, vimutto camhi anāsavo;

So ca me bhagavā diṭṭho, vihāre ca sahāvasiṃ.

"And higher ordination has been obtained by me, and I am liberated, without taints; and that Blessed One has been seen by me, and in the dwelling I lived with him.

366.

366.

‘‘Bahudeva rattiṃ bhagavā, abbhokāsetināmayi;

Vihārakusalo satthā, vihāraṃ pāvisī tadā.

"The Blessed One spent much of the night in the open air; the Teacher, skilled in abidings, then entered his dwelling."

367.

367.

‘‘Santharitvāna [Pg.72] saṅghāṭiṃ, seyyaṃ kappesi gotamo;

Sīho selaguhāyaṃva, pahīnabhayabheravo.

"Having spread out his outer robe, Gotama prepared his bed; like a lion in a mountain cave, with fear and dread abandoned."

368.

368.

‘‘Tato kalyāṇavākkaraṇo, sammāsambuddhasāvako;

Soṇo abhāsi saddhammaṃ, buddhaseṭṭhassa sammukhā.

"Then, the one with beautiful articulation, a disciple of the Perfectly Self-Enlightened One, Soṇa, spoke the true Dhamma in the presence of the Supreme Buddha.

369.

369.

‘‘Pañcakkhandhe pariññāya, bhāvayitvāna añjasaṃ;

Pappuyya paramaṃ santiṃ, parinibbissatyanāsavo’’ti. –

"Having fully understood the five aggregates, having rightly developed the path, and having attained the supreme peace, the taintless one will attain final Nibbāna."

Imā pañca gāthā abhāsi.

He spoke these five stanzas.

Tattha upasampadā ca me laddhāti yā sā kicchena dasavaggaṃ bhikkhusaṅghaṃ sannipātetvā attanā laddhā upasampadā. Yā ca pana varadānavasena sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena satthārā anuññātā upasampadā, tadubhayaṃ sandhāyāha. Ca-saddo samuccayattho, tena itarepi satthu santikā laddhavare saṅgaṇhāti. Vimutto camhi anāsavoti aggamaggena sakalakilesavatthuvimuttiyā vimutto ca amhi. Tato eva kāmāsavādīhi anāsavo amhīti yojanā. So ca me bhagavā diṭṭhoti yadatthaṃ ahaṃ avantiraṭṭhato sāvatthiṃ gato, so ca bhagavā mayā adiṭṭhapubbo diṭṭho. Vihāre ca sahāvasinti na kevalaṃ tassa bhagavato dassanameva mayā laddhaṃ, atha kho vihāre satthu gandhakuṭiyaṃ satthārā kāraṇaṃ sallakkhetvā vāsentena saha avasiṃ. ‘‘Vihāreti vihārasamīpe’’ti keci.

Therein, 'And higher ordination has been obtained by me' means that higher ordination which was obtained by himself with difficulty by assembling a Saṅgha of ten bhikkhus, and also that higher ordination which was permitted by the Teacher by way of granting a boon, in all border regions with a quorum of five monks including a Vinaya expert. He speaks referring to both. The word 'ca' (and) has a conjunctive sense; by it, he also includes the other boons he received from the Teacher. 'And I am liberated, without taints' means: I am liberated through the supreme path by liberation from the entire basis of defilements. Therefore, I am without the taints of sensual desire and so forth—this is the construction. 'And that Blessed One has been seen by me' means: the Blessed One, for whose sake I went from the Avanti country to Sāvatthī, that very one, not seen by me before, has now been seen. 'And in the dwelling I lived with him' means: not only was the sight of that Blessed One obtained by me, but I also lived together with the Teacher in the Teacher's fragrant hut, being allowed to reside there by the Teacher who had considered the reason. Some say, 'in the dwelling' means 'near the dwelling'.

Bahudeva rattinti paṭhamaṃ yāmaṃ bhikkhūnaṃ dhammadesanāvasena kammaṭṭhānasodhanavasena ca, majjhimaṃ yāmaṃ devānaṃ brahmūnañca kaṅkhacchedanavasena bhagavā bahudeva rattiṃ abbhokāse atināmayi vītināmesi. Vihārakusaloti dibbabrahmaāneñjaariyavihāresu kusalo. Vihāraṃ pāvisīti ativelaṃ nisajjacaṅkamehi uppannaparissamavinodanatthaṃ gandhakuṭiṃ pāvisi.

"Much of the night": The Blessed One spent much of the night in the open air, during the first watch by way of teaching the Dhamma to the monks and clarifying meditation subjects, and during the middle watch by way of dispelling the doubts of gods and Brahmās. "Skilled in abidings" means skilled in the divine, brahma, imperturbable, and noble abidings. "He entered the dwelling" means he entered the fragrant hut to relieve the fatigue that had arisen from sitting and walking meditation for an excessive time.

Santharitvāna saṅghāṭiṃ, seyyaṃ kappesīti catugguṇaṃ saṅghāṭiṃ paññāpetvā sīhaseyyaṃ kappesi. Tenāha ‘‘gotamo sīho selaguhāyaṃva pahīnabhayabheravo’’ti. Tattha gotamoti bhagavantaṃ gottena kitteti. Sīho selaguhāyaṃvāti selassa pabbatassa guhāyaṃ. Yathā sīho migarājā tejussadatāya pahīnabhayabheravo dakkhiṇena passena [Pg.73] pāde pādaṃ accādhāya seyyaṃ kappesi, evaṃ cittutrāsalomahaṃsanachambhitattahetūnaṃ kilesānaṃ samucchinnattā pahīnabhayabheravo gotamo bhagavā seyyaṃ kappesīti attho.

Having spread out the outer robe, he prepared the bed: having spread out the fourfold outer robe, he lay down in the lion's posture. Hence it is said, "Gotama, like a lion in a mountain cave, is rid of fear and dread." Here, "Gotama" praises the Blessed One by his clan name. "Like a lion in a mountain cave" means in a cave of a mountain. Just as a lion, the king of beasts, rid of fear and dread due to his fiery power, lies down resting foot upon foot on his right side, so too the Blessed One Gotama, because of the destruction of the defilements that are the cause of mental agitation, fright, horror, and terror, lies down rid of fear and dread—this is the meaning.

Tatoti pacchā, sīhaseyyaṃ kappetvā tato vuṭṭhahitvā ‘‘paṭibhātu taṃ bhikkhu dhammo bhāsitu’’nti (udā. 46) satthārā ajjhesitoti attho. Kalyāṇavākkaraṇoti sundaravacīkaraṇo, lakkhaṇasampannavacanakkamoti attho. Soṇo abhāsi saddhammanti soḷasa aṭṭhakavaggiyasuttāni soṇo kuṭikaṇṇo, buddhaseṭṭhassa sammāsambuddhassa sammukhā, paccakkhato abhāsīti thero attānameva paraṃ viya avoca.

Then: after arranging himself in the lion's posture and rising from it, the meaning is that the Teacher invited him, saying, “Monk, let the Dhamma occur to you, speak it” (Ud 4.8). One with beautiful speech: one whose speech is lovely, whose sequence of words is endowed with excellent characteristics—this is the meaning. Soṇa spoke the True Dhamma: Soṇa Kuṭikaṇṇa spoke the sixteen discourses of the Aṭṭhakavagga directly, in the presence of the supreme Buddha, the Perfectly Self-Enlightened One. Thus, the elder spoke of himself as if he were another.

Pañcakkhandhe pariññāyāti pañcupādānakkhandhe tīhipi pariññāhi parijānitvā te parijānantoyeva, añjasaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayitvā, paramaṃ santiṃ nibbānaṃ pappuyya pāpuṇitvā ṭhito anāsavo. Tato eva idāni parinibbissati anupādisesanibbānavasena nibbāyissatīti.

Having fully understood the five aggregates: having fully known the five aggregates subject to clinging with the three kinds of full understanding, and while fully knowing them, having developed the direct, noble eightfold path, and having reached and attained the supreme peace, Nibbāna, he stands without influxes. For that very reason, he will now attain final Nibbāna, being extinguished by way of Nibbāna without remainder.

Soṇakuṭikaṇṇattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Soṇakuṭikaṇṇa is concluded.

12. Kosiyattheragāthāvaṇṇanā

12. Commentary on the Verses of the Elder Kosiya

Yo eva garūnantiādikā āyasmato kosiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannacitto ucchukhaṇḍikaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbatti, kosiyotissa gottavasena nāmaṃ akāsi. So viññutaṃ patto āyasmantaṃ dhammasenāpatiṃ abhiṇhaṃ upasaṅkamati, tassa santike dhammaṃ suṇāti. So tena sāsane paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ anuyuñjanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.44.44-49) –

The verses of the Venerable Kosiya begin, “He who, of the venerable ones…” What is their origin? This elder, too, having made his aspiration under previous Buddhas and having accumulated wholesome karma that is a supporting condition for release in various existences, was born in a good family during the time of the Blessed One Vipassī. Having reached maturity, one day he saw the Teacher and, with a confident mind, gave him a piece of sugarcane. Through that meritorious deed, he wandered among devas and humans until, during this Buddha-era, he was born in a brahmin family in the country of Magadha. They gave him the name Kosiya in accordance with his clan. Having reached maturity, he frequently approached the Venerable General of the Dhamma and listened to the Dhamma in his presence. Having thereby gained faith in the teaching, he went forth. Devoting himself to a meditation subject, he soon attained arahantship. Regarding this, it is said in the Apadāna:

‘‘Nagare [Pg.74] bandhumatiyā, dvārapālo ahosahaṃ;

Addasaṃ virajaṃ buddhaṃ, sabbadhammāna pāraguṃ.

“In the city of Bandhumatī, I was a gatekeeper. I saw the stainless Buddha, who had gone beyond all phenomena.

‘‘Ucchukhaṇḍikamādāya buddhaseṭṭhassadāsahaṃ;

Pasannacitto sumano, vipassissa mahesino.

“Taking a piece of sugarcane, I gave it to the supreme Buddha; with a confident and gladdened mind, to Vipassī, the Great Sage.

‘‘Ekanavutito kappe, yaṃ ucchumadadiṃ tadā;

Duggatiṃ nābhijānāmi, ucchukhaṇḍassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that sugarcane, I have not known a bad destination; this is the fruit of that piece of sugarcane.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been accomplished.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā garuvāsaṃ sappurisūpanissayañca pasaṃsanto –

Having attained arahantship, reflecting on his own practice, he praised living in the presence of venerable teachers and associating with good persons, saying:

370.

370.

‘‘Yo ve garūnaṃ vacanaññu dhīro, vase ca tamhi janayetha pemaṃ;

So bhattimā nāma ca hoti paṇḍito, ñatvā ca dhammesu visesi assa.

“He who, wise, understands the words of the venerable ones, and dwells in that teaching and cultivates affection for it, is indeed called devoted and wise; and, having known the Dhammas, would be distinguished among them.

371.

371.

‘‘Yaṃ āpadā uppatitā uḷārā, nakkhambhayante paṭisaṅkhayantaṃ;

So thāmavā nāma ca hoti paṇḍito, ñatvā ca dhammesu visesi assa.

“When great dangers arise, they do not shake one who reflects. He is indeed called strong and wise; and, having known the Dhammas, would be distinguished among them.

372.

372.

‘‘Yo ve samuddova ṭhito anejo, gambhīrapañño nipuṇatthadassī;

Asaṃhāriyo nāma ca hoti paṇḍito, ñatvā ca dhammesu visesi assa.

“He who stands firm and unmoving like the ocean, profound in wisdom, a seer of subtle meanings; he is indeed called unassailable and wise, and, having known the Dhammas, would be distinguished among them.

373.

373.

‘‘Bahussuto dhammadharo ca hoti, dhammassa hoti anudhammacārī;

So tādiso nāma ca hoti paṇḍito, ñatvā ca dhammesu visesi assa.

“He is learned and a bearer of the Dhamma, and he practices in accordance with the Dhamma. Such a one is indeed called wise; and, having known the Dhammas, would be distinguished among them.

374.

374.

‘‘Atthañca [Pg.75] yo jānāti bhāsitassa,Atthañca ñatvāna tathā karoti;

Atthantaro nāma sa hoti paṇḍito,Ñatvā ca dhammesu visesi assā’’ti. –

“He who knows the meaning of what is spoken, and having known the meaning, acts accordingly—he is called one who has penetrated the meaning, a wise person; and, having known the Dhammas, would be distinguished among them.”

Imā pañca gāthā abhāsi.

He spoke these five stanzas.

Tattha yoti khattiyādīsu catūsu parisāsu yo koci. Veti byattaṃ. Garūnanti sīlādigaruguṇayuttānaṃ paṇḍitānaṃ. Vacanaññūti tesaṃ anusāsanīvacanaṃ jānanto, yathānusiṭṭhaṃ paṭipajjamāno paṭipajjitvā ca tassa phalaṃ jānantoti attho. Dhīroti dhitisampanno. Vase ca tamhi janayetha pemanti tasmiṃ garūnaṃ vacane ovāde vaseyya yathānusiṭṭhaṃ paṭipajjeyya, paṭipajjitvā ‘‘iminā vatāhaṃ ovādena imaṃ jātiādidukkhaṃ vītivatto’’ti tattha janayetha pemaṃ gāravaṃ uppādeyya. Idañhi dvayaṃ ‘‘garūnaṃ vacanaññu dhīro’’ti padadvayena vuttassevatthassa pākaṭakaraṇaṃ. Soti yo garūnaṃ vacanaññū dhīro, so yathānusiṭṭhaṃ paṭipattiyā tattha bhattimā ca nāma hoti, jīvitahetupi tassa anatikkamanato paṇḍito ca nāma hoti. Ñatvā ca dhammesu visesi assāti tathā paṭipajjanto ca tāya eva paṭipattiyā catunnaṃ ariyasaccānaṃ jānanahetu lokiyalokuttaradhammesu vijjāttayādivasena ‘‘tevijjo, chaḷabhiñño, paṭisambhidāpatto’’ti visesi visesavā siyāti attho.

Here, ‘yo’ refers to anyone among the four assemblies—nobles, brahmins, merchants, and workers. ‘Ve’ is an emphatic particle. ‘Garūnaṃ’ refers to the wise who are endowed with the weighty qualities of morality and so on. ‘Vacanaññū’ means one who understands their word of instruction, who practices as instructed, and, having practiced, knows its fruit—this is the meaning. ‘Dhīro’ means endowed with steadfastness. ‘Vase ca tamhi janayetha pemaṃ’ means one should dwell in that word, in the advice of the venerable ones, one should practice as instructed; and having practiced, one should generate affection and produce respect for it, thinking, “Indeed, by this advice I have overcome the suffering of birth and so forth.” This pair of phrases is a clarification of the meaning expressed by the two terms ‘garūnaṃ vacanaññu’ and ‘dhīro’. ‘So’ refers to one who understands the words of the venerable ones and is steadfast. By practicing as instructed, such a person is called devoted, and because they do not transgress that teaching even for the sake of their life, they are called wise. ‘Ñatvā ca dhammesu visesi assā’ means that by practicing thus, through that very practice, by means of knowing the Four Noble Truths, one would become distinguished in worldly and supramundane Dhammas, by way of the threefold knowledge and so on, as in “one with the threefold knowledge, one with the six higher knowledges, one who has attained the analytical insights”; that is, one would be a person of special attainments—this is the meaning.

Yanti yaṃ puggalaṃ paṭipattiyā antarāyakaraṇato ‘‘āpadā’’ti laddhavohārā sotuṇhakhuppipāsādipākaṭaparissayā ceva rāgādipaṭicchannaparissayā ca uppatitā uppannā, uḷārā balavantopi nakkhambhayante na kiñci cālenti. Kasmā? Paṭisaṅkhayantanti paṭisaṅkhāyamānaṃ paṭisaṅkhānabale ṭhitanti attho. Soti yo daḷhatarāhi āpadāhipi akkhambhanīyo, so thāmavā dhitimā daḷhaparakkamo nāma hoti. Anavasesasaṃkilesapakkhassa abhibhavanakapaññābalasamaṅgitāya paṇḍito ca nāma hoti. Tathābhūto ca ñatvā ca dhammesu visesi assāti taṃ vuttatthameva.

‘Yaṃ’ refers to the person whom dangers—so designated because they create obstacles for the practice, whether they are manifest dangers such as cold, heat, hunger, and thirst, or hidden dangers such as lust and so forth—do not shake or stir in the least, even when they arise great and mighty. Why? ‘Paṭisaṅkhayantaṃ’ means one who is reflecting, one who stands in the power of reflection—this is the meaning. ‘So’ refers to one who is unshakable even by very strong dangers; he is called strong, resolute, and of firm exertion. And he is called wise because he is endowed with the power of wisdom that overcomes the faction of defilements without remainder. And being such, ‘ñatvā ca dhammesu visesi assā’ has the same meaning as stated before.

Samuddova [Pg.76] ṭhitoti samuddo viya ṭhitasabhāvo. Yathā hi caturāsītiyojanasahassagambhīre sinerupādasamīpe mahāsamuddo aṭṭhahipi disāhi uṭṭhitehi pakativātehi aniñjanato ṭhito anejo gambhīro ca, evaṃ kilesavātehi titthiyavādavātehi ca akampanīyato ṭhito anejo. Gambhīrassa anupacitañāṇasambhārehi aladdhagādhassa nipuṇassa sukhumassa paṭiccasamuppādādiatthassa paṭivijjhanena gambhīrapañño nipuṇatthadassī. Asaṃhāriyo nāma ca hoti paṇḍito so tādiso puggalo kilesehi devaputtamārādīsu vā kenaci asaṃhāriyatāya asaṃhāriyo nāma hoti, yathāvuttena atthena paṇḍito ca nāma hoti. Sesaṃ vuttanayameva.

‘Samuddova ṭhito’ means one whose nature is steady like the ocean. For just as the great ocean, eighty-four thousand leagues deep, near the foot of Mount Sineru, stands unmoving, unshaken, and profound, not being stirred by the natural winds arising from the eight directions, so too he stands unmoving, unshaken, because he cannot be shaken by the winds of defilements and the winds of heretical views. He is of profound wisdom and a seer of subtle meaning because he penetrates the profound, subtle, and fine meaning of dependent origination and so on, a meaning in which no footing can be found by those who have not accumulated the provisions of knowledge. Such a person is called unassailable and wise; ‘unassailable’ because he cannot be assailed by anyone, whether by defilements or by Māra the devaputta and so on; and ‘wise’ for the reason already stated. The rest is as stated before.

Bahussutoti pariyattibāhusaccavasena bahussuto, suttageyyādi bahuṃ sutaṃ etassāti bahussuto. Tameva dhammaṃ suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantameva dhāretīti dhammadharo ca hoti. Dhammassa hoti anudhammacārīti yathāsutassa yathāpariyattassa dhammassa atthamaññāya dhammamaññāya navalokuttaradhammassa anurūpaṃ dhammaṃ pubbabhāgapaṭipadāsaṅkhātaṃ catupārisuddhisīladhutaṅgaasubhakammaṭṭhānādibhedaṃ carati paṭipajjatīti anudhammacārī hoti, ‘‘ajja ajjevā’’ti paṭivedhaṃ ākaṅkhanto vicarati. So tādiso nāma ca hoti paṇḍitoti yo puggalo yaṃ garuṃ nissāya bahussuto dhammadharo dhammassa ca anudhammacārī hoti. So ca tādiso tena garunā sadiso paṇḍito nāma hoti paṭipattiyā sadisabhāvato. Tathābhūto pana so ñatvā ca dhammesu visesi assa, taṃ vuttatthaṃva.

‘Bahussuto’ means he is learned by virtue of extensive knowledge of the scriptures, having heard much of the Suttas, Geyyas, and so forth—thus, he is called ‘learned.’ Moreover, he retains that very Dhamma, like lion’s fat placed in a golden vessel, without letting it perish—thus, he is a ‘bearer of the Dhamma.’ ‘He practices in accordance with the Dhamma’ means that, having understood the meaning and the Dhamma as heard and studied, he practices and follows the Dhamma suitable for the nine supramundane states—namely, the preliminary path consisting of the fourfold purity of virtue, ascetic practices, meditation on the unattractive, and so on—while yearning for realization, thinking, “Today, indeed today!” Such a person is called ‘wise,’ for the person who, relying on a teacher, becomes learned, a bearer of the Dhamma, and one who practices in accordance with the Dhamma, he is similar to that teacher in wisdom due to the similarity in his practice. Being such, he knows and excels in the Dhamma; this is the same meaning as stated before.

Atthañca yo jānāti bhāsitassāti yo puggalo sammāsambuddhena bhāsitassa pariyattidhammassa atthaṃ jānāti. Jānanto pana ‘‘idha sīlaṃ vuttaṃ, idha samādhi, idha paññā’’ti tattha tattha yathāvuttaṃ atthañca ñatvāna tathā karoti yathā satthārā anusiṭṭhaṃ, tathā paṭipajjati. Atthantaro nāma sa hoti paṇḍitoti so evarūpo puggalo atthantaro atthakāraṇā sīlādiatthajānanamattameva upanissayaṃ katvā paṇḍito hoti. Sesaṃ vuttanayameva.

‘And one who knows the meaning of what has been spoken’ means the person who knows the meaning of the Dhamma of the scriptures spoken by the Perfectly Enlightened One. Knowing thus, ‘Here virtue is spoken of, here concentration, here wisdom,’ and having understood the meaning as stated in each case, he acts accordingly, practicing as instructed by the Teacher. Such a person is called ‘one who has penetrated the meaning’ and is wise: that is, such a person becomes wise by making the mere knowing of the meaning of virtue and so forth the supporting condition for penetrating the meaning. The rest is as explained.

Ettha [Pg.77] ca paṭhamagāthāya ‘‘yo ve garūna’’ntiādinā saddhūpanissayo visesabhāvo vutto, dutiyagāthāya ‘‘yaṃ āpadā’’ti ādinā vīriyūpanissayo, tatiyagāthāya ‘‘yo ve samuddova ṭhito’’tiādinā samādhūpanissayo, catutthagāthāya ‘‘bahussuto’’tiādinā satūpanissayo, pañcamagāthāya ‘‘atthañca yo jānātī’’tiādinā paññūpanissayo visesabhāvo vuttoti veditabbo.

Here, in the first verse, the distinctive quality of faith as a supporting condition is stated with the phrase ‘yo ve garūna’ and so on; in the second verse, energy as a supporting condition is stated with ‘yaṃ āpadā’ and so on; in the third verse, concentration as a supporting condition is stated with ‘yo ve samuddova ṭhito’ and so on; in the fourth verse, mindfulness as a supporting condition is stated with ‘bahussuto’ and so on; in the fifth verse, the distinctive quality of wisdom as a supporting condition is stated with ‘atthañca yo jānātī’ and so on. Thus it should be understood.

Kosiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kosiya is concluded.

Pañcakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Fives is concluded.

6. Chakkanipāto

6. The Book of Sixes

1. Uruvelakassapattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Uruvelakassapa

Chakkanipāte [Pg.78] disvāna pāṭihīrānītiādikā āyasmato uruvelakassapattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā, vayappatto satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ mahāparisānaṃ aggaṭṭhāne ṭhapentaṃ disvā, sayampi taṃ ṭhānantaraṃ patthetvā mahādānaṃ datvā paṇidhānamakāsi. Bhagavā cassa anantarāyataṃ disvā, ‘‘anāgate gotamabuddhassa sāsane mahāparisānaṃ aggo bhavissatī’’ti byākāsi.

In the Book of Sixes, the verses of the Venerable Elder Uruvelakassapa begin with ‘Seeing the miracles.’ What is their origin? This one too, having made his aspiration under former Buddhas, accumulating wholesome karma that is a supporting condition for liberation in various existences, was reborn in a good family during the time of the Blessed One Padumuttara. Having come of age, while listening to the Dhamma in the presence of the Teacher, he saw the Teacher establishing a certain monk in the foremost position among great assemblies. He too, desiring that position, made a great offering and formed a resolution. The Blessed One, seeing his unobstructed future, declared: ‘In the future, in the dispensation of the Buddha Gotama, he will be the foremost among great assemblies.’

So tattha yāvajīvaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvānavutikappamatthake phussassa bhagavato vemātikakaniṭṭhabhātā hutvā nibbatti. Aññepissa dve kaniṭṭhabhātaro ahesuṃ. Te tayopi buddhappamukhaṃ saṅghaṃ paramāya pūjāya pūjetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bhagavato nibbattito puretarameva bārāṇasiyaṃ brāhmaṇakule bhātaro hutvā, anukkamena nibbattā gottavasena tayopi kassapā eva nāma jātā. Te vayappattā tayo vede uggaṇhiṃsu. Tesaṃ jeṭṭhabhātikassa pañca māṇavakasatāni parivāro, majjhimassa tīṇi, kaniṭṭhassa dve. Te attano ganthe sāraṃ olokentā diṭṭhadhammikameva atthaṃ disvā pabbajjaṃ rocesuṃ. Tesu jeṭṭhabhātā attano parivārena saddhiṃ uruvelaṃ gantvā isipabbajjaṃ pabbajitvā uruvelakassapo nāma jāto mahāgaṅgānadīvaṅke pabbajito nadīkassapo nāma jāto, gayāsīse pabbajito gayākassapo nāma jāto.

Having performed meritorious deeds throughout his life there, he passed away and wandered among gods and humans. Ninety-two eons ago, he was reborn as the youngest step-brother of the Blessed One Phussa. He had two other brothers. Those three, having honored the Sangha headed by the Buddha with the highest reverence and performed wholesome deeds throughout their lives, wandered among gods and humans. Before the birth of our Blessed One, they were reborn as brothers in a brahmin family in Bārāṇasī. In due course they were born, and by clan, all three were named Kassapa. When they came of age, they mastered the three Vedas. The eldest brother had a retinue of five hundred young brahmins, the middle one three hundred, and the youngest two hundred. Examining the essence of their own texts and seeing only worldly benefits, they came to favor going forth. Among them, the eldest brother, along with his retinue, went to Uruvelā, took up the ascetic life, and became known as Uruvela Kassapa. The one who took up the ascetic life on a bend of the great river Gaṅgā became known as Nadī Kassapa, and the one who took up the ascetic life at Gayāsīsa became known as Gayā Kassapa.

Evaṃ tesu isipabbajjaṃ pabbajitvā tattha tattha vasantesu bahūnaṃ divasānaṃ accayena amhākaṃ bodhisatto mahābhinikkhamanaṃ nikkhamitvā, paṭividdhasabbaññutaññāṇo anukkamena dhammacakkaṃ pavattetvā, pañcavaggiyatthere arahatte patiṭṭhāpetvā yasappamukhe pañcapaññāsa sahāyake vinetvā saṭṭhi arahante ‘‘caratha, bhikkhave, cārika’’nti vissajjetvā, bhaddavaggiye vinetvā uruvelakassapassa vasanaṭṭhānaṃ gantvā vasanatthāya agyāgāraṃ pavisitvā[Pg.79], tattha katanāgadamanaṃ ādiṃ katvā aḍḍhuḍḍhasahassehi pāṭihāriyehi uruvelakassapaṃ saparisaṃ vinetvā pabbājesi. Tassa pabbajitabhāvaṃ ñatvā itarepi dve bhātaro saparisā āgantvā satthu santike pabbajiṃsu. Sabbeva ehibhikkhū iddhimayapattacīvaradharā ahesuṃ.

Thus, after they had gone forth into the ascetic life and dwelled in various places, with the passing of many days, our Bodhisatta, having undertaken the great renunciation, penetrated the knowledge of omniscience, gradually set in motion the Wheel of the Dhamma, established the group of five monks in arahantship, and trained Yasa along with his fifty-five companions. Having sent out sixty arahants with the words, ‘Go forth, monks, on your journey,’ he then trained the Bhaddavaggiya men. He went to the dwelling place of Uruvelakassapa and entered the fire-hut to stay there. There, beginning with the taming of the nāga, he trained Uruvelakassapa along with his company with one and a half thousand miracles and gave them the going forth. When the other two brothers learned of his going forth, they too came with their company and went forth in the presence of the Teacher. All of them became ‘Come, monk’ bhikkhus, possessing bowls and robes created by psychic power.

Satthā taṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā piṭṭhipāsāṇe nisinno ādittapariyāyadesanāya sabbe arahatte patiṭṭhāpesi. Tena vuttaṃ apadāne (apa. thera 2.54.251-295) –

The Teacher, taking that thousand ascetics, went to Gayāsīsa and, sitting on the Piṭṭhipāsāṇa rock, established them all in arahantship through the Discourse on Burning. Regarding this, it is said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbalokavidū muni;

Ito satasahassamhi, kappe uppajji cakkhumā.

“The Victor named Padumuttara, the sage, the knower of all worlds, the One with Vision, arose a hundred thousand eons ago.

‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;

Desanākusalo buddho, tāresi janataṃ bahuṃ.

“An admonisher, an instructor, a deliverer of all beings, skilled in teaching, the Buddha delivered many people.

‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;

Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.

“Compassionate, merciful, seeking the welfare of all beings, he established all the sectarians who had arrived in the five precepts.

‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;

Vicittaṃ arahantehi, vasībhūtehi tādibhi.

“Thus it was undisturbed, empty of sectarians, adorned with arahants, the self-controlled, the such-like ones.

‘‘Ratanānaṭṭhapaññāsaṃ, uggato so mahāmuni;

Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.

“The Great Sage arose, fifty-eight cubits tall, resplendent like a golden mountain, endowed with the thirty-two excellent marks.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His life span was a hundred thousand years; remaining for that long, he delivered many beings.

‘‘Tadāhaṃ haṃsavatiyā, brāhmaṇo sādhusammato;

Upecca lokapajjotaṃ, assosiṃ dhammadesanaṃ.

“At that time in Haṃsavatī, I was a well-regarded brahmin. Approaching the Light of the World, I listened to the Dhamma teaching.

‘‘Tadā mahāparisatiṃ, mahāparisasāvakaṃ;

Ṭhapentaṃ etadaggamhi, sutvāna mudito ahaṃ.

“In that great assembly, hearing him establish a disciple with a great following in the foremost position, I was delighted.

‘‘Mahatā parivārena, nimantetvā mahājinaṃ;

Brāhmaṇānaṃ sahassena, sahadānamadāsahaṃ.

“With a great retinue, having invited the Great Victor, along with a thousand brahmins, I gave a gift.

‘‘Mahādānaṃ daditvāna, abhivādiya nāyakaṃ;

Ekamantaṃ ṭhito haṭṭho, idaṃ vacanamabraviṃ.

“Having given a great offering, having paid homage to the Guide, standing delighted to one side, I spoke these words:

‘‘Tayi [Pg.80] saddhāya me vīra, adhikāraguṇena ca;

Parisā mahatī hotu, nibbattassa tahiṃ tahiṃ.

“‘Hero, through faith in you, and through the quality of my aspiration, may a great assembly be mine wherever I am reborn.’

‘‘Tadā avoca parisaṃ, gajagajjitasussaro;

Karavīkaruto satthā, etaṃ passatha brāhmaṇaṃ.

“Then the Teacher, whose voice was as lovely as an elephant’s roar, whose sound was like a karavīka bird, addressed the assembly: ‘See this brahmin!

‘‘Hemavaṇṇaṃ mahābāhuṃ, kamalānanalocanaṃ;

Udaggatanujaṃ haṭṭhaṃ, saddhavantaṃ guṇe mama.

“‘Golden-hued, with mighty arms, with a face and eyes like a lotus, with a radiant body, joyful, and full of faith in my virtues.’

‘‘Esa patthayate ṭhānaṃ, sīhaghosassa bhikkhuno;

Anāgatamhi addhāne, lacchase taṃ manorathaṃ.

‘He aspires to the position of the monk Sīhaghosa; in the future time, you will attain that aspiration.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

A hundred thousand eons from now, born of the Okkāka lineage, the Teacher named Gotama will arise in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Kassapo nāma gottena, hessati satthu sāvako.

‘His heir in the Dhamma, a true son, born of the Dhamma, named Kassapa by clan, he will be the Teacher’s disciple.’

‘‘Ito dvenavute kappe, ahu satthā anuttaro;

Anūpamo asadiso, phusso lokagganāyako.

‘Ninety-two eons ago, there arose an unsurpassed Teacher, incomparable, unequaled, Phussa, the world’s foremost leader.

‘‘So ca sabbaṃ tamaṃ hantvā, vijaṭetvā mahājaṭaṃ;

Vassate amataṃ vuṭṭhiṃ, tappayanto sadevakaṃ.

Having dispelled all darkness, having untangled the great tangle, he rains the deathless rain, satisfying the world with its gods.

‘‘Tadā hi bārāṇasiyaṃ, rājāpaccā ahumhase;

Bhātaromha tayo sabbe, saṃvisaṭṭhāva rājino.

‘At that time in Bārāṇasī, we were princes; we were three brothers, all intimate with the king.

‘‘Vīraṅgarūpā balino, saṅgāme aparājitā;

Tadā kupitapaccanto, amhe āha mahīpati.

‘Heroic in form, mighty, undefeated in battle; when the border region was in revolt, the monarch addressed us:

‘‘Etha gantvāna paccantaṃ, sodhetvā aṭṭavībalaṃ;

Khemaṃ vijiritaṃ katvā, puna dethāti bhāsatha.

‘Come, go to the border region, and having cleared the forest forces and made the territory secure, return again,’ he said.

‘‘Tato mayaṃ avocumha, yadi deyyāsi nāyakaṃ;

Upaṭṭhānāya amhākaṃ, sādhayissāma vo tato.

Then we replied, 'If you would give the Leader to us for our attendance, we will accomplish your task thereafter.'

‘‘Tato mayaṃ laddhavarā, bhūmipālena pesitā;

Nikkhittasatthaṃ paccantaṃ, katvā punarupecca taṃ.

‘Then, having received a boon, sent by the ruler, having made the border area a place where weapons were laid down, we returned again to him.

‘‘Yācitvā [Pg.81] satthupaṭṭhānaṃ, rājānaṃ lokanāyakaṃ;

Munivīraṃ labhitvāna, yāvajīvaṃ yajimha taṃ.

‘Having requested to attend upon the Teacher, the king and leader of the world, and having obtained the Heroic Sage, we venerated him for life.

‘‘Mahagghāni ca vatthāni, paṇītāni rasāni ca;

Senāsanāni rammāni, bhesajjāni hitāni ca.

‘Costly garments, and exquisite flavors, delightful lodgings, and beneficial medicines.

‘‘Datvā sasaṅghamunino, dhammenuppāditāni no;

Sīlavanto kāruṇikā, bhāvanāyuttamānasā.

“Having given to the Sage with his Saṅgha these things righteously acquired by us, we were virtuous, compassionate, with minds intent on cultivation.

‘‘Saddhā paricaritvāna, mettacittena nāyakaṃ;

Nibbute tamhi lokagge, pūjaṃ katvā yathābalaṃ.

Having attended the Leader with faith and a mind of loving-kindness, when that foremost one in the world had passed into Nibbāna, we made offerings according to our ability.

‘‘Tato cutā santusitaṃ, gatā tattha mahāsukhaṃ;

Anubhūtā mayaṃ sabbe, buddhapūjāyidaṃ phalaṃ.

Passing from there, we went to the Santusita realm; there we all experienced great happiness. This is the fruit of honoring the Buddha.

‘‘Māyākāro yathā raṅge, dassesi vikatiṃ bahuṃ;

Tathā bhave bhamantohaṃ, videhādhipatī ahuṃ.

Just as a magician on stage displays many transformations, so I, wandering in existence, became ruler of Videha.

‘‘Guṇācelassa vākyena, micchādiṭṭhigatāsayo;

Narakaṃ maggamārūḷho, rucāya mama dhītuyā.

By the words of Guṇācela, with a disposition gone to wrong view, I ascended the path to hell, due to the preference of my daughter Rucā.

‘‘Ovādaṃ nādiyitvāna, brahmunā nāradenahaṃ;

Bahudhā saṃsito santo, diṭṭhiṃ hitvāna pāpikaṃ.

Not heeding the advice of Brahmā Nārada, I, having wandered in many ways, gave up that evil view.

‘‘Pūrayitvā visesena, dasa kammapathānihaṃ;

Hitvāna dehamagamiṃ, saggaṃ sabhavanaṃ yathā.

Having especially fulfilled the ten wholesome courses of action here, I abandoned the body and went to heaven as to my own home.

‘‘Pacchime bhave sampatte, brahmabandhu ahosahaṃ;

Bārāṇasiyaṃ phītāyaṃ, jāto vippamahākule.

When my last existence had arrived, I was a kinsman of Brahmā; I was born into a prominent brahmin family in the flourishing city of Bārāṇasī.

‘‘Maccubyādhijarābhīto, ogāhetvā mahāvanaṃ;

Nibbānaṃ padamesanto, jaṭilesu paribbajiṃ.

Frightened by death, disease, and old age, I plunged into the great forest. Seeking the state of Nibbāna, I went forth among the matted-hair ascetics.

‘‘Tadā dve bhātaro mayhaṃ, pabbajiṃsu mayā saha;

Uruvelāyaṃ māpetvā, assamaṃ nivasiṃ ahaṃ.

At that time, my two brothers went forth with me. Having had a hermitage built in Uruvelā, I dwelt there.

‘‘Kassapo nāma gottena, uruvelanivāsiko;

Tato me āsi paññatti, uruvelakassapo iti.

By clan name I was Kassapa, a resident of Uruvelā. Thus, the designation ‘Uruvelakassapa’ arose for me.”

‘‘Nadīsakāse [Pg.82] bhātā me, nadīkassapasavhayo;

Āsī sakāsanāmena, gayāyaṃ gayākassapo.

My brother near the river was called Nadīkassapa; in Gayā was Gayākassapa, known by the name Sakāsa.

‘‘Dve satāni kaniṭṭhassa, tīṇi, majjhassa bhātuno;

Mama pañca satānūnā, sissā sabbe mamānugā.

The youngest brother had two hundred disciples, the middle brother three hundred; I had five hundred, and all were my followers.

‘‘Tadā upecca maṃ buddho, katvāna vividhāni me;

Pāṭihīrāni lokaggo, vinesi narasārathi.

Then the Buddha, the foremost in the world, approached me; having performed various miracles for me, the charioteer of men subdued me.

‘‘Sahassaparivārena, ahosiṃ ehibhikkhuko;

Teheva saha sabbehi, arahattamapāpuṇiṃ.

With a retinue of a thousand, I became an ‘ehi-bhikkhu’; together with all of them, I attained Arahantship.

‘‘Te cevaññe ca bahavo, sissā maṃ parivārayuṃ;

Bhāsituñca samatthohaṃ, tato maṃ isisattamo.

Those and many other disciples surrounded me, and I was capable of expounding; therefore the seventh sage,

‘‘Mahāparisabhāvasmiṃ, etadagge ṭhapesi maṃ;

Aho buddhe kataṃ kāraṃ, saphalaṃ me ajāyatha.

in the midst of the great assembly, placed me foremost in this. Ah, the deed done for the Buddha has become fruitful for me.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sīhanādaṃ nadanto –

But having attained Arahantship, reviewing his own practice, he roared a lion’s roar:

375.

375.

‘‘Disvāna pāṭihīrāni, gotamassa yasassino;

Na tāvāhaṃ paṇipatiṃ, issāmānena vañcito.

“Having seen the miracles of the renowned Gotama, I did not bow down then, deceived by envy and conceit.

376.

376.

‘‘Mama saṅkappamaññāya, codesi narasārathi;

Tato me āsi saṃvego, abbhuto lomahaṃsano.

“Knowing my intention, the charioteer of men admonished me; then a sense of urgency arose in me, wonderful and hair-raising.

377.

377.

‘‘Pubbe jaṭilabhūtassa, yā me siddhi parittikā;

Tāhaṃ tadā nirākatvā, pabbajiṃ jinasāsane.

“Formerly, as a matted-hair ascetic, whatever little success I had, I then rejected, and went forth into the Dispensation of the Conqueror.

378.

378.

‘‘Pubbe yaññena santuṭṭho, kāmadhātupurakkhato;

Pacchā rāgañca dosañca, mohañcāpi samūhaniṃ.

“Formerly, content with sacrifice, with the sense-sphere realm as my foremost concern; afterwards, I completely uprooted greed, hatred, and delusion.

379.

379.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Iddhimā paracittaññū, dibbasotañca pāpuṇiṃ.

“I know my past lives, the divine eye is purified; I am possessed of psychic power and know the minds of others, and have attained the divine ear.

380.

380.

‘‘Yassa [Pg.83] catthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo’’ti. –

“The purpose for which I went forth from home to homelessness, that purpose has been attained by me—the destruction of all fetters.”

Imā cha gāthā abhāsi.

These six stanzas he spoke.

Tattha disvāna pāṭihīrānīti nāgarājadamanādīni aḍḍhuḍḍhasahassāni pāṭihāriyāni disvā. ‘‘Pāṭihīraṃ, pāṭiheraṃ, pāṭihāriya’’nti hi atthato ekaṃ, byañjanameva nānaṃ. Yasassino’’ti ‘‘itipi so bhagavā’’tiādinā sadevake loke yathābhuccaṃ patthaṭakittisaddassa. Na tāvāhaṃ paṇipatinti yāva maṃ bhagavā ‘‘neva kho tvaṃ, kassapa, arahā, nāpi arahattamaggaṃ samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa, arahattamaggaṃ vā samāpanno’’ti na tajjesi, tāva ahaṃ na paṇipātanaṃ akāsiṃ. Kiṃkāraṇā? Issāmānena vañcito, ‘‘imassa mayi sāvakattaṃ upagate mama lābhasakkāro parihāyissati, imassa eva vaḍḍhissatī’’ti evaṃ parasampattiasahanalakkhaṇāya issāya ceva, ‘‘ahaṃ gaṇapāmokkho bahujanasammato’’ti evaṃ abbhunnatilakkhaṇena mānena ca vañcito, palambhito hutvāti attho.

Therein, ‘having seen the miracles’ means having seen the three and a half thousand miracles, such as the taming of the Nāga king and others. Indeed, ‘Pāṭihīraṃ,’ ‘pāṭiheraṃ,’ and ‘pāṭihāriyaṃ’ are one in meaning, differing only in expression. ‘Of the renowned’ refers to one whose fame, according to the phrase ‘Indeed, that Blessed One,’ and so on, is truly spread throughout the world with its gods. ‘I did not bow then’ means that until the Blessed One admonished me, saying, ‘You, Kassapa, are not an arahant, nor have you entered upon the path to arahantship; nor do you have that practice by which you might become an arahant or enter upon the path to arahantship,’ I did not make obeisance. For what reason? ‘Deceived by envy and conceit’ means I was deceived, misled, by envy—characterized by an inability to bear the success of others, thinking, ‘If I were to become a disciple of this one, my gains and honor would diminish, while his alone would increase’—and by conceit—characterized by arrogance, thinking, ‘I am the leader of a group, esteemed by many.’ This is the meaning.

Mama saṅkappamaññāyāti mayhaṃ micchāsaṅkappaṃ jānitvā, yaṃ yaṃ bhagavā uttari manussadhammā iddhipāṭihāriyaṃ dasseti, taṃ taṃ disvā ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo’’ti cintetvāpi ‘‘na tveva kho arahā yathā aha’’nti evaṃ pavattaṃ micchāvitakkaṃ jānantopi ñāṇaparipākaṃ āgamento ajjhupekkhitvā pacchā nerañjarāya majjhe samantato udakaṃ ussāretvā reṇuhatāya bhūmiyā caṅkamitvā tena ābhatanāvāya ṭhito tadāpi ‘‘mahiddhiko’’tiādikaṃ cintetvā puna ‘‘na tveva kho arahā yathā aha’’nti pavattitaṃ micchāsaṅkappaṃ ñatvāti attho. Codesi narasārathīti tadā me ñāṇaparipākaṃ ñatvā ‘‘neva kho tvaṃ arahā’’tiādinā purisadammasārathi satthā maṃ codesi niggaṇhi. Tato me āsi saṃvego, abbhuto lomahaṃsanoti tato yathāvuttacodanāhetu ettakaṃ kālaṃ abhūtapubbatāya abbhuto lomahaṃsanavasena pavattiyā lomahaṃsano ‘‘anarahāva samāno ‘arahā’ti [Pg.84] maññi’’nti saṃvego sahottappo ñāṇuppādo mayhaṃ ahosi.

‘Knowing my intention’ means knowing my wrong intention. That is, whatever superhuman feat of psychic power the Blessed One displayed, upon seeing it, although I thought, ‘The great ascetic is truly of great psychic power, of great might,’ I still had the wrong thought, ‘But he is not an arahant like me.’ The Blessed One, knowing this wrong thought was occurring, waited for my knowledge to mature and overlooked it. Later, in the middle of the Nerañjarā river, he raised the water on all sides and walked on the dusty ground. When he stood on the boat brought by me, I again thought, ‘He is of great psychic power,’ and so on, and again the wrong intention occurred, ‘But he is not an arahant like me.’ Knowing this wrong intention that arose is the meaning. ‘The charioteer of men admonished me’ means that then, knowing my knowledge was mature, the Teacher, the tamer of trainable persons, rebuked and censured me with the words, ‘You are not an arahant,’ and so on. ‘Then came upon me an agitation, wonderful and hair-raising’ means that then, because of that admonishment as described, a sense of spiritual urgency arose in me, thinking, ‘Though not an arahant, I considered myself an arahant!’ This was accompanied by the arising of knowledge with moral dread; it was wonderful because it was unprecedented for so long, and hair-raising because of its nature.

Jaṭilabhūtassāti tāpasabhūtassa. Siddhīti lābhasakkārasamiddhi. Parittikāti appamattikā. Tāhanti taṃ ahaṃ. Tadāti bhagavato codanāya saṃveguppattikāle. Nirākatvāti apanetvā chaḍḍetvā, anapekkho hutvāti attho. ‘‘Iddhīti bhāvanāmayaiddhī’’ti vadanti. Tadayuttaṃ tadā tassa ajhānalābhībhāvato. Tathā hi vuttaṃ ‘‘kāmadhātupurakkhato’’ti.

‘Jaṭilabhūtassa’ means as a matted-haired ascetic, as one who had become an ascetic. ‘Siddhi’ means success in gain and honor. ‘Parittikā’ means little, very little, insignificant. ‘Tāhaṃ’ means ‘that I’. ‘Tadā’, then, means at the time of the Blessed One’s admonition, when a sense of urgency arose. ‘Nirākatvā’, rejecting, means having cast aside, abandoning, being without expectation; that is the meaning. Some say, ‘“Iddhī”, psychic power, means the power born of development.’ That is not fitting, for at that time he was not one who had attained absorption. For it is said, ‘with the sensual realm as his foremost concern.’

Yaññena santuṭṭhoti ‘‘yaññaṃ yajitvā saggasukhaṃ anubhavissāmi, alamettāvatā’’ti yaññayajanena santuṭṭho niṭṭhitakiccasaññī. Kāmadhātupurakkhatoti kāmasugatiṃ ārabbha uppannataṇho yaññayajanena kāmalokaṃ purakkhatvā ṭhito. So ce yañño pāṇātipātapaṭisaṃyutto hoti, na tena sugatiṃ sakkā laddhuṃ. Na hi akusalassa iṭṭho kanto vipāko nibbattati. Yā pana tattha dānādikusalacetanā, tāya sati paccayasamavāye sugatiṃ gaccheyya. Pacchāti tāpasapabbajjāto pacchā satthu ovādena tāpasaladdhiṃ pahāya catusaccakammaṭṭhānānuyogakāle. Samūhaninti vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā rāgañca dosañca mohañca anavasesato samugghātesiṃ.

‘Content with sacrifice’ means he is satisfied with performing sacrifices, considering his task completed, thinking, ‘Having performed this sacrifice, I will experience heavenly happiness—this is enough.’ ‘With the sensual realm as his foremost concern’ means he stands intent on the sensual world through performing sacrifices, with craving that arises in connection with the sensual happy destinies. If that sacrifice is connected with the taking of life, one cannot attain a happy destiny through it, for an unwholesome deed does not produce a desirable and pleasing result. However, if there is wholesome intention in giving and such deeds, then, when conditions are conjoined, one may reach a happy destiny. ‘Later’ means after the ascetic life of renunciation, following the Teacher's advice, abandoning the ascetic's view and at the time of devoting himself to the meditation subject of the four noble truths. ‘I eradicated’ means: having stirred up insight, by the order of the path, I eradicated lust, hatred, and delusion without remainder.

Yasmā panāyaṃ thero ariyamaggena rāgādayo samūhanantoyeva chaḷabhiñño ahosi, tasmā taṃ attano chaḷabhiññabhāvaṃ dassento ‘‘pubbenivāsaṃ jānāmī’’tiādimāha. Tattha pubbenivāsaṃ jānāmīti attano paresañca pubbenivāsaṃ atītāsu jātīsu nibbattakkhandhe khandhapaṭibaddhe ca pubbenivāsañāṇena hatthatale āmalakaṃ viya paccakkhato jānāmi bujjhāmi. Dibbacakkhu visodhitanti dibbacakkhuñāṇaṃ visodhitaṃ, pakaticakkhunā āpāthagataṃ pakatirūpaṃ viya dibbaṃ mānusampi dūraṃ tiroṭṭhitaṃ atisukhumañca rūpaṃ vibhāvetuṃ samatthañāṇaṃ bhāvanāya mayā visuddhaṃ katvā paṭiladdhanti attho. Iddhimāti adhiṭṭhāniddhivikubbaniddhiādīhi iddhīhi iddhimā, iddhividhañāṇalābhīti attho. Sarāgādibhedassa paresaṃ cittassa jānanato paracittaññū, cetopariyañāṇalābhīti vuttaṃ hoti. Dibbasotañca pāpuṇinti dibbasotañāṇañca paṭilabhiṃ.

Moreover, since this elder, while eradicating lust and other defilements through the Noble Path, became endowed with the six higher knowledges, he, showing his attainment of the six higher knowledges, said, "I know past lives," and so on. Here, "I know past lives" means that with the knowledge of past lives, I directly know and understand, as clearly as an āmalaka fruit in the palm of my hand, my own and others' past existences in previous births, including the aggregates that arose and what was connected to them. "The divine eye purified" means the knowledge of the divine eye has been purified; it means that I have attained, through cultivation, a knowledge capable of discerning divine and human forms—whether far away, obstructed, or extremely subtle—just as ordinary visible objects are seen with the ordinary eye. "Possessor of psychic powers" means he is endowed with psychic powers such as those of determination and transformation; that is, he is an attainer of the knowledge of the kinds of psychic power. "Knower of others' minds" means he is a knower of the minds of others, distinguished by states such as lust and so on; that is, it is said that he has attained the knowledge of penetrating others' minds. "And attained the divine ear" means I have also attained the knowledge of the divine ear.

So [Pg.85] me attho anuppatto, sabbasaṃyojanakkhayoti yo sabbesaṃ saṃyojanānaṃ khayabhūto khayena vā laddhabbo, so sadattho paramattho ca mayā ariyamaggādhigamena adhigatoti. Evametāya gāthāya therassa aññābyākaraṇaṃ ahosīti veditabbo.

“That goal has been attained by me, the destruction of all fetters”—that which is the destruction of all fetters, or is to be attained through their destruction—that true goal, the supreme goal, has been attained by me through the attainment of the Noble Path. Thus, it should be understood that this verse was the elder's declaration of final knowledge.

Uruvelakassapattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uruvelakassapa is concluded.

2. Tekicchakārittheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Tekicchakāri

Atihitā vīhītiādikā āyasmato tekicchakārittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā vejjasatthe nipphattiṃ gato. Vipassissa bhagavato upaṭṭhākaṃ asokaṃ nāma theraṃ byādhitaṃ arogamakāsi, aññesañca sattānaṃ rogābhibhūtānaṃ anukampāya bhesajjaṃ saṃvidahi.

The verses of the Venerable Tekicchakāri beginning with “Atihitā vīhī.” What is their origin? This elder, too, having made his aspiration under former Buddhas and accumulating merits in various existences, was born in a good family in the ninety-first aeon from now, during the time of the Blessed One Vipassī. Reaching maturity, he became accomplished in the science of medicine. He cured the illness of the Elder Asoka, an attendant of the Blessed One Vipassī, and out of compassion for other beings overwhelmed by disease, he provided medicine.

So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde subuddhassa nāma brāhmaṇassa putto hutvā nibbatti. Tassa tikicchakehi gabbhakāle parissayaṃ apaharitvā paripālitatāya tekicchakārīti nāmaṃ akaṃsu. So attano kulānurūpāni vijjāṭṭhānāni sippāni ca sikkhanto vaḍḍhati. Tadā cāṇakko subuddhassa paññāveyyattiyaṃ kiriyāsu upāyakosallañca disvā, ‘‘ayaṃ imasmiṃ rājakule patiṭṭhaṃ labhanto maṃ abhibhaveyyā’’ti issāpakato raññā candaguttena taṃ bandhanāgāre khipāpesi. Tekicchakārī pitu bandhanāgārappavesanaṃ sutvā bhīto palāyitvā sāṇavāsittherassa santikaṃ gantvā attano saṃvegakāraṇaṃ therassa kathetvā pabbajitvā kammaṭṭhānaṃ gahetvā abbhokāsiko nesajjiko ca hutvā viharati, sītuṇhaṃ agaṇento [Pg.86] samaṇadhammameva karoti, visesato brahmavihārabhāvanamanuyuñjati. Taṃ disvā māro pāpimā ‘‘na imassa mama visayaṃ atikkamituṃ dassāmī’’ti vikkhepaṃ kātukāmo sassānaṃ nipphattikāle khettagopakavaṇṇena therassa santikaṃ gantvā taṃ nippaṇḍento –

By that meritorious deed, wandering among gods and humans, in this Buddha-era, he was reborn as the son of a brahmin named Subuddha. Because physicians warded off dangers and protected him during his time in the womb, they named him Tekicchakārī. Growing up, he studied the branches of knowledge and arts befitting his family. At that time, Cāṇakka, seeing Subuddha's wisdom, cleverness, and resourcefulness in action, became envious, thinking, "If this one gains a position in the royal court, he might surpass me." Driven by envy, he had him thrown into prison by King Candagutta. Hearing of his father’s imprisonment, Tekicchakārī, terrified, fled and went to the Elder Sāṇavāsī. After explaining the cause of his spiritual urgency to the elder, he went forth. Taking up a meditation subject, he lived as one who dwells in the open air and who practices sitting, not regarding heat and cold, and practicing only the duties of a recluse—especially applying himself to the development of the divine abidings. Seeing this, Māra the Evil One, wishing to cause a distraction, thought, "I will not allow him to escape my domain." At harvest time, he took the form of a field guard, approached the elder, and began to taunt him:

381.

381.

‘‘Atihitā vīhi, khalagatā sālī;

Na ca labhe piṇḍaṃ, kathamahaṃ kassa’’nti. – āha;

Taṃ sutvā thero –

“The paddy is stored in abundance, the fine rice is on the threshing floor; yet I get no alms-food. What shall I do, what will become of me?” he said. Hearing that, the elder replied:

382.

382.

‘‘Buddhamappameyyaṃ anussara pasanno, pītiyā phuṭasarīro hohisi satatamudaggo.

“Recollect the immeasurable Buddha with a confident mind; with your body pervaded with rapture, you will be constantly uplifted.”

383.

383.

‘‘Dhammamappameyyaṃ …pe… satatamudaggo.

“Recollect the immeasurable Dhamma… with your body pervaded with rapture, you will be constantly uplifted.”

384.

384.

‘‘Saṅghamappameyyaṃ…pe… satatamudaggo’’ti. – āha;

Taṃ sutvā māro –

“Recollect the immeasurable Saṅgha… with your body pervaded with rapture, you will be constantly uplifted,” he said. Having heard that, Māra said:

385.

385.

‘‘Abbhokāse viharasi, sītā hemantikā imā ratyo;

Mā sītena pareto vihaññittho, pavisa tvaṃ vihāraṃ phusitaggaḷa’’nti. –

“You dwell in the open air, and these are cold winter nights; lest you be overcome and afflicted by the cold, enter your dwelling and fasten the bolt.”

Āha. Atha thero –

He said this. Then the Elder replied:

386.

386.

‘‘Phusissaṃ catasso appamaññāyo, tāhi ca sukhito viharissaṃ;

Nāhaṃ sītena vihaññissaṃ, aniñjito viharanto’’ti. – āha;

“I will touch the four boundless states, and with them I will dwell happily; dwelling unshaken, I shall not be afflicted by the cold,” he said.

Tattha atihitā vīhīti vīhayo koṭṭhāgāraṃ atinetvā ṭhapitā, tattha paṭisāmitā khalato vā gharaṃ upanītāti attho. Vīhiggahaṇena cettha itarampi dhaññaṃ saṅgaṇhāti. Sālī pana yebhuyyena vīhito [Pg.87] pacchā paccantīti āha. Khalagatā sālīti khalaṃ dhaññakaraṇaṭṭhānaṃ gatā, tattha rāsivasena maddanacāvanādivasena ṭhitāti attho. Padhānadhaññabhāvadassanatthañcettha sālīnaṃ visuṃ gahaṇaṃ, ubhayenapi gāme, gāmato bahi ca dhaññaṃ paripuṇṇaṃ ṭhitanti dasseti. Na ca labhe piṇḍanti evaṃ sulabhadhaññe subhikkhakāle ahaṃ piṇḍamattampi na labhāmi. Idāni kathamahaṃ kassanti ahaṃ kathaṃ karissāmi, kathaṃ jīvissāmīti parihāsakeḷiṃ akāsi.

There, ‘atihitā vīhī’ means that paddy has been brought over to the granary and placed there, stored away there, or brought home from the threshing floor; that is the meaning. By the mention of paddy, other grains are also included here. But fine rice usually ripens later than paddy, he said. ‘Fine rice gone to the threshing floor’ means it has gone to the threshing floor, the place for processing grain, where it remains in piles for treading, winnowing, and so on. Here, the separate mention of fine rice is to show its status as the primary grain, indicating that both within the village and outside it, grain is completely plentiful. ‘Yet I get no alms-food’ means: in a time of such easily obtained grain and plenty, I do not get even a morsel of alms-food. ‘What shall I do, what will become of me?’ means he made a jesting remark, as if to say, ‘What shall I do? How shall I live?’

Taṃ sutvā thero ‘‘ayaṃ varāko attanā attano pavattiṃ mayhaṃ pakāsesi, mayā pana attanāva attā ovaditabbo, na mayā kiñci kathetabba’’nti vatthuttayānussatiyaṃ attānaṃ niyojento ‘‘buddhamappameyya’’ntiādinā tisso gāthā abhāsi. Tattha buddhamappameyyaṃ anussara pasannoti savāsanāya avijjāniddāya accantavigamena, buddhiyā ca vikasitabhāvena buddhaṃ bhagavantaṃ pamāṇakarānaṃ rāgādikilesānaṃ abhāvā aparimāṇaguṇasamaṅgitāya appameyyapuññakkhettatāya ca appameyyaṃ. Okappanalakkhaṇena abhippasādena pasanno, pasannamānaso ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādinā (ma. ni. 1.74; saṃ. ni. 5.997) anussara anu anu buddhārammaṇaṃ satiṃ pavattehi, pītiyā phuṭasarīro hohisi. Satatamudaggoti anussarantova pharaṇalakkhaṇāya pītiyā satataṃ sabbadā phuṭasarīro pītisamuṭṭhānapaṇītarūpehi ajjhotthaṭasarīro ubbegapītiyā udaggo kāyaṃ udaggaṃ katvā ākāsaṃ laṅghituṃ samattho ca bhaveyyāsi, buddhānussatiyā buddhārammaṇaṃ uḷāraṃ pītisomanassaṃ paṭisaṃvedeyyāsi. Yato sītuṇhehi viya jighacchāpipāsāhipi anabhibhūto hohisīti attho.

Hearing that, the elder thought, "This wretch has revealed his own conduct to me. I should admonish myself by myself; there is no need for me to say anything." Then, applying himself to the recollection of the three objects, he recited three verses beginning with "The immeasurable Buddha." Here, "the immeasurable Buddha" means that the Blessed One is immeasurable because of the complete eradication of the sleep of ignorance with its latent tendencies, and through the blossoming of wisdom; due to the absence of defilements like lust, which set limits; because he is endowed with immeasurable qualities; and because he is an immeasurable field of merit. "With clear confidence" means with clear confidence characterized by conviction, with a mind of clear confidence. "Recollect" means repeatedly recollect, "Indeed, the Blessed One is the Arahant, the Perfectly Self-Enlightened One," and so forth, maintaining mindfulness focused on the Buddha as object. "You will be one whose body is pervaded with rapture." "Constantly uplifted" means that, while recollecting, you will constantly, always, be one whose body is pervaded by rapture characterized by pervasion, one whose body is overwhelmed by the exquisite material phenomena arising from rapture; uplifted by exhilarating rapture, you will be capable of making your body uplifted and leaping into the sky, and you will experience sublime rapture and happiness with the Buddha as object through recollection of the Buddha. Because of this, you will remain unconquered by cold or heat, or by hunger or thirst—such is the meaning.

Dhammanti ariyaṃ lokuttaradhammaṃ. Saṅghanti ariyaṃ paramatthasaṅghaṃ. Sesaṃ vuttanayameva. Anussarāti panettha ‘‘svākkhāto bhagavatā dhammo’’tiādinā dhammaṃ, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā saṅghaṃ anussarāti yojetabbaṃ.

The Dhamma means the noble, supramundane Dhamma. The Sangha means the noble, ultimate Sangha. The rest is as previously stated. Here, 'recollects' should be connected thus: 'The Dhamma is well proclaimed by the Blessed One,' and so forth, one recollects the Dhamma; 'The Sangha of the Blessed One's disciples is practicing the good way,' and so forth, one recollects the Sangha.

Evaṃ therena ratanattayaguṇānussaraṇe niyojanavasena attani ovadite puna māro vivekavāsato naṃ vivecetukāmo hitesībhāvaṃ [Pg.88] viya dassento ‘‘abbhokāse viharasī’’ti pañcamaṃ gāthamāha. Tassattho – tvaṃ, bhikkhu, abbhokāse kenaci apaṭicchanne vivaṭaṅgaṇe viharasi iriyāpathe kappesi. Hemantikā himapātasamaye pariyāpannā imā sītā rattiyo vattanti. Tasmā sītena pareto abhibhūto hutvā mā vihaññittho vighātaṃ mā āpajji mā kilami. Phusitaggaḷaṃ pihitakavāṭaṃ senāsanaṃ pavisa, evaṃ te sukhavihāro bhavissatīti.

Thus, when the elder admonished himself by applying his mind to the recollection of the virtues of the Triple Gem, Māra, still wishing to separate him from his solitary dwelling, as if showing a well-wishing attitude, spoke the fifth verse: “You dwell in the open air.” Its meaning is: “You, monk, dwell in the open air, in an uncovered, exposed courtyard, maintaining your postures. These cold nights, which are part of the winter season of frost, are passing. Therefore, overcome and oppressed by the cold, do not be afflicted, do not come to ruin, do not grow weary. Enter a dwelling with a fastened bolt and a closed door; thus you will dwell in comfort.”

Taṃ sutvā thero ‘‘na mayhaṃ senāsanapariyesanāya payojanaṃ, etthevāhaṃ sukhavihārī’’ti dassento ‘‘phusissa’’ntiādinā chaṭṭhaṃ gāthamāha. Tattha phusissaṃ catasso appamaññāyoti appamāṇagocaratāya ‘‘appamaññā’’ti laddhavohāre cattāro brahmavihāre phusissaṃ phusissāmi, kālena kālaṃ samāpajjissāmi. Tāhi ca sukhito viharissanti tāhi appamaññāhi sukhito sañjātasukho hutvā viharissaṃ cattāropi iriyāpathe kappessāmīti. Tena mayhaṃ sabbakāle sukhameva, na dukkhaṃ. Yato nāhaṃ sītena vihaññissaṃ antaraṭṭhakepi himapātasamaye ahaṃ sītena na kilamissāmi, tasmā aniñjito viharanto cittassa iñjitakāraṇānaṃ byāpādādīnaṃ suppahīnattā paccayuppanniñjanāya ca abhāvato samāpattisukheneva sukhito viharissāmīti. Evaṃ thero imaṃ gāthaṃ vadantoyeva vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.18.39-44) –

Hearing that, the elder, showing that 'I have no need to search for a dwelling place; right here I shall dwell happily,' spoke the sixth verse beginning with 'I shall touch.' Here, 'I shall touch the four immeasurables' means: because they have an immeasurable scope, they are called 'appamaññā' or 'immeasurables.' I shall touch, I shall from time to time enter into, the four divine abodes. 'Through these, I shall dwell happily' means: having become happy through these immeasurable states, having generated happiness, I shall dwell, I shall maintain all four postures. Thus, for me, there will always be happiness, never suffering. Since 'I shall not be afflicted by cold'—even during the frosty season of the 'antaraṭṭhaka'—I shall not be troubled by the cold. Therefore, remaining undisturbed, due to the complete abandonment of causes of mental agitation such as ill will and the absence of conditionally arisen agitation, I shall dwell happily solely through the bliss of meditative attainment. Thus, while speaking this verse, the elder developed his insight and realized arahantship. Therefore, it is said in the Apadāna:

‘‘Nagare bandhumatiyā, vejjo āsiṃ susikkhito;

Āturānaṃ sadukkhānaṃ, mahājanasukhāvaho.

“In the city of Bandhumatī, I was a well-trained physician, bringing happiness to the great populace, to the sick and the suffering.

‘‘Byādhitaṃ samaṇaṃ disvā, sīlavantaṃ mahājutiṃ;

Pasannacitto sumano, bhesajjamadadiṃ tadā.

“Seeing a sick ascetic, virtuous and of great radiance, with a serene and joyful mind, I then gave him medicine.

‘‘Arogo āsi teneva, samaṇo saṃvutindriyo;

Asoko nāma nāmena, upaṭṭhāko vipassino.

“Through that, the ascetic with restrained senses became free from illness; his name was Asoka, and he was an attendant of the Buddha Vipassī.

‘‘Ekanavutito kappe, yaṃ osadhamadāsahaṃ;

Duggatiṃ nābhijānāmi, bhesajjassa idaṃ phalaṃ.

“Ninety-one eons ago, when I gave that medicine, I have not known a bad destination: this is the fruit of that medicine.

‘‘Ito [Pg.89] ca aṭṭhame kappe, sabbosadhasanāmako;

Sattaratanasampanno, cakkavattī mahapphalo.

“And in the eighth eon from this one, I was one named Sabbosadha, endowed with the seven treasures, a wheel-turning monarch of great fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been fulfilled.”

Ettha ca bindusārarañño kāle imassa therassa uppannattā tatiyasaṅgītiyaṃ imā gāthā saṅgītāti veditabbā.

Here, it should be understood that these verses were recited in the Third Council because this elder arose in the time of King Bindusāra.

Tekicchakārittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Tekicchakāri is concluded.

3. Mahānāgattheragāthāvaṇṇanā

3. The Commentary on the Verses of Elder Mahānāga

Yassa sabrahmacārīsūtiādikā āyasmato mahānāgattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto kakusandhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ kakusandhaṃ bhagavantaṃ araññaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle jhānasukhena nisinnaṃ disvā pasannamānaso tassa dāḷimaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sākete madhuvāseṭṭhassa nāma brāhmaṇassa putto hutvā nibbatti, mahānāgotissa nāmaṃ ahosi. So viññutaṃ patto bhagavati sākete añjanavane viharante āyasmato gavampatittherassa pāṭihāriyaṃ disvā paṭiladdhasaddho therasseva santike pabbajitvā tassovāde ṭhatvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.45.1-7) –

The verses of the Venerable Elder Mahānāga begin with 'Yassa sabrahmacārīsu.' What is their origin? This one, too, having made his aspiration in the presence of past Buddhas and having accumulated wholesome karma that is a supporting condition for liberation in various existences, was reborn into a good family during the time of the Blessed One Kakusandha. Having reached maturity, one day he saw the Blessed One Kakusandha, who had entered the forest and was seated at the foot of a certain tree in the bliss of jhāna. With a serene mind, he gave him a pomegranate. Through that meritorious deed, he wandered among devas and humans until, during this Buddha-era, he was reborn in Sāketa as the son of a brahmin named Madhuvāseṭṭha. His name was Mahānāga. Having reached maturity, while the Blessed One was dwelling in the Añjana Grove at Sāketa, he saw the miracle performed by the Venerable Elder Gavampati. Gaining faith, he went forth under that very elder and, abiding by his instruction, attained arahantship. Thus, it is said in the Apadāna:

‘‘Kakusandho mahāvīro, sabbadhammāna pāragū;

Gaṇamhā vūpakaṭṭho so, agamāsi vanantaraṃ.

“Kakusandha, the great hero, gone to the far shore of all things; withdrawn from the group, he went into the forest.

‘‘Bījamiñjaṃ gahetvāna, latāya āvuṇiṃ ahaṃ;

Bhagavā tamhi samaye, jhāyate pabbatantare.

“Taking a seed-kernel, I strung it on a creeper; the Blessed One at that time was meditating in the mountain interior.

‘‘Disvānahaṃ devadevaṃ, vippasannena cetasā;

Dakkhiṇeyyassa vīrassa, bījamiñjamadāsahaṃ.

“Having seen the god of gods, with a perfectly serene mind, I gave the seed-kernel to the Hero, who is worthy of offerings.

‘‘Imasmiṃyeva [Pg.90] kappamhi, yaṃ miñjamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bījamiñjassidaṃ phalaṃ.

“In this very eon, when I gave that kernel, I have not known a bad destination: this is the fruit of that seed-kernel.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā vimuttisukhena viharanto thero chabbaggiye bhikkhū sabrahmacārīsu gāravaṃ akatvā viharante disvā tesaṃ ovādadānavasena –

Having attained arahantship and dwelling in the bliss of liberation, the elder saw the group-of-six monks dwelling without respect for their fellow practitioners of the holy life. By way of giving them an admonition, he said:

387.

387.

‘‘Yassa sabrahmacārīsu, gāravo nūpalabbhati;

Parihāyati saddhammā, maccho appodake yathā.

“One in whom no reverence for his fellow practitioners is found declines from the True Dhamma, like a fish in little water.

388.

388.

‘‘Yassa sabrahmacārīsu, gāravo nūpalabbhati;

Na virūhati saddhamme, khette bījaṃva pūtikaṃ.

“One in whom no reverence for his fellow practitioners is found does not grow in the True Dhamma, like a rotten seed in a field.

389.

389.

‘‘Yassa sabrahmacārīsu, gāravo nūpalabbhati;

Ārakā hoti nibbānā, dhammarājassa sāsane.

“One in whom no reverence for his fellow practitioners is found is far from Nibbāna in the Dispensation of the King of Dhamma.

390.

390.

‘‘Yassa sabrahmacārīsu, gāravo upalabbhati;

Na vihāyati saddhammā, maccho bavhodake yathā.

“One in whom reverence for his fellow practitioners is found does not decline from the True Dhamma, like a fish in abundant water.

391.

391.

‘‘Yassa sabrahmacārīsu, gāravo upalabbhati;

So virūhati saddhamme, khette bījaṃva bhaddakaṃ.

“One in whom reverence for his fellow practitioners is found grows in the True Dhamma, like a good seed in a field.

392.

392.

‘‘Yassa sabrahmacārīsu, gāravo upalabbhati;

Santike hoti nibbānaṃ, dhammarājassa sāsane’’ti. –

“For whom reverence for fellow practitioners is found, Nibbāna is near, in the Dispensation of the King of Dhamma.”

Imā cha gāthā abhāsi.

These six stanzas he spoke.

Tattha sabrahmacārīsūti samānaṃ brahmaṃ sīlādidhammaṃ carantīti sabrahmacārino, sīladiṭṭhisāmaññagatā sahadhammikā, tesu. Gāravoti garubhāvo sīlādiguṇanimittaṃ garukaraṇaṃ. Nūpalabbhatīti na vijjati na pavattati, na upatiṭṭhatīti attho. Nibbānāti kilesānaṃ nibbāpanato kilesakkhayāti attho. Dhammarājassāti satthuno. Satthā hi sadevakaṃ lokaṃ yathārahaṃ lokiyalokuttarena dhammena rañjeti tosetīti dhammarājā. Ettha ca ‘‘dhammarājassa sāsane’’ti iminā nibbānaṃ nāma dhammarājasseva sāsane, na aññattha. Tattha yo sabrahmacārīsu [Pg.91] gāravarahito, so yathā nibbānā ārakā hoti, tathā dhammarājassa sāsanatopi ārakā hotīti dasseti. Bavhodaketi bahuudake. Santike hoti nibbānanti nibbānaṃ tassa santike samīpe eva hoti. Sesaṃ vuttanayameva. Imā eva ca therassa aññābyākaraṇagāthā ahesuṃ.

Herein, 'sabrahmacārīsu' means 'among fellow practitioners'—those who practice the same holy life of virtue and other qualities, fellow practitioners united in virtue, view, and discipline. 'Gāravo' means reverence, the state of being venerable, the act of honoring on account of qualities such as virtue. 'Nūpalabbhati' means 'is not found,' 'does not exist,' 'does not occur'—this is the meaning. 'Nibbāna' means the quenching of defilements, the destruction of defilements—this is the meaning. 'Dhammarājassa' refers to the Teacher. For the Teacher delights and satisfies the world with its devas through worldly and transcendent Dhamma, as is fitting—thus, he is the King of Dhamma. Here, the phrase 'in the dispensation of the King of Dhamma' indicates that Nibbāna exists only in the dispensation of the King of Dhamma, and not elsewhere. In this context, it is shown that whoever lacks reverence for fellow practitioners is as far from Nibbāna as he is from the dispensation of the King of Dhamma. 'Bavhodake' means 'in much water.' 'Santike hoti nibbānaṃ' means 'Nibbāna is near,' it is close to him. The rest is as has been explained. These were indeed the verses of the elder’s declaration of final knowledge.

Mahānāgattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Mahānāga is concluded.

4. Kullattheragāthāvaṇṇanā

4. The Commentary on the Verses of Elder Kulla

Kullo sivathikantiādikā āyasmato kullattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto imasmiṃ buddhuppāde sāvatthiyaṃ kuṭumbiyakule nibbattitvā kulloti laddhanāmo viññutaṃ patto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbaji. So ca rāgacaritattā tibbarāgajātiko hoti. Tenassa abhikkhaṇaṃ kilesā cittaṃ pariyādāya tiṭṭhanti. Athassa satthā cittācāraṃ ñatvā asubhakammaṭṭhānaṃ datvā, ‘‘kulla, tayā abhiṇhaṃ susāne cārikā caritabbā’’ti āha. So susānaṃ pavisitvā uddhumātakādīni tāni tāni asubhāni disvā taṃ muhuttaṃ asubhamanasikāraṃ uppādetvā susānato nikkhantamattova kāmarāgena abhibhuyyati. Puna bhagavā tassa taṃ pavattiṃ ñatvā ekadivasaṃ tassa susānaṭṭhānaṃ gatakāle ekaṃ taruṇitthirūpaṃ adhunā mataṃ avinaṭṭhacchaviṃ nimminitvā dasseti. Tassa taṃ diṭṭhamattassa jīvamānavisabhāgavatthusmiṃ viya sahasā rāgo uppajjati. Atha naṃ satthā tassa pekkhantasseva navahi vaṇamukhehi paggharamānāsuciṃ kimikulākulaṃ ativiya bībhacchaṃ duggandhaṃ jegucchaṃ paṭikkūlaṃ katvā dassesi. So taṃ pekkhanto virattacitto hutvā aṭṭhāsi. Athassa bhagavā obhāsaṃ pharitvā satiṃ janento –

The verses of the Venerable Elder Kulla begin with 'Kullo sivathikaṃ'. What was their origin? This one too, having made his aspiration under previous Buddhas and accumulated merits in various existences, was reborn in this Buddha's dispensation into a householder's family in Sāvatthī. He was named Kulla, and having reached maturity, he heard the Dhamma from the Teacher, gained faith, and went forth. However, being of a lustful temperament, he was of a nature of strong sensual desire. Consequently, defilements repeatedly overwhelmed his mind. Then the Teacher, knowing his mental disposition, gave him the meditation subject on foulness and said, 'Kulla, you must frequently wander in the charnel ground.' Entering the charnel ground, he saw various foul objects, such as bloated corpses. For a moment, he developed the perception of foulness, but as soon as he left the charnel ground, he was overpowered by sensual lust. Then the Blessed One, aware of his conduct, one day when he had gone to the charnel ground, created the form of a freshly dead young woman with unspoiled skin and showed it to him. As soon as he saw it, lust arose in him as if toward an object different from a corpse, that is, a living being. Then the Teacher, while he was still looking, made it appear with nine wound-openings, oozing impurity, swarming with worms, extremely repulsive, foul-smelling, disgusting, and loathsome. Seeing this, his mind became disenchanted, and he stood still. Then the Blessed One, suffusing him with light and generating mindfulness in him, said:

‘‘Āturaṃ asuciṃ pūtiṃ, passa kulla samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhinandita’’nti. –

“See, Kulla, this afflicted, impure, putrid mass, oozing and trickling, delighted in by fools.”

Āha[Pg.92]. Taṃ sutvā thero sammadeva sarīrasabhāvaṃ upadhārento asubhasaññaṃ paṭilabhitvā tattha paṭhamaṃ jhānaṃ nibbattetvā taṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇitvā attano paṭipattiṃ paccavekkhitvā –

He spoke. Upon hearing that, the elder, rightly reflecting on the nature of the body, acquired the perception of foulness. There, he generated the first jhāna, and making that his foundation, he developed insight, attained Arahantship, and reviewed his own practice:

393.

393.

‘‘Kullo sivathikaṃ gantvā, addasa itthimujjhitaṃ;

Apaviddhaṃ susānasmiṃ, khajjantiṃ kimihī phuṭaṃ.

“Kulla, having gone to the charnel ground, saw a woman cast off, discarded in the cemetery, infested and being devoured by worms.”

394.

394.

‘‘Āturaṃ…pe… bālānaṃ abhinanditaṃ.

“Afflicted…pe… delighted in by fools.”

395.

395.

‘‘Dhammādāsaṃ gahetvāna, ñāṇadassanapattiyā;

Paccavekkhiṃ imaṃ kāyaṃ, tucchaṃ santarabāhiraṃ.

“Taking up the mirror of Dhamma for the attainment of knowledge and vision, I reviewed this body, empty within and without.”

396.

396.

‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho.

“As this, so that; as that, so this. As below, so above; as above, so below.”

397.

397.

‘‘Yathā divā tathā rattiṃ, yathā rattiṃ tathā divā;

Yathā pure tathā pacchā, yathā pacchā tathā pure.

“As by day, so by night; as by night, so by day. As before, so after; as after, so before.”

398.

398.

‘‘Pañcaṅgikena turiyena, na ratī hoti tādisī;

Yathā ekaggacittassa, sammā dhammaṃ vipassato’’ti. –

“With the music of a five-piece ensemble, there is no such delight as there is for one with a unified mind, rightly discerning the Dhamma.”

Udānavasena imā gāthā abhāsi.

He spoke these verses as an inspired utterance.

Tattha kulloti attānameva thero paraṃ viya katvā vadati.

Herein, by 'Kulla,' the elder speaks of himself as if he were another.

Āturanti nānappakārehi dukkhehi abhiṇhaṃ paṭipīḷitaṃ. Asucinti sucirahitaṃ jegucchaṃ paṭikkūlaṃ. Pūtinti duggandhaṃ. Passāti sabhāvato olokehi. Kullāti ovādakāle bhagavā theraṃ ālapati. Udānakāle pana thero sayameva attānaṃ vadati. Samussayanti sarīraṃ. Uggharantanti uddhaṃ vaṇamukhehi asuciṃ savantaṃ. Paggharantanti adho vaṇamukhehi samantato ca asuciṃ savantaṃ. Bālānaṃ abhinanditanti bālehi andhaputhujjanehi diṭṭhitaṇhābhinandanāhi ‘‘ahaṃ mama’’nti abhinivissa nanditaṃ.

‘Afflicted’ means constantly oppressed by various kinds of suffering. ‘Impure’ means devoid of purity, disgusting, and loathsome. ‘Putrid’ means foul-smelling. ‘See’ means observe it according to its true nature. ‘Kulla’: at the time of giving instruction, the Blessed One addresses the elder. But at the time of the inspired utterance, the elder speaks of himself. ‘Mass’ means the body. ‘Oozing’ means discharging impurity upward through the openings of wounds. ‘Trickling’ means discharging impurity downward and all around through the openings of wounds. ‘Delighted in by fools’ means delighted in by blind, ordinary people, who, through delight in views and craving, cling to it as ‘I’ and ‘mine’.

Dhammādāsanti dhammamayaṃ ādāsaṃ. Yathā hi sattā adāsena attano mukhe kāye vā guṇadose passanti, evaṃ yogāvacaro yena attabhāve [Pg.93] saṃkilesavodānadhamme yāthāvato passati, taṃ vipassanāñāṇaṃ idha ‘‘dhammādāsa’’nti vuttaṃ. Taṃ ñāṇadassanassa maggañāṇasaṅkhātassa dhammacakkhussa adhigamāya attano santāne uppādetvā. Paccavekkhiṃ imaṃ kāyanti imaṃ karajakāyaṃ niccasārādivirahato tucchaṃ attaparasantānānaṃ vibhāgato santarabāhiraṃ ñāṇacakkhunā patiavekkhiṃ passiṃ.

‘The mirror of Dhamma’ means a mirror made of Dhamma. Just as beings see the virtues and faults on their own faces or bodies with a mirror, so a yogi sees the phenomena of defilement and purification in his own being as they really are; that insight knowledge is here called the ‘mirror of Dhamma.’ Having generated that in his own continuity for the attainment of the Dhamma-eye, which is reckoned as path-knowledge, for knowledge and vision. ‘I reviewed this body’ means: I examined this material body with the eye of wisdom; I saw it as empty, being devoid of a permanent essence, and I saw it internally and externally by distinguishing between my own continuity and that of others.

Yathā pana paccavekkhiṃ, taṃ dassetuṃ ‘‘yathā ida’’ntiādi vuttaṃ. Tattha yathā idaṃ tathā etanti yathā idaṃ mayhaṃ sarīrasaṅkhātaṃ asubhaṃ āyuusmāviññāṇānaṃ anapagamā nānāvidhaṃ māyopamaṃ kiriyaṃ dasseti, tathāva etaṃ matasarīraṃ pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na kiñci kiriyaṃ dasseti, tathā idaṃ mama sarīrampi tesaṃ dhammānaṃ apagamā nassatevāti. Yathā ca idaṃ mama sarīraṃ etarahi susāne na mataṃ na sayitaṃ, na uddhumātakādibhāvaṃ upagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi matasarīraṃ susāne sayitaṃ uddhumātakādibhāvaṃ upagataṃ, tathā idaṃ mama sarīrampi bhavissati. Atha vā yathā idaṃ mama sarīraṃ asuci duggandhaṃ jegucchaṃ paṭikkūlaṃ aniccaṃ dukkhaṃ anattā, tathā etaṃ matasarīrampi. Yathā vā etaṃ matasarīraṃ asuciādisabhāvañceva aniccādisabhāvañca, tathā idaṃ mama sarīrampi. Yathā adho tathā uddhanti yathā nābhito adho heṭṭhā ayaṃ kāyo asuci duggandho jeguccho paṭikkūlo anicco dukkho anattā ca, tathā uddhaṃ nābhito upari asuciādisabhāvo ca. Yathā uddhaṃ tathā adhoti yathā ca nābhito, uddhaṃ asuciādisabhāvo, tathā adho nābhito heṭṭhāpi.

To illustrate how he reviewed it, it is said: “Just as this…” and so forth. Here, “just as this, so too that” means: just as this body of mine, considered as impure, displays various illusory actions as long as the life-faculty, heat, and consciousness have not departed, so too that dead body was like this before those qualities departed. Just as that dead body now, with those qualities departed, no longer displays any action, so too this body of mine will perish when those qualities depart. And just as this body of mine now is not dead, not lying in a charnel ground, not in a state of being swollen, and so forth, so too that dead body was like this before. Just as that dead body now is lying in a charnel ground, in a state of being swollen, and so forth, so too this body of mine will become. Or alternatively, just as this body of mine is impure, foul-smelling, disgusting, repulsive, impermanent, suffering, and non-self, so too is that dead body. Or just as that dead body has the nature of impurity and so forth, and the nature of impermanence and so forth, so too this body of mine. “As below, so above” means: just as below the navel, this body is impure, foul-smelling, disgusting, repulsive, impermanent, suffering, and non-self, so too above the navel it has the nature of impurity and so forth. “As above, so below” means: just as above the navel it has the nature of impurity and so forth, so too below the navel.

Yathā divā tathā rattinti yathā ayaṃ kāyo divā ‘‘akkhimhā akkhigūthako’’tiādinā (su. ni. 199) asuci paggharati, tathā rattimpi. Yathā rattiṃ tathā divāti yathā ca rattiṃ ayaṃ kāyo asuci paggharati, tathā divāpi, nayimassa kālavibhāgena aññathābhāvoti attho. Yathā pure tathā pacchāti yathā ayaṃ kāyo pure pubbe taruṇakāle asuci duggandho jeguccho paṭikkūlo, tathā ca pacchā jiṇṇakāle. Yathā ca pacchā jiṇṇakāle asuciādisabhāvo, tathā pure taruṇakālepi[Pg.94]. Yathā vā pure atītakāle saviññāṇakāle asuciādisabhāvo ca aniccādisabhāvo ca, tathā pacchā anāgatakāle aviññāṇakāleti evampettha attho veditabbo.

“As by day, so by night” means: just as this body by day oozes impurities such as “eye-excrement from the eye” (Snp 199), so also by night. “As by night, so by day” means: just as this body oozes impurities by night, so also by day—its nature is not different due to the division of time, this is the meaning. “As before, so after” means: just as this body before, in its earlier, youthful stage, was impure, foul-smelling, disgusting, and repulsive, so also after, in its aged stage. And just as after, in its aged stage, it has the nature of impurity and so forth, so also before, in its youthful stage. Or, just as before, in the past, during the time with consciousness, it had the nature of impurity and so forth as well as the nature of impermanence and so forth, so also after, in the future, during the time without consciousness—thus the meaning here should be understood.

Pañcaṅgikena turiyenāti ‘‘ātataṃ vitataṃ ātatavitataṃ ghanaṃ susīra’’nti evaṃ pañcaṅgikena pañcahi aṅgehi samannāgatena turiyena paricariyamānassa kāmasukhasamaṅgino issarajanassa tādisī tathārūpā rati sukhassādo na hoti. Yathā ekaggacittassa, sammā dhammaṃ vipassatoti samathavipassanaṃ yuganaddhaṃ katvā indriyānaṃ ekarasabhāvena vīthipaṭipannāya vipassanāya khandhānaṃ udayabbayaṃ passantassa yogāvacarassa yādisā dhammarati, tassā kalampi kāmarati na upetīti. Vuttañhetaṃ bhagavatā –

“With five-component music” means: “stretched, covered, stretched and covered, solid, and hollow”—thus, for a ruler enjoying sensual pleasures, attended by such five-component music complete with these five components, the delight and pleasure is not of the same kind as the joy in the Dhamma for a yogi with a unified mind, who rightly discerns the Dhamma—having yoked serenity and insight, proceeding with insight in the harmony of the faculties, observing the rise and fall of the aggregates—for sensual delight does not approach even a fraction of that joy. For this was said by the Blessed One:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

“Whenever one discerns the rise and fall of the aggregates, one obtains joy and gladness; that is the Deathless for those who know.” (Dhp. 374)

Imā eva ca therassa aññābyākaraṇagāthāpi ahesuṃ.

These were indeed the Elder's verses of declaration of final knowledge.

Kullattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kulla is completed.

5. Mālukyaputtattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Mālukyaputta

Manujassātiādikā āyasmato mālukyaputtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ kosalarañño aggāsanikassa putto hutvā nibbatti. Tassa mātā mālukyā nāma, tassā vasena mālukyaputtotveva paññāyittha. So vayappatto nissaraṇajjhāsayatāya gharāvāsaṃ pahāya paribbājakapabbajjaṃ pabbajitvā vicaranto satthu santike dhammaṃ sutvā sāsane paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. So ñātīsu anukampāya ñātikulaṃ agamāsi. Taṃ ñātakā paṇītena khādanīyena bhojanīyena parivisitvā dhanena palobhetukāmā mahantaṃ dhanarāsiṃ [Pg.95] purato upaṭṭhapetvā ‘‘idaṃ dhanaṃ tava santakaṃ, vibbhamitvā iminā dhanena puttadāraṃ paṭijagganto puññāni karohī’’ti yāciṃsu. Thero tesaṃ ajjhāsayaṃ viparivattento ākāse ṭhatvā –

These verses, beginning with 'Manujassa,' belong to the Venerable Elder Mālukyaputta. What was their origin? He too, having made a resolution under previous Buddhas and accumulated merits in various existences, was reborn in this Buddha-era in Sāvatthī as the son of King Kosala’s chief courtier. His mother was named Mālukyā, and because of her, he became known as Mālukyaputta. When he came of age, due to his inclination for renunciation, he left the household life and went forth into the wandering ascetic's state. While wandering, he heard the Dhamma in the presence of the Teacher, gained faith in the Dispensation, and went forth. Applying himself to insight meditation, he soon became one endowed with the six higher knowledges. Out of compassion for his relatives, he went to his family. His relatives served him with fine food and delicacies, and then, wishing to tempt him with wealth, they placed a great heap of treasure before him, saying, “This wealth belongs to you. Having gone astray from the holy life, support your wife and children with this wealth while performing meritorious deeds.” The Elder, seeking to change their intention, stood in the air and—

399.

399.

‘‘Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;

So plavatī hurā huraṃ, phalamicchaṃva vanasmi vānaro.

“For a person of heedless conduct, craving grows like a māluvā creeper. He leaps from life to life, like a monkey in the forest seeking fruit.

400.

400.

‘‘Yaṃ esā sahate jammī, taṇhā loke visattikā;

Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva bīraṇaṃ.

“Whomever this wretched, clinging craving in the world overcomes, his sorrows increase, like well-watered bīraṇa grass.

401.

401.

‘‘Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;

Sokā tamhā papatanti, udabindūva pokkharā.

“But whoever overcomes this wretched craving in the world, so hard to transcend, from him sorrows fall away, like water drops from a lotus leaf.

402.

402.

‘‘Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;

Mā vo naḷaṃva sotova, māro bhañji punappunaṃ.

“Therefore I tell you—good fortune to you—all who have gathered here: Dig up the root of craving, as one seeking usīra root digs up bīraṇa grass. Let not Māra crush you again and again, as a stream crushes a reed.

403.

403.

‘‘Karotha buddhavacanaṃ, khaṇo vo mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

“Practice the Buddha's teaching; let not the moment pass you by. For those who have let the moment pass grieve, consigned to hell.

404.

404.

‘‘Pamādo rajo pamādo, pamādānupatito rajo;

Appamādena vijjāya, abbahe sallamattano’’ti. –

“Heedlessness is a defilement, heedlessness; a defilement follows upon heedlessness. By diligence and knowledge, one should draw out one's own dart.”

Imāhi chahi gāthāhi dhammaṃ deseti.

With these six verses he taught the Dhamma.

Tattha manujassāti sattassa. Pamattacārinoti sativossaggalakkhaṇena pamādena pamattacārissa, neva jhānaṃ, na vipassanā, na maggaphalāni vaḍḍhanti. Yathā pana rukkhaṃ saṃsibbantī pariyonandhantī tassa vināsāya māluvā latā vaḍḍhati, evamassa cha dvārāni nissāya rūpādīsu punappunaṃ uppajjamānā taṇhā vaḍḍhati. Vaḍḍhamānāva yathā māluvā latā attano apassayabhūtaṃ rukkhaṃ ajjhottharitvā pāteti, evaṃ taṇhāvasikaṃ puggalaṃ apāye nipāteti. So plavatīti so taṇhāvasiko puggalo aparāparaṃ bhavābhave uplavati dhāvati. Yathā kiṃ? Phalamicchaṃva vanasmi vānaro yathā rukkhaphalaṃ icchanto vānaro vanasmiṃ dhāvanto rukkhassa ekaṃ sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhāti, taṃ muñcitvā aññanti ‘‘sākhaṃ alabhitvā nisinno’’ti vattabbataṃ [Pg.96] nāpajjati; evameva taṇhāvasiko puggalo hurā huraṃ dhāvanto ‘‘ārammaṇaṃ alabhitvā taṇhāya appavattiṃ patto’’ti vattabbataṃ nāpajjati.

Here, 'of a person' (manujassa) means of a being. 'One of heedless conduct' (pamattacārino) refers to one who, due to heedlessness characterized by the abandonment of mindfulness, develops neither jhāna, nor insight, nor the paths and their fruits. Just as a māluvā creeper grows, entwining and entangling a tree for its destruction, so too does craving grow in him, repeatedly arising in regard to forms and so forth, based on the six doors. As it grows, just as the māluvā creeper overwhelms and fells the tree that serves as its support, so too does craving cast the person under its sway into the lower realms. 'He leaps' (so plavati) means that the person under the sway of craving leaps and runs from one state of being to another. Like what? 'Like a monkey in the forest seeking fruit': just as a monkey desiring tree fruit runs through the forest, grabs one branch, lets it go and grabs another, lets that go and grabs another, never reaching a state where it could be said, 'it is sitting without having obtained a branch'; similarly, the person under the sway of craving runs from life to life, never reaching a state where it could be said, 'he has attained the non-occurrence of craving through not obtaining an object'.

Yanti yaṃ puggalaṃ. Esā lāmakabhāvena jammī visāhāratāya visamūlatāya visaphalatāya visaparibhogatāya rūpādīsu visattatāya āsattatāya ca visattikāti saṅkhaṃ gatā chadvārikā taṇhā sahate abhibhavati tassa puggalassa. Yathā nāma vane punappunaṃ vassante deve abhivaṭṭhaṃ bīraṇaṃ bīraṇatiṇaṃ vaḍḍhati, evaṃ vaṭṭamūlakā sokā abhivaḍḍhanti vuddhiṃ āpajjantīti attho.

'That' (yaṃ) means that person. This six-doored craving, which has attained the designation 'sticky' (visattikā) because it is wretched (jammī) due to its base nature, and because of its poisonous nourishment, poisonous roots, poisonous fruits, poisonous enjoyment, and its clinging and attachment to forms and so forth, overcomes that person. Just as in the forest, when the sky-deva rains again and again, the bīraṇa grass (bīraṇatiṇa) grows, so too do sorrows rooted in the round (vaṭṭamūlakā) increase; this is the meaning.

Yo cetaṃ…pe… duraccayanti yo pana puggalo evaṃ vuttappakāraṃ atikkamituṃ pajahituṃ dukkaratāya duraccayaṃ taṇhaṃ sahate abhibhavati, tamhā puggalā vaṭṭamūlakā sokā papatanti. Yathā nāma pokkhare padumapatte patitaṃ udabindu na patiṭṭhāti, evaṃ na patiṭṭhahantīti attho.

'But whoever overcomes this… hard to escape' (yo cetaṃ…pe… duraccayaṃ) means that person who overcomes this craving, which is hard to escape (duraccaya) because it is difficult to transcend and abandon, as stated above, from that person sorrows rooted in the round fall away. Just as a drop of water fallen on a lotus leaf (padumapatte) in a pond (pokkhare) does not cling, so too they do not cling; this is the meaning.

Taṃ vo vadāmīti tena kāraṇena ahaṃ tumhe vadāmi. Bhaddaṃ voti bhaddaṃ tumhākaṃ hotu, mā taṇhaṃ anuvattapuggalo viya vibhavaṃ anatthaṃ pāpuṇāthāti attho. Yāvantettha samāgatāti imasmiṃ ṭhāne yattakā sannipatitā, tattakā. Kiṃ vadasīti ce? Taṇhāya mūlaṃ khaṇatha imissā chadvārikataṇhāya mūlaṃ kāraṇaṃ avijjādikilesaggahanaṃ arahattamaggañāṇakudālena khaṇatha samucchindatha. Kiṃ viyāti? Usīratthova bīraṇaṃ yathā usīrena atthiko puriso mahantena kudālena bīraṇāparanāmaṃ usīraṃ nāma tiṇaṃ khaṇati, evamassa mūlaṃ khaṇathāti attho. Mā vo naḷaṃva sotova, māro bhañji punappunanti tumhe nadītīre jātaṃ naḷaṃ mahāvegena āgato nadīsoto viya kilesamāro maccumāro devaputtamāro ca punappunaṃ mā bhañjīti attho.

'Therefore I tell you' (taṃ vo vadāmi) means for that reason I tell you. 'May it be well with you' (bhaddaṃ vo) means may good come to you; do not reach ruin and misfortune like a person who follows craving; this is the meaning. 'All who have gathered here' (yāvantettha samāgatā) means as many as have assembled in this place. If you ask, 'What do you say?' (kiṃ vadasīti ce?), I say: 'Dig up the root of craving' (taṇhāya mūlaṃ khaṇatha)—dig up and eradicate the root, the cause, of this six-doored craving, which is the thicket of defilements beginning with ignorance, with the hoe of the path-knowledge of arahantship. 'How so?' (kiṃ viyāti?) 'As one wanting usīra digs up bīraṇa grass' (usīratthova bīraṇaṃ)—just as a person desiring usīra digs up the grass named usīra, also called bīraṇa, with a large hoe, so too dig up its root; this is the meaning. 'Let not Māra crush you again and again, as a stream crushes a reed' (mā vo naḷaṃva sotova, māro bhañji punappunaṃ)—may the Māra of defilements, the Māra of death, and the Māra who is the son of the gods not crush you again and again, like a river current that has come with great force crushing reeds growing on a riverbank; this is the meaning.

Tasmā karotha buddhavacanaṃ ‘‘jhāyatha, bhikkhave, mā pamādatthā’’tiādinā (ma. ni. 1.215) vuttaṃ buddhassa bhagavato vacanaṃ karotha, yathānusiṭṭhaṃ paṭipattiyā sampādetha. Khaṇo vo mā upaccagāti yo hi buddhavacanaṃ na karoti, taṃ [Pg.97] puggalaṃ ayaṃ buddhuppādakkhaṇo patirūpadesavāse uppattikkhaṇo sammadiṭṭhiyā paṭiladdhakkhaṇo channaṃ āyatanānaṃ avekallakkhaṇoti sabbopi khaṇo atikkamati, so khaṇo mā tumhe atikkamatu. Khaṇātītāti ye hi taṃ khaṇaṃ atītā, ye vā puggale so khaṇo atīto, te nirayamhi samappitā tattha nibbattā cirakālaṃ socanti.

Therefore, 'practice the Buddha's teaching' (karotha buddhavacanaṃ)—practice the words of the Blessed Buddha, such as “Meditate, bhikkhus, do not be heedless” (MN 1.215), and fulfill the practice as instructed. 'Let not the moment pass you by' (khaṇo vo mā upaccagā) means that for any person who does not practice the Buddha's teaching, this moment—the moment of a Buddha's arising, the moment of being born in a suitable country, the moment of gaining right view, and the moment when the six sense bases are unimpaired—all such moments pass him by; may that moment not pass you by. 'Those who have let the moment pass' (khaṇātītā) means those who have let that moment pass, or for whom that moment has passed, are consigned to hell, born there, and grieve for a long time.

Pamādo rajoti rūpādīsu ārammaṇesu sativossaggalakkhaṇo pamādo, saṃkilesasabhāvattā rāgarajādimissatāya ca rajo. Pamādānupatito rajoti yo hi koci rajo nāma rāgādiko, so sabbo pamādānupatito pamādavaseneva uppajjati. Appamādenāti appamajjanena appamādapaṭipattiyā. Vijjāyāti aggamaggavijjāya. Abbahe sallamattanoti attano hadayanissitaṃ rāgādisallaṃ uddhareyya samūhaneyyāti.

'Negligence is dust' (pamādo rajo): Negligence, characterized by the abandonment of mindfulness towards objects such as forms and so forth, is dust because it has the nature of defilement and is mixed with the dust of lust and so on. 'Dust follows upon negligence' (pamādānupatito rajo): Whatever dust there is, such as lust and the like, all of it follows upon negligence; it arises only through the power of negligence. 'Through diligence' (appamādena) means by non-negligence, by the practice of diligence. 'With knowledge' (vijjāya) means with the knowledge of the supreme path. 'One should draw out one's own dart' (abbahe sallamattano) means one should pull out, one should uproot, the dart of lust and the like that is embedded in one's own heart.

Mālukyaputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mālukyaputta is concluded.

6. Sappadāsattheragāthāvaṇṇanā

6. The Commentary on the Verses of Elder Sappadāsa

Paṇṇavīsatītiādikā āyasmato sappadāsattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde kapilavatthusmiṃ suddhodanamahārājassa purohitaputto hutvā nibbatti, tassa sappadāsoti nāmaṃ ahosi. So vayappatto satthu ñātisamāgame paṭiladdhasaddho pabbajitvā kilesābhibhavena cetosamādhiṃ alabhanto brahmacariyaṃ caritvā saṃvegajāto pacchā satthaṃ āharanto yoniso manasikāraṃ vaḍḍhetvā arahattaṃ pāpuṇitvā aññaṃ byākaronto –

The verses of the Venerable Elder Sappadāsa begin with 'Twenty-five' and so on. What is their origin? He too, having made his aspiration under previous Buddhas, accumulated wholesome kamma as a decisive support for liberation in various existences. In this Buddha-dispensation, he was born in Kapilavatthu as the son of King Suddhodana's chaplain. His name was Sappadāsa. Having come of age, he gained faith at the Teacher's assembly of relatives. After going forth, though he could not attain concentration of mind due to being overwhelmed by defilements, he practiced the holy life. Later, stirred by a sense of urgency, taking up a weapon, he developed wise attention and attained arahantship. Then, declaring his realization, he said:

405.

405.

‘‘Paṇṇavīsati vassāni, yato pabbajito ahaṃ;

Accharāsaṅghātamattampi, cetosantimanajjhagaṃ.

"Twenty-five years have passed since I went forth; not even for the snap of a finger did I find peace of mind.

406.

406.

‘‘Aladdhā cittassekaggaṃ, kāmarāgena aṭṭito;

Bāhā paggayha kandanto, vihārā upanikkhamiṃ.

"Not having attained one-pointedness of mind, afflicted by sensual desire, with arms outstretched, weeping, I went out from the monastery.

407.

407.

‘‘Satthaṃ [Pg.98] vā āharissāmi, ko attho jīvitena me;

Kathañhi sikkhaṃ paccakkhaṃ, kālaṃ kubbetha mādiso.

"I shall take up a knife, what use is life to me? How could one like me make an end by renouncing the training?

408.

408.

‘‘Tadāhaṃ khuramādāya, mañcakamhi upāvisiṃ;

Parinīto khuro āsi, dhamaniṃ chettumattano.

"Then I took a razor and sat down on a couch; the razor was brought near to cut my own artery.

409.

409.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

"Then wise attention arose in me; the drawback became clear, and disenchantment was established.

410.

410.

‘‘Tato cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

"Then my mind was freed; behold the excellence of the Dhamma! The three knowledges have been attained; the Buddha's teaching has been fulfilled."

Imā gāthā abhāsi.

He spoke these verses.

Tattha paṇṇavīsativassāni, yato pabbajito ahanti yato paṭṭhāya ahaṃ pabbajito tānimāni paṇṇavīsativassāni. Accharāsaṅghātamattampi, cetosantimanajjhaganti sohaṃ ettakaṃ kālaṃ brahmacariyaṃ caranto accharāsaṅghātamattampi aṅguliphoṭanamattampi khaṇaṃ cetosantiṃ cetaso samādhānaṃ na labhiṃ.

Therein, 'Twenty-five years, since I went forth' means: 'These are the twenty-five years since I went forth.' 'Not even for the snap of a finger's duration did I find peace of mind' means: 'Having practiced the holy life for so long, I did not attain peace of mind, that is, mental concentration, not even for a moment, not even for the duration of a snap of the fingers.'

Evaṃ pana aladdhā cittassekaggataṃ, tattha kāraṇamāha ‘‘kāmarāgena aṭṭito’’ti. Tattha aṭṭitoti pīḷito, abhibhūtoti attho. Bāhā paggayha kandantoti ‘‘idamidha ativiya ayuttaṃ vattati, yadāhaṃ niyyānike sāsane pabbajitvā attānaṃ kilesapaṅkato uddharituṃ na sakkomī’’ti uddhaṃmukho bāhā paggayha kandamāno. Vihārā upanikkhaminti vasanakavihārato bahi nikkhanto.

Not having gained unification of mind, the reason is stated: 'afflicted by sensual desire.' Here, 'afflicted' means oppressed, overwhelmed. 'Wailing with arms outstretched' means: 'Thinking, "This is utterly unfitting here, that having gone forth in the teaching that leads to liberation, I am unable to lift myself out of the mire of defilements," he wailed with face uplifted and arms outstretched.' 'Leaving the dwelling' means: 'He went out from the dwelling where he stayed.'

Yenādhippāyena nikkhanto, taṃ dassetuṃ ‘‘satthaṃ vā āharissāmī’’tiādi vuttaṃ. Tattha satthaṃ vā āharissāmīti vā-saddo vikappanattho. Tena ‘‘rukkhā vā papatissāmi, ubbandhitvā vā marissāmī’’tiādike maraṇappakāre saṅgaṇhāti. Sikkhanti adhisīlasikkhaṃ. Paccakkhanti paccācikkhanto pariccajanto. ‘‘Paccakkhā’’tipi pāḷi, paccakkhāyāti attho. Kālanti maraṇaṃ. Kathañhi nāma mādiso sikkhāpaccakkhānena kālaṃ kareyyāti attho. Sikkhāpaccakkhānañhi ariyassa vinaye maraṇaṃ nāma. Yathāha bhagavā – ‘‘maraṇañhetaṃ[Pg.99], bhikkhave, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.63). ‘‘Sikkhaṃ paccakkhā’’ti pana pāṭhe kathañhi nāma mādiso sikkhaṃ paccakkhāya kālaṃ kareyya, sikkhāsamaṅgī eva pana hutvā kālaṃ kareyya? Tasmā satthaṃ vā āharissāmi, ko attho jīvitena meti yojanā.

To show the intention with which he went out, the statement 'I shall take up a knife,' etc., was made. Here, the word 'or' (vā) indicates alternatives. Thus, it includes various means of death, such as 'I will fall from a tree,' or 'I will hang myself.' 'Training' means the higher moral training. 'Renouncing' means rejecting, abandoning. 'Paccakkhā' is also a reading, meaning 'having renounced.' 'Kālaṃ' means death. The meaning is: 'How indeed could one like me make an end by renouncing the training?' For in the Noble Discipline, renouncing the training is called death. As the Blessed One said: 'Monks, this is death: that one, having renounced the training, returns to the lower life' (MN 3.63). But in the reading 'Sikkhaṃ paccakkhā' (having renounced the training), how could someone like me make an end by renouncing the training? Rather, should one not make an end while still endowed with the training? Therefore, the connection is: 'I will take a knife; what use is life to me?'

Tadāhanti yadā kilesābhibhavena samaṇadhammaṃ kātuṃ asamatthatāya jīvite nibbindanto tadā. Khuranti nisitakhuraṃ, khurasadisaṃ vā satthakaṃ. Mañcakamhi upāvisinti paresaṃ nivāraṇabhayena ovarakaṃ pavisitvā mañcake nisīdiṃ. Parinītoti upanīto, gale ṭhapitoti adhippāyo. Dhamaninti ‘‘kaṇṭhe dhamaniṃ, kaṇṭhadhamaniṃ galavalaya’’ntipi vadanti. Chettunti chindituṃ.

'Then' means: 'When, overwhelmed by defilements and unable to perform the ascetic's duty, he became disgusted with life, then.' 'A razor' means: 'a sharp razor or a razor-like knife.' 'Sitting on the cot' means: 'entering a private room for fear of being prevented by others, he sat on the cot.' 'Brought near' means: 'brought near, the intention being 'placed at the throat.' 'The artery' means: 'some say "the throat artery," "the neck artery," or "the neck cartilage."' 'To cut' means: 'to cut off.'

Tato me manasīkāro, yoniso udapajjathāti ‘‘yadāhaṃ marissāmī’’ti kaṇṭhe dhamaniṃ chindituṃ khuraṃ upanesiṃ, tato paraṃ ‘‘arogaṃ nu kho me sīla’’nti paccavekkhantassa akkhaṇḍaṃ acchiddaṃ suparisuddhaṃ sīlaṃ disvā pīti uppajji, pītimanassa kāyo passambhi, passaddhakāyassa nirāmisaṃ sukhaṃ anubhavantassa cittassa samāhitatāya vipassanāvasena yoniso manasikāro uppajji. Atha vā tatoti kaṇṭhe khurassa upanayato vaṇe jāte uppannaṃ vedanaṃ vikkhambhento vipassanāya vasena yonisomanasikāro uppajji. Idāni tato paraṃ maggaphalapaccavekkhaṇañāṇaṃ uppannabhāvaṃ dassetuṃ ‘‘ādīnavo pāturahū’’tiādi vuttaṃ. Taṃ heṭṭhā vuttatthameva.

'Then wise attention arose in me' means: 'When he brought the razor to his throat to cut the artery, thinking, "I shall die," thereafter, while reflecting, "Is my virtue healthy?" seeing his virtue as unbroken, flawless, and utterly pure, joy arose in him. With joy in his heart, his body became tranquil. Experiencing the unworldly happiness of a tranquil body, wise attention arose through insight, by means of the mind's collectedness.' Or, alternatively, 'from that' means: 'from the moment the razor was brought to his throat, a wound arose, and while suppressing the arisen pain, wise attention arose through insight.' Now, to show the arising of the knowledge that reviews the path and fruition thereafter, it is said, 'The disadvantage appeared,' etc. Its meaning is as stated below.

Sappadāsattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sappadāsa is concluded.

7. Kātiyānattheragāthāvaṇṇanā

7. Commentary on the Verses of the Elder Kātiyāna

Uṭṭhehītiādikā āyasmato kātiyānattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa kosiyagottassa brāhmaṇassa [Pg.100] putto hutvā nibbatto, mātugottavasena pana kātiyānoti laddhanāmo vayappatto sāmaññakānittherassa gihisahāyo theraṃ disvā pabbajito samaṇadhammaṃ karonto rattiṃ ‘‘niddābhibhavaṃ vinodessāmī’’ti caṅkamaṃ āruhi. So caṅkamanto niddāya abhibhūto pacalāyamāno paripatitvā tattheva anantarahitāya bhūmiyā nipajji, satthā tassa taṃ pavattiṃ disvā sayaṃ tattha gantvā ākāse ṭhatvā ‘‘kātiyānā’’ti saññaṃ adāsi. So satthāraṃ disvā uṭṭhahitvā vanditvā saṃvegajāto aṭṭhāsi. Athassa satthā dhammaṃ desento –

The verses beginning with "Uṭṭhehi" belong to the Venerable Kātiyāna. What is his origin? He, too, having made aspirations under previous Buddhas, accumulated merits in various existences. In this Buddha’s dispensation, he was born in Sāvatthī as the son of a brahmin of the Kosiya clan. Known by the name Kātiyāna due to his mother’s lineage, he grew up and became a lay companion of the Elder Sāmaññakānittha. Seeing the elder, he went forth and practiced the ascetic's duties. At night, thinking, "I will dispel the overpowering influence of sleep," he ascended the walking path. While walking, overcome by sleep, he stumbled, tottered, and fell right there on the bare ground. The Teacher, seeing this situation, went there himself, stood in the air, and gave a sign, calling out, "Kātiyāna!" Seeing the Teacher, he rose, paid homage, and stood filled with spiritual urgency. Then the Teacher, teaching him the Dhamma, spoke thus:

411.

411.

‘‘Uṭṭhehi nisīda kātiyāna, mā niddābahulo ahu jāgarassu;

Mā taṃ alasaṃ pamattabandhu, kūṭeneva jinātu maccurājā.

"Arise, sit up, Kātiyāna, do not be one who sleeps much, be wakeful. Let not the King of Death, finding you idle, a kinsman of negligence, conquer you as with a snare."

412.

412.

‘‘Seyyathāpi mahāsamuddavego, evaṃ jātijarāti vattate taṃ;

So karohi sudīpamattano tvaṃ, na hi tāṇaṃ tava vijjateva aññaṃ.

"Just as the surge of the great ocean, so do birth and aging roll on toward you; therefore, make a supreme island for yourself, for no other refuge exists for you."

413.

413.

‘‘Satthā hi vijesi maggametaṃ, saṅgā jātijarābhayā atītaṃ;

Pubbāpararattamappamatto, anuyuñjassu daḷhaṃ karohi yogaṃ.

"The Teacher has indeed conquered this path, which transcends bondage and the fear of birth and aging. Heedful in the early and late watches of the night, apply yourself and make your practice firm."

414.

414.

‘‘Purimāni pamuñca bandhanāni, saṅghāṭikhuramuṇḍabhikkhabhojī;

Mā khiḍḍāratiñca mā niddaṃ, anuyuñjittha jhāya kātiyāna.

"Release the former bonds; wearing the patchwork robe, with shaven head, eating alms-food. Do not pursue play and delight, nor sleep; meditate, Kātiyāna."

415.

415.

‘‘Jhāyāhi jināhi kātiyāna, yogakkhemapathesu kovidosi;

Pappuyya anuttaraṃ visuddhiṃ, parinibbāhisi vārināva joti.

"Meditate and conquer, Kātiyāna, you are skilled in the paths to security from bondage. Having attained the unsurpassed purity, you will be extinguished like a flame by water."

416.

416.

‘‘Pajjotakaro [Pg.101] parittaraṃso, vātena vinamyate latāva;

Evampi tuvaṃ anādiyāno, māraṃ indasagotta niddhunāhi;

So vedayitāsu vītarāgo, kālaṃ kaṅkha idheva sītibhūto’’ti. –

"A lamp with little light, or a creeper, is swayed by the wind; so too, you, not clinging, shake off Māra, O Indasagotta. He who is free from lust in feelings, awaits his time, here and now become cool."

Imā gāthā abhāsi.

He spoke these verses.

Tattha uṭṭhehīti niddūpagamanato uṭṭhahanto uṭṭhānavīriyaṃ karohi. Yasmā nipajjā nāma kosajjapakkhiyā, tasmā mā sayi. Nisīdāti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā nisīda. Kātiyānāti taṃ nāmena ālapati. Mā niddābahulo ahūti niddābahulo niddābhibhūto mā ahu. Jāgarassūti jāgara, jāgariyamanuyutto hohi. Mā taṃ alasanti jāgariyaṃ ananuyuñjantaṃ taṃ alasaṃ kusītaṃ pamattabandhu maccurājā kūṭeneva adduhanena viya nesādo migaṃ vā pakkhiṃ vā jarārogehi mā jinātu mā abhibhavatu, mā ajjhottharatūti attho.

Here, 'arise' means: exert the energy to rise from sleep. Since lying down is associated with sloth, do not lie down. 'Sit' means: sit down, having folded your legs crosswise, set your body erect, and established mindfulness before you. 'Kātiyāna' means: he addresses him by name. 'Do not be one who sleeps much' means: do not be overcome by sleep. 'Be wakeful' means: be awake, be devoted to wakefulness. Regarding 'Let not... you, idle...': The meaning is this: just as a hunter with a snare might conquer a deer or a bird, let not the King of Death conquer you with old age and sickness, finding you idle, lazy, and a kinsman of negligence because you are not devoted to wakefulness. That is, let him not conquer, overwhelm, or overpower you.

Seyyathāpīti seyyathā api. Mahāsamuddavegoti mahāsamuddassa ūmivego. Evanti yathā nāma mahāsamuddaūmivego uparūpari uṭṭhahanto taṃ abhikkamituṃ asakkontaṃ purisaṃ abhibhavati, evaṃ jāti jarā ca kosajjābhibhūtaṃ taṃ ativattate uparūpari ajjhottharati. So karohīti so tvaṃ, kātiyāna, catūhi oghehi anajjhottharaṇīyaṃ arahattaphalasaṅkhātaṃ sudīpaṃ attano karohi attano santāne uppādehi. Na hi tāṇaṃ tava vijjateva aññanti hīti hetuatthe nipāto. Yasmā tato aggaphalato aññaṃ tava tāṇaṃ nāma idha vā huraṃ vā na upalabbhati, tasmā taṃ arahattasaṅkhātaṃ sudīpaṃ karohīti.

'Just as' means: just as indeed. 'The great ocean’s surge' means: the surge of the waves of the great ocean. 'Thus' means: just as the surge of the waves of the great ocean, rising up again and again, overpowers a man unable to withstand it, so too do birth and old age roll on and on and overwhelm you, who are overcome by laziness. 'So you should make' means: you, O Kātiyāna, should make for yourself the supreme island, reckoned as the fruit of arahantship, which cannot be overwhelmed by the four floods; produce it in your own continuity. Regarding 'For no other refuge exists for you': the particle 'hi' is in the sense of cause. Since, other than that supreme fruit, no refuge for you can be found here or hereafter, therefore, make that supreme island reckoned as arahantship.

Satthā hi vijesi maggametanti yaṃ sādhetuṃ avisahantā yato parājitā puthū aññatitthiyā, tadetaṃ tassa sudīpassa kāraṇabhūtaṃ pañcavidhasaṅgato jātiādibhayato ca atītaṃ ariyamaggaṃ devaputtamārādike abhibhavitvā tuyhaṃ satthā vijesi sādhesi. Yasmā satthu santakaṃ [Pg.102] nāma sāvakena adhigantabbaṃ na vissajjetabbaṃ, tasmā tassa adhigamāya pubbarattāpararattaṃ purimayāmaṃ pacchimayāmañca, appamatto sato sampajāno hutvā anuyuñja yogaṃ bhāvanaṃ daḷhañca karohi.

Regarding 'The Teacher has indeed conquered this path': That Noble Path—which many other sectarians were unable to achieve and by which they were defeated, which is the cause of that supreme island, and which transcends the fivefold bondage and the fear of birth and so on—your Teacher conquered and achieved, having overcome Devaputta Māra and others. Since what belongs to the Teacher must be attained by the disciple and not abandoned, therefore, for its attainment, in the early and late watches of the night, being heedful, mindful, and clearly comprehending, apply yourself to the practice of cultivation and make your effort firm.

Purimāni pamuñca bandhanānīti purimakāni gihikāle ābaddhāni gihibandhanāni kāmaguṇabandhanāni pamuñca vissajjehi, tattha anapekkho hohi. Saṅghāṭikhuramuṇḍabhikkhabhojīti saṅghāṭidhārī khurena katasiramuṇḍo bhikkhāhārabhojī, tividhampetaṃ purimabandhanapamokkhassa khiḍḍāratiniddānanuyogassa ca kāraṇavacanaṃ. Yasmā tvaṃ saṅghāṭipāruto muṇḍo bhikkhāhāro jīvati, tasmā te kāmasukhānuyogo khiḍḍāratiniddānuyogo ca na yuttoti tato purimāni pamuñca bandhanāni khiḍḍāratiṃ niddañca mānuyuñjitthāti yojanā. Jhāyāti jhāyassu ārammaṇūpanijjhānaṃ anuyuñja.

Regarding 'Release the former bonds': abandon, let go of, and be without regard for the former bonds tied during the household life, the bonds of sensual pleasures. Regarding 'Wearing the patchwork robe, with shaven head, eating alms-food': this means wearing the patchwork robe, having a head shaven with a razor, and eating alms-food. This threefold description is a statement of the reason for releasing the former bonds and for not indulging in play, delight, and sleep. Since you live clad in the patchwork robe, shaven-headed, and eating alms-food, therefore indulgence in sensual pleasures and indulgence in play, delight, and sleep are not fitting for you. Hence the connection is: 'Release the former bonds' and 'Do not pursue play and delight, nor sleep.' Regarding 'Meditate': meditate, engage in the close contemplation of the object.

Taṃ pana anuyuñjanto yena jhānena jhāyato kilesā sabbaso jitā honti, taṃ lakkhaṇūpanijjhānaṃ anuyuñjāti dassento ‘‘jhāyāhi jināhī’’ti āha. Yogakkhemapathesu kovidosīti catūhi yogehi khemassa nibbānassa pathabhūtesu bodhipakkhiyadhammesu kusalo cheko asi, tasmā bhāvanaṃ ussukkāpento anuttaraṃ uttararahitaṃ, visuddhiṃ nibbānaṃ arahattañca pappuyya pāpuṇitvā pana tvaṃ parinibbāhisi. Vārināva jotīti mahatā salilavuṭṭhinipātena aggikhandho viya ariyamaggavuṭṭhinipātena parinibbāyissati.

Now, showing that one who practices that jhāna by which, while meditating, the defilements are completely conquered, is practicing the close examination of characteristics, he says, 'Meditate! Conquer!' Regarding 'Skilled in the paths to security from bondage': because you are skilled and clever in the factors of enlightenment, which are the paths to the security of Nibbāna from the four bonds—therefore, making effort in cultivation, having attained the unsurpassed purity, Nibbāna, and Arahantship, you will then attain final Nibbāna. Regarding 'Like a fire by water': just as a mass of fire is extinguished by a great downpour of rain, so will you be finally extinguished by the downpour of the Noble Path.

Pajjotakaroti pajjotiṃ karo padīpo. Parittaraṃsoti khuddakacciko. Vinamyateti vinamīyati apaniyyati. Latāvāti valli viya. Idaṃ vuttaṃ hoti – yathā vaṭṭiādipaccayavekallena parittaraṃso mandapabho padīpo appikā latā vā vātena vidhamiyyati viddhaṃsiyyati, evaṃ tuvampi. Kosiyagottatāya, indasagotta, indasamānagottaṃ. Māraṃ tassa vase anāvattanā anupādānato ca anādiyāno, niddhunāhi vidhamehi viddhaṃsehi. Evaṃ pana viddhaṃsamāno so tvaṃ vedayitāsu sabbāsu vedanāsu vigatacchandarāgo idheva imasmiṃyeva attabhāve sabbakilesadarathapariḷāhābhāvena sītibhūto nibbuto attano parinibbānakālaṃ kaṅkha āgamehīti[Pg.103]. Evaṃ satthārā anupādisesaṃ nibbānaṃ pāpetvā desanāya katāya thero desanāvasāne vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Arahattaṃ pana patvā satthārā desitaniyāmeneva imā gāthā abhāsi. Tā eva imā gāthā therassa aññābyākaraṇañca jātā.

Regarding 'Pajjotakaro': it is a lamp that makes light. Regarding 'Parittaraṃso': it is of little ray. Regarding 'Vinamyate': it is bent, it is removed. Regarding 'Latāva': it is like a creeper. This is what is said: just as a lamp of little ray and faint light, due to a deficiency in conditions such as a wick, or a small creeper, is scattered and destroyed by the wind, so too are you. Regarding 'Indasagotta': because of being of the Kosiya clan, you are addressed as 'O Indasagotta,' meaning 'of a clan equal to Inda.' Regarding Māra: not returning to his power, and not grasping or taking him up, shake him off, scatter him, destroy him. Thus destroying him, you, free from desire and lust towards all feelings, right here in this very existence, through the absence of all defilements, distress, and fever, having become cool and extinguished, should await your own time of final Nibbāna. Thus, when the Teacher had delivered the teaching, leading him to Nibbāna without residue, at the end of the teaching the elder developed insight and attained Arahantship. Having attained Arahantship, the elder spoke these verses in the very manner taught by the Teacher. These very verses became the elder’s declaration of final knowledge.

Kātiyānattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kātiyāna is concluded.

8. Migajālattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Migajāla

Sudesitotiādikā āyasmato migajālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto imasmiṃ buddhuppāde sāvatthiyaṃ visākhāya mahāupāsikāya putto hutvā nibbatti, migajālotissa nāmaṃ ahosi. So vihāraṃ gantvā abhiṇhaso dhammassavanena paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā aññaṃ byākaronto –

The verses beginning with 'Sudesito' are those of the Venerable Migajāla the Elder. What is their origin? He, too, having made his aspiration under previous Buddhas and accumulating merits in various existences, was reborn in this Buddha-dispensation as the son of the great laywoman Visākhā in Sāvatthī. His name was Migajāla. Going to the monastery and, through constantly listening to the Dhamma, gaining faith, he went forth, developed insight, and attained Arahantship. Then, declaring his final knowledge, he spoke:

417.

417.

‘‘Sudesito cakkhumatā, buddhenādiccabandhunā;

Sabbasaṃyojanātīto, sabbavaṭṭavināsano.

Well-proclaimed by the One with Vision, by the Buddha, kinsman of the sun; it is beyond all fetters, the destroyer of all rounds of existence.

418.

418.

‘‘Niyyāniko uttaraṇo, taṇhāmūlavisosano;

Visamūlaṃ āghātanaṃ, chetvā pāpeti nibbutiṃ.

Leading outwards, a way to cross over, drying up the root of craving; having cut off the root of poison, the slaughterhouse, it leads to Nibbāna.

419.

419.

‘‘Aññāṇamūlabhedāya, kammayantavighāṭano;

Viññāṇānaṃ pariggahe, ñāṇavajiranipātano.

For breaking the root of ignorance, the destroyer of the kamma-machine; in the grasping of consciousnesses, the striking down with the thunderbolt of knowledge.

420.

420.

‘‘Vedanānaṃ viññāpano, upādānappamocano;

Bhavaṃ aṅgārakāsuṃva, ñāṇena anupassano.

The declarer of feelings, the releaser from clinging; observing existence with knowledge, like a pit of coals.

421.

421.

‘‘Mahāraso sugambhīro, jarāmaccunivāraṇo;

Ariyo aṭṭhaṅgiko maggo, dukkhūpasamano sivo.

Of great savor, profoundly deep, a ward against aging and death; the Noble Eightfold Path, the stilling of suffering, auspicious.

422.

422.

‘‘Kammaṃ kammanti ñatvāna, vipākañca vipākato;

Paṭiccuppannadhammānaṃ, yathāvālokadassano;

Mahākhemaṅgamo santo, pariyosānabhaddako’’ti. – imā gāthā abhāsi;

Having known action as action, and result as result; the one who sees with clarity dependently arisen phenomena as they are; gone to great security, peaceful, and good in its conclusion.” — these verses he spoke.

Tattha [Pg.104] sudesitoti suṭṭhu desito, veneyyajjhāsayānurūpaṃ diṭṭhadhammikasamparāyikaparamatthānaṃ yāthāvato vibhāvanavasena desitoti attho. Atha vā sudesitoti sammā desito, pavattinivattīnaṃ tadubhayahetūnañca aviparītato pakāsanavasena bhāsito svākhyātoti attho. Cakkhumatāti maṃsacakkhu, dibbacakkhu, paññācakkhu, buddhacakkhu, samantacakkhūti imehi pañcahi cakkhūhi cakkhumatā. Buddhenāti sabbaññubuddhena. Ādiccabandhunāti ādiccagottena. Duvidho hi loke khattiyavaṃso – ādiccavaṃso, somavaṃsoti. Tattha ādiccavaṃso, okkākarājavaṃsoti jānitabbaṃ. Tato sañjātatāya sākiyā ādiccagottāti bhagavā ‘‘ādiccabandhū’’ti vuccati. Atha vā ādiccassa bandhūtipi bhagavā ādiccabandhu, svāyamattho heṭṭhā vuttoyeva. Kāmarāgasaṃyojanādīnaṃ sabbesaṃ saṃyojanānaṃ samatikkamanabhāvato sabbasaṃyojanātīto tato eva kilesakammavipākavaṭṭānaṃ vināsanato viddhaṃsanato sabbavaṭṭavināsano, saṃsāracārakato niyyānato niyyāniko, saṃsāramahoghato samuttaraṇaṭṭhena uttaraṇo, kāmataṇhādīnaṃ sabbataṇhānaṃ mūlaṃ avijjaṃ ayoniso manasikārañca visoseti sukkhāpetīti taṇhāmūlavisosano, tiṇṇampi vedānaṃ sampaṭivedhassa viddhaṃsanato visassa dukkhassa kāraṇattā visamūlaṃ, sattānaṃ byasanuppattiṭṭhānatāya āghātanaṃ kammaṃ kilesaṃ vā chetvā samucchinditvā nibbutiṃ nibbānaṃ pāpeti.

Here, 'well-proclaimed' (sudesito) means thoroughly proclaimed, in the sense of revealing the benefits for this life, for future lives, and the ultimate benefit as they truly are, in accordance with the dispositions of those to be trained. Alternatively, 'well-proclaimed' means rightly proclaimed, in the sense of being spoken as well-expounded, by revealing without distortion the process of existence and its cessation, and the causes of both. 'By the one with vision' (cakkhumatā) means by one endowed with these five kinds of vision: the physical eye, the divine eye, the eye of wisdom, the Buddha-eye, and the all-encompassing eye. 'By the Buddha' means by the All-Knowing Buddha. 'Kinsman of the Sun' (ādiccabandhunā) refers to one of the solar lineage. For there are two royal lineages in the world: the solar lineage and the lunar lineage. Here, the solar lineage should be known as the lineage of King Okkāka. Because the Sakyans arose from that lineage, the Blessed One is called 'Kinsman of the Sun.' Alternatively, the Blessed One is the kinsman of the sun—this meaning has already been stated previously. It is 'beyond all fetters' (sabbasaṃyojanātīto) because it transcends all fetters, such as the fetter of sensual desire. For that very reason, it is the 'destroyer of all rounds of existence' (sabbavaṭṭavināsano), because it destroys and annihilates the rounds of defilements, kamma, and results. It is 'leading outwards' (niyyāniko) because it leads out from the prison of saṃsāra. It is a 'way to cross over' (uttaraṇo) in the sense of crossing over the great flood of saṃsāra. It is the 'drier up of craving’s root' (taṇhāmūlavisosano) because it dries up and withers the root of all craving, such as sensual craving, which is ignorance and unwise attention. Because it destroys the piercing nature of the three feelings, it is the 'root of poison' (visamūlaṃ), as it is the cause of the poison of suffering. Having cut off and eradicated kamma or defilement—which is a 'slaughterhouse' (āghātanaṃ) because it is the ground for the arising of disaster for beings—it leads to Nibbāna.

Aññāṇassa mūlaṃ ayoniso manasikāro āsavā ca ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) hi vuttaṃ, tassa bhedāya vajirūpamañāṇena bhindanatthāya. Atha vā ‘‘avijjāpaccayā saṅkhārā’’tiādivacanato (vibha. 225-226; saṃ. ni. 2.1) aññāṇaṃ mūlaṃ etassāti aññāṇamūlaṃ, bhavacakkaṃ, tassa maggañāṇavajirena padālanatthaṃ desitoti sambandho. Kammayantavighāṭanoti kammaghaṭitassa attabhāvayantassa viddhaṃsano. Viññāṇānaṃ pariggaheti kāmabhavādīsu yathāsakakammunā viññāṇaggahaṇe upaṭṭhiteti vacanaseso. Tattha tattha hi bhave paṭisandhiyā gahitāya taṃtaṃbhavanissitaviññāṇānipi gahitāneva honti. Ñāṇavajiranipātanoti ñāṇavajirassa [Pg.105] nipāto, ñāṇavajiraṃ nipātetvā tesaṃ padāletā. Lokuttaradhammo hi uppajjamāno sattamabhavādīsu uppajjanārahāni viññāṇāni bhindattameva uppajjatīti.

The root of ignorance is unwise attention and the taints, for it is said: 'With the arising of the taints, there is the arising of ignorance.' The purpose of breaking it is to shatter it with diamond-like knowledge. Alternatively, from the statement 'With ignorance as condition, volitional formations arise,' and so on, ignorance is its root; hence, 'the root of ignorance' refers to the wheel of existence, and the teaching is for the purpose of splitting it with the diamond of path-knowledge—this is the connection. 'The destroyer of the kamma-machine' means the destroyer of the mechanism of personal existence fashioned by kamma. 'In the grasping of consciousnesses' refers to the remainder of the statement: 'when the grasping of consciousness according to one’s own kamma in realms such as the sensual existence is present.' For wherever rebirth is grasped in a particular existence, the consciousnesses dependent on that existence are also grasped. 'The striking down with the thunderbolt of knowledge' means the striking down with the thunderbolt of knowledge; having struck them down with the thunderbolt of knowledge, it shatters them. For when the supramundane Dhamma arises, it arises precisely by shattering the consciousnesses that are fit to arise in a seventh existence and so on.

Vedanānaṃ viññāpanoti sukhādīnaṃ tissannaṃ vedanānaṃ yathākkamaṃ dukkhasallāniccavasena yāthāvato pavedako. Upādānappamocanoti kāmupādānādīhi catūhipi upādānehi cittasantānassa vimocako. Bhavaṃ aṅgārakāsuṃva, ñāṇena anupassanoti kāmabhavādinavavidhampi bhavaṃ ekādasahi aggīhi ādittabhāvato sādhikaporisaṃ aṅgārakāsuṃ viya maggañāṇena anupaccakkhato dassetā.

'The declarer of feelings' (vedanānaṃ viññāpano) means the one who truly reveals, in order, the three types of feelings—pleasant, painful, and neutral—as suffering, as a dart, and as impermanent, respectively. 'The releaser from clinging' (upādānappamocano) means the one who frees the mind-stream from the four types of clinging: clinging to sensual pleasures, clinging to views, clinging to rites and rituals, and clinging to a doctrine of self. 'Observing existence with knowledge like a pit of coals' (bhavaṃ aṅgārakāsuṃva, ñāṇena anupassano) means the one who shows, through the knowledge of the path, how all nine forms of existence—such as sensual existence—are like a pit of embers deeper than a man’s height, because they are burning with the eleven fires.

Santapaṇītabhāvato atittikaraṭṭhena mahāraso pariññādivasena vā mahākiccatāya sāmaññaphalavasena mahāsampattitāya ca mahāraso, anupacitasambhārehi duravagāhatāya alabbhaneyyapatiṭṭhatāya ca suṭṭhu gambhīro jarāmaccunivāraṇo, āyatiṃ bhavābhinipphattiyā nivattanena jarāya maccuno ca paṭisedhako. Idāni yathāvuttaguṇavisesayuttaṃ dhammaṃ sarūpato dassento ‘‘ariyo aṭṭhaṅgiko’’ti vatvā punapi tassa katipaye guṇe vibhāvetuṃ ‘‘dukkhūpasamano sivo’’tiādimāha. Tassattho – parisuddhaṭṭhena ariyo, sammādiṭṭhiādiaṭṭhadhammasamodhānatāya aṭṭhaṅgiko, nibbānagavesanaṭṭhena maggo sakalavaṭṭadukkhavūpasamanaṭṭhena dukkhavūpasamano, khemaṭṭhena sivo.

By its nature of being satisfying and sublime, and by its quality of not causing satiety, it is of great essence (mahāraso). Or, by way of full understanding and the like, it is of great essence because it is a great task, because of the great attainment by way of the fruits of asceticism, and because of great accomplishment. It is profoundly deep (suṭṭhu gambhīro) because it is hard to fathom for those who have not accumulated the requisites, and because a firm foundation is unobtainable. It is a warding off of old age and death (jarāmaccunivāraṇo); by turning away from the production of future existence, it prevents old age and death. Now, to show the Dhamma endowed with the special qualities as described, having said “noble, eightfold” (ariyo aṭṭhaṅgiko), he further elaborated on some of its qualities by saying: “the stilling of suffering, auspicious” (dukkhūpasamano sivo). Its meaning is: noble (ariyo) in the sense of being utterly pure; eightfold (aṭṭhaṅgiko) in the sense of the combination of the eight factors such as right view; a path (maggo) in the sense of searching for Nibbāna; the stilling of suffering (dukkhūpasamano) in the sense of the stilling of all the suffering of the round; auspicious (sivo) in the sense of being secure.

Yathā ito bāhirakasamaye asammāsambuddhapaveditattā kammavipāko vipallāso siyāti evaṃ avipallāsetvā paṭiccuppannadhammānaṃ paṭiccasamuppannesu dhammesu kammaṃ kammanti vipākañca vipākato ñatvāna pubbabhāgañāṇena jānanahetu sassatucchedaggāhānaṃ vidhamanena yāthāvato ālokadassano takkarassa lokuttarañāṇālokassa dassano. Kenaci kañci kadācipi anupaddutattā mahākhemaṃ nibbānaṃ gacchati satte gameti cāti mahākhemaṅgamo, sabbakilesadarathapariḷāhavūpasamanato santo, akuppāya cetovimuttiyā anupādisesāya ca nibbānadhātuyā pāpanena pariyosānabhaddako sudesito cakkhumatāti yojanā.

Just as in external doctrines, because they are proclaimed by those not perfectly self-awakened, the result of kamma might be distorted, so, without distortion, having known kamma as kamma and its result as result with regard to presently arisen phenomena among dependently arisen phenomena, because of knowing through the knowledge of the preliminary part, by dispelling the grasping at eternalism and annihilation, there is the vision of light as it truly is, the vision of the light of transcendent knowledge that brings that about. Because of never being afflicted by anyone at any time, he goes to the great safety, Nibbāna, and leads beings to go there as well—thus, he is one who goes to great safety (mahākhemaṅgamo). He is peaceful (santo) because of the subsiding of all defilements, vexations, and fevers. He is good in the end (pariyosānabhaddako) by the attainment of the unshakeable liberation of mind and the Nibbāna-element without remainder of aggregates. This is the connection with “well-proclaimed by the one with vision” (sudesito cakkhumatā).

Evaṃ [Pg.106] thero nānānayehi ariyadhammaṃ pasaṃsanto tassa dhammassa attanā adhigatabhāvaṃ aññāpadesena pakāsesi.

Thus, the Elder, praising the Noble Dhamma in various ways, revealed his own attainment of that Dhamma by indirect expression.

Migajālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Migajāla is concluded.

9. Purohitaputtajentattheragāthāvaṇṇanā

9. Commentary on the Verses of the Elder Jenta, Son of the Royal Chaplain

Jātimadena mattohantiādikā āyasmato jentattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ kosalarañño purohitassa putto hutvā nibbatti, tassa jentoti nāmaṃ ahosi. So vayappatto jātimadena bhogaissariyarūpamadena ca matto aññe hīḷento garuṭṭhāniyānampi apacitiṃ akaronto mānathaddho vicarati. So ekadivasaṃ satthāraṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā upasaṅkamanto ‘‘sace maṃ samaṇo gotamo paṭhamaṃ ālapissati, ahampi ālapissāmi; no ce, nālapissāmī’’ti cittaṃ uppādetvā upasaṅkamitvā ṭhito bhagavati paṭhamaṃ anālapante sayampi mānena anālapitvā gamanākāraṃ dassesi. Taṃ bhagavā –

The verses beginning “Intoxicated by the pride of birth” are the verses of the Venerable Elder Jenta. What is his origin? He, too, having made his aspiration under former Buddhas and having accumulated merits in various existences, in this Buddha-era was reborn in Sāvatthī as the son of the royal chaplain of Kosala, and his name was Jenta. When he came of age, intoxicated by the pride of birth, wealth, sovereignty, and beauty, he scorned others and showed no respect even to those worthy of veneration, wandering about stiff with pride. One day, seeing the Teacher surrounded by a large assembly while teaching the Dhamma, he approached, thinking, “If the recluse Gotama speaks to me first, I will speak to him; if not, I will not speak.” Having formed this thought, he approached and stood there. When the Blessed One did not speak to him first, he too, out of pride, did not speak and made as if to depart. Then the Blessed One:

‘‘Na mānaṃ brāhmaṇa sādhu, atthikassīdha brāhmaṇa;

Yena atthena āgacchi, tamevamanubrūhaye’’ti. (saṃ. ni. 1.201) –

“Pride is not good, brahmin, for one who has a purpose here, brahmin. You should cultivate that very purpose for which you came.”

Gāthāya ajjhabhāsi. So ‘‘cittaṃ me samaṇo gotamo jānātī’’ti abhippasanno bhagavato pādesu sirasā nipatitvā paramanipaccākāraṃ katvā –

Thus the Blessed One addressed him with a verse. He, thinking, “The recluse Gotama knows my mind,” was deeply inspired. Bowing his head at the Blessed One’s feet and making the most profound obeisance, he:

‘‘Kesu na mānaṃ kayirātha, kesu cassa sagāravo;

Kyassa apacitā assu, kyassu sādhu supūjitā’’ti. –

“Toward whom should one not be conceited? Toward whom should one be respectful? Who should be honored? And who should be well-venerated?”

Pucchi. Tassa bhagavā –

He asked. To him, the Blessed One replied:

‘‘Mātari pitari cāpi, atho jeṭṭhamhi bhātari;

Ācariye catutthamhi, samaṇabrāhmaṇesu ca.

“Toward mother and father, and also toward an elder brother; toward the teacher as the fourth, and toward recluses and brahmins.

‘‘Tesu [Pg.107] na mānaṃ kayirātha, tesu assa sagāravo;

Kyassa apacitā assu, tyassu sādhu supūjitā.

“Toward them one should not be conceited; toward them one should be respectful. They should be honored; they should be well-venerated.

‘‘Arahante sītibhūte, katakicce anāsave;

Nihacca mānaṃ atthaddho, te namasse anuttare’’ti. (saṃ. ni. 1.201) –

“Toward the Arahants, who are cooled, their task done, without taints; having struck down conceit and become unstiff, one should pay homage to them, the unsurpassed.”

Pañhaṃ vissajjento dhammaṃ desesi. So tāya desanāya sotāpanno hutvā pabbajitvā vipassanāya kammaṃ karonto arahattaṃ patvā attano paṭipattikittanamukhena aññaṃ byākaronto –

Answering the question, the Blessed One taught the Dhamma. Through that teaching, he became a stream-enterer, went forth, and, developing insight, attained arahantship. He then declared final knowledge by way of extolling his own practice:

423.

423.

‘‘Jātimadena mattohaṃ, bhogaissariyena ca;

Saṇṭhānavaṇṇarūpena, madamatto acārihaṃ.

“Intoxicated by birth I was, and by wealth and sovereignty too; by stature, complexion, and beauty, intoxicated by pride, I wandered.

424.

424.

‘‘Nāttano samakaṃ kañci, atirekañca maññisaṃ;

Atimānahato bālo, patthaddho ussitaddhajo.

“I considered no one my equal, and none superior; a fool struck down by overweening pride, I was stiff, with banner raised high.

425.

425.

‘‘Mātaraṃ pitarañcāpi, aññepi garusammate;

Na kañci abhivādesiṃ, mānatthaddho anādaro.

“Mother and father, and others esteemed as venerable, I did not pay homage to anyone, stiff with pride and disrespectful.

426.

426.

‘‘Disvā vināyakaṃ aggaṃ, sārathīnaṃ varuttamaṃ;

Tapantamiva ādiccaṃ, bhikkhusaṅghapurakkhataṃ.

“Seeing the foremost Guide, the best of charioteers, blazing like the sun, attended by the community of bhikkhus,

427.

427.

‘‘Mānaṃ madañca chaḍḍetvā, vippasannena cetasā;

Sirasā abhivādesiṃ, sabbasattānamuttamaṃ.

“Having abandoned conceit and intoxication, with a serene mind, I paid homage with my head to the one who is supreme among all beings.

428.

428.

‘‘Atimāno ca omāno, pahīnā susamūhatā;

Asmimāno samucchinno, sabbe mānavidhā hatā’’ti. –

“Overweening pride and disparagement are abandoned, thoroughly uprooted; the conceit ‘I am’ is cut off, all kinds of conceit are slain.”

Imā gāthā abhāsi.

He spoke these verses.

Tattha jātimadena mattohanti ahaṃ udicce brāhmaṇakule nibbatto, ‘‘na mādiso ubhato sujāto añño atthī’’ti kulamānena matto mānathaddho acārinti yojanā. Bhogaissariyena cāti vibhavena ādhipaccena ca hetubhūtena bhogasampadañca issariyasampadañca paṭicca uppannamadena matto ahaṃ acārinti yojanā. Saṇṭhānavaṇṇarūpenāti saṇṭhānaṃ [Pg.108] ārohapariṇāhasampatti, vaṇṇo odātasāmatādichavisampatti, rūpaṃ aṅgapaccaṅgasobhā. Idhāpi vuttanayena yojanā veditabbā. Madamattoti vuttappakārato aññenapi madena matto.

Therein, ‘intoxicated by birth’ means: ‘I was born in a high brahmin family; there is no one else as well-born on both sides as I am’—thus, intoxicated by pride of family, stiff with arrogance, I wandered—this is the connection. ‘And by wealth and sovereignty’ means: intoxicated by the pride that arose on account of the abundance of wealth and the supremacy of sovereignty, which are the causes, I wandered—this is the connection. ‘By stature, complexion, and beauty’ means: stature is the excellence of height and proportion; complexion is the excellence of skin, whether fair or dark, etc.; beauty is the grace of the major and minor limbs. Here too, the connection should be understood in the manner stated. ‘Intoxicated by pride’ means: intoxicated by the kinds of pride described, and also by other kinds of intoxication.

Nāttano samakaṃ kañcīti attano samakaṃ sadisaṃ jātiādīhi samānaṃ atirekaṃ vā kañci na maññisaṃ na maññiṃ, mayā samānampi na maññiṃ, kuto adhikanti adhippāyo. Atimānahato bāloti bālo ahaṃ tato bālabhāvato atimānena khatūpahatakusalācāro, tato eva patthaddho ussitaddhajo thambhavasena garūnampi nipaccakārassa akaraṇato bhusaṃ thaddho anonamanathaddhajāto ussitamānaddhajo.

‘I considered no one my equal’ means: I did not consider anyone equal to myself—similar in birth and so on—or superior. I did not even consider anyone equal to me, how much less superior—this is the intention. ‘A fool, struck down by overweening pride’ means: I, a fool, because of that foolishness, had my wholesome conduct ruined and struck down by overweening pride. For that very reason, ‘stiff, with banner raised high’ means: due to being rigid like a post, not showing obeisance even to the venerable, I was utterly stiff, born of unbending stiffness, with the banner of conceit raised high.

Vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘mātara’’ntiādi vuttaṃ. Tattha aññeti jeṭṭhabhātuādike, samaṇabrāhmaṇe ca. Garusammateti garūti sammate garuṭṭhāniye. Anādaroti ādararahito.

To make the meaning already stated clearer, ‘mother’ and so on was said. Therein, ‘others’ means elder brothers and so on, and recluses and brahmins. ‘Esteemed as venerable’ means: those esteemed as venerable, those worthy of veneration. ‘Disrespectful’ means: devoid of respect.

Disvā vināyakaṃ agganti evaṃ mānathaddho hutvā vicaranto diṭṭhadhammikasamparāyikaparamatthehi veneyyānaṃ vinayanato sayambhutāya nāyakabhāvato ca vināyakaṃ. Sadevake loke sīlādiguṇehi seṭṭhabhāvato aggaṃ. Purisadammānaṃ accantatāya damanato sārathīnaṃ varuttamaṃ, ativiya uttamaṃ byāmappabhādiobhāsena ādiccamiva tapantaṃ, obhāsantaṃ bhikkhusaṅghapurakkhataṃ dhammaṃ desentaṃ sabbasattānaṃ uttamaṃ satthāraṃ disvā buddhānubhāvena santajjito ‘‘ahameva seṭṭho, aññe hīnā’’ti pavattamānaṃ bhogamadādimadañca chaḍḍetvā pahāya vippasannena cetasā sirasā abhivādesinti yojanā. Kathaṃ panāyaṃ mānathaddho samāno satthu dassanamattena mānaṃ pahāsīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Satthu dassanamattena mānaṃ na pahāsi ‘‘na mānaṃ, brāhmaṇa, sādhū’’tiādikāya pana desanāya mānaṃ pahāsi. Taṃ sandhāya vuttaṃ ‘‘mānaṃ madañca chaḍḍetvā, vippasannena cetasā. Sirasā abhivādesi’’nti. Vippasannena cetasāti ca itthambhūtalakkhaṇe karaṇavacanaṃ daṭṭhabbaṃ.

‘Seeing the foremost Guide’ means: thus, while wandering about, stiff with pride, he saw the Teacher, the supreme among all beings, who is called ‘Guide’ because he trains those who can be trained in the ultimate good pertaining to this life and the next, and because he is a self-enlightened leader; ‘foremost’ because he is supreme in virtues such as morality in the world with its devas; the supreme charioteer of those to be tamed because he tames them to the utmost; blazing exceedingly like the sun with the radiance of a fathom’s length, shining, teaching the Dhamma while surrounded by the community of bhikkhus. Seeing him, he was humbled by the Buddha’s power, and abandoning the intoxication of wealth and other intoxications that arose from thinking, ‘I am superior, others are inferior,’ he paid homage with his head with a serene mind—this is the construction. How then, being stiff with pride, did he abandon pride merely by seeing the Teacher? This should not be understood in such a way. He did not abandon pride merely by seeing the Teacher, but rather by the teaching that begins, “Pride, brahmin, is not good,” and so on. With reference to this, it is said: “Having discarded conceit and intoxication, with a serene mind, he paid homage with his head.” And ‘with a serene mind’ should be understood as an instrumental case indicating a characteristic.

‘‘Ahameva [Pg.109] seṭṭho’’ti pavatto māno atimāno. ‘‘Ime pana nihīnā’’ti aññe hīnato dahantassa māno ‘‘omāno’’ti vadanti. ‘‘Seyyohamasmī’’ti pana aññaṃ atikkamitvā attānaṃ seyyato dahantassa pavatto seyyamāno atimāno. ‘‘Hīnohamasmī’’ti pavatto hīnamāno omāno. Pahīnā susamūhatāti heṭṭhimamaggehi pahīnā hutvā aggamaggena suṭṭhu samugghāṭitā. Asmimānoti ‘‘esohamasmī’’ti khandhe ‘‘aha’’nti gahaṇavasena pavattamāno. Sabbeti na kevalaṃ atimānaomānaasmimānā eva, atha kho seyyassa seyyamānādayo navavidhā antarabhedena anekavidhā ca sabbe mānavidhā mānakoṭṭhāsā hatā aggamaggena samugghāṭitāti.

The conceit that arose as “I am superior” is overweening pride. ‘But these are inferior’—the conceit of one who regards others as inferior is called ‘disparagement.’ However, ‘I am better’—the superiority conceit that arose from surpassing others and regarding oneself as superior is overweening pride. ‘I am inferior’—the inferiority conceit that arose is disparagement. ‘Abandoned, thoroughly uprooted’ means: having been abandoned by the lower paths, they were thoroughly eradicated by the highest path. ‘The conceit “I am”’ means: the conceit that arose by grasping the aggregates as ‘I,’ thinking ‘this is I.’ ‘All’ means: not only overweening pride, disparagement, and the conceit ‘I am,’ but also the nine kinds of conceit such as superiority conceit, and many other kinds due to internal distinctions—all types of conceit, all divisions of conceit, are slain, thoroughly eradicated by the highest path.

Purohitaputtajentattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Purohitaputta Jenta is concluded.

10. Sumanattheragāthāvaṇṇanā

10. Commentary on the Verses of the Elder Sumana

Yadā navo pabbajitotiādikā āyasmato sumanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle mālākārakule nibbattitvā viññutaṃ patto ekadivasaṃ sikhiṃ bhagavantaṃ passitvā pasannamānaso sumanapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa upāsakassa gehe paṭisandhiṃ gaṇhi. So ca upāsako āyasmato anuruddhattherassa upaṭṭhāko ahosi. Tassa ca tato pubbe jātājātā dārakā mariṃsu. Tena so ‘‘sacāhaṃ idāni ekaṃ puttaṃ labhissāmi, ayyassa anuruddhattherassa santike pabbājessāmī’’ti cittaṃ uppādesi. So ca dasamāsaccayena jāto arogoyeva hutvā anukkamena vaḍḍhento sattavassiko ahosi, taṃ pitā therassa santike pabbājesi. So pabbajitvā tato paripakkañāṇattā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño hutvā theraṃ upaṭṭhahanto ‘‘pānīyaṃ āharissāmī’’ti ghaṭaṃ ādāya iddhiyā anotattadahaṃ agamāsi. Atheko micchādiṭṭhiko nāgarājā anotattadahaṃ paṭicchādento sattakkhattuṃ bhogena parikkhipitvā [Pg.110] upari mahantaṃ phaṇaṃ katvā sumanassa pānīyaṃ gahetuṃ okāsaṃ na deti. Sumano garuḷarūpaṃ gahetvā taṃ nāgarājaṃ abhibhavitvā pānīyaṃ gahetvā therassa vasanaṭṭhānaṃ uddissa ākāsena gacchati. Taṃ satthā jetavane nisinno tathā gacchantaṃ disvā dhammasenāpatiṃ āmantetvā, ‘‘sāriputta, imaṃ passā’’tiādinā catūhi gāthāhi tassa guṇe abhāsi. Atha sumanatthero –

“When the young one went forth,” and so forth—these are the verses of the Venerable Elder Sumana. What is their origin? This one too, having performed meritorious deeds under previous Buddhas, accumulating merits in various existences, was reborn in a garland-maker’s family during the time of the Blessed One Sikhī. Having attained maturity, one day he saw the Blessed One Sikhī and, with a mind full of faith, made offerings with sumanā flowers. Through that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was conceived in the household of a certain lay follower. That lay follower was a supporter of the Venerable Elder Anuruddha. Previously, all the children born to him had died. So he resolved, “If I now obtain a son, I will have him ordained in the presence of the Venerable Elder Anuruddha.” When the boy was born after ten months, he grew up healthy and, at the age of seven, his father had him ordained in the presence of the Elder. After ordination, due to his mature wisdom, he practiced insight meditation and soon became one endowed with the six higher knowledges. While attending on the Elder, he took a water pot, saying, “I will fetch water,” and went by psychic power to Lake Anotatta. Then a nāga king of wrong view, covering Lake Anotatta, encircled it seven times with his coils and spread a great hood above, not allowing Sumana to take water. Sumana assumed the form of a garuḷa, overpowered that nāga king, took the water, and traveled through the sky toward the Elder’s dwelling. The Teacher, seated in Jetavana, saw him going thus and addressed the General of the Dhamma: “Sāriputta, do you see this?”—and so forth—declaring his virtues in four verses. Then the Elder Sumana said:

429.

429.

‘‘Yadā navo pabbajito, jātiyā sattavassiko;

Iddhiyā abhibhotvāna, pannagindaṃ mahiddhikaṃ.

“When newly ordained, seven years old by birth, by my psychic power I overcame a mighty nāga king.

430.

430.

‘‘Upajjhāyassa udakaṃ, anotattā mahāsarā;

Āharāmi tato disvā, maṃ satthā etadabravi.

I was bringing water for my preceptor from the great Lake Anotatta; seeing me from there, the Teacher said this:

431.

431.

‘‘Sāriputta imaṃ passa, āgacchantaṃ kumārakaṃ;

Udakakumbhamādāya, ajjhattaṃ susamāhitaṃ.

“Sāriputta, see this young boy coming, carrying a water pot, inwardly well-composed.

432.

432.

‘‘Pāsādikena vattena, kalyāṇairiyāpatho;

Sāmaṇeronuruddhassa, iddhiyā ca visārado.

“With inspiring conduct, with beautiful deportment; he is the novice of Anuruddha, and skilled in psychic power.

433.

433.

‘‘Ājānīyena ājañño, sādhunā sādhukārito;

Vinīto anuruddhena, katakiccena sikkhito.

“A thoroughbred by a thoroughbred, well-trained by the good one; disciplined and trained by Anuruddha, who has fulfilled his task.

434.

434.

‘‘So patvā paramaṃ santiṃ, sacchikatvā akuppataṃ;

Sāmaṇero sa sumano, mā maṃ jaññāti icchatī’’ti. –

“Having attained the supreme peace, having realized the unshakeable, that novice Sumana wishes, ‘May no one know me.’”

Aññābyākaraṇavasena cha gāthā abhāsi.

He spoke six verses by way of declaring his final knowledge.

Tattha ādito dve gāthā sumanatthereneva bhāsitā, itarā catasso taṃ pasaṃsantena satthārā bhāsitā. Tā sabbā ekajjhaṃ katvā sumanatthero pacchā aññābyākaraṇavasena abhāsi. Tattha pannagindanti nāgarājaṃ. Tatoti tattha, yadā navo pabbajito jātiyā sattavassiko iddhibalena mahiddhikaṃ nāgarājaṃ abhibhavitvā anotattadahato upajjhāyassa pānīyaṃ āharāmi, tasmiṃ kāleti attho.

Therein, the first two verses were spoken by the Elder Sumana himself, and the other four were spoken by the Teacher praising him. Later, the Elder Sumana spoke all of them together by way of declaring his final knowledge. Here, ‘pannaginda’ means the nāga king. ‘Tato’ means ‘from there,’ that is, ‘at that time when, newly ordained at the age of seven, having overcome the mighty nāga king by the power of psychic ability, I was bringing water for my preceptor from Lake Anotatta’—this is the meaning.

Maṃ [Pg.111] uddissa mayhaṃ satthā etadabravi, taṃ dassento, ‘‘sāriputta, imaṃ passā’’tiādimāha. Ajjhattaṃ susamāhitanti visayajjhattabhūtena aggaphalasamādhinā suṭṭhu samāhitaṃ.

Referring to me, my Teacher said this; showing that, he said, ‘Sāriputta, see this,’ and so forth. ‘Ajjhattaṃ susamāhitaṃ’ (inwardly well-composed) means thoroughly composed by the concentration of the highest fruition, which is internal in relation to its object.

Pāsādikena vattenāti passantānaṃ pasādāvahena ācāravattena, karaṇatthe idaṃ karaṇavacanaṃ. Kalyāṇairiyāpathoti sampanniriyāpatho. Pāsādikena vattenāti vā itthambhūtalakkhaṇe karaṇavacanaṃ. Samaṇassa bhāvo sāmaṇyaṃ, sāmaññanti attho. Tadatthaṃ īrati pavattatīti sāmaṇero, samaṇuddeso. Iddhiyā ca visāradoti iddhiyampi byatto sukusalo. Ājānīyenāti purisājānīyena. Attahitaparahitānaṃ sādhanato sādhunā katakiccena anuruddhena sādhu ubhayahitasādhako, suṭṭhu vā ājañño kārito damito. Aggavijjāya vinīto asekkhabhāvāpādanena sikkhito sikkhāpitoti attho.

‘Pāsādikena vattena’ (with inspiring conduct) means by conduct that inspires faith in those who see it; this is an instrumental case in the sense of means. ‘Kalyāṇairiyāpatho’ (with beautiful deportment) means of perfect deportment. Or, ‘pāsādikena vattena’ is an instrumental case indicating a characteristic. The state of a recluse is ‘sāmaṇyaṃ’; the meaning is recluseness. ‘Sāmaṇero’ (novice) means one who strives or proceeds for that purpose; a trainee recluse. ‘Iddhiyā ca visārado’ (skilled in psychic power) means expert and highly skilled in psychic power. ‘Ājānīyena’ (by a thoroughbred) means by a thoroughbred man. By Anuruddha, who has fulfilled his task and is good because he accomplishes his own welfare and that of others, the novice was well-trained and tamed. ‘Vinīto’ (disciplined) by the highest knowledge and ‘sikkhito’ (trained) means instructed by bringing about the state of a non-learner; that is the meaning.

So sāmaṇero sumano paramaṃ santiṃ nibbānaṃ patvā aggamaggādhigamena adhigantvā sacchikatvā attapaccakkhaṃ katvā akuppataṃ arahattaphalaṃ appicchabhāvassa paramukkaṃsagatattā mā maṃ jaññāti maṃ ‘‘ayaṃ khīṇāsavo’’ti vā ‘‘chaḷabhiñño’’ti vā kocipi mā jāneyyāti icchati abhikaṅkhatīti.

That novice Sumana, having attained the supreme peace, Nibbāna, having realized it through the attainment of the highest path, having directly experienced the unshakeable fruit of arahantship, because he had reached the supreme state of having few wishes, desires, ‘May no one know me,’ that is, ‘May no one know me as “one whose taints are destroyed” or “one possessing the six higher knowledges.”’

Sumanattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sumana is concluded.

11. Nhātakamunittheragāthāvaṇṇanā

11. Commentary on the Verses of the Elder Nhātakamuni

Vātarogābhinītotiādikā āyasmato nhātakamunissa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā vayappatto vijjāṭṭhānādīsu nipphattiṃ gato nhātakalakkhaṇayogena nhātakoti paññāyittha. So tāpasapabbajjaṃ pabbajitvā rājagahassa tiyojanappamāṇe ṭhāne araññāyatane nīvārehi yāpento aggiṃ paricārayamāno vasati. Tassa satthā ghaṭe viya padīpaṃ hadayabbhantare pajjalantaṃ arahattūpanissayaṃ disvā assamapadaṃ agamāsi. So bhagavantaṃ disvā haṭṭhatuṭṭho attano [Pg.112] upakappananiyāmena āhāraṃ upanesi. Taṃ bhagavā paribhuñji. Evaṃ tayo divase datvā catutthadivase ‘‘bhagavā tumhe paramasukhumālā, kathaṃ iminā āhārena yāpethā’’ti āha. Tassa satthā ariyasantosaguṇaṃ pakāsento dhammaṃ desesi. Tāpaso taṃ sutvā sotāpanno hutvā pabbajitvā arahattaṃ pāpuṇi. Bhagavā taṃ arahatte patiṭṭhapetvā gato. So pana tattheva viharanto aparabhāge vātābādhena upadduto ahosi. Satthā tattha gantvā paṭisanthāramukhena tassa vihāraṃ pucchanto –

"Afflicted by wind disease" and so on are the verses of the Venerable Nhātakamuni. What was his origin? He, too, having performed meritorious deeds under former Buddhas, accumulated merit in various existences and was reborn in a brahmin family in Rājagaha during this Buddha's era. Having come of age and become accomplished in the arts and sciences, he was known as Nhātaka ("Bather") because of practices associated with bathing. He went forth into the ascetic life and, living in a forest hermitage about three yojanas from Rājagaha, sustained himself on wild rice while tending a fire. The Teacher, seeing within his heart the potential for arahantship burning like a lamp in a pot, went to his hermitage. Seeing the Blessed One, he was delighted and offered food according to his means. The Blessed One partook of it. After giving alms for three days, on the fourth day he said, "Blessed One, you are extremely delicate—how can you survive on such food?" The Teacher, revealing the quality of noble contentment, taught him the Dhamma. Hearing it, the ascetic became a stream-enterer, went forth, and attained arahantship. The Blessed One established him in arahantship and departed. Later, while dwelling there, he was afflicted by a wind disease. The Teacher went there and, by way of friendly conversation, inquired about his well-being, saying:

435.

435.

‘‘Vātarogābhinīto tvaṃ, viharaṃ kānane vane;

Paviddhagocare lūkhe, kathaṃ bhikkhu karissasī’’ti. – gāthamāha;

Atha thero –

"You are afflicted by a wind disease, dwelling in the forest thicket; in a remote and rough pasture, how will you fare, O monk?" He spoke this verse. Then the elder said:

436.

436.

‘‘Pītisukhena vipulena, pharitvāna samussayaṃ;

Lūkhampi abhisambhonto, viharissāmi kānane.

"Having pervaded the body with abundant joy and happiness, even enduring hardship, I will dwell in the forest.

437.

437.

‘‘Bhāvento satta bojjhaṅge, indriyāni balāni ca;

Jhānasokhummasampanno, viharissaṃ anāsavo.

Developing the seven factors of enlightenment, the faculties, and the powers; endowed with the subtlety of jhāna, I will dwell without taints.

438.

438.

‘‘Vippamuttaṃ kilesehi, suddhacittaṃ anāvilaṃ;

Abhiṇhaṃ paccavekkhanto, viharissaṃ anāsavo.

"Freed from defilements, with a mind pure and unclouded; frequently contemplating, I shall dwell without taints.

439.

439.

‘‘Ajjhattañca bahiddhā ca, ye me vijjiṃsu āsavā;

Sabbe asesā ucchinnā, na ca uppajjare puna.

"All taints, internal and external, that were mine, have been utterly destroyed without remainder and will not arise again.

440.

440.

‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Dukkhakkhayo anuppatto, natthi dāni punabbhavo’’ti. –

"The five aggregates are fully understood; they stand with their root cut off. The ending of suffering is attained; now there is no further rebirth."

Imāhi sesagāthāhi attano vihāraṃ satthu pavedesi.

With these remaining verses, he declared his own state to the Teacher.

Tattha jhānasokhummasampannoti jhānasukhumabhāvena samannāgato. Jhānasukhumaṃ nāma arūpajjhānaṃ, tasmā aṭṭhasamāpattilābhimhīti vuttaṃ hoti. Tena attano ubhatobhāgavimuttitaṃ dasseti. Apare panāhu – ‘‘sokhummanti aggamaggaphalesu adhipaññāsikkhā adhippetā, tato jhānaggahaṇena [Pg.113] attano ubhatobhāgavimuttitaṃ vibhāvetī’’ti. Vippamuttaṃ kilesehīti paṭippassaddhivimuttiyā sabbakilesehi vimuttaṃ, tato eva suddhacittaṃ, anāvilasaṅkappatāya anāvilaṃ, tīhipi padehi arahattaphalacittameva vadati. Sesaṃ heṭṭhā vuttanayameva. Imameva ca therassa aññābyākaraṇaṃ ahosīti.

Therein, 'endowed with the subtlety of jhāna' means possessing subtlety through jhāna. The subtlety of jhāna means the formless jhānas; hence, it is said, 'one who has attained the eight attainments.' By this, he shows his liberation in both ways. Others, however, say: "'Subtlety' here refers to the higher training in wisdom relating to the highest path and fruition." Then, by mentioning jhāna, he makes clear his liberation in both ways. 'Liberated from defilements' means liberated from all defilements by way of tranquilisation-liberation; therefore, a pure mind, undefiled by turbidity of thought. By these three terms, he speaks only of the mind of arahantship-fruition. The rest is as explained before. And this was the Elder's declaration of direct knowledge.

Nhātakamunittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nhātakamuni is completed.

12. Brahmadattattheragāthāvaṇṇanā

12. The Commentary on the Verses of the Elder Brahmadatta

Akkodhassātiādikā āyasmato brahmadattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ kosalarañño putto hutvā nibbatti, brahmadattotissa nāmaṃ ahosi. So vayappatto jetavanamahe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto saha paṭisambhidāhi chaḷabhiñño ahosi. Taṃ ekadivasaṃ nagare piṇḍāya carantaṃ aññataro brāhmaṇo akkosi. Thero taṃ sutvāpi tuṇhībhūto piṇḍāya caratiyeva, brāhmaṇo punapi akkosiyeva. Manussā evaṃ akkosantampi naṃ ‘‘ayaṃ thero na kiñci bhaṇatī’’ti āhaṃsu. Taṃ sutvā thero tesaṃ manussānaṃ dhammaṃ desento –

Beginning with "Akkodhassa" are the verses of the Venerable Elder Brahmadatta. What is the origin? He too, having performed meritorious deeds under previous Buddhas, accumulated merits in various existences, and in this Buddha's dispensation, was reborn in Sāvatthī as the son of the Kosala king. His name was Brahmadatta. When he came of age, he saw the majesty of the Buddha at the great festival of Jetavana, gained faith, went forth, and practicing insight meditation, became possessed of the six higher knowledges together with the analytical knowledges. One day, while he was walking for alms in the city, a certain brahmin abused him. The Elder, even upon hearing it, remained silent and continued to walk for alms. The brahmin abused him again. Seeing him being abused like this, the people said, "This Elder does not say anything." Hearing this, the Elder, teaching the Dhamma to those people, said:

441.

441.

‘‘Akkodhassa kuto kodho, dantassa samajīvino;

Sammadaññā vimuttassa, upasantassa tādino.

"Where can anger come to one without anger, to the disciplined, living harmoniously, to one liberated by right perfect knowledge, to the calmed, the imperturbable one?

442.

442.

‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

"He is the more wicked of the two who retaliates with anger against one who is angry; one who does not retaliate with anger wins a battle hard to win.

443.

443.

‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

"He works for the good of both, his own and another's, who, knowing the other is provoked, mindfully becomes peaceful.

444.

444.

‘‘Ubhinnaṃ tikicchantaṃ taṃ, attano ca parassa ca;

Janā maññanti bāloti, ye dhammassa akovidā. (saṃ. ni. 1.189);

"He who is a healer of both, himself and the other—people unskilled in the Dhamma consider him a fool.

445.

445.

‘‘Uppajje [Pg.114] te sace kodho, āvajja kakacūpamaṃ;

Uppajje ce rase taṇhā, puttamaṃsūpamaṃ sara.

"If anger should arise in you, reflect on the simile of the saw; if craving for flavors should arise, recall the simile of a child’s flesh.

446.

446.

‘‘Sace dhāvati cittaṃ te, kāmesu ca bhavesu ca;

Khippaṃ niggaṇha satiyā, kiṭṭhādaṃ viya duppasu’’nti. –

"If your mind runs after sensual pleasures and states of becoming, quickly restrain it with mindfulness, like an unruly beast that eats the grain."

Imā gāthā abhāsi.

He spoke these verses.

Tattha akkodhassāti kodharahitassa maggena samucchinnakodhassa. Kuto kodhoti kuto nāma hetu kodho uppajjeyya, tassa uppattikāraṇaṃ natthīti attho. Dantassāti uttamena damena aggamaggadamathena dantassa. Samajīvinoti kāyavisamādīni sabbaso pahāya kāyasamādīnaṃ vasena samaṃ jīvantassa sattaṭṭhāniyena sampajaññena sammadeva vattantassa. Sammadaññā vimuttassāti sammā aññāya abhiññeyyādike dhamme jānitvā sabbāsavehi vippamuttassa. Tato eva sabbakilesadarathapariḷāhavūpasamena upasantassa. Iṭṭhādīsu tādilakkhaṇappattiyā tādino khīṇāsavassa kuto kodhoti aññāpadesena thero attano kodhābhāvaṃ tassa ca kāraṇāni vatvā idāni kodhe akodhe ca ādīnavānisaṃsadassanena dhammaṃ kathento ‘‘tassevā’’tiādimāha. Tattha yo kuddhaṃ paṭikujjhatīti yo puggalo attano upari kuddhaṃ kupitaṃ puggalaṃ paṭikujjhati, tasseva tena paṭikujjhanapaccakkosanapaṭippaharaṇādinā pāpiyo idhaloke viññūgarahādivasena paraloke nirayadukkhādivasena abhaddakataraṃ akalyāṇataraṃ hoti. Kujjhanena pana akuddhassa pāpaṃ hotīti vattabbameva natthi. Keci pana ‘‘yo akuddhaṃ paṭikuddhaṃ ārabbha kujjhatī’’ti atthaṃ vadanti. Kuddhaṃ appaṭikujjhantoti yo pana kuddhaṃ puggalaṃ ‘‘ayaṃ kuddho kodhapareto’’ti ñatvā na paṭikujjhati khamati, so dujjayaṃ kilesasaṅgāmaṃ jeti nāma. Na kevalañcassa kilesasaṅgāmajayo eva, atha kho ubhayahitapaṭipattimpīti dassento āha ‘‘ubhinnamatthaṃ…pe… upasammatī’’ti. Yo paraṃ puggalaṃ saṅkupitaṃ kuddhaṃ ‘‘kodhapareto’’ti ñatvā taṃ mettāyanto ajjhupekkhanto vā sato [Pg.115] sampajāno hutvā upasammati khamati na paṭippharati. So attano ca parassa cāti ubhinnaṃ ubhayalokasukhāvahaṃ atthaṃ hitaṃ carati.

Here, "without anger" means one who is free from anger, having cut off anger by the path. "From where could anger arise?" means there is no cause for anger to arise in them—that is the meaning. "Tamed" refers to one who is tamed by the supreme discipline through the taming of the highest path. "Living in harmony" means abandoning all bodily and other disharmonies and living evenly, conducting oneself rightly with clear comprehension in seven instances. "Fully liberated through right knowledge" means one who, having perfectly known the things to be directly known and so forth, is freed from all taints. Thus, with the complete pacification of all defilements, vexations, and fevers, one is at peace. Regarding the attainment of the characteristic of "suchness" in desirable things and so forth, for the imperturbable one whose taints are destroyed—from where could anger arise? The Elder, by way of another explanation, speaks of the absence of anger in himself and its causes. Now, teaching the Dhamma by showing the dangers and benefits of anger and non-anger, he says, "For that very one..." Here, "who retaliates against an angry person" refers to someone who retaliates against a person angry at them. For that very one, through that retaliation, reviling in return, or striking back, things become more evil—in this life through blame from the wise, and in the next life through the suffering of hell. That evil comes to one who is angry at one who is not angry need not even be said. Some, however, explain the meaning as 'one who gets angry in return at someone who is not angry.' "Not retaliating against an angry person" means one who, knowing "this person is angry, overcome by anger," does not retaliate but is patient. Such a one truly conquers the hard-to-win battle against defilements. Not only is there victory in the battle against defilements, but it also shows practice for the benefit of both—thus it is said: "for the good of both... one becomes peaceful." One who, recognizing an angry person as "overcome by anger," responds with loving-kindness or equanimity, mindful and clearly aware, becomes peaceful and does not strike back. That one acts for the welfare of both—oneself and the other—which brings happiness in both worlds.

Ubhinnaṃ tikicchantaṃ tanti taṃ attano ca parassa cāti ubhinnaṃ dvinnaṃ kodhabyādhitikicchāya tikicchantaṃ khamantaṃ puggalaṃ ye janā dhammassa ariyācāradhamme akusalā, te bālā ‘‘ayaṃ aviddasu yo attānaṃ akkosantassa paharantassa kiñci na karotī’’ti maññanti, taṃ tesaṃ ayoniso maññananti adhippāyo. ‘‘Tikicchana’’ntipi paṭhanti, tikicchanasabhāvanti attho.

“He who treats both” refers to that person who, by being patient, treats both himself and another—that is, both individuals—by treating the disease of anger. Those people who are unskilled in the Dhamma, in the Dhamma of noble conduct, the fools, think of that person: “This is an ignorant person who does nothing when he is abused and struck.” That is their unwise thought—this is the meaning. They also read it as “tikicchana,” meaning one whose nature is to treat.

Evaṃ therena vuccamānaṃ dhammaṃ sutvā akkosakabrāhmaṇo saṃviggo pasannacitto ca hutvā theraṃ khamāpetvā tasseva santike pabbaji. Thero tassa kammaṭṭhānaṃ dento ‘‘imassa mettābhāvanā yuttā’’ti mettākammaṭṭhānaṃ datvā kodhapariyuṭṭhānādīsu paccavekkhaṇādividhiṃ dassento ‘‘uppajje te’’tiādimāha. Tattha uppajje te saceti sace te kammaṭṭhānaṃ anuyuñjantassa kañci puggalaṃ nissāya ciraparicayo kodho uppajjeyya, tassa vūpasamāya –

Hearing the Dhamma spoken by the Elder in this way, the abusive brahmin became spiritually stirred and with a confident mind. He asked forgiveness of the Elder and then went forth into homelessness in his presence. The Elder, giving him a meditation subject, thought, “The development of loving-kindness is suitable for him,” and so gave him the meditation subject of loving-kindness. He also instructed him in the method of contemplating the obsessions with anger and so forth, showing the method of reflection and saying, “Should it arise in you...” Here, “Should it arise in you” means: If, while applying himself to the meditation subject, any long-familiar anger, based on some person, should arise, then for the pacification of that anger—

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

“Even if, monks, bandits were to sever your limbs with a two-handled saw, whoever would then corrupt their mind would not, on account of that, be following my teaching.”

Satthārā vuttaṃ kakacūpamaṃ ovādaṃ āvajjehi. Uppajje ce rase taṇhāti sace te madhurādibhede rase taṇhā abhilāso uppajjeyya, tassa vūpasamāya –

Reflect on the exhortation of the simile of the saw spoken by the Teacher. If craving for taste should arise in you—that is, if desire and longing for sweet and other kinds of tastes should arise—then for its pacification:

‘‘Puttamaṃsaṃ jāyampatikā yathā kantāranittharaṇatthameva khādiṃsu, na rasataṇhāya evaṃ kulaputtopi pabbajito piṇḍapātaṃ paṭisevati…pe… phāsuvihāro cā’’ti (saṃ. ni. 2.63 atthato samānaṃ) –

“Just as a husband and wife would eat the flesh of their own child only to cross a wilderness, not out of craving for the taste, so too a clansman gone forth partakes of almsfood… and for living in comfort.”

Evaṃ vuttaṃ puttamaṃsūpamovādaṃ sara anussara.

Thus, remember and recollect the exhortation on the simile of a son's flesh.

Sace dhāvati te cittanti ayoniso manasi karoto tava cittaṃ kāmesu pañcakāmaguṇesu chandarāgavasena, kāmabhavādīsu bhavesu bhavapatthanāvasena sace dhāvati sarati javati. Khippaṃ niggaṇha satiyā, kiṭṭhādaṃ [Pg.116] viya duppasunti tathā dhāvituṃ adento yathā nāma puriso kiṭṭhādaṃ sassakhādakaṃ duppasuṃ duṭṭhagoṇaṃ yottena thambhe bandhitvā attano vase vatteti, evaṃ satiyā satiyottena sammādhithambhe bandhanto khippaṃ sīghameva niggaṇha, yathā kilesavigamena nibbisevanaṃ hoti, tathā damehīti. Keci pana ‘‘thero puthujjanova hutvā akkosaṃ adhivāsento tesaṃ manussānaṃ ariyaguṇe pakāsento dhammaṃ kathetvā pacchā dvīhi gāthāhi attānaṃ ovadanto vipassanaṃ vaḍḍhetvā arahattaṃ patvā aññaṃ byākaronto imāyeva gāthā abhāsī’’ti vadanti.

If your mind runs—that is, if your mind, due to improper attention, runs, wanders, and rushes toward sensual pleasures, the five strands of sensual desire, by way of passion and desire, or toward existence, by way of longing for rebirth in various realms—then quickly restrain it with mindfulness, like a hard-to-tame beast that eats the crops. Just as a man would restrain a hard-to-tame, crop-eating, unruly ox by tying it to a post with a rope and bringing it under control, so too should you swiftly restrain the mind with the rope of mindfulness, fastening it to the post of right resolve. Thus, tame it so that, through the removal of defilements, it becomes disengaged. Some, however, say: “The Elder, though still a worldling, endured their abuse while revealing the noble qualities to those people, taught the Dhamma, and later, admonishing himself with these two verses, developed insight, attained arahantship, and declared his final knowledge by uttering these very verses.”

Brahmadattattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Brahmadatta is concluded.

13. Sirimaṇḍattheragāthāvaṇṇanā

13. The Commentary on the Verses of the Elder Sirimaṇḍa

Channamativassatītiādikā āyasmato sirimaṇḍattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde saṃsumāragire brāhmaṇakule nibbattitvā sirimaṇḍoti laddhanāmo vayappatto bhesakalāvane bhagavati viharante satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado samaṇadhammaṃ karonto ekasmiṃ uposathadivase pātimokkhuddesaṭṭhāne nisinno nidānuddesassa pariyosāne ‘‘āvikatā hissa phāsu hotī’’ti (mahāva. 134) pāḷiyā atthaṃ upadhārento āpannaṃ āpattiṃ anāvikatvā paṭicchādento uparūpari āpattiyo āpajjati, tenassa na phāsu hoti, āvikatvā pana yathādhammaṃ paṭikarontassa phāsu hotīti imamatthaṃ manasi katvā ‘‘aho satthu sāsanaṃ suvisuddha’’nti laddhappasādo tathā uppannaṃ pītiṃ vikkhambhetvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā pasannamānaso bhikkhūnaṃ ovādaṃ dento –

The verses of the Venerable Sirimaṇḍa Thera, beginning with “The covered is rained upon.” What is their origin? This elder, too, having made aspirations under previous Buddhas, accumulated merits in various existences. In this Buddha’s dispensation, he was reborn in a brahmin family on Crocodile Hill and was named Sirimaṇḍa. Having come of age, while the Blessed One was dwelling in the Bhesakalā Grove, he approached the Teacher, listened to the Dhamma, and gained faith. After going forth and receiving higher ordination, while practicing the ascetic's duties, on one Uposatha day, while seated in the place for the recitation of the Pātimokkha, at the end of the recitation of the introduction, he reflected on the meaning of the passage, “For one who has revealed it, there is ease” (Mahāvagga 134). He considered that by concealing an offense one has committed instead of revealing it, one commits further offenses, and thus there is no ease for him; but by revealing it and making amends according to the Dhamma, there is ease. Having thus reflected on this meaning and gaining clear confidence, he thought, “Ah, the Teacher’s dispensation is truly pure!” Suppressing the joy that had thus arisen, he developed insight and attained arahantship. Reflecting on his own practice with a confident mind, he advised the monks:

447.

447.

‘‘Channamativassati, vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.

“It rains upon the covered, it does not rain upon the uncovered; therefore, uncover what is covered, so it will not be rained upon.”

448.

448.

‘‘Maccunābbhāhato [Pg.117] loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūpāyito sadā. (saṃ. ni. 1.66);

“The world is struck by Death, enveloped by Old Age, pierced by the dart of craving, always smoldering with desire.”

449.

449.

‘‘Maccunābbhāhato loko, parikkhitto jarāya ca;

Haññati niccamattāṇo, pattadaṇḍova takkaro.

“The world is struck by Death, and encompassed by Old Age. It is constantly slain, without a protector, like a thief who has received his punishment.”

450.

450.

‘‘Āgacchantaggikhandhāva, maccu byādhi jarā tayo;

Paccuggantuṃ balaṃ natthi, javo natthi palāyituṃ.

“Approaching like masses of fire are these three: Death, Sickness, and Old Age. There is no strength to withstand them, no swiftness to flee.”

451.

451.

‘‘Amoghaṃ divasaṃ kayirā, appena bahukena vā;

Yaṃ yaṃ vijahate rattiṃ, tadūnaṃ tassa jīvitaṃ.

“One should make the day fruitful, whether by little or by much; for whatever night one leaves behind, by that much is one's life diminished.”

452.

452.

‘‘Carato tiṭṭhato vāpi, āsīnasayanassa vā;

Upeti carimā ratti, na te kālo pamajjitu’’nti. –

“Whether walking, standing, sitting, or lying down, the final night approaches. There is no time for you to be heedless.”

Imā gāthā abhāsi.

He spoke these verses.

Tattha channanti chāditaṃ yathābhūtaṃ avivaṭaṃ appakāsitaṃ duccaritaṃ. Ativassatīti āpattivassañceva kilesavassañca ativiya vassati. Āpattiyā hi chādanaṃ alajjibhāvādinā tādisova, chādanena tato aññathāva punapi tathārūpaṃ tato vā pāpiṭṭhataraṃ āpattiṃ āpajjeyyāti chādanaṃ vassanassa kāraṇaṃ vuttaṃ. Vivaṭanti pakāsitaṃ appaṭicchannaṃ. Nātivassatīti ettha atīti upasaggamattaṃ, na vassatīti attho. Avassanañcettha vuttavipariyāyena veditabbaṃ cittasantānassa visodhitattā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati, channassa duccaritassa āpattivassādīnaṃ ativassanato vivaṭassa ca avassanatoti attho. Channaṃ vivarethāti puthujjanabhāvena chādanādhippāye uppannepi taṃ ananuvattitvā vivaretha āvikareyya, yathādhammaṃ paṭikareyya. Evanti vivaraṇena yathādhammaṃ paṭipattiyā. Tanti taṃ channaṃ duccaritaṃ. Nātivassati āpattivassaṃ kilesavassañca na vassati, suddhante puggalaṃ patiṭṭhapetīti attho.

Herein, ‘concealed’ means misconduct that is covered up, not revealed as it truly is, not made known. ‘It pours down excessively’ means it rains down excessively with both the rain of offenses and the rain of defilements. For the concealing of an offense out of shamelessness and the like is of such a nature that by concealing it, one might again commit the same kind of offense or one even worse—thus, concealment is said to be the cause of the raining. ‘Revealed’ means made known, unconcealed. In ‘It does not pour down excessively,’ ‘ati’ is merely a prefix; the meaning is ‘it does not rain.’ And this absence of rain should be understood in the opposite way to what was said, due to the purification of the mental continuum. ‘Therefore’ reviews the meaning just stated as a causal relationship: because concealed misconduct causes the excessive raining of offenses and so on, while what is revealed does not cause rain. ‘One should reveal the concealed’ means that even if the intention to conceal arises due to being a worldling, one should not follow it but should reveal it, make it known, and make amends in accordance with the Dhamma. ‘Thus’ means by revealing and by practicing in accordance with the Dhamma. ‘That’ means that concealed misconduct. ‘It does not pour down excessively’ means the rain of offenses and the rain of defilements do not fall; it establishes the person in purity—this is the meaning.

Idāni [Pg.118] ‘‘ekaṃsena sīghaṃyeva ca attā sodhetabbo, appamādo kātabbo’’ti tassa kāraṇaṃ saṃvegavatthuṃ dassento ‘‘maccunābbhāhato loko’’tiādimāha. Tattha maccunābbhāhato lokoti ayaṃ sabbopi sattaloko coro viya coraghātakena, sabbavaṭṭanipātinā maccunā maraṇena abhihato, na tassa hatthato muccati. Jarāya parivāritoti ayaṃ loko uppādato uddhaṃ maraṇūpanayanarasāya jarāya parivārito ajjhotthaṭo, jarāsaṅghātaparimukkoti attho. Taṇhāsallena otiṇṇoti sarīrassa anto nimuggena visapītakhurappena viya upādānalakkhaṇena taṇhāsaṅkhātena sallena otiṇṇo hadayabbhantare ogāḷho. Taṇhā hi pīḷājananato anto tudanato duruddhārato ca ‘‘sallo’’ti vuccati. Icchādhūpāyitoti ārammaṇābhipatthanalakkhaṇāya icchāya santāpito. Taṃ visayaṃ icchanto hi puggalo yadicchitaṃ visayaṃ labhanto vā alabhanto vā tāya eva anudahanalakkhaṇāya icchāya santatto pariḷāhappatto hoti. Sadāti sabbakālaṃ, idañca padaṃ sabbapadesu yojetabbaṃ.

Now, to show a basis for spiritual urgency, he states the reason for this: ‘One should quickly and decisively purify oneself; heedfulness should be practiced,’ and says, ‘The world is struck down by Death,’ and so on. Here, ‘the world is struck down by Death’ means this entire world of beings is struck down by Death, which brings all in the round of existence to an end, like a thief by an executioner; none escape its grasp. ‘Surrounded by Old Age’ means this world, from its arising onwards, is surrounded and enveloped by old age, which has the characteristic of leading one to death; the meaning is ‘not free from the assault of old age.’ ‘Pierced by the dart of craving’ means pierced by the dart called craving, characterized by clinging, like a poison-smeared blade sunk deep within the body, embedded in the heart. For craving is called a ‘dart’ because it torments, stings from within, and is hard to remove. ‘Smoldering with desire’ means afflicted by desire, which has the characteristic of longing for objects. For a person longing for an object, whether obtaining the desired object or not, is burned by that very desire, which has the characteristic of continuous burning, and thus becomes distressed. ‘Always’ means at all times; this word should be applied to all the phrases.

Parikkhitto jarāya cāti na kevalaṃ maccunā abbhāhatoyeva, atha kho jarāya ca parikkhitto. Jarāya samavaruddho jarāpākāraparikkhitto, na taṃ samatikkamatīti attho. Haññati niccamattāṇoti atāṇo asaraṇo hutvā niccakālaṃ jarāmaraṇehi haññati vibādhīyati. Yathā kiṃ? Pattadaṇḍova takkaro yathā takkaro coro katāparādho vajjhappatto atāṇo rājāṇāya haññati, evamayaṃ loko jarāmaraṇehīti dasseti.

‘And encompassed by Old Age’ means not only struck down by Death, but also encompassed by Old Age. One is besieged by Old Age, surrounded by the rampart of aging; one cannot overcome it—this is the meaning. ‘He is constantly slain, without a protector’ means that, being without protection or refuge, one is perpetually slain and afflicted by Old Age and Death. To what is this comparable? ‘Like a criminal who has received his punishment.’ Just as a criminal, a thief, who has committed an offense and is liable for punishment is slain by royal command, having no protector, so too is this world slain by Old Age and Death—this he shows.

Āgacchantaggikhandhāvāti mahāvane ḍayhamāne taṃ abhibhavantā mahantā aggikkhandhā viya maccu byādhi jarāti ime tayo anudahanaṭṭhena aggikkhandhā imaṃ sattalokaṃ abhibhavantā āgacchanti, tesaṃ pana paṭibalo hutvā paccuggantuṃ abhibhavituṃ balaṃ ussāho natthi, imassa lokassa, javo natthi palāyituṃ javantesu, ajjhottharantesu. Yattha te nābhibhavanti, piṭṭhiṃ dassetvā tato palāyitumpi imassa lokassa jaṅghājavo natthi, evaṃ [Pg.119] attanā asamattho māyādīhi upāyehi appaṭikāre tividhe balavati paccāmitte niccupaṭṭhite kiṃ kātabbanti ce? Amoghaṃ divasaṃ kayirā, appena bahukena vāti appena antamaso gaddūhanamattampi kālaṃ pavattitena bahukena vā sakalaṃ ahorattaṃ pavattitena vipassanāmanasikārena amoghaṃ avañjhaṃ divasaṃ kareyya, yasmā yaṃ yaṃ vijahate rattiṃ, tadūnaṃ tassa jīvitaṃ ayaṃ satto yaṃ yaṃ rattiṃ vijahati nāseti khepeti, tadūnaṃ tena ūnaṃ tassa sattassa jīvitaṃ hoti. Etena rattikkhayo nāma jīvitakkhayo tassa anivattanatoti dasseti. Tenāha –

‘Like approaching masses of fire’ means: just as when a great forest is burning, great masses of fire come overwhelming it, so too death, sickness, and old age—these three, like masses of fire due to their consuming nature—come overwhelming this world of beings. For this world, there is no strength or energy to be a match for them, to confront and overcome them. There is no speed to escape when they advance and engulf. This world does not even have the swiftness of leg to turn its back and flee to a place where they cannot overwhelm. Thus, being powerless on one’s own, with no means of defense through magic and so on against these three powerful, ever-present enemies that cannot be countered, what is to be done? ‘One should make the day not in vain, whether by little or by much’ means one should make the day not in vain, not barren, through attention directed to insight, whether practiced for a short time—at least for the time it takes to milk a cow—or for a long time, practiced for a whole day and night. For ‘whatever night one leaves behind, by that much is one's life diminished.’ Whatever night this being leaves behind, wastes, and exhausts, by that much is the life of that being diminished. By this, he shows that the passing of the night is the passing of life, which is unreturning. Therefore, he said:

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);

“From the very first night a person dwells in the womb, he sets forth as if having arisen; going, he does not return.”

Na kevalaṃ rattivaseneva, atha kho iriyāpathavasenāpi jīvitakkhayo upadhāretabboti āha ‘‘carato’’tiādi. Caratoti gacchantassa. Tiṭṭhatoti ṭhitaṃ kappentassa. Āsīnasayanassa vāti āsīnassa sayanassa vā, nisinnassa nipajjantassa vāti attho. ‘‘Āsīdana’’ntipi paṭhanti, tattha sāmiatthe upayogavacanaṃ daṭṭhabbaṃ. Upeti carimā rattīti carimakacittasahitā ratti upagacchati, rattiggahaṇañcettha desanāsīsamattaṃ. Gamanādīsu yena kenaci iriyāpathena samaṅgībhūtassa carimakāloyeva, tenevassa iriyāpathakkhaṇā jīvitaṃ khepetvā eva gacchanti, tasmā na te kālo pamajjituṃ nāyaṃ tuyhaṃ pamādaṃ āpajjituṃ kālo ‘‘imasmiṃ nāma kāle maraṇaṃ na hotī’’ti aviditattā. Vuttaṃ hi –

The exhaustion of life should be understood not only by the passing of nights, but also by way of the postures; thus he said, ‘Whether walking,’ etc. ‘Walking’ means of one who is going. ‘Standing’ means of one who is maintaining a standing position. ‘Of one sitting or lying down’ means of one who is sitting or of one who is lying down. Some also read ‘āsīdanaṃ’; there, the word should be understood in the possessive sense. ‘The final night approaches’ means the night accompanied by the final consciousness approaches; and here the mention of ‘night’ is merely the heading of the teaching. For one who is engaged in any posture—walking or otherwise—it is only the final moment. For that very reason, the moments of each posture pass away only after having exhausted life. Therefore, ‘this is no time for you to be heedless,’ for it is not your time to fall into heedlessness, since it is unknown that ‘death does not occur at this particular time.’ For it was said:

‘‘Animittamanaññātaṃ, maccānaṃ idha jīvitaṃ;

Kasirañca parittañca, tañca dukkhena saṃyuta’’nti. (su. ni. 579);

“Life here for mortals is signless, unknown, difficult, brief, and bound with suffering.”

Tasmā evaṃ attānaṃ ovaditvā appamattena tīsu sikkhāsu anuyogo kātabboti adhippāyo.

Therefore, having admonished oneself in this way, one should heedfully apply oneself to the three trainings—this is the intent.

Sirimaṇḍattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sirimaṇḍa is concluded.

14. Sabbakāmittheragāthāvaṇṇanā

14. The Commentary on the Verses of the Elder Sabbakāmi.

Dvipādakotiādikā [Pg.120] āyasmato sabbakāmittherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato sāsane uppannaṃ abbudaṃ sodhetvā paṭipākatikaṃ ṭhapentaṃ ekaṃ theraṃ disvā, ‘‘ahampi anāgate ekassa buddhassa sāsane abbudaṃ sodhetvā paṭipākatikaṃ ṭhapetuṃ samattho bhaveyya’’nti patthanaṃ paṭṭhapetvā tadanurūpāni puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde aparinibbute eva bhagavati vesāliyaṃ khattiyakule nibbattitvā sabbakāmoti laddhanāmo vayappatto ñātakehi dārapariggahaṃ kārito nissaraṇajjhāsayatāya gharāvāsaṃ jigucchanto dhammabhaṇḍāgārikassa santike pabbajitvā samaṇadhammaṃ karonto upajjhāyena saddhiṃ vesāliṃ upagato ñātigharaṃ agamāsi. Tattha naṃ purāṇadutiyikā pativiyogadukkhitā kisā dubbaṇṇā analaṅkatā kiliṭṭhavatthanivasanā vanditvā rodamānā ekamantaṃ aṭṭhāsi. Taṃ disvā therassa karuṇāpurassaraṃ mettaṃ upaṭṭhāpayato anubhūtārammaṇe ayonisomanasikāravasena sahasā kileso uppajji.

The verses of the Venerable Sabbakāmi Thera, beginning with “Dvipādako.” What is the origin? It is said that in the dispensation of the Blessed One Padumuttara, having seen a certain elder who had cleared away a blemish and set it right, he thought, “May I too, in the future, be capable of clearing away a blemish and setting it right in the dispensation of a Buddha.” He made this aspiration and performed meritorious deeds accordingly. Wandering among devas and humans, in this Buddha’s era, while the Blessed One had not yet attained Parinibbāna, he was reborn in a khattiya family in Vesālī. He was named Sabbakāma and, when he came of age, his relatives had him take a wife. However, due to his inclination toward renunciation, despising household life, he went forth under the keeper of the Dharma treasury. Practicing the ascetic’s duties, he went to Vesālī with his preceptor and visited his relatives’ home. There, his former wife—miserable from separation, emaciated, unattractive, unadorned, and dressed in soiled clothes—paid homage to him, weeping, and stood to one side. Seeing her, as the elder was establishing loving-kindness preceded by compassion, a defilement suddenly arose in him due to unwise attention to a previously experienced object.

So tena kasāhi tāḷito ājānīyo viya sañjātasaṃvego tāvadeva susānaṃ gantvā, asubhanimittaṃ uggahetvā, tattha paṭiladdhajhānaṃ pādakaṃ katvā, vipassanaṃ vaḍḍhetvā, arahattaṃ pāpuṇi. Athassa sasuro alaṅkatapaṭiyattaṃ dhītaraṃ ādāya mahatā parivārena naṃ uppabbājetukāmo vihāraṃ agamāsi. Thero tassā adhippāyaṃ ñatvā attano kāmesu virattabhāvaṃ sabbattha ca anupalittataṃ pakāsento –

Struck by that defilement as if by a lash, like a thoroughbred horse, he was immediately filled with spiritual urgency. He went to the charnel ground, took up the sign of foulness, and there, having made the attained jhāna his foundation, he developed insight and reached Arahantship. Then his father-in-law, bringing his adorned and well-prepared daughter along with a large retinue, went to the monastery intending to make him disrobe. The Elder, knowing his intention, declared his own dispassion toward sensual pleasures and his complete un-sullied state in all respects, saying:

453.

453.

‘‘Dvipādakoyaṃ asuci, duggandho parihīrati;

Nānākuṇapaparipūro, vissavanto tato tato.

“This two-footed thing is impure, foul-smelling, and carried about; full of various corpses, oozing from here and there.

454.

454.

‘‘Migaṃ nilīnaṃ kūṭena, baḷiseneva ambujaṃ;

Vānaraṃ viya lepena, bādhayanti puthujjanaṃ.

“As a deer by a hidden trap, a fish by a hook, a monkey by lime; so do they afflict the worldling.

455.

455.

‘‘Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

Pañca kāmaguṇā ete, itthirūpasmi dissare.

“Forms, sounds, tastes, scents, and delightful tangibles—these five strands of sensual pleasure are seen in a woman’s form.

456.

456.

‘‘Ye etā upasevanti, rattacittā puthujjanā;

Vaḍḍhenti kaṭasiṃ ghoraṃ, ācinanti punabbhavaṃ.

“Those worldlings with impassioned minds who indulge in these increase the dreadful charnel ground; they accumulate renewed existence.

457.

457.

‘‘Yo [Pg.121] cetā parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattati.

“He who avoids these, as one avoids the head of a snake with one’s foot—he, being mindful, overcomes clinging in this world.

458.

458.

‘‘Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Nissaṭo sabbakāmehi, patto me āsavakkhayo’’ti. –

“Having seen the danger in sensual pleasures, and having seen renunciation as safety, released from all sensual pleasures, I have attained the destruction of the taints.”

Imā gāthā abhāsi.

He spoke these verses.

Tattha dvipādakoti yadipi apādakādayopi kāyā asucīyeva, adhikāravasena pana ukkaṭṭhaparicchedena vā evaṃ vuttaṃ. Yasmā vā aññe asucibhūtāpi kāyā loṇambilādīhi abhisaṅkharitvā manussānaṃ bhojanepi upanīyanti, na pana manussakāyo, tasmā asucitarasabhāvamassa dassento ‘‘dvipādako’’ti āha. Ayanti tadā upaṭṭhitaṃ itthirūpaṃ sandhāyāha. Asucīti asuci eva, na ettha kiñcipi sucīti attho. Duggandho parihīratīti duggandho samāno pupphagandhādīhi saṅkharitvā pariharīyati. Nānākuṇapaparipūroti kesādianekappakārakuṇapabharito. Vissavanto tato tatoti pupphagandhādīhissa jegucchabhāvaṃ paṭicchādetuṃ vāyamantānampi taṃ vāyāmaṃ nipphalaṃ katvā navahi dvārehi kheḷasiṅghāṇikādīni lomakūpehi ca sedajallikaṃ ‘vissavantoyeva parihīratī’ti sambandho.

Here, ‘two-footed’: Although other bodies, such as those without feet, are also impure, it is stated thus due to the topic at hand or by way of an excellent definition. Or, because other bodies, though impure, are prepared with salt, sour ingredients, and so on, and are even offered as food to humans—but not the human body—therefore, to show its more impure nature, he said ‘two-footed’. ‘This’ refers to the female form that was present at that time. ‘Impure’ means it is indeed impure; there is nothing pure in it. ‘Foul-smelling, and carried about’ means that although it is foul-smelling, it is carried about, having been adorned with flower scents and so on. ‘Full of various corpses’ means it is filled with many kinds of corpses, such as hair of the head. ‘Oozing from here and there’: the connection is that even for those who try to conceal its loathsome nature with flower scents and so on, making that effort futile, it is carried about while oozing spit, snot, and so on from its nine openings, and sweat and grime from its pores.

Evaṃ jegucchopi samāno cāyaṃ kāyo kūṭādīhi viya migādike attano rūpādīhi andhaputhujjane vañcetiyevāti dassento ‘‘miga’’ntiādimāha. Tattha migaṃ nilīnaṃ kūṭenāti pāsavākarādinā kūṭena nilīnaṃ, paṭicchannaṃ katvā migaṃ viya nesādo. Vakkhamāno hi iva-saddo idhāpi ānetvā yojetabbo. Baḷiseneva ambujanti ambujaṃ macchaṃ āmisabaddhena baḷisena viya bāḷisiko. Vānaraṃ viya lepenāti rukkhasilādīsu pakkhittena makkaṭalepena makkaṭaṃ viya migaluddo andhaputhujjanaṃ vañcento bādhentīti.

To show that, even though this body is so loathsome, it deceives the blind worldling with its form and so on, just as a hunter deceives a deer with a trap, he said, ‘As a deer,’ etc. Here, ‘As a deer by a hidden trap’ means as a hunter catches a deer with a concealed trap, such as a snare. Indeed, the word ‘as’ (iva), which is stated next, should be brought here and connected as well. ‘As a fish by a hook’ means as a fisherman catches a fish with a baited hook. ‘As a monkey by lime’ means as a deer-hunter catches a monkey with monkey-lime smeared on trees, rocks, and so on. Thus, they deceive and afflict the blind worldling.

Ke pana bādhentīti āha. ‘‘Rūpā saddā’’tiādi. Rūpādayo hi pañca kāmakoṭṭhāsā visesato visabhāgavatthusannissayā vipallāsūpanissayena ayonisomanasikārena parikkhittānaṃ andhaputhujjanānaṃ mano ramento kilesavatthutāya anatthāvahabhāvato te bādhenti nāma. Tena vuttaṃ ‘‘rūpā saddā…pe… itthirūpasmi dissare’’ti.

But what afflicts them? He said: ‘Forms, sounds,’ etc. Indeed, the five categories of sensual pleasure, such as forms, which are based on especially diverse objects, delight the minds of blind worldlings who are enveloped by unwise attention that is supported by distorted perception. Because they are a basis for defilements and bring about what is not beneficial, they are said to ‘afflict’. Therefore it is stated: ‘Forms, sounds… are seen in a woman’s form.’

Itthiggahaṇañcettha [Pg.122] adhikāravasena katanti veditabbaṃ. Tenevāha ‘‘ye etā upasevantī’’tiādi. Tassattho – ye puthujjanā etā itthiyo rattacittā rāgābhibhūtacittā upabhogavatthusaññāya upasevanti. Vaḍḍhenti kaṭasiṃ ghoranti te jātiādīhi nirayādīhi ca ghoraṃ, bhayānakaṃ, andhabālehi abhiramitabbato kaṭasisaṅkhātaṃ saṃsāraṃ punappunaṃ uppattimaraṇādinā vaḍḍhenti. Tenāha ‘‘ācinanti punabbhava’’nti.

It should be understood that the mention of ‘woman’ here is made due to the topic at hand. Hence it is said, ‘Those who indulge in these,’ etc. Its meaning is this: those worldlings who, with impassioned minds, with minds overcome by lust, indulge in these women with the perception of them as objects of enjoyment. ‘They increase the dreadful charnel ground’: they increase saṃsāra—which is dreadful and fearful due to birth, hell, etc., and which is called the ‘charnel ground’ because it is delighted in by the blind and foolish—through repeated birth, death, and so on. Therefore, he said, ‘they accumulate renewed existence.’

Yo cetāti yo pana puggalo etā itthiyo tattha chandarāgassa vikkhambhanena vā samucchindanena vā attano pādena sappassa siraṃ viya parivajjeti, so sabbaṃ lokaṃ visajitvā ṭhitattā loke visattikāsaṅkhātaṃ taṇhaṃ sato hutvā samativattati.

‘He who avoids these’: any person who avoids these women, either by suppressing or by eradicating sensual desire for them, as one avoids the head of a snake with one’s own foot. He, due to his state of having renounced the whole world, being mindful, overcomes craving, which is known as ‘clinging’ in the world.

Kāmesvādīnavaṃ disvāti ‘‘aṭṭhikaṅkalūpamā kāmā bahudukkhā bahupāyāsā’’tiādinā (pāci. 417; cūḷava. 65; ma. ni. 1.234) vatthukāmesu kilesakāmesu anekākāravokāraṃ ādīnavaṃ, dosaṃ, disvā. Nekkhammaṃ daṭṭhu khematoti kāmehi bhavehi ca nikkhantabhāvato nekkhammaṃ, pabbajjaṃ, nibbānañca, khemato, anupaddavato, daṭṭhu, disvā. Sabbakāmehipi tebhūmakadhammehi nissaṭo visaṃyutto. Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā, tehi ca thero visaṃyutto. Tenāha ‘‘patto me āsavakkhayo’’ti.

‘Having seen the danger in sensual pleasures’: having seen the danger and fault in sensual objects and sensual defilements in many ways, as stated: “Sensual pleasures are like a skeleton, full of suffering, full of despair,” and so on. ‘Having seen renunciation as safety’: having seen renunciation—which is the state of having gone forth from sensual pleasures and existences, that is, the ascetic life and Nibbāna—as safe and free from danger. ‘Released from all sensual pleasures’ means he was detached and disjoined from the phenomena of the three realms. For all phenomena of the three realms are ‘sensual pleasures’ in the sense of being desirable, and the elder was disjoined from them. Therefore, he declared, “I have attained the destruction of the taints.”

Evaṃ thero ādito pañcahi gāthāhi dhammaṃ kathetvā chaṭṭhagāthāya aññaṃ byākāsi. Taṃ sutvā sasuro ‘‘ayaṃ sabbattha anupalitto, na sakkā imaṃ kāmesu patāretu’’nti yathāgatamaggeneva gato. Theropi vassasataparinibbute bhagavati upasampadāya vīsavassasatiko pathabyā thero hutvā, vesālikehi vajjiputtehi uppāditaṃ sāsanassa abbudaṃ sodhetvā, dutiyaṃ dhammasaṅgītiṃ saṅgāyitvā ‘‘anāgate dhammāsokakāle uppajjanakaṃ abbudaṃ sodhehī’’ti tissamahābrahmānaṃ āṇāpetvā anupādisesāya nibbānadhātuyā parinibbāyi.

Thus, after teaching the Dhamma with the first five verses, the elder declared his final knowledge with the sixth verse. Hearing this, his father-in-law thought, “He is entirely un-sullied; it is impossible to ensnare him in sensual pleasures,” and he left by the very same way he had come. The elder, one hundred years after the Blessed One's Parinibbāna, being one hundred and twenty years old and having become the senior elder on earth, cleansed the blemish that had arisen in the Dispensation due to the Vajjiputta monks of Vesālī, convened the Second Buddhist Council, and instructed Tissa Mahābrahmā: “In the future, cleanse the blemish that will arise during the time of King Dhammāsoka.” Then he attained Parinibbāna in the Nibbāna element without residue remaining.

Sabbakāmittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sabbakāmi is concluded.

Chakkanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of Sixes is concluded.

7. Sattakanipāto

7. The Book of Sevens

1. Sundarasamuddattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Sundarasamudda.

Sattakanipāte [Pg.123] alaṅkatātiādikā āyasmato sundarasamuddattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā imasmiṃ buddhuppāde rājagahe aññatarassa mahāvibhavassa seṭṭhino putto hutvā nibbatti. Samuddotissa nāmaṃ ahosi. Rūpasampattiyā pana sundarasamuddoti paññāyittha. So paṭhamavaye ṭhito bhagavato rājagahappavese buddhānubhāvaṃ disvā, paṭiladdhasaddho nissaraṇajjhāsayatāya pabbajitvā, laddhūpasampado samādinnadhutadhammo rājagahato sāvatthiṃ gantvā, kalyāṇamittassa santike vipassanācāraṃ uggahetvā, kammaṭṭhānaṃ anuyuñjanto viharati. Tassa mātā rājagahe ussavadivase aññe seṭṭhiputte sapajāpatike alaṅkatapaṭiyatte ussavakīḷaṃ kīḷante disvā, puttaṃ anussaritvā rodati. Taṃ disvā aññatarā gaṇikā rodanakāraṇaṃ pucchi. Sā tassā taṃ kāraṇaṃ kathesi. Taṃ sutvā gaṇikā ‘‘ahaṃ taṃ ānessāmi, passa tāva mama itthibhāva’’nti vatvā ‘‘yadi evaṃ taṃyeva tassa pajāpatiṃ katvā imassa kulassa sāminiṃ karissāmī’’ti tāya bahuṃ dhanaṃ datvā, vissajjitā mahatā parivārena sāvatthiṃ gantvā, therassa piṇḍāya vicaraṇaṭṭhāne ekasmiṃ gehe vasamānā divase divase aññehi therassa sakkaccaṃ piṇḍapātaṃ dāpesi. Alaṅkatapaṭiyattā ca hutvā suvaṇṇapādukā āruyha attānaṃ dassesi. Athekadivasaṃ gehadvārena gacchantaṃ theraṃ disvā, suvaṇṇapādukā omuñcitvā, añjaliṃ paggayha purato gacchantī nānappakāraṃ theraṃ kāmanimantanāya nimantesi. Taṃ sutvā thero ‘‘puthujjanacittaṃ nāma cañcalaṃ, yaṃnūna mayā idāneva ussāho karaṇīyo’’ti tattheva ṭhito bhāvanaṃ ussukkāpetvā chaḷabhiñño ahosi. Taṃ sandhāya vuttaṃ –

In the Book of Sevens, the verses beginning with 'Alaṅkatā' are those of the Venerable Elder Sundarasamudda. What is their origin? He too, having made his aspiration under previous Buddhas and having accumulated merits in various existences, was reborn in this Buddha-era in Rājagaha as the son of a certain wealthy merchant. His name was Samuddotissa. On account of his exceptional beauty, however, he became known as Sundarasamudda. While in his first youth, upon seeing the majesty of the Blessed One during His entry into Rājagaha, he gained faith and, with a mind inclined toward renunciation, went forth. After receiving the higher ordination and undertaking the ascetic practices, he traveled from Rājagaha to Sāvatthī. There, in the presence of a virtuous friend, he learned the practice of insight meditation and dwelled applying himself diligently to his meditation subject. Meanwhile, his mother in Rājagaha, on a festival day, saw other merchants' sons with their wives, adorned and arrayed, enjoying the festival games. Remembering her son, she wept. A certain courtesan, seeing her, asked the reason for her weeping. The mother told her the reason. Having heard it, the courtesan said, 'I will bring him back; just watch my womanly power!' The mother replied, 'If you do so, I will make you his wife and the mistress of this household.' Having given her much wealth, she sent her forth. With a large retinue, the courtesan went to Sāvatthī. Staying in a house on the elder's alms-round path, she daily had others respectfully offer almsfood to the elder. Adorned and well-dressed, she would put on golden sandals and show herself. Then one day, seeing the elder passing by the door of the house, she took off her golden sandals, raised her hands in reverence, and walking before him, she invited him with various sensual enticements. Hearing her, the elder thought, 'The mind of a worldling is indeed fickle. I must certainly make an effort right now.' Standing right there, he intensified his meditation and attained the six higher knowledges. In reference to this, it was said:

459.

459.

‘‘Alaṅkatā suvasanā, māladhārī vibhūsitā;

Alattakakatāpādā, pādukāruyha vesikā.

“Adorned, well-dressed, wearing garlands, embellished; with lac-dyed feet, having put on sandals, the courtesan.

460.

460.

‘‘Pādukā [Pg.124] oruhitvāna, purato pañjalīkatā;

Sā maṃ saṇhena mudunā, mhitapubbaṃ abhāsatha.

“Having taken off her sandals, with hands folded in reverence before me; she, having smiled first, spoke to me gently and softly.

461.

461.

‘‘‘Yuvāsi tvaṃ pabbajito, tiṭṭhāhi mama sāsane;

Bhuñja mānusake kāme, ahaṃ vittaṃ dadāmi te;

Saccaṃ te paṭijānāmi, aggiṃ vā te harāmahaṃ.

“‘You are young, you who have gone forth; abide by my word. Enjoy human pleasures; I will give you wealth. Truly I promise you, or I will fetch fire for you.

462.

462.

‘‘‘Yadā jiṇṇā bhavissāma, ubho daṇḍaparāyanā;

Ubhopi pabbajissāma, ubhayattha kaṭaggaho’’’.

“‘When we grow old, both leaning on staffs, we both will go forth; a victory in both respects.’”

463.

463.

‘‘Tañca disvāna yācantiṃ, vesikaṃ pañjalīkataṃ;

Alaṅkataṃ suvasanaṃ, maccupāsaṃva oḍḍitaṃ.

“Seeing her begging, the courtesan with hands clasped, adorned and well-dressed, like a snare of death spread out.

464.

464.

‘‘Tato me manasīkāro, yoniso udapajjatha;

Ādīnavo pāturahu, nibbidā samatiṭṭhatha.

“Then wise attention arose in me; the danger became manifest, and disenchantment was firmly established.

465.

465.

‘‘Tato cittaṃ vimucci me, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

“Then my mind was liberated. See the excellence of the Dhamma! The three knowledges have been attained; the Buddha’s teaching has been done.”

Tattha māladhārīti mālādhārinī piḷandhapupphadāmā. Vibhūsitāti ūnaṭṭhānassa pūraṇavasena pupphehi ceva gandhavilepanādīhi ca vibhūsitagattā. ‘‘Alaṅkatā’’ti iminā hatthūpagagīvūpagādīhi ābharaṇehi alaṅkaraṇaṃ adhippetaṃ. Alattakakatāpādāti pariṇatajayasumanapupphavaṇṇena lākhārasena rañjitacaraṇayugaḷā. Samāsapadañhetaṃ, ‘‘alattakakatapādā’’ti vattabbe gāthāsukhatthaṃ dīghaṃ katvā vuttaṃ. Asamāsabhāve pana ‘‘tassā’’ti vacanaseso veditabbo. Pādukāruyha vesikāti ekā rūpūpajīvikā itthī yathāvuttavesā suvaṇṇapādukā paṭimuñcitvā ‘‘ṭhitā’’ti vacanaseso.

Therein, 'māladhārī' means a wearer of garlands, one who has put on flower-garlands. 'Vibhūsitā' means her body was adorned with flowers and perfumes and so on for the purpose of filling any deficiencies. By 'Alaṅkatā' is meant adornment with ornaments for the hands, neck, and so on. 'Alattakakatāpādā' means her pair of feet were colored with lac dye the color of a mature jasmine flower. This is a compound word; though it could be said as 'alattakakatapādā,' it is lengthened for the sake of the verse's meter. In its uncompounded form, however, the remaining word 'tassā' should be understood. 'Pādukāruyha vesikā' refers to a certain woman who lives by her beauty, who, dressed as described, has put on golden sandals—the word 'stood' is implied.

Pādukā oruhitvānāti pādukāhi otaritvā, suvaṇṇapādukāyo omuñcitvāti attho. Pañjalīkatāti paggahitaañjalikā sā vesī maṃ. Sāmaṃ vā vacanaparamparaṃ vinā sayameva abhāsatha. Saṇhenāti maṭṭhena. Mudunāti madhurena. ‘‘Vacanenā’’ti avuttampi vuttameva hoti, abhāsathāti, vuttattā.

'Pādukā oruhitvāna' means having descended from the sandals, that is, having removed the golden sandals. 'Pañjalīkatā' means that courtesan with raised, reverential hands toward me. Or she spoke herself, without a succession of words from another. 'Saṇhena' means smoothly. 'Mudunā' means sweetly. Though 'vacanenā' ('with a word') is not explicitly stated, it is as good as stated, because it says 'she spoke' (abhāsatha).

Yuvāsi [Pg.125] tvaṃ pabbajitoti tvaṃ pabbajanto yuvā, daharoyeva hutvā pabbajitosi, nanu pabbajantena sattame dasake sampatteva pabbajitabbanti dasseti. Tiṭṭhāhi mama sāsaneti mama vacane tiṭṭha.

'Yuvāsi tvaṃ pabbajito' means: you are a young one who has gone forth; you have gone forth while still young and tender. She implies that one should go forth only when one has reached the seventh decade of life. 'Tiṭṭhāhi mama sāsane' means: abide by my word.

Kiṃ pana tanti āha ‘‘bhuñja mānusake kāme’’ti kāme paribhuñjitukāmassa rūpasampatti, vayasampatti, parivārasampatti, bhogasampatti ca icchitabbā. Tattha ‘‘kuto me bhogasampattī’’ti vadeyyāti, āha ‘‘ahaṃ vittaṃ dadāmi te’’ti. ‘‘Tayidaṃ vacanaṃ kathaṃ saddahātabba’’nti maññeyyāti taṃ saddahāpentī āha ‘‘saccaṃ te paṭijānāmi, aggiṃ vā te harāmaha’’nti. ‘‘Bhuñja mānusake kāme, ahaṃ vittaṃ dadāmi te’’ti yadidaṃ mayā paṭiññātaṃ, taṃ ekaṃsena saccameva paṭijānāmi, sace me na pattiyāyasi, aggiṃ vā te harāmahaṃ aggiṃ haritvā aggipaccayaṃ sapathaṃ karomīti attho. Ubhayattha kaṭaggahoti amhākaṃ ubhinnaṃ jiṇṇakāle pabbajjanaṃ ubhayattha jayaggāho. Yaṃ mayaṃ yāva daṇḍaparāyanakālā bhoge bhuñjāma, evaṃ idhalokepi bhogehi na jīyāma, mayaṃ pacchā pabbajissāma, evaṃ paralokepi bhogehi na jīyāmāti adhippāyo. Tatoti taṃ nimittaṃ, kāmehi nimantentiyā ‘‘yuvāsi tva’’ntiādinā ‘‘yadā jiṇṇā bhavissāmā’’tiādinā ca tassā vesiyā vuttavacanahetu. Tañhi vacanaṃ aṅkusaṃ katvā thero samaṇadhammaṃ karonto sadatthaṃ paripūresi. Sesaṃ heṭṭhā vuttanayameva.

What then is that? She says, 'Enjoy human pleasures.' For one desiring to enjoy sensual pleasures, perfection of form, perfection of youth, perfection of retinue, and perfection of wealth are to be desired. Therein, lest he should say, 'Whence for me is perfection of wealth?' she says, 'I will give you wealth.' Lest he should think, 'How is this word to be believed?' she, making him believe, says, 'Truly I promise you, or I will fetch fire for you.' The meaning is: 'This which was promised by me, “Enjoy human pleasures, I will give you wealth,” that I promise as absolutely true. If you do not trust me, I will fetch fire for you, and having fetched the fire, I will make an oath by fire.' 'Ubhayattha kaṭaggaho' means: for both of us, going forth in old age is a grasping of victory in both respects. The intention is: 'Insofar as we enjoy pleasures until the time we must rely on a staff, thus we are not deprived of pleasures in this world; and we will go forth afterwards, thus we will not be deprived of pleasures in the next world.' 'Tato' means: from that cause, that is, because of the words spoken by that courtesan who was inviting him with sensual pleasures, beginning with 'You are young,' and 'When we grow old.' For, having made her words a goad, the elder, practicing the ascetic's duty, completely fulfilled his own goal. The rest is in the same way as stated above.

Sundarasamuddattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sundarasamudda is concluded.

2. Lakuṇḍakabhaddiyattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Lakuṇḍaka Bhaddiya.

Pare ambāṭakārāmetiādikā āyasmato lakuṇḍakabhaddiyattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare mahābhoge kule nibbattitvā, vayappatto satthu santike dhammaṃ suṇanto nisinno tasmiṃ khaṇe satthāraṃ ekaṃ bhikkhuṃ mañjussarānaṃ aggaṭṭhāne ṭhapentaṃ disvā, sayampi taṃ ṭhānaṃ patthento buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, ‘‘aho vatāhampi anāgate ayaṃ bhikkhu [Pg.126] viya ekassa buddhassa sāsane mañjussarānaṃ aggo bhaveyya’’nti paṇidhānaṃ akāsi. Bhagavā ca tassa anantarāyataṃ disvā byākaritvā pakkāmi.

The verses beginning with 'Pare ambāṭakārāme' are those of the Venerable Elder Lakuṇḍaka Bhaddiya. What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born into a family of great wealth in the city of Haṃsavatī. Having reached adulthood, while sitting and listening to the Dhamma in the Teacher's presence, at that moment he saw the Teacher placing a certain monk in the foremost position among those with pleasant voices. Aspiring to that position himself, he gave a great offering to the Saṅgha headed by the Buddha and made the aspiration: 'Oh, may I too in the future, in the dispensation of a Buddha, become the foremost among those with pleasant voices.' The Blessed One, seeing his unobstructed future, made a prediction and departed.

So tattha yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto phussassa bhagavato kāle cittapattakokilo hutvā rājuyyānato madhuraṃ ambaphalaṃ tuṇḍenādāya gacchanto satthāraṃ disvā pasannamānaso ‘‘dassāmī’’ti cittaṃ uppādesi. Satthā tassa cittaṃ ñatvā pattaṃ gahetvā nisīdi. Kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. Satthā taṃ paribhuñji. So kokilo pasannamānaso teneva pītisukhena sattāhaṃ vītināmesi. Tena ca puññakammena mañjussaro ahosi. Kassapasammāsambuddhakāle pana cetiye āraddhe kiṃ pamāṇaṃ karoma? Sattayojanappamāṇaṃ. Atimahantametaṃ. Chayojanappamāṇaṃ. Etampi atimahantaṃ. Pañcayojanaṃ, catuyojanaṃ, tiyojanaṃ, dviyojananti vutte ayaṃ tadā jeṭṭhavaḍḍhakī hutvā ‘‘etha, bho, anāgate sukhapaṭijaggiyaṃ kātuṃ vaṭṭatī’’ti vatvā rajjuyā parikkhipanto gāvutamattake ṭhatvā ‘‘ekekaṃ mukhaṃ gāvutaṃ gāvutaṃ hotu, cetiyaṃ ekayojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī’’ti āha. Te tassa vacane aṭṭhaṃsu. Iti appamāṇassa buddhassa pamāṇaṃ akāsīti. Tena pana kammena nibbattanibbattaṭṭhāne aññehi nīcatarappamāṇo hoti.

So, having performed meritorious deeds throughout his life, wandering among gods and humans, during the time of the Blessed One Phussa, he became a cittapatta cuckoo. While carrying a sweet mango fruit in his beak from the royal garden, he saw the Teacher and, with a serene mind, the thought arose, "I will offer this." The Teacher, knowing his thought, took the bowl and sat down. The cuckoo placed the ripe mango in the bowl of the Ten-Powered One. The Teacher consumed it. With a serene mind, the cuckoo passed seven days in that very joy and bliss. And because of that meritorious deed, he came to have a melodious voice. Then, during the time of Kassapa, the Perfectly Self-Enlightened One, when the cetiya was being started, they asked, "What size shall we make it?" "Seven yojanas." "That is too large." "Six yojanas." "That is also too large." "Five yojanas, four yojanas, three yojanas, two yojanas," they said. At that time, he was the chief carpenter and said, "Come, sirs, it is fitting to make it easy to maintain in the future." Measuring with a rope, he stopped at a gāvuta and declared, "Let each face be a gāvuta, and the cetiya will be one yojana in circumference and one yojana in height." They abided by his word. Thus, he set a measure for the immeasurable Buddha. Because of that deed, in whatever state he was reborn, he was of a lesser stature than others.

So amhākaṃ satthu kāle sāvatthiyaṃ mahābhogakule nibbatti, bhaddiyotissa nāmaṃ ahosi. Atirassatāya pana lakuṇḍakabhaddiyoti paññāyittha. So satthu santike dhammaṃ sutvā, paṭiladdhasaddho pabbajitvā, bahussuto dhammakathiko hutvā madhurena sarena paresaṃ dhammaṃ kathesi. Athekasmiṃ ussavadivase ekena brāhmaṇena saddhiṃ rathena gacchantī aññatarā gaṇikā theraṃ disvā dantavidaṃsakaṃ hasi. Thero tassā dantaṭṭhike nimittaṃ gahetvā jhānaṃ uppādetvā, taṃ pādakaṃ katvā, vipassanaṃ paṭṭhapetvā, anāgāmī ahosi. So abhiṇhaṃ kāyagatāya satiyā viharanto ekadivasaṃ āyasmatā dhammasenāpatinā ovadiyamāno arahatte patiṭṭhahi. Tena vuttaṃ apadāne (apa. thera 2.55.1-33) –

In our Teacher's time, he was born into a family of great wealth in Sāvatthī, and his name was Bhaddiya. Due to his extreme shortness, however, he became known as Lakuṇḍaka Bhaddiya. After hearing the Dhamma from the Teacher, he gained faith and went forth. Becoming learned and a preacher of the Dhamma, he taught the Dhamma to others with a sweet voice. Then one day, during a festival, a certain courtesan traveling in a chariot with a brahmin saw the elder and laughed, showing her teeth. The elder, taking the bones of her teeth as a meditation object, aroused jhāna. Using that as a basis, he established insight and became a non-returner. Dwelling continually in mindfulness directed to the body, one day, while being advised by the Venerable General of the Dhamma, he became established in arahantship. This is said in the Apadāna:

‘‘Padumuttaro [Pg.127] nāma jino, sabbadhammesu cakkhumā;

Ito satasahassamhi, kappe uppajji nāyako.

"The Conqueror named Padumuttara, one with vision in all things; a hundred thousand aeons from now, that Leader arose.

‘‘Tadāhaṃ haṃsavatiyaṃ seṭṭhiputto mahaddhano;

Jaṅghāvihāraṃ vicaraṃ, saṅghārāmaṃ agacchahaṃ.

"Then I, a very wealthy merchant's son in Haṃsavatī, wandering about on foot, went to the Saṅgha's monastery.

‘‘Tadā so lokapajjoto, dhammaṃ desesi nāyako;

Mañjussarānaṃ pavaraṃ, sāvakaṃ abhikittayi.

"Then that Luminary of the World, the Leader, taught the Dhamma; he praised his disciple, foremost among those with melodious voices.

‘‘Taṃ sutvā mudito hutvā, kāraṃ katvā mahesino;

Vanditvā satthuno pāde, taṃ ṭhānamabhipatthayiṃ.

"Hearing that, I was joyful, and having paid homage to the Great Sage, I bowed at the Teacher's feet and aspired to that state.

‘‘Tadā buddho viyākāsi, saṅghamajjhe vināyako;

Anāgatamhi addhāne, lacchase taṃ manorathaṃ.

"Then the Buddha, the Guide, declared in the midst of the Saṅgha: ‘In a future time, you will attain that which your heart desires.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

"One hundred thousand aeons from now, born of the Okkāka lineage, a Teacher named Gotama by clan will appear in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Bhaddiyo nāma nāmena, hessati satthu sāvako.

"An heir to his Dhamma, a true son, born of the Dhamma, a disciple of the Teacher named Bhaddiya he will be.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

"By that well-done deed, and by volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Dvenavute ito kappe, phusso uppajji nāyako;

Durāsado duppasaho, sabbalokuttamo jino.

"Ninety-two aeons from now, the Leader Phussa arose, unassailable, unconquerable, the supreme Conqueror in all the world.

‘‘Caraṇena ca sampanno, brahā uju patāpavā;

Hitesī sabbasattānaṃ, bahuṃ mocesi bandhanā.

"Endowed with good conduct, great, upright, and majestic; a well-wisher to all beings, he released many from bondage.

‘‘Nandārāmavane tassa, ahosiṃ phussakokilo;

Gandhakuṭisamāsanne, ambarukkhe vasāmahaṃ.

"In his Nandārāma Grove, I was a Phussa cuckoo; near his fragrant hut, I dwelt in a mango tree.

‘‘Tadā piṇḍāya gacchantaṃ, dakkhiṇeyyaṃ jinuttamaṃ;

Disvā cittaṃ pasādetvā, mañjunābhinikūjahaṃ.

"Then, seeing the supreme Conqueror, worthy of offerings, going for alms, with a serene mind, I sang out sweetly.

‘‘Rājuyyānaṃ tadā gantvā, supakkaṃ kanakattacaṃ;

Ambapiṇḍaṃ gahetvāna, sambuddhassopanāmayiṃ.

"Then, having gone to the royal garden, taking a perfectly ripe mango with golden skin, I offered it to the Sambuddha.

‘‘Tadā [Pg.128] me cittamaññāya, mahākāruṇiko jino;

Upaṭṭhākassa hatthato, pattaṃ paggaṇhi nāyako.

"Then, knowing my mind, the Greatly Compassionate Conqueror, the Leader, took the bowl from the attendant's hand.

‘‘Adāsiṃ haṭṭhacittohaṃ, ambapiṇḍaṃ mahāmune;

Patte pakkhippa pakkhehi, pañjaliṃ katvāna mañjunā.

"With a joyful heart, I gave the mango to the Great Sage, placing it in his bowl with my wings, and sweetly making a gesture of reverence.

‘‘Sarena rajanīyena, savanīyena vaggunā;

Vassanto buddhapūjatthaṃ, nīḷaṃ gantvā nipajjahaṃ.

"With a voice charming, pleasant to hear, and beautiful, singing for the worship of the Buddha, I went to my nest and lay down.

‘‘Tadā muditacittaṃ maṃ, buddhapemagatāsayaṃ;

Sakuṇagghi upāgantvā, ghātayī duṭṭhamānaso.

"Then, as my mind was joyful, my intention set on love for the Buddha, a hawk with a malicious mind approached and killed me.

‘‘Tato cutohaṃ tusite, anubhotvā mahāsukhaṃ;

Manussayonimāgacchiṃ, tassa kammassa vāhasā.

"Having passed away from there and experienced great bliss in Tusita, I came to a human birth by the force of that deed.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

"In this auspicious aeon, a kinsman of Brahma, of great renown, named Kassapa by clan, the best of speakers, arose.

‘‘Sāsanaṃ jotayitvā so, abhibhuyya kutitthiye;

Vinayitvāna veneyye, nibbuto so sasāvako.

"Having illuminated the Teaching, having overcome the holders of wrong views, and having trained the trainable, he attained Nibbāna together with his disciples.

‘‘Nibbute tamhi lokagge, pasannā janatā bahū;

Pūjanatthāya buddhassa, thūpaṃ kubbanti satthuno.

"When that foremost one in the world had attained Nibbāna, many people with serene minds built a stūpa for the Teacher, for the purpose of worship.

‘‘Sattayojanikaṃ thūpaṃ, sattaratanabhūsitaṃ;

Karissāma mahesissa, iccevaṃ mantayanti te.

"'We shall make a stūpa seven yojanas in size, adorned with the seven kinds of jewels, for the Great Sage,' thus they consulted.

‘‘Kikino kāsirājassa, tadā senāya nāyako;

Hutvāhaṃ appamāṇassa, pamāṇaṃ cetiye vadiṃ.

"Then, being the army commander of Kiki, the king of Kasi, I stated the measure for the cetiya of the immeasurable one.

‘‘Tadā te mama vākyena, cetiyaṃ yojanuggataṃ;

Akaṃsu naravīrassa, nānāratanabhūsitaṃ.

"Then, by my word, they made a cetiya one yojana high for the Hero of Men, adorned with various jewels.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

"By that well-done deed, and by volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Pacchime ca bhave dāni, jāto seṭṭhikule ahaṃ;

Sāvatthiyaṃ puravare, iddhe phīte mahaddhane.

"And now, in my final existence, I was born into a merchant's family in the excellent city of Sāvatthī, prosperous, thriving, and very wealthy.

‘‘Purappavese [Pg.129] sugataṃ, disvā vimhitamānaso;

Pabbajitvāna na ciraṃ, arahattamapāpuṇiṃ.

"Seeing the Well-Farer entering the city, my mind was struck with wonder; having gone forth, it was not long before I attained Arahantship.

‘‘Cetiyassa pamāṇaṃ yaṃ, akariṃ tena kammunā;

Lakuṇḍakasarīrohaṃ, jāto paribhavāraho.

"By that deed whereby I made a measure for the cetiya, I was born with a dwarfish body, deserving of contempt.

‘‘Sarena madhurenāhaṃ, pūjitvā isisattamaṃ;

Mañjussarānaṃ bhikkhūnaṃ, aggattamanupāpuṇiṃ.

"Having honored the supreme sage with a sweet voice, I attained the foremost place among monks with melodious voices.

‘‘Phaladānena buddhassa, guṇānussaraṇena ca;

Sāmaññaphalasampanno, viharāmi anāsavo.

"Through the gift of fruit to the Buddha, and by the recollection of his virtues, I dwell free from taints, endowed with the fruit of recluseship.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha's teaching has been done."

Aparabhāge aññaṃ byākaronto –

In a later part, declaring another verse:

466.

466.

‘‘Pare ambāṭakārāme, vanasaṇḍamhi bhaddiyo;

Samūlaṃ taṇhamabbuyha, tattha bhaddova jhāyati.

"In the Ambāṭaka Grove beyond, in the forest thicket, is Bhaddiya; having pulled up craving by the root, there the fortunate one meditates.

467.

467.

‘‘Ramanteke mudiṅgehi, vīṇāhi paṇavehi ca;

Ahañca rukkhamūlasmiṃ, rato buddhassa sāsane.

"Some delight in drums, in lutes, and in tabors; but I, at the root of a tree, delight in the Buddha's teaching.

468.

468.

‘‘Buddho ce me varaṃ dajjā, so ca labbhetha me varo;

Gaṇhehaṃ sabbalokassa, niccaṃ kāyagataṃ sati’’nti. –

"If the Buddha were to grant me a boon, and if that boon could be obtained by me, I would take up for all the world constant mindfulness directed to the body."

Imā tisso gāthā abhāsi.

He spoke these three verses.

Tattha pareti seṭṭhe adhike, visiṭṭheti attho. Adhikavācī hi ayaṃ parasaddo ‘‘paraṃ viya mattāyā’’tiādīsu viya. Ambāṭakārāmeti evaṃnāmake ārāme. So kira chāyūdakasampanno vanasaṇḍamaṇḍito ramaṇīyo hoti tena ‘‘pare’’ti visesetvā vutto. ‘‘Ambāṭakavane ambāṭakehi abhilakkhitavane’’ti ca vadanti. Vanasaṇḍamhīti vanagahane, ghananicitarukkhagacchalatāsamūhe vaneti attho. Bhaddiyoti evaṃnāmako, attānameva thero aññaṃ viya vadati. Samūlaṃ taṇhamabbuyhāti taṇhāya [Pg.130] mūlaṃ nāma avijjā. Tasmā sāvijjaṃ taṇhaṃ aggamaggena samugghāṭetvāti attho. Tattha bhaddova jhāyatīti lokuttarehi sīlādīhi bhaddo sundaro tasmiṃyeva vanasaṇḍe katakiccatāya diṭṭhadhammasukhavihāravasena aggaphalajhānena jhāyati.

There, 'para' means superior, excellent, distinguished—that is the meaning. For this word 'para' conveys superiority, as in such phrases as 'paraṃ viya mattāyā.' 'In the Ambāṭaka Grove' means in the grove so named. It is said to be delightful, endowed with shade and water, and adorned with forest thickets—hence it is described with the qualifier 'superior' (para). Some also say, 'In the Ambāṭaka Wood, a wood marked by ambāṭaka trees.' 'In the forest thicket' means in the dense woods, that is, in a forest which is a dense collection of trees, shrubs, and vines. 'Bhaddiya' is the name of the elder; the elder speaks of himself as if he were another. 'Having uprooted craving with its root'—the root of craving is ignorance. Therefore, the meaning is: having eradicated craving together with ignorance through the supreme path. There, 'the fortunate one meditates' means: being fortunate and beautiful by way of supramundane virtues such as morality, he meditates in that very forest thicket, having fulfilled his task, abiding in the bliss of the present life by means of the jhāna of the supreme fruit.

Phalasukhena ca jhānasamāpattīhi ca vītināmetīti attano vivekaratiṃ dassetvā ‘‘ramanteke’’ti gāthāyapi byatirekamukhena tamevatthaṃ dasseti. Tattha mudiṅgehīti aṅgikādīhi murajehi. Vīṇāhīti nandinīādīhi vīṇāhi. Paṇavehīti turiyehi ramanti eke kāmabhogino, sā pana tesaṃ rati anariyā anatthasaṃhitā. Ahañcā ti ahaṃ pana, ekako buddhassa bhagavato sāsane rato, tato eva rukkhamūlasmiṃ rato abhirato viharāmīti attho.

Having shown his own delight in seclusion by stating that he passes the time with the bliss of fruition and with the attainments of jhāna, he also shows that very meaning by way of contrast in the verse beginning 'Some delight...' There, 'by drums' means by tabors such as the aṅgika. 'By lutes' means by lutes such as the nandini. 'By small drums' means by musical instruments; some enjoyers of sensual pleasures delight in these, but that delight of theirs is ignoble and not conducive to welfare. 'And I' means: I, however, alone, delighting in the dispensation of the Blessed One, the Buddha, for that very reason delight and greatly delight dwelling at the foot of a tree—this is the meaning.

Evaṃ attano vivekābhiratiṃ kittetvā idāni yaṃ kāyagatāsatikammaṭṭhānaṃ bhāvetvā arahattaṃ patto, tassa pasaṃsanatthaṃ ‘‘buddho ce me’’ti gāthamāha. Tassattho – sace buddho bhagavā ‘‘ekāhaṃ, bhante, bhagavantaṃ varaṃ yācāmī’’ti mayā yācito ‘‘atikkantavarā kho, bhikkhu, tathāgatā’’ti apaṭikkhipitvā mayhaṃ yathāyācitaṃ varaṃ dadeyya, so ca varo mamādhippāyapūrako labbhetha mayhaṃ manorathaṃ matthakaṃ pāpeyyāti thero parikappavasena vadati. ‘‘Bhante, sabbo loko sabbakālaṃ kāyagatāsatikammaṭṭhānaṃ bhāvetū’’ti ‘‘sabbalokassa niccaṃ kāyagatāsati bhāvetabbā’’ti katvā varaṃ gaṇhe ahanti dassento āha ‘‘gaṇhehaṃ sabbalokassa, niccaṃ kāyagataṃ sati’’nti. Idāni aparikkhaṇagarahāmukhena parikkhaṇaṃ pasaṃsanto –

Having thus extolled his own delight in seclusion, he now speaks the verse beginning 'If the Buddha would grant me' in order to praise the meditation subject of mindfulness directed to the body, by developing which he attained arahantship. Its meaning is: If the Blessed One, the Buddha, when requested by me with 'Venerable sir, I ask for one boon from the Blessed One,' were to grant me the boon as requested, without refusing by saying, 'Indeed, bhikkhu, Tathāgatas have gone beyond boons,' and if that boon could be obtained, fulfilling my intention and bringing my wish to its culmination—thus the elder speaks by way of supposition. Showing that he would choose the boon, 'Venerable sir, may the whole world always develop the meditation subject of mindfulness directed to the body,' which is to say, 'Constant mindfulness directed to the body should be developed by all the world,' he says: 'I would choose for all the world, constant mindfulness directed to the body.' Now, praising examination by way of censuring non-examination—

469.

469.

‘‘Ye maṃ rūpena pāmiṃsu, ye ca ghosena anvagū;

Chandarāgavasūpetā, na maṃ jānanti te janā.

Those who judged me by my form, and those who followed me by my voice; being under the sway of desire and lust, those people do not know me.

470.

470.

‘‘Ajjhattañca na jānāti, bahiddhā ca na passati;

Samantāvaraṇo bālo, sa ve ghosena vuyhati.

He does not know the internal, nor does he see the external; the fool, obstructed on all sides, is indeed carried away by voice.

471.

471.

‘‘Ajjhattañca na jānāti, bahiddhā ca vipassati;

Bahiddhā phaladassāvī, sopi ghosena vuyhati.

He does not know the internal, but sees the external clearly; seeing the fruit externally, he too is carried away by voice.

472.

472.

‘‘Ajjhattañca [Pg.131] pajānāti, bahiddhā ca vipassati;

Anāvaraṇadassāvī, na so ghosena vuyhatī’’ti. –

He understands the internal and sees the external clearly; one who sees without obstruction, he is not carried away by voice.

Imā catasso gāthā abhāsi.

He spoke these four verses.

Tattha ye maṃ rūpena pāmiṃsūti ye janā aviddasū mama rūpena apasādikena nihīnena ‘‘ākārasadisī paññā’’ti, dhammasarīrena ca maṃ nihīnaṃ pāmiṃsu, ‘‘orako aya’’nti hīḷentā paricchindanavasena maññiṃsūti attho. Ye ca ghosena anvagūti ye ca sattā ghosena mañjunā maṃ sambhāvanāvasena anugatā bahu maññiṃsu, taṃ tesaṃ micchā, na hi ahaṃ rūpamattena avamantabbo, ghosamattena vā na bahuṃ mantabbo, tasmā chandarāgavasūpetā, na maṃ jānanti te janāti te duvidhāpi janā chandarāgassa vasaṃ upetā appahīnachandarāgā sabbaso pahīnachandarāgaṃ maṃ na jānanti.

Here, 'those who judged me by my form' means: those unwise people who, due to my unlovely and inferior form, judged me to be inferior, thinking, 'His wisdom is like his appearance,' and also judged me to be inferior by my Dhamma-body, despising me and thinking, 'This one is lowly,' thus conceiving of me by way of limitation—this is the meaning. And 'those who followed me by my voice' means: those beings who, following me because of my pleasant voice, held me in high esteem—that was a mistake on their part. For I should not be despised merely for my form, nor should I be highly regarded merely for my voice. Therefore, 'being under the sway of desire and lust, those people do not know me' means: both kinds of people, having come under the sway of desire and lust, since their desire and lust is unabandoned, do not know me, one whose desire and lust is entirely abandoned.

Avisayo tesaṃ mādiso ajjhattaṃ bahiddhā ca apariññātavatthutāyāti dassetuṃ ‘‘ajjhatta’’ntiādi vuttaṃ. Ajjhattanti attano santāne khandhāyatanādidhammaṃ. Bahiddhāti parasantāne. Atha vā ajjhattanti, mama abbhantare asekkhasīlakkhandhādiṃ. Bahiddhāti, mameva ākappasampattiyādiyuttaṃ bahiddhā rūpadhammappavattiṃ cakkhuviññāṇādippavattiñca. Samantāvaraṇoti evaṃ ajjhattañca bahiddhā ca ajānanena samantato āvaraṇayutto āvaṭañāṇagatiko. Sa ve ghosena vuyhatīti so paraneyyabuddhiko bālo ghosena paresaṃ vacanena vuyhati niyyati ākaḍḍhīyati.

To show that one like me is beyond their scope because the internal and external are matters not fully comprehended by them, the words beginning with 'internal' were spoken. 'Internal' means the phenomena such as the aggregates and sense bases in one's own continuum. 'External' means in the continuum of others. Alternatively, 'internal' means the aggregate of an adept's virtue and so on within me. 'External' means my own external occurrence of material phenomena connected with perfection of conduct and so on, and the occurrence of eye-consciousness and so on. 'Obstructed on all sides' means, by thus not knowing the internal and the external, one is endowed with obstruction on all sides, one whose course of knowledge is obstructed. 'He is indeed carried away by voice' means that fool, whose understanding is to be led by another, is carried away, led, and dragged along by a voice, that is, by the words of others.

Bahiddhā ca vipassatīti yo ca vuttanayena ajjhattaṃ na jānāti, bahiddhā pana sutānusārena ākappasampattiādiupadhāraṇena vā visesato passati. ‘‘Guṇavisesayutto siyā’’ti maññati, sopi bahiddhā phaladassāvī nayaggāhena phalamattaṃ gaṇhanto vuttanayena ghosena vuyhati, sopi mādise na jānātīti attho.

'But sees the external clearly' means: one who does not know the internal in the manner described, but sees the external with distinction, either according to hearsay or by observing the perfection of conduct and so on. Thinking, 'He might be endowed with special qualities,' he too, seeing the fruit externally and grasping only the fruit by way of inference, is carried away by voice in the manner described. He too does not know one like me—this is the meaning.

Yo pana ajjhattañca khīṇāsavassa abbhantare asekkhasīlakkhandhādiguṇaṃ jānāti, bahiddhā cassa paṭipattisallakkhaṇena visesato guṇavisesayogaṃ passati. Anāvaraṇadassāvī kenaci anāvaṭo hutvā ariyānaṃ guṇe [Pg.132] daṭṭhuṃ ñātuṃ samattho, na so ghosamattena vuyhati yāthāvato dassanatoti.

But one who knows the internal qualities within one whose corruptions are destroyed, such as the aggregate of an adept's virtue, and who externally, by discerning his practice, sees with distinction his connection with special qualities; one who sees without obstruction, being unhindered by anything and thus capable of seeing and knowing the qualities of the noble ones—he is not carried away by a mere voice, because he sees things as they truly are.

Lakuṇḍakabhaddiyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Lakuṇḍaka Bhaddiya is concluded.

3. Bhaddattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Bhadda

Ekaputtotiādikā āyasmato bhaddattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttaraṃ bhagavantaṃ bhikkhusaṅghañca satasahassaparimāṇaṃ cīvarādīhi catūhi paccayehi pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbatti. Nibbattamāno ca aputtakesu mātāpitūsu devatāyācanādīni katvāpi alabhantesu satthāraṃ upasaṅkamitvā ‘‘sace, bhante, mayaṃ ekaṃ puttaṃ lacchāma, taṃ tumhākaṃ dāsatthāya dassāmā’’ti vatvā āyācitvā gatesu satthu adhippāyaṃ ñatvā aññataro devaputto khīṇāyuko hutvā ṭhito sakkena devaraññā ‘‘amukasmiṃ kule nibbattāhī’’ti āṇatto tattha nibbatti, bhaddotissa nāmaṃ akaṃsu. Taṃ sattavassuddesikaṃ jātaṃ mātāpitaro alaṅkaritvā bhagavato santikaṃ netvā ‘‘ayaṃ so, bhante, tumhe āyācitvā laddhadārako, imaṃ tumhākaṃ niyyātemā’’ti āhaṃsu. Satthā ānandattheraṃ āṇāpesi – ‘‘imaṃ pabbājehī’’ti. Āṇāpetvā ca gandhakuṭiṃ pāvisi. Thero taṃ pabbājetvā saṅkhepena vipassanāmukhaṃ ācikkhi. So upanissayasampannattā vipassanāya kammaṃ karonto sūriye anoggateyeva bhāvanaṃ ussukkāpetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.5.54-69) –

"The Only Son," etc., are the verses of Venerable Bhadda. What is the origin? It is said that he honored the Blessed One Padumuttara and the community of bhikkhus, numbering one hundred thousand, with the four requisites, such as robes. Through that meritorious deed, he wandered among gods and humans until, in this Buddha's Dispensation, he was reborn in a wealthy family in Sāvatthī. When he was born, his parents were childless and, though they had made prayers and offerings to deities, they could not obtain a son. They approached the Teacher and said, "Bhante, if we obtain a single son, we will give him to you for service." After they had made this request and departed, the Teacher knowing their intention, a certain deva whose lifespan was ending was commanded by Sakka, king of the devas, "Be reborn in such-and-such a family." He was reborn there, and they named him Bhadda. When he was seven years old, his parents adorned him and brought him to the Blessed One, saying, "Bhante, this is the child we obtained after making our request to you. We entrust him to you." The Teacher instructed Venerable Ānanda, "Ordain him." Having given the order, he entered the Fragrant Chamber. The Elder ordained him and briefly instructed him in the entrance to insight meditation. Being endowed with supporting conditions, he diligently practiced insight and, even before the sun had set, became one endowed with the six direct knowledges. Therefore, it is said in the Apadāna (Apa. Thera 1.5.54-69):

‘‘Padumuttarasambuddhaṃ, mettacittaṃ mahāmuniṃ;

Upeti janatā sabbā, sabbalokagganāyakaṃ.

"All people approach Padumuttara, the Perfectly Enlightened One, the great sage with a mind of loving-kindness, the foremost leader of all the world."

‘‘Sattukañca baddhakañca, āmisaṃ pānabhojanaṃ;

Dadanti satthuno sabbe, puññakkhette anuttare.

"All give barley groats and cakes, material offerings, food and drink, to the Teacher, the unsurpassed field of merit."

‘‘Ahampi dānaṃ dassāmi, devadevassa tādino;

Buddhaseṭṭhaṃ nimantetvā, saṅghampi ca anuttaraṃ.

"I too shall give a gift to the Imperturbable One, the god of gods, having invited the supreme Buddha and the unsurpassed Saṅgha."

‘‘Uyyojitā [Pg.133] mayā cete, nimantesuṃ tathāgataṃ;

Kevalaṃ bhikkhusaṅghañca, puññakkhettaṃ anuttaraṃ.

"These were sent by me; they invited the Tathāgata and the entire community of bhikkhus, the unsurpassed field of merit."

‘‘Satasahassapallaṅkaṃ, sovaṇṇaṃ gonakatthataṃ;

Tūlikāpaṭalikāya, khomakappāsikehi ca;

Mahārahaṃ paññāpayiṃ, āsanaṃ buddhayuttakaṃ.

"A golden couch worth a hundred thousand, spread with a woolen cover, with cushions of linen and cotton, most valuable, I prepared as a seat suitable for the Buddha."

‘‘Padumuttaro lokavidū, devadevo narāsabho;

Bhikkhusaṅghaparibyūḷho, mama dvāramupāgami.

"Padumuttara, the Knower of the World, the god of gods, the bull of men, surrounded by the community of bhikkhus, approached my door."

‘‘Paccuggantvāna sambuddhaṃ, lokanāthaṃ yasassinaṃ;

Pasannacitto sumano, abhināmayiṃ saṅgharaṃ.

"Having gone forth to meet the Perfectly Enlightened One, the Lord of the World, the glorious one, with a serene and glad mind, I led them to the assembly hall."

‘‘Bhikkhūnaṃ satasahassaṃ, buddhañca lokanāyakaṃ;

Pasannacitto sumano, paramannena tappayiṃ.

"With a serene and glad mind, I satisfied one hundred thousand bhikkhus and the Buddha, the leader of the world, with the finest food."

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

"Padumuttara, the Knower of the World, the Acceptor of Offerings, seated in the midst of the Saṅgha, spoke these verses:"

‘‘Yenidaṃ āsanaṃ dinnaṃ, sovaṇṇaṃ gonakatthataṃ;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

"He by whom this seat was given, a golden seat covered with a woolen spread, I shall proclaim him—listen to my words."

‘‘Catusattatikkhattuṃ so, devarajjaṃ karissati;

Anubhossati sampattiṃ, accharāhi purakkhato.

"Seventy-four times he will reign as king of the gods, experiencing prosperity, attended by celestial nymphs."

‘‘Padesarajjaṃ sahassaṃ, vasudhaṃ āvasissati;

Ekapaññāsakkhattuñca, cakkavattī bhavissati.

"A thousand times he will possess a regional kingdom, dwelling on the earth. Fifty-one times he will become a wheel-turning monarch."

‘‘Sabbāsu bhavayonīsu, uccākulī bhavissati;

So ca pacchā pabbajitvā, sukkamūlena codito;

Bhaddiyo nāma nāmena, hessati satthu sāvako.

"In all states of existence, he will be of a high family. Later, having gone forth, impelled by wholesome roots, he will be a disciple of the Teacher named Bhaddiya."

‘‘Vivekamanuyuttomhi, pantasenanivāsahaṃ;

Phalañcādhigataṃ sabbaṃ, cattaklesomhi ajjahaṃ.

"I am devoted to seclusion, dwelling in remote lodgings; all the fruits have been attained, I am one whose defilements are abandoned."

‘‘Mama sabbaṃ abhiññāya, sabbaññū lokanāyako;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapesi maṃ.

"Having directly known all about me, the All-Knowing Leader of the World, seated in the community of bhikkhus, established me as foremost in this."

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

"The four analytical knowledges, and these eight liberations, the six direct knowledges have been realized; the Buddha's Dispensation has been accomplished."

Tassa [Pg.134] bhagavā chaḷabhiññuppattiṃ ñatvā ‘‘ehi, bhaddā’’ti āha. So tāvadeva satthāraṃ upasaṅkamitvā vanditvā pañjaliko satthu samīpe aṭṭhāsi, sā eva cassa upasampadā ahosi. Buddhūpasampadā nāma kiresā. Thero jātito paṭṭhāya attano pavattiyā kathanamukhena aññaṃ byākaronto –

The Blessed One, knowing his attainment of the six direct knowledges, said, "Come, Bhadda." Immediately, he approached the Teacher, paid homage, and stood with hands joined in reverence near the Teacher. That very moment was his higher ordination. This, it is said, is called the Buddha's higher ordination. The Elder, recounting his own story from birth onward, declared his final knowledge:

473.

473.

‘‘Ekaputto ahaṃ āsiṃ, piyo mātu piyo pitu;

Bahūhi vatacariyāhi, laddho āyācanāhi ca.

"I was an only son, dear to my mother, dear to my father; I was obtained through many observances of vows and through entreaties."

474.

474.

‘‘Te ca maṃ anukampāya, atthakāmā hitesino;

Ubho pitā ca mātā ca, buddhassa upanāmayuṃ.

"Out of compassion for me, desiring my welfare and benefit, both my father and mother brought me to the Buddha."

475.

475.

‘‘Kicchā laddho ayaṃ putto, sukhumālo sukhedhito;

Imaṃ dadāma te nātha, jinassa paricārakaṃ.

"'This son, obtained with difficulty, is delicate and nurtured in comfort; this one we give to you, O Lord, as an attendant for the Conqueror.'"

476.

476.

‘‘Satthā ca maṃ paṭiggayha, ānandaṃ etadabravi;

Pabbājehi imaṃ khippaṃ, hessatyājāniyo ayaṃ.

"The Teacher accepted me and said this to Ānanda, 'Quickly ordain this one; he will be a thoroughbred.'"

477.

477.

‘‘Pabbājetvāna maṃ satthā, vihāraṃ pāvisī jino;

Anoggatasmiṃ sūriyasmiṃ, tato cittaṃ vimucci me.

"Having had me ordained, the Teacher, the Victor, entered the dwelling; before the sun had set, my mind was liberated."

478.

478.

‘‘Tato satthā nirākatvā, paṭisallānavuṭṭhito;

Ehi bhaddāti maṃ āha, sā me āsūpasampadā.

"Then the Teacher, having emerged from his attainment and arisen from seclusion, said to me, 'Come, Bhadda.' That was my higher ordination."

479.

479.

‘‘Jātiyā sattavassena, laddhā me upasampadā;

Tisso vijjā anuppattā, aho dhammasudhammatā’’ti. –

"At the age of seven, I received the higher ordination; the three knowledges were attained—oh, how excellent is the Dhamma!"

Imā gāthā abhāsi.

He spoke these verses.

Tattha vatacariyāhīti, ‘‘evaṃ katvā puttaṃ labhissathā’’ti vuttaṃ samaṇabrāhmaṇānaṃ vacanaṃ sutvā, khīraṃ pāyitvā, anasanādivatacaraṇehi. Āyācanāhīti devatāyācanāhi satthuāyācanāya ca, idameva cettha kāraṇaṃ, itaraṃ thero mātāpitūnaṃ paṭipattidassanatthañceva kicchaladdhabhāvadassanatthañca vadati.

There, "observances of vows" means, having heard the words of ascetics and brahmins who said, "By doing thus, you will obtain a son," drinking milk, and engaging in the practice of vows such as fasting. "Entreaties" means entreaties to deities and the entreaty to the Teacher. This latter one alone is the reason here; the Elder speaks of the rest to show the conduct of his parents and to show that he was obtained with difficulty.

Teti [Pg.135] mātāpitaro. Upanāmayunti upanāmesuṃ.

They refers to the parents. Brought me means they brought me near.

Sukhedhitoti sukhasaṃvaḍḍhito. Teti tuyhaṃ. Paricārakanti kiṃkāraṃ.

Nurtured in comfort means brought up in comfort. To you means yours. Attendant means a servant.

Hessatyājāniyo ayanti ayaṃ dārako mama sāsane ājānīyo bhavissati. Tasmā khippaṃ ajjeva pabbājehīti etaṃ abravi, āha.

He will be a thoroughbred means this boy will become a thoroughbred in my Dispensation. Therefore, ordain him quickly, this very day—this he said, he spoke.

Pabbājetvānāti ānandattherena pabbājetvā. Vihāranti gandhakuṭiṃ. Anoggatasmiṃ sūriyasminti sūriye anatthaṅgateyeva. Tato cittaṃ vimucci meti tato vipassanārambhato paraṃ na cireneva khaṇena sabbāsavehi me cittaṃ vimucci, khīṇāsavo ahosiṃ.

Having had me ordained means having had me ordained by Venerable Ānanda. Dwelling means the Fragrant Chamber. Before the sun had set means while the sun had not yet gone down. Then my mind was liberated means not long after beginning insight meditation, in a short moment, my mind was liberated from all taints; I became one whose taints are destroyed.

Tatoti mama āsavakkhayato pacchā. Nirākatvāti attanā samāpannaṃ phalasamāpattiṃ appetvā tato vuṭṭhāya. Tenāha ‘‘paṭisallānavuṭṭhito’’ti. Sā me āsūpasampadāti yā maṃ uddissa ‘‘ehi, bhaddā’’ti satthu vācā pavattā, sā eva me mayhaṃ upasampadā āsi. Evaṃ jātiyā sattavassena, laddhā me upasampadāti sātisayaṃ satthārā attano kataṃ anuggahaṃ sāsanassa ca niyyānikataṃ dasseti. Tenāha ‘‘aho dhammasudhammatā’’ti.

Then means after the destruction of my taints. Having emerged from his attainment means having set aside the attainment of fruition one had entered and rising from it. Therefore, he said, "arisen from seclusion." That was my higher ordination means the words spoken by the Teacher, "Come, Bhadda," directed at me, that indeed was my higher ordination. Thus, "at the age of seven, I received the higher ordination" shows the surpassing favor done for him by the Teacher and the liberating quality of the Dispensation. Therefore, he said, "Oh, how excellent is the Dhamma!"

Ettha ca ‘‘cittaṃ vimucci me’’ti khīṇāsavabhāvaṃ pakāsetvāpi puna ‘‘tisso vijjā anuppattā’’ti lokiyābhiññekadesadassanaṃ chaḷabhiññabhāvavibhāvanatthaṃ. Tenāha apadāne ‘‘chaḷabhiññā sacchikatā’’ti.

Here, although the state of one whose taints are destroyed is indicated by "my mind was liberated," the phrase "the three knowledges were attained" is included to show a part of worldly direct knowledge, in order to clarify the state of possessing the six direct knowledges. Therefore, it is said in the Apadāna: "The six direct knowledges have been realized."

Bhaddattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Bhadda is concluded.

4. Sopākattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Sopāka

Disvā pāsādachāyāyantiādikā āyasmato sopākattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā ekasmiṃ [Pg.136] pabbate viharati. Satthā āsannamaraṇaṃ taṃ ñatvā tassa santikaṃ agamāsi. So bhagavantaṃ disvā pasannacitto uḷāraṃ pītisomanassaṃ pavedento pupphamayaṃ āsanaṃ paññapetvā adāsi. Satthā tattha nisīditvā, aniccatāpaṭisaṃyuttaṃ dhammiṃ kathaṃ kathetvā tassa passantasseva ākāsena agamāsi. So pubbe gahitaṃ niccaggāhaṃ pahāya aniccasaññaṃ hadaye ṭhapetvā, kālaṅkatvā, devaloke uppajitvā, aparāparaṃ devamanussesu saṃsaranto, imasmiṃ buddhuppāde rājagahe sopākayoniyaṃ nibbatti. So jātiāgatena sopākoti nāmena paññāyi. Keci pana ‘‘vāṇijakule nibbatto, ‘sopāko’ti pana nāmamatta’’nti vadanti. Taṃ apadānapāḷiyā virujjhati ‘‘pacchime bhave sampatte, sopākayonupāgami’’nti vacanato.

The verses beginning with “Seeing in the shadow of the palace” belong to the Elder Sopāka. What is their origin? This elder too, having made aspirations in the time of previous Buddhas and accumulated merits in various existences, was born in a brahmin family during the time of the Blessed One Siddhattha. Having attained wisdom, he became proficient in the brahminical arts and sciences. Seeing the danger in sensual pleasures, he left the household life and went forth as an ascetic, dwelling on a certain mountain. Knowing that his death was near, the Teacher approached him. Seeing the Blessed One, with a mind of faith, and experiencing sublime delight and gladness, he prepared a seat made of flowers and offered it. The Teacher sat there, gave a discourse connected with impermanence, and then departed through the air while he was still watching. Abandoning his previous grasping of permanence, he established the perception of impermanence in his heart. After passing away, he was reborn in the deva world. Wandering through various deva and human realms again and again, during the time of this Buddha, he was born in Rājagaha into the Sopāka caste. From birth, he was known by the name “Sopāka.” Some, however, say he was born in a merchant family and was merely named “Sopāka,” but this contradicts the Apadāna text, which states: “Having reached my final existence, I entered a Sopāka womb.”

Tassa catumāsajātassa pitā kālamakāsi, cūḷapitā posesi. Anukkamena sattavassiko jāto. Ekadivasaṃ cūḷapitā ‘‘attano puttena kalahaṃ karotī’’ti kujjhitvā, taṃ susānaṃ netvā, dve hatthe rajjuyā ekato bandhitvā, tāya eva rajjuyā matamanussassa sarīre gāḷhaṃ bandhitvā gato ‘‘siṅgālādayo khādantū’’ti. Pacchimabhavikatāya dārakassa puññaphalena sayaṃ māretuṃ na visahi, siṅgālādayopi na abhibhaviṃsu. Dārako aḍḍharattasamaye evaṃ vippalapati –

When he was four months old, his father died, and his paternal uncle raised him. Gradually, he reached the age of seven. One day his uncle, angry that “he is quarreling with my own son,” took him to a charnel ground, bound his two hands together with a rope, and with that same rope, tightly bound him to the corpse of a dead man, then left, thinking, “Let jackals and others devour him!” Due to the fruit of the boy's merit, as he was in his final existence, the uncle could not bring himself to kill him, nor did the jackals and other creatures overpower him. At midnight, the boy lamented thus:

‘‘Kā gati me agatissa, ko vā bandhu abandhuno;

Susānamajjhe bandhassa, ko me abhayadāyako’’ti.

“What refuge is there for me, who am without refuge? Who is a kinsman to one who has no kinsmen? Bound in the midst of a charnel ground, who will give me safety?”

Satthā tāya velāya veneyyabandhave olokento dārakassa hadayabbhantare pajjalantaṃ arahattūpanissayaṃ disvā obhāsaṃ pharitvā satiṃ janetvā evamāha –

At that time, the Teacher, surveying those who could be guided, saw the supporting condition for arahantship glowing within the boy's heart. He radiated light, arousing mindfulness in him, and said:

‘‘Ehi sopāka mā bhāyi, olokassu tathāgataṃ;

Ahaṃ taṃ tārayissāmi, rāhumukheva candima’’nti.

“Come, Sopāka, do not fear. Look upon the Tathāgata; I will rescue you, like the moon from Rāhu’s mouth.”

Dārako buddhānubhāvena chinnabandhano gāthāpariyosāne sotāpanno hutvā gandhakuṭisammukhe aṭṭhāsi. Tassa mātā puttaṃ apassantī cūḷapitaraṃ pucchitvā tenassa pavattiyā akathitāya tattha tattha gantvā vicinantī [Pg.137] ‘‘buddhā kira atītānāgatapaccuppannaṃ jānanti, yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā mama puttassa pavattiṃ jāneyya’’nti satthu santikaṃ agamāsi. Satthā, iddhiyā taṃ paṭicchādetvā, ‘‘bhante, mama puttaṃ na passāmi, apica bhagavā tassa pavattiṃ jānātī’’ti tāya puṭṭho –

The boy, by the Buddha's power, was freed from his bonds and, at the end of the verse, became a stream-enterer. He stood before the fragrant dwelling. His mother, not seeing her son, asked the uncle, and when he did not tell her what had happened, she searched here and there. Thinking, “They say the Buddhas know the past, future, and present. Let me approach the Blessed One and learn what has become of my son,” she went to the Teacher. The Teacher, concealing the boy with his psychic power, was asked by her, “Venerable sir, I do not see my son, but surely the Blessed One knows what has become of him.”

‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā’’ti. (dha. pa. 288) –

“Sons are no protection, nor a father, nor other relatives; for one overcome by the Ender, there is no protection among kinsmen.”

Dhammaṃ kathesi. Taṃ sutvā sā sotāpannā ahosi. Dārako arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.112-123) –

He taught the Dhamma. Having heard it, she became a stream-enterer. The boy attained arahantship. Therefore it was said in the Apadāna:

‘‘Pabbhāraṃ sodhayantassa, vipine pabbatuttame;

Siddhattho nāma bhagavā, āgacchi mama santikaṃ.

“While I was clearing a slope in the forest on a great mountain, the Blessed One named Siddhattha came to me.

‘‘Buddhaṃ upagataṃ disvā, lokajeṭṭhassa tādino;

Santharaṃ santharitvāna, pupphāsanamadāsahaṃ.

“Having seen the Buddha approaching, the foremost in the world, the steadfast one, I spread out a covering and offered a seat of flowers.

‘‘Pupphāsane nisīditvā, siddhattho lokanāyako;

Mamañca gatimaññāya, aniccatamudāhari.

“Seated on the flower seat, Siddhattha, the leader of the world, understanding my destiny, spoke of impermanence.

‘‘Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.

“‘Impermanent, indeed, are conditioned formations, subject to arising and passing away. Having arisen, they cease; their stilling is bliss.’

‘‘Idaṃ vatvāna sabbaññū, lokajeṭṭho narāsabho;

Nabhaṃ abbhuggamī vīro, haṃsarājāva ambare.

“Having said this, the All-Knowing One, the foremost in the world, the bull of men, the hero, rose into the sky like a swan-king in the air.

‘‘Sakaṃ diṭṭhiṃ jahitvāna, bhāvayāniccasaññahaṃ;

Ekāhaṃ bhāvayitvāna, tattha kālaṃ kato ahaṃ.

“Abandoning my own view, I developed the perception of impermanence; having developed it for one day, I passed away there.

‘‘Dve sampattī anubhotvā, sukkamūlena codito;

Pacchime bhave sampatte, sapākayonupāgamiṃ.

“Having experienced two kinds of good fortune, impelled by a wholesome root, having reached my final existence, I entered a Sopāka womb.

‘‘Agārā abhinikkhamma, pabbajiṃ anagāriyaṃ;

Jātiyā sattavassohaṃ, arahattamapāpuṇiṃ.

“Having gone forth from the home life into homelessness, at the age of seven, I attained arahantship.

‘‘Āraddhavīriyo pahitatto, sīlesu susamāhito;

Tosetvāna mahānāgaṃ, alatthaṃ upasampadaṃ.

“With energy aroused and mind resolved, well-composed in virtue, having pleased the Great Nāga, I obtained the higher ordination.

‘‘Catunnavutito [Pg.138] kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, pupphadānassidaṃ phalaṃ.

“Ninety-four aeons ago, because of the deed I did then, I know of no bad destination; this is the fruit of the flower offering.

‘‘Catunnavutito kappe, yaṃ saññaṃ bhāvayiṃ tadā;

Taṃ saññaṃ bhāvayantassa, patto me āsavakkhayo.

“Ninety-four aeons ago, because of the perception I cultivated then, by cultivating that perception, I have reached the destruction of the taints.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s teaching has been done.”

Atha bhagavā iddhiṃ paṭisaṃhari. Sāpi puttaṃ disvā haṭṭhatuṭṭho tassa khīṇāsavabhāvaṃ sutvā pabbājetvā gatā. So satthāraṃ gandhakuṭicchāyāyaṃ caṅkamantaṃ upasaṅkamitvā, vanditvā anucaṅkami. Tassa bhagavā upasampadaṃ anujānitukāmo ‘‘ekaṃ nāma ki’’ntiādinā dasa pañhe pucchi. Sopi satthu adhippāyaṃ gaṇhanto sabbaññutaññāṇena saṃsandento ‘‘sabbe sattā āhāraṭṭhitikā’’tiādinā (khu. pā. 4.1) te pañhe vissajjesi. Teneva te kumārapañhā nāma jātā. Satthā tassa pañhabyākaraṇena ārādhitacitto upasampadaṃ anujāni. Tena sā pañhabyākaraṇūpasampadā nāma jātā. Tassimaṃ attano pavattiṃ pakāsetvā thero aññaṃ byākaronto –

Then the Blessed One withdrew his psychic power. She, seeing her son, was joyful and delighted. Hearing of his state as one whose taints were destroyed, she had him go forth and then departed. He approached the Teacher, who was walking meditation in the shade of the fragrant dwelling, paid homage, and walked along with him. The Blessed One, wishing to grant him higher ordination, asked him ten questions, beginning with “What is one?” He, grasping the Teacher’s intention and comparing it with omniscient knowledge, answered those questions with, “All beings are sustained by nutriment,” and so on. For that reason, they came to be known as the “Boy's Questions.” The Teacher, his mind pleased by this answering of the questions, granted him higher ordination. For that reason, it came to be known as the “Higher Ordination by Answering Questions.” Having thus declared this account of himself, the elder, making a further declaration, said:

480.

480.

‘‘Disvā pāsādachāyāyaṃ, caṅkamantaṃ naruttamaṃ;

Tattha naṃ upasaṅkamma, vandissaṃ purisuttamaṃ.

“Seeing the supreme man pacing in the palace's shade, I approached him there and paid homage to the ultimate man.

481.

481.

‘‘Ekaṃsaṃ cīvaraṃ katvā, saṃharitvāna pāṇayo;

Anucaṅkamissaṃ virajaṃ, sabbasattānamuttamaṃ.

“Arranging my robe over one shoulder, joining my hands in reverence, I followed the stainless one, supreme among all beings, as he walked.

482.

482.

‘‘Tato pañhe apucchi maṃ, pañhānaṃ kovido vidū;

Acchambhī ca abhīto ca, byākāsiṃ satthuno ahaṃ.

“Then he asked me questions, he who is skilled in questions, the wise one; unfaltering and fearless, I answered the Teacher.

483.

483.

‘‘Vissajjitesu pañhesu, anumodi tathāgato;

Bhikkhusaṅghaṃ viloketvā, imamatthaṃ abhāsatha.

“When the questions were answered, the Tathāgata was pleased; looking at the Saṅgha of monks, he spoke these words.

484.

484.

‘‘‘Lābhā aṅgānaṃ magadhānaṃ, yesāyaṃ paribhuñjati;

Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Paccuṭṭhānañca sāmīciṃ, tesaṃ lābhā’ti cābravi.

“‘It is a gain for the people of Aṅga and Magadha, from whom this one uses the robe, almsfood, requisites, and lodging, and receives respectful service. It is a great gain for them,’ he said.

485.

485.

‘‘‘Ajjadagge [Pg.139] maṃ sopāka, dassanāyopasaṅkama;

Esā ceva te sopāka, bhavatu upasampadā’’’.

“‘From this day forward, Sopāka, come to see me; and let this itself, Sopāka, be your higher ordination.’”

486.

486.

‘‘Jātiyā sattavassena, laddhāna upasampadaṃ;

Dhāremi antimaṃ dehaṃ, aho dhammasudhammatā’’ti. – imā gāthā abhāsi;

“At seven years of age, having received the higher ordination, I bear this final body—ah, the excellence of the Dhamma!”—he spoke these verses.

Tattha pāsādachāyāyanti gandhakuṭicchāyāyaṃ. Vandissanti, abhivandiṃ.

Here, 'in the shade of the palace' means in the shade of the Fragrant Hut. 'I will pay homage' means 'I paid homage'.

Saṃharitvāna pāṇayoti ubho hatthe kamalamakuḷākārena saṅgate katvā, añjaliṃ paggahetvāti attho. Anucaṅkamissanti caṅkamantassa satthuno anupacchato anugamanavasena caṅkamiṃ. Virajanti vigatarāgādirajaṃ.

'Joining my hands' means bringing both hands together in the shape of an unopened lotus bud, which means raising them in a respectful salutation. 'I followed as he walked' means I walked behind the Teacher as he paced, following in his footsteps. 'Spotless' means free from the dust of passion and so on.

Pañheti kumārapañhe. Vidūti veditabbaṃ viditavā, sabbaññūti attho. ‘‘Satthā maṃ pucchatī’’ti uppajjanakassa chambhitattassa bhayassa ca setughātena pahīnattā acchambhī ca abhīto ca byākāsi.

'Questions' refers to the chapter on the prince's questions. 'Wise' means one who has known what is to be known; the meaning is 'all-knowing'. 'Unshaken and fearless' refers to his answering without trembling or fear because the cause that gives rise to these feelings had been destroyed, since the thought arose in him, 'The Teacher is questioning me.'

Yesāyanti yesaṃ aṅgamagadhānaṃ ayaṃ sopāko. Paccayanti gilānapaccayaṃ. Sāmīcinti maggadānabījanādisāmīcikiriyaṃ.

'Who enjoy such gifts' refers to the people of Aṅga and Magadha, whose Sopāka this is. 'Requisites' means requisites for the sick. 'Proper hospitality' refers to proper conduct such as giving road directions, seeds, and so on.

Ajjadaggeti da-kāro padasandhikaro, ajja agge ādiṃ katvā, ajja paṭṭhāya. ‘‘Ajjatagge’’tipi pāḷi, ajjataṃ ādiṃ katvāti attho. Dassanāyopasaṅkamāti ‘‘hīnajacco, vayasā taruṇataro’’ti vā acintetvā dassanāya maṃ upasaṅkama. Esā cevāti yā tassa mama sabbaññutaññāṇena saddhiṃ saṃsandetvā katā pañhavissajjanā. Esāyeva te bhavatu upasampadā iti ca abravīti yojanā. ‘‘Laddhā me upasampadā’’tipi pāḷi. Ye pana ‘‘laddhāna upasampada’’ntipi paṭhanti, tesaṃ sattavassenāti sattamena vassenāti attho, sattavassena vā hutvāti vacanaseso. Yaṃ panettha avuttaṃ, taṃ suviññeyyameva.

'From this day forward' (ajjadagge)—the 'da' is a connecting syllable for the word. It means 'today, beginning from now,' or 'starting today.' The reading 'ajjatagge' is also found, meaning 'taking today as the beginning.' 'Come to see me' (dassanāyopasaṅkama) means 'do not think, "He is of low birth, or very young in age," but come to see me.' 'This very act' (esā ceva) refers to the answering of questions, done in accordance with my knowledge of omniscience. The connection is 'This very act shall be your higher ordination,' so he said. 'I received the higher ordination' (laddhā me upasampadā) is also a reading. Those who read 'having received the higher ordination' (laddhāna upasampadaṃ) understand it as 'in the seventh year' (sattavassena) or 'after becoming seven years old,' with the rest of the sentence being implied. What is not stated here is easily understood.

Sopākattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sopāka is concluded.

5. Sarabhaṅgattheragāthāvaṇṇanā

5. The commentary on the verses of the Elder Sarabhaṅga

Sare [Pg.140] hatthehītiādikā āyasmato sarabhaṅgattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe aññatarassa brāhmaṇassa putto hutvā nibbatti, anabhilakkhitotissa kulavaṃsāgataṃ nāmaṃ ahosi. So vayappatto kāme pahāya tāpasapabbajjaṃ pabbajitvā saratiṇāni sayameva bhañjitvā paṇṇasālaṃ katvā vasati. Tato paṭṭhāya sarabhaṅgotissa samaññā ahosi. Atha bhagavā buddhacakkhunā lokaṃ volokento tassa arahattūpanissayaṃ disvā, tattha gantvā, dhammaṃ desesi. So paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patvā tattheva vasati. Athassa tāpasakāle katā paṇṇasālā jiṇṇā paluggā ahosi. Taṃ disvā manussā ‘‘kissa, bhante, imaṃ kuṭikaṃ na paṭisaṅkharothā’’ti āhaṃsu. Thero ‘‘kuṭikā yathā tāpasakāle katā, idāni tathā kātuṃ na sakkā’’ti taṃ sabbaṃ pakāsento –

The verses beginning with 'Sare hatthehi' belong to the Venerable Elder Sarabhaṅga. What is their origin? He too, having performed meritorious deeds under previous Buddhas, accumulated wholesome actions as a foundation for liberation in various existences. In this Buddha's dispensation, he was reborn as the son of a certain brahmin in Rājagaha. He had an undistinguished name that came from his clan. When he came of age, he renounced sensual pleasures, adopted the ascetic life, and lived in a leaf-hut he built himself after breaking reeds. From then on, he was known as Sarabhaṅga. Then the Blessed One, surveying the world with his Buddha-eye, saw his potential for arahantship. Going there, he taught the Dhamma. Having gained faith, Sarabhaṅga went forth and, practicing insight, attained arahantship not long after, and dwelt right there. Later, the leaf-hut he had made during his ascetic life became old and dilapidated. Seeing this, people asked him, 'Venerable sir, why do you not repair this hut?' The Elder, revealing all, said, 'It is not possible to make the hut now as it was made during my ascetic life'—

487.

487.

‘‘Sare hatthehi bhañjitvā, katvāna kuṭimacchisaṃ;

Tena me sarabhaṅgoti, nāmaṃ sammutiyā ahu.

'Having broken reeds with my hands, and made a hut, I dwelt; therefore, the name Sarabhaṅga arose for me by convention.'

488.

488.

‘‘Na mayhaṃ kappate ajja, sare hatthehi bhañjituṃ;

Sikkhāpadā no paññattā, gotamena yasassinā’’ti. – dve gāthā abhāsi;

'Today it is not fitting for me to break reeds with my hands, for the training rules have been laid down for us by the glorious Gotama.' Thus he spoke two verses.

Tattha sare hatthehi bhañjitvāti, pubbe tāpasakāle saratiṇāni mama hatthehi chinditvā tiṇakuṭiṃ katvā acchisaṃ vasiṃ, nisīdiñceva nipajjiñca. Tenāti kuṭikaraṇatthaṃ sarānaṃ bhañjanena. Sammutiyāti anvatthasammutiyā sarabhaṅgoti, nāmaṃ ahu ahosi.

Here, 'having broken reeds with his hands' means that in his former ascetic life, I myself cut reeds with my hands to build a grass hut and stayed, lived, sat, and lay down there. 'Therefore' refers to the breaking of reeds for the purpose of building the hut. 'By convention' means 'Sarabhaṅga' was a name that came about in accordance with its meaning.

Na mayhaṃ kappate ajjāti ajja idāni upasampannassa mayhaṃ sare saratiṇe hatthehi bhañjituṃ na kappate na vaṭṭati. Kasmā? Sikkhāpadā no paññattā, gotamena yasassināti. Tena yaṃ amhākaṃ satthārā sikkhāpadaṃ paññattaṃ, taṃ mayaṃ jīvitahetunāpi nātikkamāmāti dasseti.

'Today it is not fitting for me' means that now, as one who has received the higher ordination, it is improper for me to break reeds with my hands. Why? 'The training rules have been laid down for us by the glorious Gotama'—this shows that we would not transgress the training rules laid down by our Teacher, even for the sake of our lives.

Evaṃ [Pg.141] ekena pakārena tiṇakuṭikāya apaṭisaṅkharaṇe kāraṇaṃ dassetvā idāni aparenapi pariyāyena naṃ dassento –

Having thus explained in one way the reason for not repairing the grass hut, he now presents it in another way, saying:

489.

489.

‘‘Sakalaṃ samattaṃ rogaṃ, sarabhaṅgo nāddasaṃ pubbe;

Soyaṃ rogo diṭṭho, vacanakarenātidevassā’’ti. – imaṃ gāthamāha;

'The entire, complete disease, I, Sarabhaṅga, did not see before; now this disease is seen by the word of the supreme deva.' He spoke this verse.

Tattha sakalanti sabbaṃ. Samattanti sampuṇṇaṃ, sabbabhāgato anavasesanti attho. Roganti dukkhadukkhatādivasena rujanaṭṭhena rogabhūtaṃ upādānakkhandhapañcakaṃ sandhāya vadati. Nāddasaṃ pubbeti satthu ovādapaṭilābhato pubbe na addakkhiṃ. Soyaṃ rogo diṭṭho, vacanakarenātidevassāti sammutidevā upapattidevā visuddhidevāti sabbepi deve attano sīlādiguṇehi atikkamitvā ṭhitattā atidevassa sammāsambuddhassa ovādapaṭikarena sarabhaṅgena so ayaṃ khandhapañcakasaṅkhāto rogo vipassanāpaññāsahitāya maggapaññāya pañcakkhandhato diṭṭho, pariññātoti attho. Etena evaṃ attabhāvakuṭikāyampi anapekkho bāhiraṃ tiṇakuṭikaṃ kathaṃ paṭisaṅkharissatīti dasseti.

There, 'entire' means all. 'Complete' means full, without remainder in any part—this is the meaning. 'Disease' refers to the five aggregates of clinging, which are a disease due to their nature of affliction in the sense of suffering, and so on. 'I did not see before' means I did not see it before receiving the Teacher's advice. 'Now this disease is seen, by the word of the supreme deva' means that by Sarabhaṅga, who acted upon the advice of the Perfectly Self-Awakened Buddha—who is a supreme deva because he surpasses all devas (conventional devas, devas by rebirth, and purified devas) by his virtues such as morality—this disease, designated as the five aggregates, was seen and fully understood from the perspective of the five aggregates by the wisdom of the path accompanied by insight wisdom. By this, he shows how one who is indifferent even to the hut of his own existence would not repair an external grass hut.

Idāni yaṃ maggaṃ paṭipajjantena mayā ayaṃ attabhāvarogo yāthāvato diṭṭho, svāyaṃ maggo sabbabuddhasādhāraṇo. Yena nesaṃ ovādadhammopi majjhe bhinnasuvaṇṇasadiso yatthāhaṃ patiṭṭhāya dukkhakkhayaṃ pattoti evaṃ attano arahattapaṭipattiṃ byākaronto –

Now, thus declaring his own practice for attaining arahantship, he spoke, explaining that the path by which he has seen this disease of self-existence as it truly is, is common to all Buddhas; that their teaching-Dhamma is thereby consistent, like pieces of broken gold; and that, having stood firm in it, he attained the destruction of suffering:

490.

490.

‘‘Yeneva maggena gato vipassī, yeneva maggena sikhī ca vessabhū;

Kakusandhakoṇāgamano ca kassapo, tenañjasena agamāsi gotamo.

'By the very path Vipassī went, by the very path Sikhī and Vessabhū; Kakusandha, Koṇāgamana, and Kassapa—by that very straight path Gotama went.'

491.

491.

‘‘Vītataṇhā anādānā, satta buddhā khayogadhā;

Yehāyaṃ desito dhammo, dhammabhūtehi tādibhi.

'Free from craving, without grasping, seven Buddhas, grounded in the destruction of the taints; by them this Dhamma was taught, by those who have become Dhamma, by such ones.'

492.

492.

‘‘Cattāri ariyasaccāni, anukampāya pāṇinaṃ;

Dukkhaṃ samudayo maggo, nirodho dukkhasaṅkhayo.

'Four Noble Truths, out of compassion for living beings: Suffering, its origin, the path, and cessation, the destruction of suffering.'

493.

493.

‘‘Yasmiṃ [Pg.142] nivattate dukkhaṃ, saṃsārasmiṃ anantakaṃ;

Bhedā imassa kāyassa, jīvitassa ca saṅkhayā;

Añño punabbhavo natthi, suvimuttomhi sabbadhī’’ti. –

'In which suffering in this endless round of rebirth ceases; with the breakup of this body and the cessation of life, there is no further becoming—I am fully released in every way.'

Imā gāthā abhāsi –

He spoke these verses:

Tattha yeneva maggenāti yeneva sapubbabhāgena ariyena aṭṭhaṅgikena maggena. Gatoti paṭipanno nibbānaṃ adhigato. Vipassīti vipassī sammāsambuddho. Kakusandhāti avibhattiko niddeso. ‘‘Kakusandhakoṇāgamanā’’tipi pāṭho. Tenañjasenāti teneva añjasena ariyamaggena.

There, 'by the very path' means by that very noble Eightfold Path with its preliminary stages. 'Gone' means having practiced and attained Nibbāna. 'Vipassī' refers to Vipassī, the Perfectly Self-Awakened One. 'Kakusandha' is an uninflected designation. The reading may also be 'Kakusandha, Koṇāgamana'. 'By that straight path' means by that very direct noble path.

Anādānāti anupādānā appaṭisandhikā vā. Khayogadhāti nibbānogadhā nibbānapatiṭṭhā. Yehāyaṃ desito dhammoti yehi sattahi sammāsambuddhehi ayaṃ sāsanadhammo desito pavedito. Dhammabhūtehīti dhammakāyatāya dhammasabhāvehi, navalokuttaradhammato vā bhūtehi jātehi, dhammaṃ vā pattehi. Tādibhīti, iṭṭhādīsu tādibhāvappattehi.

'Without grasping' means without clinging or without rebirth. 'Grounded in the destruction of the taints' means grounded in Nibbāna, established in Nibbāna. 'By them this Dhamma was taught' means this teaching-Dhamma was proclaimed by those seven Perfectly Self-Awakened Ones. 'By those who have become Dhamma' means by those who are Dhamma-bodied, or by those who have arisen from the nine supramundane Dhammas, or by those who have attained the Dhamma. 'Such ones' means those who have attained a state of equanimity regarding desirable things and so on.

‘‘Cattāri ariyasaccānī’’tiādinā tehi desitaṃ dhammaṃ dasseti. Tattha cattārīti gaṇanaparicchedo. Ariyasaccānīti paricchinnadhammadassanaṃ. Vacanatthato pana ariyāni ca avitathaṭṭhena saccāni cāti ariyasaccāni, ariyassa vā bhagavato saccāni tena desitattā, ariyabhāvakarāni vā saccānīti ariyasaccāni. Kucchitabhāvato tucchabhāvato ca dukkhaṃ, upādānakkhandhapañcakaṃ. Taṃ dukkhaṃ samudeti etasmāti samudayo, taṇhā. Kilese mārento gacchati, nibbānatthikehi maggīyatīti vā maggo, sammādiṭṭhiādayo aṭṭha dhammā. Saṃsāracārakasaṅkhāto natthi ettha rodho, etasmiṃ vā adhigate puggalassa rodhābhāvo hoti, nirujjhati dukkhametthāti vā nirodho, nibbānaṃ. Tenāha ‘‘dukkhasaṅkhayo’’ti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge vuttanayeneva veditabbo.

With 'Four Noble Truths,' etc., he indicates the Dhamma taught by them. Therein, 'four' is a numerical designation. 'Noble Truths' is the seeing of the defined phenomena. In terms of etymological meaning, they are Noble Truths because they are noble and they are truths in the sense of being unfailing; or they are the truths of the noble Blessed One, since they were taught by him; or they are truths that bring about the noble state. Suffering is the five aggregates subject to clinging, due to their contemptible and empty nature. 'Origin' is craving, because from it suffering arises. 'Path' is the eight factors beginning with right view, because it proceeds, destroying defilements, or is sought by those desiring Nibbāna. 'Cessation' is Nibbāna, because in it there is no imprisonment known as the faring in saṃsāra; or because when it is attained, there is an absence of imprisonment for the person; or because suffering ceases in it. Hence he said, 'the destruction of suffering.' This is the summary here; the detailed explanation should be understood in the way stated in the Visuddhimagga.

Yasminti yasmiṃ nirodhe nibbāne adhigate. Nivattateti ariyamaggabhāvanāya sati anantakaṃ apariyantaṃ imasmiṃ saṃsāre jātiādidukkhaṃ na pavattati ucchijjati, so nirodhoti ayaṃ dhammabhūtehi sammāsambuddhehi desito [Pg.143] dhammoti yojanā. ‘‘Bhedā’’tiādinā ‘‘rogo diṭṭho’’ti dukkhapariññāya sūcitaṃ attano arahattappattiṃ sarūpato dasseti. ‘‘Yasmiṃ nibbattate dukkha’’nti pana pāṭhe sakalagāthāya tatthāyaṃ yojanā – yasmiṃ khandhādipaṭipāṭisaññite saṃsāre idaṃ anantakaṃ jātiādidukkhaṃ nibbattaṃ, so ito dukkhappattito añño punappunaṃ bhavanabhāvato punabbhavo. Imassa jīvitindriyassa saṅkhayā kāyasaṅkhātassa khandhapañcakassa bhedā vināsā uddhaṃ natthi, tasmā sabbadhi sabbehi kilesehi sabbehi bhavehi suṭṭhu vimutto visaṃyutto amhīti.

The word yasmiṃ means: in whatever cessation, that is, in Nibbāna, when it is attained. The word nivattate means: when there is cultivation of the noble path, the endless, boundless suffering of birth and so on in this saṃsāra does not continue, it is cut off. That is cessation. This is the Dhamma taught by the Perfectly Self-Enlightened Ones who embody the Dhamma. By the phrase 'By the breaking,' etc., up to 'the disease is seen,' he shows in its true nature his own attainment of arahantship, which was indicated by the full understanding of suffering. In the reading 'In whatever suffering arises,' however, the construction of the entire verse is as follows: In whatever saṃsāra, designated as a sequence of aggregates and so on, this endless suffering of birth and so on has arisen, that saṃsāra is rebirth, being other than this experience of suffering, due to its nature of repeatedly becoming. With the destruction of this life faculty, with the breaking and destruction of the five aggregates called the body, there is nothing further. Therefore, I am well liberated and fully detached in every way from all defilements and from all states of existence.

Sarabhaṅgattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sarabhaṅga is completed.

Sattakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Sevens is completed.

8. Aṭṭhakanipāto

8. The Book of Eights

1. Mahākaccāyanattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Mahākaccāyana

Aṭṭhakanipāte [Pg.144] kammaṃ bahukantiādikā āyasmato mahākaccāyanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle gahapatimahāsālakule nibbattitvā vuddhippatto, ekadivasaṃ satthu santike dhammaṃ suṇanto satthārā saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapiyamānaṃ ekaṃ bhikkhuṃ disvā, sayampi taṃ ṭhānaṃ patthento paṇidhānaṃ katvā, dānādīni puññāni katvā, devamanussesu saṃsaranto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena gacchanto satthāraṃ himavantapabbate ekasmiṃ vanasaṇḍe nisinnaṃ disvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi.

In the Book of Eights, the verses beginning with 'Kammaṃ bahukaṃ' are those of the venerable Mahākaccāyana. What is their origin? This elder, having made his aspiration in the presence of previous Buddhas, was reborn in a great and wealthy householder family during the time of the Blessed One Padumuttara. Having come of age, one day while listening to the Dhamma in the Teacher's presence, he saw a monk being placed in the foremost position among those who analyze in detail the meaning of what was spoken concisely by the Teacher. Aspiring to that same position himself, he made a resolution, performed meritorious deeds such as giving, and wandered among gods and humans. During the time of the Blessed One Sumedha, he became a knowledge-holder and, while traveling through the sky, saw the Teacher seated in a forest grove on the Himalayan range. With a confident mind, he made an offering of kaṇikāra flowers.

So tena puññakammena aparāparaṃ sugatīsuyeva parivattento kassapadasabalassa kāle bārāṇasiyaṃ kulaghare nibbattitvā parinibbute bhagavati suvaṇṇacetiyakaraṇaṭṭhāne satasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā, ‘‘bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū’’ti patthanaṃ akāsi.

By that meritorious deed, revolving only in happy destinations again and again, during the time of Kassapa the Ten-Powered One, he was born into a family of good standing in Bārāṇasī. After the Blessed One had attained Parinibbāna, at the place where the golden cetiya was being built, he made an offering of a golden brick worth a hundred thousand. He made the aspiration: 'O Blessed One, in whatever place I am reborn, may my body be the color of gold.'

Tato yāvajīvaṃ kusalakammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde ujjeniyaṃ rañño caṇḍapajjotassa purohitagehe nibbatti. Tassa nāmaggahaṇadivase mātā ‘‘mayhaṃ putto suvaṇṇavaṇṇo, attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavo tveva nāmaṃ akāsi. So vuḍḍhimanvāya tayo vede uggahetvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccāyanoti paññāyittha. Taṃ rājā caṇḍapajjoto buddhuppādaṃ sutvā, ‘‘ācariya, tvaṃ tattha gantvā satthāraṃ idhānehī’’ti pesesi. So attaṭṭhamo satthu santikaṃ upagato. Tassa satthā dhammaṃ deseti. Desanāpariyosāne so sattahi janehi saddhiṃ saha paṭisambhidāhi arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.54.1-27) –

Then, having performed wholesome deeds throughout his life, and wandering among gods and humans for one Buddha-interval, he was reborn in the household of the chaplain to King Caṇḍapajjota in Ujjenī during the appearance of this Buddha. On the day of his naming ceremony, his mother said, "My son has a golden complexion and has come bearing his own name," and thus she named him Kañcanamāṇava. Growing up, he mastered the three Vedas and, upon his father’s death, inherited the position of chaplain. By his clan name, he became known as Kaccāyana. Hearing of the Buddha's appearance, King Caṇḍapajjota sent him, saying, "Teacher, you go there and bring the Teacher here." He went to the Teacher's presence with seven others. The Teacher taught him the Dhamma. At the end of the discourse, he, together with the seven others, became established in arahantship with the analytical knowledges. This is stated in the Apadāna:

‘‘Padumuttaro [Pg.145] nāma jino, anejo ajitaṃ jayo;

Satasahasse kappānaṃ, ito uppajji nāyako.

“The Victor named Padumuttara, unperturbed, unconquered conqueror; a hundred thousand aeons ago from now, this leader arose.

‘‘Vīro kamalapattakkho, sasaṅkavimalānano;

Kanakācalasaṅkāso, ravidittisamappabho.

“The hero with eyes like lotus petals, his face spotless like the moon; resembling a golden mountain, his radiance like the splendor of the sun.

‘‘Sattanettamanohārī, varalakkhaṇabhūsito;

Sabbavākyapathātīto, manujāmarasakkato.

“Charming to the eyes of beings, adorned with excellent characteristics, beyond the path of all speech, honored by humans and gods.

‘‘Sambuddho bodhayaṃ satte, vāgīso madhurassaro;

Karuṇānibandhasantāno, parisāsu visārado.

“The Perfectly Enlightened One, awakening beings, a master of speech with a sweet voice; his compassion an unbroken stream, confident in assemblies.

‘‘Deseti madhuraṃ dhammaṃ, catusaccūpasaṃhitaṃ;

Nimugge mohapaṅkamhi, samuddharati pāṇine.

“He teaches the sweet Dhamma, connected with the Four Truths; he lifts up living beings sunk in the swamp of delusion.

‘‘Tadā ekacaro hutvā, tāpaso himavālayo;

Nabhasā mānusaṃ lokaṃ, gacchanto jinamaddasaṃ.

“Then, being a solitary wanderer, a Himalayan ascetic, while traveling through the sky to the human world, I saw the Victor.

‘‘Upecca santikaṃ tassa, assosiṃ dhammadesanaṃ;

Vaṇṇayantassa vīrassa, sāvakassa mahāguṇaṃ.

“Approaching him, I heard the teaching of the Dhamma, as the hero was extolling the great qualities of a disciple.

‘‘Saṃkhittena mayā vuttaṃ, vitthārena pakāsayaṃ;

Parisaṃ mañca toseti, yathā kaccāyano ayaṃ.

“‘What was spoken concisely by me, he explains in detail; he pleases the assembly and me, just as this Kaccāyana does.

‘‘Nāhaṃ evamidhekaccaṃ, aññaṃ passāmi sāvakaṃ;

Tasmātadagge esaggo, evaṃ dhāretha bhikkhavo.

“‘I see no other disciple here like this one; therefore, monks, remember him as foremost among those.’

‘‘Tadāhaṃ vimhito hutvā, sutvā vākyaṃ manoramaṃ;

Himavantaṃ gamitvāna, āhitvā pupphasañcayaṃ.

“Then I, amazed at hearing those delightful words, went to the Himalayas and gathered a heap of flowers,

‘‘Pūjetvā lokasaraṇaṃ, taṃ ṭhānamabhipatthayiṃ;

Tadā mamāsayaṃ ñatvā, byākāsi sa raṇañjaho.

“and having honored the refuge of the world, I aspired to that position. Then, knowing my intention, he, the abandoner of conflict, prophesied:

‘‘Passathetaṃ isivaraṃ, niddhantakanakattacaṃ;

Uddhaggalomaṃ pīṇaṃsaṃ, acalaṃ pañjaliṃ ṭhitaṃ.

“‘See this excellent sage, whose skin is like burnished gold, with hair standing on end, broad-shouldered, standing motionless with hands joined in reverence.

‘‘Hāsaṃ supuṇṇanayanaṃ, buddhavaṇṇagatāsayaṃ;

Dhammajaṃ uggahadayaṃ, amatāsittasannibhaṃ.

“‘Smiling, with eyes fully radiant, his heart devoted to the Buddha’s qualities, born of the Dhamma, with a mind that has grasped it, resembling one sprinkled with the deathless.

‘‘Kaccānassa [Pg.146] guṇaṃ sutvā, taṃ ṭhānaṃ patthayaṃ ṭhito;

Anāgatamhi addhāne, gotamassa mahāmune.

“‘Having heard the quality of Kaccāyana, he stands aspiring to that position. In a future time, during the era of the great sage Gotama,

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Kaccāno nāma nāmena, hessati satthu sāvako.

“‘he will be an heir to his Dhamma, a legitimate son created by the Dhamma. He will be a disciple of the Teacher, Kaccāna by name.

‘‘Bahussuto mahāñāṇī, adhippāyavidū mune;

Pāpuṇissati taṃ ṭhānaṃ, yathāyaṃ byākato mayā.

“‘Learned, of great wisdom, discerning the Sage’s intent, he will attain that position, as has been prophesied by me.’

‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“For a hundred thousand aeons since I performed that deed then, I have known no bad destination; this is the fruit of honoring a Buddha.

‘‘Duve bhave saṃsarāmi, devatte atha mānuse;

Aññaṃ gatiṃ na gacchāmi, buddhapūjāyidaṃ phalaṃ.

“I wander in two states of existence, the divine and the human; I go to no other destination—this is the fruit of honoring a Buddha.

‘‘Duve kule pajāyāmi, khattiye atha brāhmaṇe;

Nīce kule na jāyāmi, buddhapūjāyidaṃ phalaṃ.

“I am born in two families, the warrior-noble and the brahmin; I am not born in a lowly family—this is the fruit of honoring a Buddha.

‘‘Pacchime ca bhave dāni, jāto ujjeniyaṃ pure;

Pajjotassa ca caṇḍassa, purohitadijādhino.

“And now, in my final existence, I was born in the city of Ujjenī, to the chief brahmin chaplain of the fierce King Pajjota.”

‘‘Putto tiriṭivacchassa, nipuṇo vedapāragū;

Mātā ca candimā nāma, kaccānohaṃ varattaco.

‘I am the son of Tiriṭivaccha, skilled, a master of the Vedas; my mother’s name is Candimā, and I am Kaccāna, of excellent complexion.

‘‘Vīmaṃsanatthaṃ buddhassa, bhūmipālena pesito;

Disvā mokkhapuradvāraṃ, nāyakaṃ guṇasañcayaṃ.

‘Sent by the king to investigate the Buddha, I saw the gateway to the city of liberation, the leader, the repository of virtues.

‘‘Sutvā ca vimalaṃ vākyaṃ, gatipaṅkavisosanaṃ;

Pāpuṇiṃ amataṃ santaṃ, sesehi saha sattahi.

‘And having heard his stainless words, which dry up the mud of worldly destinations, I attained the peaceful, deathless state, together with the remaining seven.’

‘‘Adhippāyavidū jāto, sugatassa mahāmate.Ṭhapito etadagge ca, susamiddhamanoratho.

‘I came to discern the intent of the Sugata, the great sage. I was placed foremost in this, my aspirations perfectly fulfilled.’

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Atha satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva dvaṅgulamattakesamassukā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Evaṃ thero sadatthaṃ nipphādetvā, ‘‘bhante, rājā pajjoto tumhākaṃ [Pg.147] pāde vandituṃ dhammañca sotuṃ icchatī’’ti satthu ārocesi. Satthā, ‘‘tvaṃyeva, bhikkhu, tattha gaccha, tayi gatepi rājā pasīdissatī’’ti āha. Thero satthu āṇāya attaṭṭhamo tattha gantvā rājānaṃ pasādetvā avantīsu sāsanaṃ patiṭṭhāpetvā puna satthu santikameva gato. So ekadivasaṃ sambahule bhikkhū samaṇadhammaṃ pahāya kammārāme saṅgaṇikārāme rasataṇhānugate ca pamādavihārino disvā tesaṃ ovādavasena –

Then the Teacher extended his hand, saying, “Come, monks.” Instantly, they had hair and beards of two fingers’ breadth, wore bowls and robes created by psychic power, and appeared like elders of sixty years’ standing. Thus the elder, having accomplished his own goal, informed the Teacher, “Venerable Sir, King Pajjota wishes to pay homage at your feet and to hear the Dhamma.” The Teacher said, “You yourself, monk, go there. Even when you have gone, the king will be inspired with confidence.” By the Teacher’s command, the elder, as the eighth, went there with the seven others, inspired confidence in the king, established the Teaching in Avanti, and then returned to the Teacher’s presence. One day, seeing many monks who had abandoned the ascetic’s duties, who delighted in work and in company, who pursued the craving for tastes, and who dwelt in negligence, he spoke to them by way of counsel:

494.

494.

‘‘Kammaṃ bahukaṃ na kāraye, parivajjeyya janaṃ na uyyame;

So ussukko rasānugiddho, atthaṃ riñcati yo sukhādhivāho.

“One should not do much work; one should avoid people and not be zealous. He who is zealous, greedy for tastes, abandons the goal that is conducive to happiness.

495.

495.

‘‘Paṅkoti hi naṃ avedayuṃ, yāyaṃ vandanapūjanā kulesu;

Sukhumaṃ sallaṃ durubbahaṃ, sakkāro kāpurisena dujjaho’’ti. –

“Indeed, they declared it to be mud—this homage and veneration in families. A subtle dart, hard to extract—honor is hard for a base person to abandon.”

Dve gāthā abhāsi.

He spoke these two verses.

Tattha kammaṃ bahukaṃ na kārayeti navāvāsakārāpanādiṃ samaṇadhammakaraṇassa paribandhabhūtaṃ mahantaṃ navakammaṃ na paṭṭhapeyya, khuddakaṃ appasamārambhaṃ khaṇḍaphullapaṭisaṅkharaṇādiṃ satthu vacanapaṭipūjanatthaṃ kātabbameva. Parivajjeyya jananti gaṇasaṅgaṇikavasena janaṃ vivajjeyya. Jananti vā yādisaṃ saṃsevato bhajato payirupāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, tādisaṃ akalyāṇamittabhūtaṃ janaṃ parivajjeyya. Na uyyameti, paccayuppādanatthaṃ kulasaṅgaṇhanavasena na vāyameyya, yasmā so ussukko rasānugiddho, atthaṃ riñcati yo sukhādhivāhoti yo rasānugiddho rasataṇhāvasiko bhikkhu paccayuppādanapasuto, so kulasaṅgaṇhanatthaṃ ussukko, tesu sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā yogaṃ āpajjati, yo sukhādhivāho samathavipassanāmaggaphalanibbānasukhāvaho sīlādiattho, taṃ riñcati pajahati ekaṃsena attānaṃ tato vivecetīti attho.

There, 'one should not do much work' means one should not undertake a large new work, such as initiating the building of new dwellings, which is an obstacle to the practice of the ascetic's duties. Small tasks with little preparation, such as patching and mending, should be done to honor the Teacher’s words. 'One should avoid people' means one should avoid people by way of company and association. Or, one should avoid such a person who is a harmful companion, whose association, frequenting, and attendance lead to the decline of wholesome qualities and the growth of unwholesome ones. 'One should not be zealous' means one should not strive to win over families for the purpose of obtaining requisites. For 'he who is zealous, greedy for tastes, abandons the goal that is conducive to happiness.' This means: a monk who is greedy for tastes, under the sway of craving for flavors and intent on obtaining requisites, becomes zealous in winning over families; he rejoices when they are happy and grieves when they suffer, and personally involves himself when their duties and affairs arise. He abandons the goal that is conducive to happiness—the goal related to virtue and so forth, which brings the happiness of serenity, insight, the path, the fruit, and Nibbāna. He forsakes it, he abandons it; he completely detaches himself from it. This is the meaning.

Evaṃ paṭhamagāthāya ‘‘kammārāmataṃ saṅgaṇikārāmataṃ paccayagedhañca vajjethā’’ti ovaditvā idāni sakkārābhilāsaṃ garahanto dutiyaṃ gāthamāha. Tassattho – yā ayaṃ bhikkhāya upagatānaṃ pabbajitānaṃ kulesu gehavāsīhi guṇasambhāvanāya karīyamānā vandanā pūjanā ca, yasmā taṃ [Pg.148] abhāvitattānaṃ osīdāpanaṭṭhena malinabhāvakaraṇaṭṭhena ca paṅko kaddamoti buddhādayo ariyā pavedayuṃ abbhaññaṃsu pavedesuṃ vā, yasmā ca apariññātakkhandhānaṃ andhaputhujjanānaṃ sakkārābhilāsaṃ duviññeyyasabhāvatāya pīḷājananato anto tudanato duruddharaṇato ca sukhumaṃ sallaṃ durubbahaṃ pavedayuṃ, tato eva sakkāro kāpurisena dujjaho duppajaheyyo tassa pahānapaṭipattiyā appaṭipajjanato. Sakkārābhilāsappahānena hi sakkāro pahīno hoti, tasmā tassa pahānāya āyogo karaṇīyoti dasseti –

Having thus advised in the first verse to “avoid delight in work, delight in company, and greed for requisites,” now, censuring the desire for honor, he speaks the second verse. Its meaning is this: This veneration and worship performed by householders in families for the ordained who have approached for alms, done out of esteem for their virtues—since the noble ones, such as the Buddha, declared it to be mud, a mire, because it causes the undeveloped to sink and because it makes them impure; and since, for the blind ordinary folk who have not fully understood the aggregates, they described the desire for honor as a subtle dart, hard to extract—because it is hard to discern, causes affliction, pierces within, and is hard to extract—therefore, this honor is hard for a base person to abandon, hard to relinquish, due to not undertaking the practice for its abandonment. For by abandoning the desire for honor, honor itself is abandoned. Thus, he shows that effort should be made to abandon it.

496.

496.

‘‘Na parassupanidhāya, kammaṃ maccassa pāpakaṃ;

Attanā taṃ na seveyya, kammabandhū hi mātiyā.

“One should not do an evil deed for the sake of another mortal, nor should one engage in it oneself; for beings have kamma as their kin.

497.

497.

‘‘Na pare vacanā coro, na pare vacanā muni;

Attā ca naṃ yathā vedi, devāpi naṃ tathā vidū.

“One is not a thief by others’ words, nor a sage by others’ words. As one’s self knows one to be, so too the gods know one.

498.

498.

‘‘Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā.

“Others do not realize that here we must restrain ourselves; but for those who do realize this, their quarrels are thereby settled.

499.

499.

‘‘Jīvate vāpi sappañño, api vittaparikkhayo;

Paññāya ca alābhena, vittavāpi na jīvati.

“A wise person lives, even with the loss of wealth; but through the lack of wisdom, even a wealthy person does not truly live.

500.

500.

‘‘Sabbaṃ suṇāti sotena, sabbaṃ passati cakkhunā;

Na ca diṭṭhaṃ sutaṃ dhīro, sabbaṃ ujjhitumarahati.

“One hears all with the ear, one sees all with the eye; but a wise person ought not reject everything seen and heard.

501.

501.

‘‘Cakkhumāssa yathā andho, sotavā badhiro yathā;

Paññavāssa yathā mūgo, balavā dubbaloriva;

Atha atthe samuppanne, sayetha matasāyika’’nti. –

“One with eyes should be as if blind, one who can hear as if deaf; one with wisdom as if mute, a strong person as if weak. Then, when a need arises, one should lie as if dead.”

Imā cha gāthā rañño pajjotassa ovādavasena abhāsi. So kira brāhmaṇe saddahitvā pasughātayaññaṃ kāreti, kammaṃ asodhetvāva acore corasaññāya daṇḍesi, aṭṭakaraṇe ca assāmike sāmike karoti, sāmike ca assāmike. Tato naṃ thero vivecetuṃ ‘‘na parassā’’tiādinā cha gāthā abhāsi.

He spoke these six verses as advice to King Pajjota. It is said that the king, having faith in the brahmins, was performing a cattle-slaughter sacrifice. Without investigating the matter, he punished the innocent as thieves, and in legal disputes, he made the ownerless into owned, and the owned into ownerless. Then, the elder, in order to dissuade him, spoke these six verses beginning with “One should not do an evil deed for the sake of another.”

Tattha [Pg.149] na parassupanidhāya, kammaṃ maccassa pāpakanti parassa maccassa sattassa upanidhāya uddissa kāraṇaṃ katvā pāpakaṃ vadhabandhādikammaṃ na seveyya, parena na kārāpeyyāti attho. Attanā taṃ na seveyyāti attanāpi taṃ pāpakaṃ na kareyya. Kasmā? Kammabandhū hi mātiyā ime mātiyā maccā kammadāyādā, tasmā attanā ca kiñci pāpakammaṃ na kareyya, parenapi na kārāpeyyāti attho.

There, 'One should not do an evil deed for the sake of another mortal' means one should not engage in an evil deed such as killing or imprisonment on account of, or for the sake of, another mortal being; nor should one cause another to do so—this is the meaning. 'Nor should one engage in it oneself' means one should not do that evil deed oneself. Why? Because 'beings have kamma as their kin.' This means these beings, these mortals, are heirs of their kamma. Therefore, one should not do any evil deed oneself, nor cause another to do it—this is the meaning.

Na pare vacanā coroti attanā coriyaṃ akatvā paravacanā parassa vacanamattena coro nāma na hoti, tathā na pare vacanā muni parassa vacanamattena muni suvisuddhakāyavacīmanosamācāro na hoti. Ettha hi pareti vibhattialopaṃ katvā niddeso. Keci pana ‘‘paresanti vattabbe pareti saṃ-kāralopaṃ katvā niddiṭṭha’’nti vadanti. Attā ca naṃ yathā vedīti naṃ sattaṃ tassa attā cittaṃ yathā ‘‘ahaṃ parisuddho, aparisuddho vā’’ti yāthāvato avedi jānāti. Devāpi naṃ tathā vidūti visuddhidevā, upapattidevā ca tathā vidū vidanti jānanti, tasmā sayaṃ tādisā devā ca pamāṇaṃ suddhāsuddhānaṃ suddhāsuddhabhāvajānane, na ye keci icchādosaparetā sattāti adhippāyo.

‘One is not a thief by others’ words’ means that if one has not committed theft, one is not a thief merely by the words of another. Similarly, ‘nor a sage by others’ words’ means one is not a sage with perfectly pure conduct in body, speech, and mind merely by the words of another. Here, ‘pare’ is a statement made by eliding the case ending. Some, however, say that ‘pare’ is stated by eliding the syllable ‘saṃ’ when ‘paresaṃ’ should be said. ‘As one’s self knows one to be’ means that one’s own self, one’s mind, truly knows that being as ‘I am pure’ or ‘I am impure.’ ‘So too the gods know one’ means that the gods of purity and the gods by rebirth also know and perceive thus. Therefore, oneself and such gods are the standard for knowing the pure or impure state of the pure and impure, not just any beings overcome by desire and hatred. This is the intention.

Pareti paṇḍite ṭhapetvā tato aññe, kusalākusalasāvajjānavajjaṃ kammaṃ kammaphalaṃ kāyassa asubhataṃ saṅkhārānaṃ aniccataṃ ajānantā idha pare nāma. Te mayamettha imasmiṃ jīvaloke yamāma uparamāma, ‘‘satataṃ samitaṃ maccu santikaṃ gacchāmā’’ti na jānanti. Ye ca tattha vijānantīti ye ca tattha paṇḍitā ‘‘mayaṃ maccu samīpaṃ gacchāmā’’ti vijānanti. Tato sammanti medhagāti evañhi te jānantā medhagānaṃ paravihiṃsanānaṃ vūpasamāya paṭipajjanti, attanā pare ca aññe na medhanti na bādhentīti attho. Tvaṃ pana jīvitanimittaṃ acore core karontopi daṇḍanena sāmike assāmike karontopi dhanajāniyā bādhasi paññāvekallato. Tathā akarontopi jīvate vāpi sappañño, api vittaparikkhayo parikkhīṇadhanopi sappaññajātiko itarītarasantosena santuṭṭho anavajjāya jīvikāya jīvatiyeva. Tassa hi jīvitaṃ nāma. Tenāha bhagavā – ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.73, 246; su. ni. 184). Dummedhapuggalo pana paññāya [Pg.150] ca alābhena diṭṭhadhammikaṃ samparāyikañca atthaṃ virādhento vittavāpi na jīvati garahādipavattiyā jīvanto nāma na hoti, anupāyaññutāya yathādhigataṃ dhanaṃ nāsento jīvitampi sandhāretuṃ na sakkotiyeva.

‘Others’ here refers to those other than the wise, who do not know what is skillful and unskillful, blameworthy and blameless action, the result of action, the foulness of the body, or the impermanence of formations. They do not know that here in this living world we perish, we cease, that ‘we constantly go near death.’ ‘But those who are wise there understand’ means those wise ones there understand, ‘We are approaching death.’ ‘From this, their quarrels subside’ means that knowing thus, they undertake the quieting of quarrels and harm to others; they do not quarrel with or harm themselves or others. This is the meaning. But you, for the sake of life, making non-thieves into thieves and, by punishment, making owners into non-owners, you harm them with loss of wealth due to lack of wisdom. Even without doing so, a wise person lives—even if their wealth is exhausted, a wise person, content with whatever little they have, lives a blameless life. For that is truly called life. Therefore, the Blessed One said: ‘They say a life lived by wisdom is the best.’ The foolish person, however, lacking wisdom, fails in both present and future benefits. Even if wealthy, they do not truly live, as they exist only in blame and so forth. Due to their lack of skill, squandering whatever wealth they have gained, they cannot even sustain life itself.

Imā kira catassopi gāthā thero supinantena rañño kathesi. Rājā supinaṃ disvā theraṃ namassantoyeva pabujjhitvā pabhātāya rattiyā theraṃ upasaṅkamitvā vanditvā attanā diṭṭhaniyāmena supinaṃ kathesi. Taṃ sutvā thero tā gāthā paccunubhāsitvā ‘‘sabbaṃ suṇātī’’tiādinā dvīhi gāthāhi rājānaṃ ovadi. Tattha sabbaṃ suṇāti sotenāti idha sotabbaṃ saddaṃ āpāthagataṃ sabbaṃ subhāsitaṃ dubbhāsitañca abadhiro sotena suṇāti. Tathā sabbaṃ rūpaṃ sundaraṃ asundarampi cakkhunā anandho passati, ayamindriyānaṃ sabhāvo. Tattha pana na ca diṭṭhaṃ sutaṃ dhīro, sabbaṃ ujjhitunti ca nidassanamattametaṃ. Yañhi taṃ diṭṭhaṃ sutaṃ vā, na taṃ sabbaṃ dhīro sappañño ujjhituṃ pariccajituṃ gahetuṃ vā arahati. Guṇāguṇaṃ pana tattha upaparikkhitvā ujjhitabbameva ujjhituṃ gahetabbañca gahetuṃ arahati, tasmā cakkhumāssa yathā andho cakkhumāpi samāno ujjhitabbe diṭṭhe andho yathā assa apassanto viya bhaveyya, tathā ujjhitabbe sute sotavāpi badhiro yathā assa asuṇanto viya bhaveyya. Paññavāssa yathā mūgoti vicāraṇapaññāya paññavā vacanakusalopi avattabbe mūgo viya bhaveyya. Balavā thāmasampannopi akattabbe dubbaloriva, rakāro padasandhikaro, asamattho viya bhaveyya. Atha atthe samuppanne, sayetha matasāyikanti attanā kātabbakicce uppanne upaṭṭhite matasāyikaṃ sayetha, matasāyikaṃ sayitvāpi taṃ kiccaṃ tīretabbameva, na virādhetabbaṃ. Atha vā atha atthe samuppanneti attanā akaraṇīye atthe kicce uppanne upaṭṭhite matasāyikaṃ sayetha, matasāyikaṃ sayitvāpi taṃ na kātabbameva. Na hi paṇḍito ayuttaṃ kātumarahatīti evaṃ therena ovadito rājā akattabbaṃ pahāya kātabbeyeva yuttappayutto ahosīti.

These four verses, it is said, the Elder recited to the king in a dream. The king, having seen the dream, woke up while still venerating the Elder. At dawn, he approached the Elder, paid respects, and recounted the dream as he had seen it. Hearing this, the Elder recited those verses in return and advised the king with two verses beginning with ‘He hears all.’ Here, ‘he hears all with the ear’ means that without being deaf, he hears with the ear all sounds that come within range—both well-spoken and ill-spoken. Similarly, without being blind, he sees all forms—beautiful and ugly—with the eye. This is the nature of the sense faculties. However, the statement ‘And a wise one should not abandon all that is seen and heard’ is merely an indication. For the wise and discerning one is not fit to reject, abandon, or grasp all of whatever is seen or heard. Instead, one should examine the merits and faults therein and then reject what should be rejected and grasp what should be grasped. Therefore, though possessing eyes, regarding what is to be rejected among what is seen, he should be like a blind man, as if not seeing. Similarly, though possessing ears, regarding what is to be rejected among what is heard, he should be like a deaf man, as if not hearing. Though wise and skilled in speech, regarding what should not be spoken, he should be like a mute. Though strong and powerful, regarding what should not be done, he should be like a weakling, as if incapable. Then, when a matter arises, ‘let him lie like one dead’—this means that when a task to be done by oneself arises and is present, one should lie like one dead. Even after lying like one dead, that task must still be completed and not neglected. Alternatively, ‘when a matter arises’ means when a task that should not be done by oneself arises and is present, one should lie like one dead. Even after lying like one dead, that task should not be done at all. For a wise person is not fit to do what is improper. Thus advised by the Elder, the king abandoned what should not be done and became properly engaged only in what was to be done.

Mahākaccāyanattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahākaccāyana is completed.

2. Sirimittattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Sirimitta

Akkodhanotiādikā [Pg.151] āyasmato sirimittattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe mahaddhanakuṭumbikassa putto hutvā nibbatti, sirimittoti laddhanāmo. Tassa kira mātā siriguttassa bhaginī. Tassa vatthu dhammapadavaṇṇanāyaṃ (dha. pa. aṭṭha. 1.garahadinnavatthu) āgatameva. So siriguttassa bhāgineyyo sirimitto vayappatto satthu dhanapāladamane laddhappasādo pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patto. Ekadivasaṃ pātimokkhaṃ uddisituṃ āsanaṃ abhiruhitvā cittabījaniṃ gahetvā nisinno bhikkhūnaṃ dhammaṃ kathesi. Kathento ca uḷāratare guṇe vibhajitvā dassento –

The verses of the Venerable Sirimitta begin with ‘Akkodhana.’ What is their origin? He too, having performed meritorious deeds under previous Buddhas, accumulating wholesome kamma as a foundation for liberation in various existences, was reborn in this Buddha era as the son of a wealthy householder in Rājagaha, and was named Sirimitta. His mother, it is said, was the sister of Sirigutta. His story is already recounted in the Dhammapada Commentary. He, Sirimitta, Sirigutta's nephew, having come of age and gained faith upon witnessing the Teacher’s taming of Dhanapāla, went forth into homelessness. Practicing insight meditation, he soon attained arahantship. One day, having ascended the seat to recite the Pātimokkha, taking up a fan and sitting down, he taught the Dhamma to the bhikkhus. As he taught, expounding and revealing the most sublime qualities, he said:

502.

502.

‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;

Sa ve tādisako bhikkhu, evaṃ pecca na socati.

Free from anger, unresentful, without deceit, devoid of divisive speech; such a bhikkhu indeed, having passed on, does not sorrow.

503.

503.

‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;

Guttadvāro sadā bhikkhu, evaṃ pecca na socati.

Free from anger, unresentful, without deceit, devoid of divisive speech; the bhikkhu who always has his doors guarded, having passed on, does not sorrow.

504.

504.

‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;

Kalyāṇasīlo so bhikkhu, evaṃ pecca na socati.

Free from anger, unresentful, without deceit, devoid of divisive speech; that bhikkhu of virtuous conduct, having passed on, does not sorrow.

505.

505.

‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;

Kalyāṇamitto so bhikkhu, evaṃ pecca na socati.

Free from anger, unresentful, without deceit, devoid of divisive speech; that bhikkhu with good friends, having passed on, does not sorrow.

506.

506.

‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;

Kalyāṇapañño so bhikkhu, evaṃ pecca na socati.

Free from anger, unresentful, without deceit, devoid of divisive speech; that bhikkhu of noble wisdom, having passed on, does not sorrow.

507.

507.

‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

Whose faith in the Tathāgata is unwavering and well-established, and whose virtue is excellent, dear to the noble ones, and praised,

508.

508.

‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

Who has serene faith in the Saṅgha, and whose vision is upright—they call him ‘not poor’; his life is not in vain.

509.

509.

‘‘Tasmā [Pg.152] saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. – imā gāthā abhāsi;

Therefore, let the wise cultivate faith and virtue, serene faith and vision of the Dhamma, remembering the teaching of the Buddhas.” He spoke these verses.

Tattha akkodhanoti akujjhanasīlo. Upaṭṭhite hi kodhuppattinimitte adhivāsanakhantiyaṃ ṭhatvā kopassa anuppādako. Anupanāhīti na upanāhako, parehi kataṃ aparādhaṃ paṭicca ‘‘akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me’’tiādinā (dha. pa. 3; mahāva. 464; ma. ni. 3.237) kodhassa anupanayhanasīlo. Santadosapaṭicchādanalakkhaṇāya māyāya abhāvato amāyo. Pisuṇavācāvirahitato rittapesuṇo, sa ve tādisako bhikkhūti so tathārūpo tathājātiko yathāvuttaguṇasamannāgato bhikkhu. Evaṃ yathāvuttapaṭipattiyā pecca paraloke na socati sokanimittassa abhāvato. Cakkhudvārādayo kāyadvārādayo ca guttā pihitā saṃvutā etassāti guttadvāro. Kalyāṇasīloti sundarasīlo suvisuddhasīlo. Kalyāṇamittoti –

Here, ‘free from anger’ means one whose nature is not to become angry. For when an occasion for the arising of anger is present, he stands in the patience of endurance and does not generate anger. ‘Unresentful’ means not one who bears grudges; he is not one who ties up anger in response to offenses committed by others, thinking, ‘He abused me, he struck me, he defeated me, he robbed me,’ and so forth. ‘Without deceit’ means being without deceit, which has the characteristic of concealing one's own faults. ‘Devoid of divisive speech’ means being free from divisive speech. ‘Such a bhikkhu indeed’ means that bhikkhu of such a kind, of such a nature, endowed with the qualities thus stated. ‘Thus, having passed on, does not sorrow’ means he does not sorrow in the next world because there is no cause for sorrow. ‘One with guarded doors’ (`guttadvāro`) means one for whom the eye-doors and so forth, and the body-doors and so forth, are guarded, closed, and restrained. ‘Of virtuous conduct’ means of beautiful virtue, of very pure virtue. ‘With good friends’ means—

‘‘Piyo garubhāvaniyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojaye’’ti. (a. ni. 7.37) –

“One who is dear, to be revered, a speaker and patient when spoken to, a speaker of profound talk, and one who does not urge one to a wrong course.”

Evaṃ vibhāvitalakkhaṇo kalyāṇamitto etassāti kalyāṇamitto. Kalyāṇapaññoti sundarapañño. Yadipi paññā nāma asundarā natthi, niyyānikāya pana paññāya vasena evaṃ vuttaṃ

Thus, one for whom a good friend is endowed with such characteristics is called 'one with a good friend'. 'One with good wisdom' means one with beautiful wisdom. Although there is no wisdom that is not beautiful, this is said with reference to wisdom that leads to liberation.

Evamettha kodhādīnaṃ vikkhambhanavasena samucchedavasena ca akkodhanādimukhena, puggalādhiṭṭhānāya gāthāya sammāpaṭipattiṃ dassetvā idāni nipphattitalokuttarasaddhādike uddharitvā puggalādhiṭṭhānāya eva gāthāya sammāpaṭipattiṃ dassento ‘‘yassa saddhā’’tiādimāha. Tassattho – yassa puggalassa tathāgate sammāsambuddhe ‘‘itipi so bhagavā’’tiādinayappavattā maggenāgatasaddhā, tato eva acalā avikampā suṭṭhu patiṭṭhitā. ‘‘Atthī’’ti, padaṃ ānetvā sambandhitabbaṃ. Ariyakantanti ariyānaṃ kantaṃ piyāyitaṃ bhavantarepi avijahanato. Pasaṃsitanti buddhādīhi pasaṭṭhaṃ, vaṇṇitaṃ thomitaṃ atthīti yojanā. Taṃ panetaṃ sīlaṃ gahaṭṭhasīlaṃ pabbajitasīlanti [Pg.153] duvidhaṃ. Tattha gahaṭṭhasīlaṃ nāma pañcasikkhāpadasīlaṃ, yaṃ gahaṭṭhena rakkhituṃ sakkā. Pabbajitasīlaṃ nāma dasasikkhāpadasīlaṃ upādāya sabbaṃ catupārisuddhisīlaṃ, tayidaṃ sabbampi akhaṇḍādibhāvena aparāmaṭṭhatāya ‘‘kalyāṇa’’nti veditabbaṃ.

Here, having shown the right practice by way of 'non-anger' and so forth, through the suppression and eradication of anger and so forth, in the verse based on the individual's standpoint, now, drawing out the supramundane qualities such as faith that have been brought to fulfillment, he shows the right practice again in the verse based on the individual's standpoint, beginning with 'yassa saddhā' and so forth. Its meaning is this: The faith of that individual in the Tathāgata, the Perfectly Self-Enlightened One, which has arisen through the path beginning with 'Indeed, the Blessed One is...'—that faith is unwavering, unshakeable, and well-established. The word 'atthī' (is) is to be brought in and connected. 'Dear to the noble ones' means dear and beloved to the noble ones, because it is not abandoned even in future existences. 'Praised' means praised, extolled, and commended by the Buddhas and so forth—this is the connection. This virtue, moreover, is twofold: the virtue of a householder and the virtue of one who has gone forth. Herein, the virtue of a householder refers to the virtue of the five training rules, which a householder is capable of observing. The virtue of one who has gone forth refers to all the virtue beginning with the ten training rules, including the fourfold purification of virtue. All of this is to be understood as 'excellent' (kalyāṇa) because of its unbroken and so forth nature, and because it is not grasped.

Saṅghe pasādo yassatthīti ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā ariyasaṅghe pasādo saddhā yassa puggalassa atthi acalo suppatiṭṭhitoti ānetvā yojetabbaṃ. Ujubhūtañca dassananti diṭṭhivaṅkābhāvato kilesavaṅkābhāvato ca ujubhūtaṃ. Akuṭilaṃ ajimhaṃ kammassakatādassanañceva sappaccayanāmarūpadassanañcāti duvidhampi dassanaṃ yassa atthi acalaṃ suppatiṭṭhitanti yojanā. Adaliddoti taṃ āhu saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhananti imesaṃ suvisuddhānaṃ dhanānaṃ atthitāya ‘‘adaliddo’’ti taṃ tādisaṃ puggalaṃ buddhādayo ariyā āhu. Amoghaṃ tassa jīvitaṃ tassa tathārūpassa jīvitaṃ diṭṭhadhammikādiatthādhigamena amoghaṃ avañjhaṃ saphalamevāti āhūti attho.

“One who has serene confidence in the Sangha”: this is to be connected by taking it thus: “The Sangha of the Blessed One’s disciples is practicing the good way,” and so forth, meaning the unwavering and well-established serene confidence, or faith, in the Noble Sangha that a person possesses. “Straight is his vision”: this means it is straight because it is free from the crookedness of views and the crookedness of defilements. “Unbent and uncrooked”: the explanation is that his vision, which is twofold—seeing kamma as one's own possession and seeing name-and-form with its conditions—is unwavering and well-established in him. “They call him not poor”: the noble ones, such as the Buddhas, call such a person “not poor” because he possesses these exceedingly pure riches: the wealth of faith, the wealth of virtue, the wealth of learning, the wealth of generosity, and the wealth of wisdom. “His life is not in vain”: the meaning is that the life of such a person is not fruitless, not barren, but truly fruitful through the attainment of benefits such as those visible in this life.

Tasmāti, yasmā yathāvuttasaddhādiguṇasamannāgato puggalo ‘‘adaliddo amoghajīvito’’ti vuccati, tasmā ahampi tathārūpo bhaveyyanti. Saddhañca…pe… sāsananti ‘‘sabbapāpassa akaraṇa’’ntiādinā (dha. pa. 183; dī. ni. 2.90) vuttaṃ buddhānaṃ sāsanaṃ anussaranto kulaputto vuttappabhedaṃ saddhañceva sīlañca dhammadassanahetukaṃ dhamme sunicchayā vimokkhabhūtaṃ pasādañca anuyuñjeyya vaḍḍheyyāti.

Therefore, since a person endowed with qualities such as faith, as previously stated, is called “not poor, one whose life is not in vain,” therefore I too should become such a person. Faith…and so on… the Teaching: a clansman, recalling the Buddhas’ teaching as stated in “the non-doing of all evil,” and so forth (Dhammapada 183; Dīgha Nikāya 2.90), should cultivate and increase faith and virtue of the kind mentioned, and the serene confidence that is caused by the vision of the Dhamma, is well-ascertained in the Dhamma, and amounts to liberation.

Evaṃ thero bhikkhūnaṃ dhammadesanāmukhena attani vijjamāne guṇe pakāsento aññaṃ byākāsi.

Thus, the elder, by way of teaching the Dhamma to the monks, revealed the virtues present in himself and declared his final knowledge.

Sirimittattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sirimitta is finished.

3. Mahāpanthakattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Mahāpanthaka

Yadā [Pg.154] paṭhamamaddakkhintiādikā āyasmato mahāpanthakattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanno kuṭumbiyo hutvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saññāvivaṭṭakusalānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ pavattetvā, ‘‘bhante, yaṃ bhikkhuṃ tumhe ito sattadivasamatthake – ‘saññāvivaṭṭakusalānaṃ ayaṃ mama sāsane aggo’ti etadagge ṭhapayittha, ahampi imassa adhikārakammassa balena so bhikkhu viya anāgate ekassa buddhassa sāsane aggo bhaveyya’’nti patthanaṃ akāsi. Kaniṭṭhabhātā panassa tatheva bhagavati adhikārakammaṃ katvā manomayassa kāyassābhinimmānaṃ cetovivaṭṭakosallanti dvinnaṃ aṅgānaṃ vasena vuttanayeneva paṇidhānaṃ akāsi. Bhagavā dvinnampi patthanaṃ anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassamatthake gotamassa nāma sammāsambuddhassa sāsane tumhākaṃ patthanā samijjhissatī’’ti byākāsi.

The verses of the Venerable Elder Mahāpanthaka begin with “When first I saw”. What is the origin? It is said that in the time of the Blessed One Padumuttara, this one was a wealthy householder in the city of Haṃsavatī. One day, while listening to the Dhamma in the presence of the Teacher, he saw the Teacher appoint a certain monk as foremost among those skilled in the mastery of perception. Desiring that position for himself, he offered a great almsgiving to the Sangha of monks headed by the Buddha for seven days and made this aspiration: “Venerable Sir, just as you, seven days ago, appointed that monk as foremost among those skilled in the mastery of perception in your dispensation, may I too, by the power of this meritorious act, become foremost in the dispensation of a future Buddha.” His younger brother, having performed a similar meritorious service for the Blessed One, made an aspiration in the same way to be foremost in two respects: the creation of a mind-made body and skill in the mastery of thought. The Blessed One, seeing that both aspirations would be fulfilled without obstruction, declared: “In the future, after a hundred thousand aeons, in the dispensation of the Buddha named Gotama, your aspirations will be fulfilled.”

Te ubhopi janā tattha yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattiṃsu. Tattha mahāpanthakassa antarākataṃ kalyāṇadhammaṃ na kathīyati. Cūḷapanthako pana kassapassa bhagavato sāsane pabbajitvā vīsati vassasahassāni odātakasiṇakammaṃ katvā devapure nibbatti. Apadāne pana ‘‘cūḷapanthako padumuttarassa bhagavato kāle tāpaso hutvā himavante vasanto tattha bhagavantaṃ disvā pupphacchattena pūjaṃ akāsī’’ti āgataṃ. Tesaṃ devamanussesu saṃsarantānaṃyeva kappasatasahassaṃ atikkantaṃ. Atha amhākaṃ satthā abhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ upanissāya veḷuvane mahāvihāre viharati.

Both of them, having performed meritorious deeds there throughout their lives, passed away and were reborn in the heavenly realm. There, the meritorious deed of Mahāpanthaka done in the interim is not recounted. However, Cūḷapanthaka, having gone forth in the dispensation of the Blessed One Kassapa, practiced the white-kasiṇa meditation for twenty thousand years and was reborn in the divine abode. In the Apadāna, however, it is said: “In the time of the Blessed One Padumuttara, Cūḷapanthaka was an ascetic dwelling in the Himalayas. Seeing the Blessed One there, he made an offering with a floral parasol.” For them, wandering among gods and humans, a hundred thousand eons had passed. Then, our Teacher, having attained supreme enlightenment and set in motion the excellent Wheel of the Dhamma, dwelt in the great monastery at Veḷuvana near Rājagaha.

Tena ca samayena rājagahe dhanaseṭṭhissa dhītā attano dāsena saddhiṃ santhavaṃ katvā ñātakehi bhītā hatthasāraṃ gahetvā tena saddhiṃ palāyitvā aññattha vasantī taṃ paṭicca gabbhaṃ labhitvā paripakkagabbhā ‘‘ñātigharaṃ [Pg.155] gantvā vijāyissāmī’’ti gacchantī antarāmaggeyeva puttaṃ vijāyitvā sāminā nivattitā pubbe vasitaṭṭhāne vasantī puttassa panthe jātattā panthakoti, nāmaṃ akāsi. Tasmiṃ ādhāvitvā vidhāvitvā vicaraṇakāle tameva paṭicca dutiyaṃ gabbhaṃ paṭilabhitvā paripakkagabbhā pubbe vuttanayeneva antarāmagge puttaṃ vijāyitvā sāminā nivattitā jeṭṭhaputtassa mahāpanthakoti kaniṭṭhassa cūḷapanthakoti nāmaṃ katvā yathāvasitaṭṭhāneyeva vasantī anukkamena dārakesu vaḍḍhantesu tehi, ‘‘amma, ayyakakulaṃ no dassehī’’ti nibundhiyamānā dārake mātāpitūnaṃ santikaṃ pesesi. Tato paṭṭhāya dārakā dhanaseṭṭhino gehe vaḍḍhanti. Tesu cūḷapanthako atidaharo. Mahāpanthako pana ayyakena saddhiṃ bhagavato santikaṃ gato satthāraṃ disvā saha dassanena paṭiladdhasaddho dhammaṃ sutvā upanissayasampannatāya pabbajitukāmo hutvā pitāmahaṃ āpucchi. So satthu tamatthaṃ ārocetvā taṃ pabbājesi. So pabbajitvā bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampajjitvā yonisomanasikāre kammaṃ karonto visesato catunnaṃ arūpajjhānānaṃ lābhī hutvā tato vuṭṭhāya vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Iti so saññāvivaṭṭakusalānaṃ aggo jāto. So jhānasukhena phalasukhena vītināmento ekadivasaṃ attano paṭipattiṃ paccavekkhitvā adhigatasampattiṃ paṭicca sañjātasomanasso sīhanādaṃ nadanto –

At that time, in Rājagaha, the daughter of a wealthy merchant, having formed an intimate relationship with her slave and fearing her relatives, took some valuables and fled with him. Living elsewhere, she became pregnant by him. When her pregnancy was full-term, she thought, “I will go to my relatives’ house to give birth,” but while on the way, she delivered a son. Turned back by her husband, they settled again in their former dwelling. Because the child was born on the road, they named him Panthaka. While that boy was running and playing about, she became pregnant again by the same man. When her pregnancy was full-term, just as before, she gave birth to a son on the road. Turned back by her husband, they named the elder son Mahāpanthaka and the younger one Cūḷapanthaka, and continued living in their usual place. As the boys grew up, they pleaded, “Mother, show us our grandfather’s family!” Being urged by them, she sent the boys to their grandparents. From then on, the boys grew up in the wealthy merchant’s house. Of them, Cūḷapanthaka was very young. Mahāpanthaka, however, went with his grandfather to the Blessed One and gained faith upon seeing the Teacher. After hearing the Dhamma, being endowed with supporting conditions, he wished to go forth and asked his grandfather. The grandfather informed the Teacher of the matter and had him go forth. Having gone forth, he learned much of the Buddha’s word. When he was of full age, he received the higher ordination. Practicing with wise attention, he became in particular an obtainer of the four formless jhānas. Then, emerging from them and applying himself to insight, he attained arahantship. Thus, he became foremost among those skilled in the turning of perception. Passing his time with the bliss of jhāna and the bliss of its fruit, one day he reflected on his own practice. Experiencing joy on account of his attainment, he roared a lion’s roar:

510.

510.

‘‘Yadā paṭhamamaddakkhiṃ, satthāramakutobhayaṃ;

Tato me ahu saṃvego, passitvā purisuttamaṃ.

“When first I saw the Teacher, fearless from any quarter, then a sense of urgency arose in me, upon seeing the supreme among men.”

511.

511.

‘‘Siriṃ hatthehi pādehi, yo paṇāmeyya āgataṃ;

Etādisaṃ so satthāraṃ, ārādhetvā virādhaye.

“He who would drive away Fortune with his hands and feet, though she had come to him—such a one, having won over a Teacher like this, would then lose him.”

512.

512.

‘‘Tadāhaṃ puttadārañca, dhanadhaññañca chaḍḍayiṃ;

Kesamassūni chedetvā, pabbajiṃ anagāriyaṃ.

“Then I abandoned son and wife, wealth and grain; having cut off my hair and beard, I went forth into homelessness.”

513.

513.

‘‘Sikkhāsājīvasampanno, indriyesu susaṃvuto;

Namassamāno sambuddhaṃ, vihāsiṃ aparājito.

“Endowed with the training and livelihood, well-restrained in the sense faculties, paying homage to the Sambuddha, I dwelt unconquered.”

514.

514.

‘‘Tato [Pg.156] me paṇidhī āsi, cetaso abhipatthito;

Na nisīde muhuttampi, taṇhāsalle anūhate.

“Then this was my aspiration, the desire of my heart: not to sit down even for a moment while the dart of craving was unextracted.”

515.

515.

‘‘Tassa mevaṃ viharato, passa vīriyaparakkamaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“For me, dwelling thus, behold my energy and striving! The three true knowledges have been attained; the Buddha’s teaching has been done.”

516.

516.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Arahā dakkhiṇeyyomhi, vippamutto nirūpadhi.

“I know my past lives, the divine eye is purified; I am an Arahant, worthy of offerings, fully liberated, without acquisitions.”

517.

517.

‘‘Tato ratyāvivasāne, sūriyuggamanaṃ pati;

Sabbaṃ taṇhaṃ visosetvā, pallaṅkena upāvisi’’nti. – imā gāthā abhāsi;

“Then, at the end of the night, toward sunrise, having completely dried up all craving, I sat down cross-legged.” These verses he spoke.

Tattha yadāti yasmiṃ kāle. Paṭhamanti ādito. Addakkhinti passiṃ, satthāranti, bhagavantaṃ. Akutobhayanti nibbhayaṃ. Ayañhettha attho – sabbesaṃ bhayahetūnaṃ bodhimūleyeva pahīnattā kutocipi bhayābhāvato akutobhayaṃ nibbhayaṃ, catuvesārajjavisāradaṃ diṭṭhadhammikasamparāyikaparamatthehi veneyyānaṃ yathārahamanusāsanato satthāraṃ sammāsambuddhaṃ mayhaṃ pitāmahena saddhiṃ gantvā yāya velāya sabbapaṭhamaṃ passiṃ, taṃ purisuttamaṃ sadevake loke aggapuggalaṃ passitvā tato dassanahetu tato dassanato pacchā ‘‘ettakaṃ kālaṃ satthāraṃ daṭṭhuṃ dhammañca sotuṃ nālattha’’nti mayhaṃ saṃvego ahu sahottappaṃ ñāṇaṃ uppajji. Uppannasaṃvego panāhaṃ evaṃ cintesinti dasseti siriṃ hatthehīti gāthāya. Tassattho – yo vibhavatthiko puriso ‘‘upaṭṭhāyiko hutvā tava santike vasissāmī’’ti saviggahaṃ siriṃ sayane upagataṃ hatthehi ca pādehi ca koṭṭento paṇāmeyya nīhareyya, so tathārūpo alakkhikapuriso etādisaṃ satthāraṃ sammāsambuddhaṃ ārādhetvā imasmiṃ navame khaṇe paṭilabhitvā virādhaye tassa ovādākaraṇena taṃ virajjheyya, ahaṃ panevaṃ na karomīti adhippāyo. Tenāha ‘‘tadāhaṃ…pe… anagāriya’’nti. Tattha chaḍḍayinti, pajahiṃ. ‘‘Chaḍḍiya’’ntipi pāṭho. Nanu ayaṃ thero dārapariggahaṃ akatvāva pabbajito, so kasmā ‘‘puttadārañca [Pg.157] chaḍḍayi’’nti avocāti? Yathā nāma puriso anibbattaphalameva rukkhaṃ chindanto acchinne tato laddhaphalehi parihīno nāma hoti. Evaṃsampadamidaṃ daṭṭhabbaṃ.

Here, yadā means 'at which time.' Paṭhamaṃ means 'at first.' Addakkhiṃ means 'I saw'; satthāraṃ means 'the Teacher,' the Blessed One. Akutobhayaṃ means 'fearless.' The meaning here is this: because all causes of fear were abandoned at the very root of enlightenment, there is no fear from any quarter, hence 'fearless from any quarter,' 'without fear'; confident in the fourfold fearlessness; the Teacher, the Perfectly Enlightened One, because he instructs those who are to be trained according to their due with what pertains to this life, to future lives, and to the ultimate goal. Having gone with my grandfather, at the time when I first saw that supreme man, the foremost person in the world with its gods, then, on account of that seeing, afterwards a sense of urgency arose in me, and knowledge accompanied by moral dread arose, thinking: 'For so long I have not been able to see the Teacher and hear the Dhamma.' With this sense of urgency having arisen, I thought thus, as is shown by the verse beginning siriṃ hatthehi. Its meaning is: should a man seeking prosperity drive away and remove Fortune herself, who had come in person to his bed saying, 'I will serve you and live with you,' striking her with his hands and feet, such an unlucky person, having won over such a Teacher, a Perfectly Enlightened One, and having obtained this ninth opportunity, would then lose him by not following his advice, and thus become disaffected from him. But I would not do so—this is the intention. Therefore he said: 'Then I... into homelessness.'

Sikkhāsājīvasamāpannoti yā adhisīlasikkhā, tāya ca, yattha bhikkhū saha jīvanti, ekajīvikā sabhāgavuttino honti, tena bhagavatā paññattasikkhāpadasaṅkhātena sājīvena ca samannāgato sikkhanabhāvena samaṅgībhūto, sikkhaṃ paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ sampādentoti attho. Tena suvisuddhe pātimokkhe sīle patiṭṭhitabhāvaṃ dasseti. Indriyesu susaṃvutoti manacchaṭṭhesu indriyesu suṭṭhu saṃvuto. Rūpādivisayesu uppajjanakānaṃ abhijjhādīnaṃ pavattinivāraṇavasena satikavāṭena supihitacakkhādidvāroti attho. Evaṃ pātimokkhasaṃvaraindriyasaṃvarasīlasampattidassanena itarasīlampi atthato dassitameva hotīti thero attano catupārisuddhisīlasampadaṃ dassetvā ‘‘namassamāno sambuddha’’nti iminā buddhānussatibhāvanānuyogamāha. Vihāsiṃ aparājitoti kilesamārādīhi aparājito eva hutvā vihariṃ, yāva arahattappatti, tāva tehi anabhibhūto, aññadatthu te abhibhavanto eva vihāsinti attho.

Sikkhāsājīvasamāpanno means endowed with the training in higher virtue and with that livelihood by which bhikkhus live together, with a common livelihood and a similar way of life, that is, the livelihood consisting of the training rules laid down by the Blessed One. The meaning is that, being endowed with the nature of training, fulfilling the training and not transgressing the livelihood, he accomplishes both. By this, he shows his establishment in the perfectly pure virtue of the Pātimokkha. Indriyesu susaṃvuto means well-restrained in the six sense faculties with the mind as the sixth. The meaning is that the doors of the eye and so on are well-closed by the bolt of mindfulness, by way of preventing the arising of covetousness and so on towards sense objects such as forms. In this way, by showing the accomplishment of the virtue of Pātimokkha-restraint and sense-restraint, the other virtues are also shown in principle. Thus the elder, having shown his own accomplishment in the fourfold purity of virtue, indicates his devotion to the practice of the recollection of the Buddha with the words, 'paying homage to the Sambuddha.' Vihāsiṃ aparājito means: I dwelt unconquered by the defilements, Māra, and so on. Until the attainment of arahantship, I was not overcome by them; on the contrary, I dwelt overcoming them—this is the meaning.

Tatoti tasmā, yasmā suvisuddhasīlo satthari abhippasanno kilesābhibhavanapaṭipattiyañca ṭhito, tasmā. Paṇidhīti paṇidhānaṃ. Tato vā cittābhinīhāro. Āsīti ahosi. Cetaso abhipatthitoti, mama cittena icchito. Kīdiso pana soti āha ‘‘na nisīde muhuttampi, taṇhāsalle anūhate’’ti. ‘‘Aggamaggasaṇḍāsena mama hadayato taṇhāsalle anuddhaṭe muhuttampi na nisīde, nisajjaṃ na kappeyya’’nti evaṃ me cittābhinīhāro ahosīti attho.

Tato means 'therefore,' for this reason: because he was of perfectly pure virtue, had confidence in the Teacher, and was established in the practice for overcoming the defilements. Paṇidhi means 'aspiration' or 'resolve.' Or, it is the directing of the mind. Āsi means 'there was.' Cetaso abhipatthito means 'wished for by my mind.' What kind was it? He states: 'Not to sit down even for a moment while the dart of craving is unremoved.' The meaning is: 'Until the dart of craving is extracted from my heart with the pincers of the highest path, I will not sit down even for a moment, I will not make use of a seat'—such was the directing of my mind.

Evaṃ pana cittaṃ adhiṭṭhāya bhāvanaṃ bhāvayitvā ṭhānacaṅkameheva rattiṃ vītināmento arūpasamāpattito vuṭṭhāya jhānaṅgamukhena vipassanaṃ paṭṭhapetvā arahattaṃ sacchākāsi. Tena vuttaṃ ‘‘tassa me’’tiādi. Nirūpadhīti kilesupadhiādīnaṃ abhāvena nirupadhi. Ratyāvivasāneti rattibhāgassa vigamane [Pg.158] vibhātāya rattiyā. Sūriyuggamanaṃ patīti sūriyuggamanaṃ lakkhaṇaṃ katvā. Sabbaṃ taṇhanti kāmataṇhādibhedaṃ sabbaṃ taṇhāsotaṃ aggamaggena visosetvā sukkhāpetvā ‘‘taṇhāsalle anūhate na nisīde’’ti, paṭiññāya mocitattā. Pallaṅkena upāvisinti pallaṅkaṃ ābhujitvā nisīdinti. Sesaṃ uttānatthameva.

Having thus resolved with his mind and developed meditation, spending the night standing and walking, emerging from the formless attainments and establishing insight by way of the jhāna factors, he realized arahantship. Hence it is said: 'For me,' and so on. 'Without substrates' (nirūpadhi) means without the substrates of the defilements, and so on, due to their absence. 'When the night had ended' (ratyāvivasāne) means at the passing of the night, when the night had dawned. 'Towards the sunrise' (sūriyuggamanaṃ pati) means taking the sunrise as a sign. 'All craving' (sabbaṃ taṇhaṃ) means the entire stream of craving with its divisions, such as craving for sensual pleasures, having been completely dried up by the supreme path, because he was freed from his vow, 'I shall not sit down while the dart of craving is unextracted.' 'He sat down cross-legged' (pallaṅkena upāvisi) means having folded his legs crosswise, he sat down. The rest has a plain meaning.

Mahāpanthakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mahāpanthaka is concluded.

Aṭṭhakanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Eights is concluded.

9. Navakanipāto

9. The Chapter of Nines

1. Bhūtattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Bhūta

Navakanipāte [Pg.159] yadā dukkhantiādikā āyasmato bhūtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle brāhmaṇakule nibbattitvā senoti laddhanāmo viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso ‘‘usabhaṃ pavara’’ntiādinā catūhi gāthāhi abhitthavi.

In the Chapter of Nines, the verses beginning with 'When suffering' are those of the Venerable Elder Bhūta. What is his origin? He too, having made aspirations under previous Buddhas, accumulating merit here and there as a supporting condition for liberation, was reborn in the time of the Blessed One Siddhattha in a brahmin family and was named Sena. Attaining maturity, one day he saw the Teacher and, with a gladdened mind, praised him with four verses beginning with 'The excellent bull.'

So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāketanagarassa dvāragāme mahāvibhavassa seṭṭhissa putto hutvā nibbatti. Tassa kira seṭṭhino jātā jātā dārakā baddhāghātena ekena yakkhena khāditā, imassa pana pacchimabhavikattā bhūtā ārakkhaṃ gaṇhiṃsu. Yakkho pana vessavaṇassa upaṭṭhānaṃ gato, puna nāgamāsi. Nāmakaraṇadivase cassa ‘‘evaṃ kate amanussā anukampantā parihareyyu’’nti bhūtoti nāmaṃ akaṃsu. So pana attano puññabalena anantarāyo vaḍḍhi, tassa ‘‘tayo pāsādā ahesu’’ntiādi sabbaṃ yasassa kulaputtassa vibhavakittane viya veditabbaṃ. So viññutaṃ patto satthari sākete vasante upāsakehi saddhiṃ vihāraṃ gato. Satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā ajakaraṇiyā nāma nadiyā tīre leṇe vasanto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.7.20-28) –

Through that meritorious deed, he wandered among devas and humans until, in this Buddha's dispensation, he was reborn as the son of a very wealthy merchant in a village at the gate of Sāketa. It is said that the merchant's sons, as soon as they were born, were devoured by a yakkha who bore them malice. But due to this being his last existence, spirits undertook his protection. The yakkha, however, had gone to attend on Vessavaṇa and did not return. On the naming day, they named him Bhūta, thinking, 'If this is done, non-human beings, taking pity, will protect him.' By the power of his own merit, he grew up without mishap. All about him, such as 'he had three mansions,' should be understood as in the description of the prosperity of the noble son Yasa. Having come of age, while the Teacher was residing in Sāketa, he went to the monastery with the lay followers. Hearing the Dhamma in the Teacher's presence, he gained faith, went forth, and dwelling in a cave on the bank of the Ajakaraṇī River, he established insight and before long attained arahantship. Therefore it is said in the Apadāna:

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Suvaṇṇavaṇṇaṃ sambuddhaṃ, ko disvā nappasīdati.

'Who, seeing the excellent bull, the hero, the great sage, the Victorious One, the golden-hued Perfectly Enlightened One, would not be gladdened?'

‘‘Himavā vāparimeyyo, sāgarova duruttaro;

Tatheva jhānaṃ buddhassa, ko disvā nappasīdati.

'Like the immeasurable Himālaya, like the insurmountable ocean, so too is the jhāna of the Buddha: who, seeing it, would not be gladdened?'

‘‘Vasudhā yathāppameyyā, cittā vanavaṭaṃsakā;

Tatheva sīlaṃ buddhassa, ko disvā nappasīdati.

'Just as the earth is immeasurable, adorned with diverse forest garlands, so too is the virtue of the Buddha: who, seeing it, would not be gladdened?'

‘‘Anilañjasāsaṅkhubbho[Pg.160], yathākāso asaṅkhiyo;

Tatheva ñāṇaṃ buddhassa, ko disvā nappasīdati.

'Unshakeable by the path of the wind, immeasurable like space; so too is the knowledge of the Buddha: who, seeing it, would not be gladdened?'

‘‘Imāhi catugāthāhi, brāhmaṇo senasavhayo;

Buddhaseṭṭhaṃ thavitvāna, siddhatthaṃ aparājitaṃ.

'With these four verses, the brahmin named Sena, having praised the supreme Buddha, Siddhattha, the Unconquered.'

‘‘Catunnavutikappāni, duggatiṃ nupapajjatha;

Sugatiṃ sukhasampattiṃ, anubhosimanappakaṃ.

'For ninety-four aeons, I did not fall into a bad destination; I experienced good destinations and the attainment of happiness, enjoying no little bliss.'

‘‘Catunnavutito kappe, thavitvā lokanāyakaṃ;

Duggatiṃ nābhijānāmi, thomanāya idaṃ phalaṃ.

'Ninety-four aeons ago, I praised the Leader of the World; I know of no bad destination since then. This is the fruit of that praise.'

‘‘Cātuddasamhi kappamhi, caturo āsumuggatā;

Sattaratanasampannā, cakkavattī mahabbalā.

'In the fourteenth aeon from now, there were four who arose, endowed with the seven treasures, mighty wheel-turning monarchs.'

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

'My defilements are burned up... the Buddha's teaching has been done.'

Arahattaṃ pana patvā aparena samayena ñātīnaṃ anukampāya sāketaṃ gantvā katipāhaṃ tehi upaṭṭhiyamāno añjanavane vasitvā puna attanā vasitaṭṭhānameva gantukāmo gamanākāraṃ dassesi. Ñātakā ‘‘idheva, bhante, vasatha, tumhepi na kilamissatha, mayampi puññena vaḍḍhissāmā’’ti theraṃ yāciṃsu. Thero attano vivekābhiratiṃ tattha ca phāsuvihāraṃ pakāsento –

Having attained arahantship, some time later, out of compassion for his relatives, he went to Sāketa. After being attended to by them for some days, he dwelt in the Añjana Grove. Then, desiring to return to his own dwelling place, he showed his intention to leave. His relatives entreated the elder, saying, 'Venerable sir, please stay here. You will not be wearied, and we too will grow in merit.' The elder, revealing his delight in solitude and the comfortable abiding there, said:

518.

518.

‘‘Yadā dukkhaṃ jarāmaraṇanti paṇḍito, aviddasū yattha sitā puthujjanā;

Dukkhaṃ pariññāya satova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When a wise person understands suffering, aging, and death—that wherein ignorant ordinary people are enmeshed—having fully understood suffering, he meditates mindfully; then he finds no delight more sublime than that.'

519.

519.

‘‘Yadā dukkhassāvahaniṃ visattikaṃ, papañcasaṅghātadukhādhivāhiniṃ;

Taṇhaṃ pahantvāna satova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When, having abandoned craving—which brings suffering, is an attachment, and brings on the mass of suffering from proliferation—one meditates mindfully, then one finds no delight more sublime than that.'

520.

520.

‘‘Yadā [Pg.161] sivaṃ dvecaturaṅgagāminaṃ, magguttamaṃ sabbakilesasodhanaṃ;

Paññāya passitva satova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When, having seen with wisdom the peaceful, supreme path of eight factors that purifies all defilements, one meditates mindfully, then one finds no delight more sublime than that.'

521.

521.

‘‘Yadā asokaṃ virajaṃ asaṅkhataṃ, santaṃ padaṃ sabbakilesasodhanaṃ;

Bhāveti saññojanabandhanacchidaṃ, tato ratiṃ paramataraṃ na vindati.

'When one cultivates the sorrowless, stainless, unconditioned, peaceful state that cleanses all defilements and cuts the bonds of the fetters, then one finds no delight more sublime than that.'

522.

522.

‘‘Yadā nabhe gajjati meghadundubhi, dhārākulā vihagapathe samantato;

Bhikkhū ca pabbhāragatova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When in the sky the cloud-drum thunders, and streams of rain fill the birds' path all around, the bhikkhu, gone to a mountain cave, meditates; then he finds no delight more sublime than that.'

523.

523.

‘‘Yadā nadīnaṃ kusumākulānaṃ, vicitta-vāneyya-vaṭaṃsakānaṃ;

Tīre nisinno sumanova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When, sitting on the bank of rivers filled with flowers and adorned with diverse forest garlands, one meditates with a joyful mind, then one finds no delight more sublime than that.'

524.

524.

‘‘Yadā nisīthe rahitamhi kānane, deve gaḷantamhi nadanti dāṭhino;

Bhikkhū ca pabbhāragatova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When at midnight in a solitary forest, as the heavens pour down rain and the tuskers roar, the bhikkhu, gone to a mountain cave, meditates; then he finds no delight more sublime than that.'

525.

525.

‘‘Yadā vitakke uparundhiyattano, nagantare nagavivaraṃ samassito;

Vītaddaro vītakhilova jhāyati, tato ratiṃ paramataraṃ na vindati.

'When, having restrained one's thoughts and resorted to a mountain cave within the mountains, one meditates free from fear and mental barrenness, then one finds no delight more sublime than that.'

526.

526.

‘‘Yadā sukhī malakhilasokanāsano,Niraggaḷo nibbanatho visallo;

Sabbāsave byantikatova jhāyati,Tato ratiṃ paramataraṃ na vindatī’’ti. – imā gāthā abhāsi;

'When, happy, a destroyer of mental stain, barrenness, and sorrow, unobstructed, without craving, without darts, one meditates, having made an end to all the cankers, then one finds no delight more sublime than that.'—He spoke these verses.

Tatthāyaṃ [Pg.162] padayojanāmukhena paṭhamagāthāya atthavaṇṇanā – khandhānaṃ paripāko jarā. Bhedo maraṇaṃ. Jarāmaraṇasīsena cettha jarāmaraṇavanto dhammā gahitā. ‘‘Tayidaṃ jarāmaraṇaṃ dukkha’’nti aviddasū yathābhūtaṃ ajānantā puthujjanā yattha yasmiṃ upādānakkhandhapañcake sitā paṭibandhā allīnā, taṃ ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti vipassanāpaññāsahitāya maggapaññāya parijānitvā, idha imasmiṃ sāsane sato sampajāno, paṇḍito bhikkhu, yadā yasmiṃ kāle lakkhaṇūpanijjhānena jhāyati. Tato vipassanāratito maggaphalaratito ca paramataraṃ uttamataraṃ ratiṃ na vindati nappaṭilabhati. Tenāha bhagavā –

Here is the explanation of the meaning of the first verse by way of construing the words: The ripening of the aggregates is aging; their breaking up is death. And here, under the heading of aging and death, phenomena subject to aging and death are taken. Ordinary people, being undiscerning, not knowing things as they really are, are attached, bound, and stuck to the five aggregates of clinging. Having fully understood this with the wisdom of insight accompanied by the wisdom of the path, thinking, 'This is suffering, this much is suffering, there is no more than this,' when a wise bhikkhu in this Dispensation, mindful and clearly comprehending, meditates by contemplating the characteristics, then he does not find or obtain a delight more sublime or excellent than the delight in insight and the delight in the path and fruit. Therefore, the Blessed One said:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.

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

‘‘Paṭhabyā ekarajjena, saggassa gamanena vā;

Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti. (dha. pa. 374, 178);

Better than sole sovereignty over the earth, better than going to heaven, better than lordship over all the worlds, is the fruit of stream-entry.

Evaṃ pariññābhisamayamukhena vivekaratiṃ dassetvā idāni pahānābhisamayādimukhenapi taṃ dassetuṃ dutiyādikā tisso gāthā abhāsi. Tattha dukkhassāvahaninti dukkhassa āyatiṃ pavattiṃ, dukkhassa nipphattikanti attho. Visattikanti taṇhaṃ. Sā hi visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visakkatīti visattikā, visaṃ haratīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe vitthaṭāti visattikāti vuccati. Papañcasaṅghātadukhādhivāhininti sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcā, rāgādayo mānādayo ca. Te eva pavattidukkhassa saṅghātaṭṭhena saṅghātā, sadarathapariḷāhasabhāvattā dukkhañcāti papañcasaṅghātadukhaṃ, tassa adhivāhato nibbattanato papañcasaṅghātadukhādhivāhinī. Taṃ taṇhaṃ pahantvānāti ariyamaggena samucchinditvā.

Having thus shown the delight in seclusion through the way of penetration by full understanding, now, to show it also through the way of penetration by abandonment and so on, the three verses beginning with the second were spoken. Herein, 'bringing about suffering' means the future arising of suffering, that is, the production of suffering. 'Visattikā' is craving. For it clings, thus it is visattikā; it spreads widely, thus it is visattikā; it entangles, thus it is visattikā; it poisons, thus it is visattikā; it carries poison, thus it is visattikā; it is deceptive, thus it is visattikā; it has poison as its root, thus it is visattikā; it has poisonous fruit, thus it is visattikā; it has poisonous enjoyment, thus it is visattikā. Alternatively, that craving is called visattikā because it spreads widely in forms, sounds, smells, tastes, touches, and mental phenomena, in clans and groups. 'Bearing the suffering that is proliferation's mass': proliferations—such as lust and so on, and conceit and so on—expand or spread out the mental continuum of beings in the cycle of existence. These very things are a mass in the sense of a mass of the suffering of continued existence, and they are suffering because they have the nature of affliction and torment; thus it is the suffering that is proliferation's mass. Because craving bears and produces that, it is 'bearing the suffering that is proliferation's mass'. 'Having abandoned that craving' means having eradicated it by the Noble Path.

Sivanti [Pg.163] khemaṃ, akhemakarānaṃ kilesānaṃ samucchindanena tehi anupaddutanti attho. Sammādiṭṭhiādīnaṃ vasena dvicaturaṅgo hutvā ariye nibbānaṃ gametīti dvecaturaṅgagāminaṃ, gāthāsukhatthañcettha vibhattialopo katoti daṭṭhabbaṃ. Rūpūpapattimaggādīsu sabbesu maggesu uttamattā magguttamaṃ. Tenāha bhagavā – ‘‘maggānaṭṭhaṅgiko seṭṭho’’tiādi (dha. pa. 273). Sabbehi kilesamalehi sattānaṃ sodhanato sabbakilesasodhanaṃ. Paññāya passitvāti paṭivedhapaññāya bhāvanābhisamayavasena abhisamecca.

'Safe' means security; that is, undisturbed by the defilements that cause insecurity, through their eradication. 'Leading with two or four factors' means leading the noble ones to Nibbāna, having become twofold or fourfold by means of right view and so on. And here, it should be understood that for the sake of the verse’s euphony, an elision of the case ending has been made. 'The supreme path' is so called because it is the best among all paths, such as the paths leading to rebirth in the form realm and so on. Therefore, the Blessed One said: 'Of paths, the Eightfold is the best,' and so on (Dhp. 273). 'Purifying all defilements' means cleansing beings of all defilement-stains. 'Having seen with wisdom' means having fully understood with penetrative wisdom by way of the penetration of development.

Sokahetūnaṃ abhāvato puggalassa ca sokābhāvahetuto natthi ettha sokoti asokaṃ. Tathā vigatarāgādirajattā virajaṃ. Na kenaci paccayena saṅkhatanti asaṅkhataṃ. Sabbesaṃ kilesānaṃ sabbassa ca dukkhassa vūpasamabhāvato, saṃsāradukkhadditehi pajjitabbato adhigantabbato ca santaṃ padaṃ. Sabbehi kilesamalehi sattasantānassa sodhananimittato sabbakilesasodhanaṃ. Bhāvetīti sacchikiriyābhisamayavasena abhisameti. Bahukkhattuñhi nibbānaṃ ārabbha sacchikiriyābhisamayaṃ pavattentassa ālambake labbhamānavisesakaṃ ālambitabbe āropetvā evaṃ vuttaṃ. Saṃyojanasaṅkhātānaṃ bandhanānaṃ chedanato saṃyojanabandhanacchidaṃ. Nimittañhettha kattubhāvena upacāritaṃ, yathā ariyabhāvakarāni saccāni ariyasaccānīti. Yathā purimagāthāsu yadā jhāyati, tadā tato ratiṃ paramataraṃ na vindatīti yojanā. Evaṃ idha yadā bhāveti, tadā tato ratiṃ paramataraṃ na vindatīti yojanā.

Because of the absence of causes for sorrow, and because it is a cause for the absence of sorrow for a person, there is no sorrow here—thus it is 'sorrowless'. Similarly, because it is free from the dust of lust and so on, it is 'stainless'. Because it is not conditioned by any cause, it is 'unconditioned'. Because it is the appeasement of all defilements and all suffering, and because it is the peaceful state to be attained and reached by those afflicted by the suffering of saṃsāra, it is the 'peaceful state'. Because it is the means of purifying the mental continuum of beings from all defilement-stains, it is the 'purifier of all defilements'. 'He develops it' means he fully understands it by way of the penetration of realization. Indeed, for one who, taking Nibbāna as object, repeatedly brings about the penetration of realization, this is said, having attributed the distinctive quality obtainable in the subject to the object of meditation. Because it is the cutter of the bonds known as fetters, it is the 'cutter of fetter-bonds'. Here, the means is treated figuratively as the agent, just as the truths that make one noble are called 'noble truths'. Just as in the previous verses the construction is: 'When one meditates, then one does not find a delight higher than that.' Similarly here, the construction is: 'When one develops it, then one does not find a delight higher than that.'

Evaṃ thero catūhi gāthāhi attānaṃ anupanetvāva catusaccapaṭivedhakittanena aññaṃ byākaritvā idāni attanā vasitaṭṭhānassa vivittabhāvena phāsutaṃ dassento ‘‘yadā nabhe’’tiādikā gāthā abhāsi. Tattha nabheti ākāse. Siniddhagambhīranigghosatāya meghoyeva dundubhi meghadundubhi. Samantato paggharantīhi dhārāhi ākulāti dhārākulā. Vihagānaṃ pakkhīnaṃ gamanamaggattā vihagapathe nabheti yojanā. Tatoti jhānaratito.

Thus the elder, without referring to himself in the four verses, having declared another's attainment by proclaiming the penetration of the four truths, now, showing the comfort of his own dwelling place due to its seclusion, spoke the verses beginning, 'When in the sky.' Therein, 'in the sky' means in space. Because of its smooth, deep, and resonant sound, the cloud itself is a kettledrum, thus a 'cloud-kettledrum'. 'Teeming with streams' means filled with streams pouring down from all around. The construction is 'in the sky, the bird-path,' because it is the path for the movement of birds. 'Than that' refers to 'than that delight in jhāna'.

Kusumākulānanti [Pg.164] tarūhi gaḷitakusumehi samohitānaṃ. Vicittavāneyyavaṭaṃsakānanti vane jātattā vāneyyāni vanapupphāni, vicittāni vāneyyāni vaṭaṃsakāni etāsanti vicittavāneyyavaṭaṃsakā nadiyo, tāsaṃ nānāvidhavanapupphavaṭaṃsakānanti attho. Uttarimanussadhammavasena sundaro mano etassāti sumano jhāyati.

'Crowded with flowers' means covered with flowers fallen from trees. 'Adorned with varied forest flowers' means that forest flowers born in the woods are called vāneyya. Rivers are called 'adorned with varied forest flowers' because they have varied forest flowers as their adornments. The meaning is 'adorned with various kinds of forest flowers.' 'With a beautiful mind' means Sumana, possessing a mind made beautiful through a superior human quality, meditates.

Nisītheti rattiyaṃ. Rahitamhīti, janasambādhavirahite vivitte. Deveti meghe. Gaḷantamhīti vuṭṭhidhārāyo paggharante vassante. Dāṭhinoti sīhabyagghādayo paṭipakkhasattā. Te hi dāṭhāvudhāti ‘‘dāṭhino’’ti vuccanti, nadanti dāṭhinoti idampi janavivekadassanatthameva gahitaṃ.

'At night' means at night. 'Secluded' means solitary, free from the throng of people. 'Deva' means cloud. 'Pouring' means while streams of rain are flowing, while it is raining. 'Tusked beasts' refers to hostile creatures like lions and tigers. They are called 'tusked beasts' because their weapons are their tusks. 'Tusked beasts roar'—this too is included only to show the seclusion from people.

Vitakke uparundhiyattanoti attasantānapariyāpannatāya attano kāmavitakkādike micchāvitakke paṭipakkhabalena nisedhetvā. Attanoti vā idaṃ vindatīti iminā yojetabbaṃ ‘‘tato ratiṃ paramataraṃ attanā na vindatī’’ti. Nagantareti pabbatantare. Nagavivaranti pabbataguhaṃ pabbhāraṃ vā. Samassitoti nissito upagato. Vītaddaroti vigatakilesadaratho. Vītakhiloti pahīnacetokhilo.

'Having restrained thoughts in oneself' means having suppressed one's own wrong thoughts, such as sensual thoughts and so on, which are included in one's own mental continuum, by the power of an opposing factor. Alternatively, 'by oneself' should be connected with 'finds,' thus: 'he does not find a delight higher than that by himself.' 'In the mountain interior' means in the interior of mountains. 'Mountain cleft' means a mountain cave or a mountain slope. 'Resorting to' means relying on, having approached. 'Free from anguish' means one for whom the anguish of defilements has departed. 'Free from barrenness' means one who has abandoned mental barrenness.

Sukhīti jhānādisukhena sukhito. Malakhilasokanāsanoti rāgādīnaṃ malānaṃ pañcannañca cetokhilānaṃ ñātiviyogādihetukassa sokassa ca pahāyako. Niraggaḷoti, aggaḷaṃ vuccati avijjā nibbānapurapavesanivāraṇato, tadabhāvato niraggaḷo. Nibbanathoti nitaṇho. Visalloti, vigatarāgādisallo. Sabbāsaveti, kāmāsavādike sabbepi āsave. Byantikatoti byantikatāvī ariyamaggena vigatante katvā ṭhito diṭṭhadhammasukhavihāratthaṃ yadā jhāyati, tato jhānaratito paramataraṃ ratiṃ na vindatīti yojanā. Evaṃ pana vatvā thero ajakaraṇītīrameva gato.

'Happy' means happy with the happiness of jhāna and so on. 'Destroyer of stains, barrenness, and sorrow' means the abandoner of the stains of lust and so on, of the five mental barrennesses, and of the sorrow caused by separation from relatives and so on. 'Bar-free': ignorance is called a bar because it prevents entry into the city of Nibbāna; being without that, one is bar-free. 'Free from craving' means without craving. 'Free from darts' means one for whom the darts of lust and so on have departed. 'All taints' means all the taints, such as the taint of sensual desire and so on. 'Having made an end to': one who has made an end to them, having brought them to their end by the Noble Path, abides for the sake of a pleasant dwelling in this very life. The construction is: when such a one meditates, he does not find a delight higher than that delight in jhāna. Having said this, the elder went to the bank of the Ajakaraṇī.

Bhūtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of Elder Bhūta is concluded.

Navakanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of the Nines is concluded.

10. Dasakanipāto

10. The Book of the Tens

1. Kāḷudāyittheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Kāḷudāyī

Dasakanipāte [Pg.165] aṅgārinotiādikā āyasmato kāḷudāyittherassa gāthā. Kā uppatti? Ayampi padumuttarabuddhassa kāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā tajjaṃ abhinīhārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.

In the Book of the Tens, the verses beginning with 'Aṅgārino' are the verses of the Venerable Kāḷudāyī. What is his origin? In the time of the Buddha Padumuttara, he was born into a family in the city of Haṃsavatī. While listening to the Teacher’s Dhamma teaching, he saw the Teacher place a certain bhikkhu in the foremost position among those who inspire confidence in families. Having seen this, he made a corresponding aspiration and longed for that position.

So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi. Bodhisattena saddhiṃ ekadivasaṃyeva jātoti taṃdivasaṃyeva naṃ dukūlacumbaṭe nipajjāpetvā bodhisattassa upaṭṭhānaṃ nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho, rāhulamātā, cattāro nidhī, ārohaniyahatthī, assakaṇḍako, channo kāḷudāyīti ime satta ekadivasaṃyeva jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātattā udāyītveva nāmaṃ akaṃsu, thokaṃ kāḷadhātukattā pana kāḷudāyīti paññāyittha. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.

After performing wholesome deeds throughout his life, he wandered among gods and humans until, on the day conception occurred in the womb of our Bodhisatta’s mother, he took rebirth in the house of a minister in Kapilavatthu itself. He was born on the same day as the Bodhisatta. On that very day, they laid him down on a silken cloth and brought him to the Bodhisatta's presence. Indeed, the Bodhi tree, Rāhula’s mother, the four treasures, the state elephant, the horse Kaṇṭhaka, Channa, and Kāḷudāyī—these seven were born on the same day as the Bodhisatta and thus were called his "co-natals." Then, on the day of his naming, since he was born on a day when the entire city was joyful, they named him Udāyī. But because he was of a somewhat dark complexion, he became known as Kāḷudāyī. He grew up playing childhood games together with the Bodhisatta.

Aparabhāge lokanāthe mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya veḷuvane viharante suddhodanamahārājā taṃ pavattiṃ sutvā purisasahassaparivāraṃ ekaṃ amaccaṃ ‘‘puttaṃ me idhānehī’’ti pesesi. So dhammadesanāvelāya satthu santikaṃ gantvā parisapariyante ṭhito dhammaṃ sutvā sapariso arahattaṃ pāpuṇi. Atha ne satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāreti. Sabbe taṅkhaṇaṃyeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Arahattaṃ pattato paṭṭhāya pana ariyā majjhattāva honti, tasmā raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā ‘‘neva gatabalakoṭṭhako āgacchati, na sāsanaṃ suyyatī’’ti aparampi amaccaṃ purisasahassena [Pg.166] pesesi. Tasmimpi tathā paṭipanne aparanti evaṃ navahi amaccehi saddhiṃ nava purisasahassāni pesesi sabbe arahattaṃ patvā tuṇhī ahesuṃ.

Later, when the Lord of the Worlds, having gone forth in the Great Renunciation, had step by step attained all-knowledge, had set in motion the supreme Wheel of the Dhamma, and was dwelling near Rājagaha in the Bamboo Grove, King Suddhodana the Great, hearing this news, sent a minister with a thousand attendants, saying, "Bring my son here." At the time of the Dhamma teaching, the minister went to the Teacher’s presence and stood at the edge of the assembly. Hearing the Dhamma, he and his retinue attained arahantship. Then the Teacher extended his hand and said to them, "Come, bhikkhus!" Instantly, they all became like elders of sixty years, endowed with robes and bowls created by psychic power. However, from the moment they attained arahantship, the noble ones are equanimous. Thus, they did not convey the king’s message to the Ten-Powered One. The king thought, "Neither does the contingent that went return, nor is any message heard," and sent another minister with a thousand men. When the same happened to him, he sent another, and so on. Thus, he sent nine ministers with nine thousand men. All attained arahantship and remained silent.

Atha rājā cintesi – ‘‘ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, ayaṃ kho pana udāyī dasabalena samavayo sahapaṃsukīḷiko, mayi ca sinehavā, imaṃ pesessāmī’’ti taṃ pakkosāpetvā, ‘‘tāta, tvaṃ purisasahassaparivāro rājagahaṃ gantvā dasabalaṃ ānehī’’ti vatvā pesesi. So pana gacchanto ‘‘sacāhaṃ, deva, pabbajituṃ labhissāmi, evāhaṃ bhagavantaṃ idhānessāmī’’ti vatvā ‘‘yaṃ kiñci katvā mama puttaṃ dassehī’’ti vutto rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāve patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.4.48-63) –

Then the king thought: "All those people, due to a lack of affection for me, said nothing to bring the Ten-Powered One here. But this Udāyī is of the same age as the Ten-Powered One, a childhood playmate, and he has affection for me. I will send him." Having summoned him, he said, "My dear, go to Rājagaha with a thousand men and bring the Ten-Powered One here," and sent him off. But as he was leaving, Udāyī said, "Your Majesty, if I am permitted to be ordained, then I will bring the Blessed One here." Having been told by the king, "By whatever means, just let me see my son," he went to Rājagaha. Standing at the edge of the assembly during the Teacher’s Dhamma discourse, he heard the Dhamma and, together with his retinue, attained arahantship and was established in the state of an Ehi-bhikkhu. Therefore, it is said in the Apadāna:

‘‘Padumuttarabuddhassa, lokajeṭṭhassa tādino;

Addhānaṃ paṭipannassa, carato cārikaṃ tadā.

"When the Buddha Padumuttara, foremost in the world, the Such One, had set out on a journey, wandering on tour at that time;

‘‘Suphullaṃ padumaṃ gayha, uppalaṃ mallikañcahaṃ;

Paramannaṃ gahetvāna, adāsiṃ satthuno ahaṃ.

"Taking a fully bloomed lotus, a blue water lily, and jasmine, and also taking the finest food, I gave them to the Teacher.

‘‘Paribhuñji mahāvīro, paramannaṃ subhojanaṃ;

Tañca pupphaṃ gahetvāna, janassa sampadassayi.

"The great hero partook of the finest food, the excellent meal; and taking that flower, he displayed it to the people.

‘‘Iṭṭhaṃ kantaṃ piyaṃ loke, jalajaṃ pupphamuttamaṃ;

Sudukkaraṃ kataṃ tena, yo me pupphaṃ adāsidaṃ.

"'Pleasing, lovely, and dear in the world is this supreme water-born flower; a very difficult thing was done by him who gave me this flower.

‘‘Yo pupphamabhiropesi, paramannañcadāsi me;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

"'He who offered the flower and gave me the finest food, him I shall extol; listen to me as I speak.

‘‘Dasa aṭṭha cakkhattuṃ so, devarajjaṃ karissati;

Uppalaṃ padumañcāpi, mallikañca taduttari.

"'Eighteen times he will exercise sovereignty among the devas; and beyond that, there will be blue water lilies, lotuses, and jasmine.

‘‘Assa puññavipākena, dibbagandhasamāyutaṃ;

Ākāse chadanaṃ katvā, dhārayissati tāvade.

"'By the ripening of that merit, for that long a time he will hold a canopy in the sky, endowed with divine fragrance.

‘‘Pañcavīsatikkhattuñca[Pg.167], cakkavattī bhavissati;

Pathabyā rajjaṃ pañcasataṃ, vasudhaṃ āvasissati.

"'Twenty-five times he will become a wheel-turning monarch; five hundred times he will rule a kingdom on earth, dwelling upon this world.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

"'In a hundred thousand aeons from now, born in the Okkāka clan, a Teacher named Gotama by clan will arise in the world.

‘‘Sakakammābhiraddho so, sukkamūlena codito;

Sakyānaṃ nandijanano, ñātibandhu bhavissati.

"'Delighting in his own kamma, impelled by wholesome roots, he will be a bringer of joy to the Sakyans, a kinsman and relative.

‘‘So pacchā pabbajitvāna, sukkamūlena codito;

Sabbāsave pariññāya, nibbāyissatināsavo.

"'Later, having gone forth, impelled by wholesome roots, and having fully comprehended all the taints, he will attain final Nibbāna, free from taints.

‘‘Paṭisambhidamanuppattaṃ, katakiccamanāsavaṃ;

Gotamo lokabandhu taṃ, etadagge ṭhapessati.

"'Him, who has attained the analytical knowledges, whose task is accomplished and who is without taints—Gotama, the kinsman of the world, will place at the forefront.

‘‘Padhānapahitatto so, upasanto nirūpadhi;

Udāyī nāma nāmena, hessati satthu sāvako.

"'With his self sent forth in striving, peaceful, without substrata for existence, by the name of Udāyī he will be a disciple of the Teacher.

‘‘Rāgo doso ca moho ca, māno makkho ca dhaṃsito;

Sabbāsave pariññāya, viharāmi anāsavo.

"'Lust, hatred, and delusion, conceit and contempt have been destroyed; having fully comprehended all the taints, I dwell taintless.

‘‘Tosayiñcāpi sambuddhaṃ, ātāpī nipako ahaṃ;

Pasādito ca sambuddho, etadagge ṭhapesi maṃ.

"'I pleased the Perfectly Enlightened One; I was ardent and discerning. And the Perfectly Enlightened One, being pleased, placed me at the forefront.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

"'The four analytical knowledges… the Buddha’s teaching has been accomplished.'"

Arahattaṃ pana patvā ‘‘na tāvāyaṃ dasabalassa kulanagaraṃ gantuṃ kālo, vasante pana upagate pupphitesu vanasaṇḍesu haritatiṇasañchannāya bhūmiyā gamanakālo bhavissatī’’ti kālaṃ paṭimānento vasante sampatte satthu kulanagaraṃ gantuṃ gamanamaggavaṇṇaṃ saṃvaṇṇento –

But having attained arahantship, he thought, "Now is not the time for the Ten-Powered One to go to his family's city. But when spring has arrived, when the forest groves are in bloom and the ground is covered with green grass, then it will be time to go." Awaiting the right time, when spring arrived, he praised the beauty of the path for the journey to the Teacher’s family city:

527.

527.

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra bhāgīrasānaṃ.

"The trees are now like embers, venerable sir, seeking fruit, having shed their foliage; they shine forth as if with flames. It is the season, O great hero, for the Bhāgīrasas.

528.

528.

‘‘Dumāni [Pg.168] phullāni manoramāni, samantato sabbadisā pavanti;

Pattaṃ pahāya phalamāsasānā, kālo ito pakkamanāya vīra.

"The trees are in full bloom, delightful, their fragrance wafting in all directions; having shed their leaves, they hope for fruit. It is time for departure from here, O hero.

529.

529.

‘‘Nevātisītaṃ na panātiuṇhaṃ, sukhā utu addhaniyā bhadante;

Passantu taṃ sākiyā koḷiyā ca, pacchāmukhaṃ rohiniyaṃ tarantaṃ.

"It is neither too cold nor too hot; the season is pleasant for a journey, venerable sir. Let the Sakyans and Koliyans see you crossing the Rohinī, facing west.

530.

530.

‘‘Āsāya kasate khettaṃ, bījaṃ āsāya vappati;

Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;

Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatu.

"With hope one plows the field, with hope one sows the seed; with hope merchants, carriers of wealth, go to the sea. The hope with which I stand—may that hope of mine be fulfilled.

531.

531.

‘‘Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

"Again and again they sow the seed; again and again the king of devas sends rain; again and again farmers plow the field; again and again the kingdom obtains grain.

532.

532.

‘‘Punappunaṃ yācanakā caranti, punappunaṃ dānapatī dadanti;

Punappunaṃ dānapatī daditvā, punappunaṃ saggamupenti ṭhānaṃ.

"Again and again beggars wander; again and again patrons give; again and again patrons, having given, go to a heavenly state.

533.

533.

‘‘Vīro have sattayugaṃ puneti, yasmiṃ kule jāyati bhūripañño;

Maññāmahaṃ sakkati devadevo, tayā hi jāto muni saccanāmo.

"A hero indeed purifies seven generations, in whatever family one of abundant wisdom is born. I believe, O Sakka, O god of gods, that from you was born the sage whose name is Truth.

534.

534.

‘‘Suddhodano nāma pitā mahesino, buddhassa mātā pana māyanāmā;

Yā bodhisattaṃ parihariya kucchinā, kāyassa bhedā tidivamhi modati.

"Suddhodana was the name of the great seer's father, and the Buddha’s mother was named Māyā; she who carried the Bodhisatta in her womb, at the breaking up of the body, rejoices in the Tāvatiṃsa heaven.

535.

535.

‘‘Sā gotamī kālakatā ito cutā, dibbehi kāmehi samaṅgibhūtā;

Sā modati kāmaguṇehi pañcahi, parivāritā devagaṇehi tehi.

"That Gotamī, having passed away and fallen from here, is endowed with divine sensual pleasures; she delights in the five strands of sensual pleasure, surrounded by those hosts of devas.

536.

536.

‘‘Buddhassa [Pg.169] puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;

Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. –

"I am the son of the Buddha, the unassailable conqueror, the matchless Aṅgīrasa, the Such One. You are my father's father, O Sakka; through the Dhamma, O Gotama, you are my grandfather."

Imā gāthā abhāsi.

He uttered these verses.

Tattha aṅgārinoti aṅgārāni viyāti aṅgārāni, rattapavāḷavaṇṇāni rukkhānaṃ pupphapallavāni, tāni etesaṃ santīti aṅgārino, atilohitakusumakisalayehi aṅgāravuṭṭhisaṃparikiṇṇā viyāti attho. Idānīti imasmiṃ kāle. Dumāti rukkhā. Bhadanteti, bhaddaṃ ante etassāti bhadanteti ekassa dakārassa lopaṃ katvā vuccati, guṇavisesayutto, guṇavisesayuttānañca aggabhūto satthā. Tasmā bhadanteti satthu ālapanaṃ. Paccattavacanañcetaṃ ekārantaṃ ‘‘sukaṭe paṭikamme sukhe dukkhepi ce’’tiādīsu viya. Idha pana sambodhanatthe daṭṭhabbaṃ. Tena vuttaṃ ‘‘bhadanteti ālapana’’nti. ‘‘Bhaddasaddasamānatthaṃ padantarameka’’nti keci. Phalāni esantīti phalesino. Acetanepi hi sacetanakiriyamāropetvā voharanti, yathā kulaṃ patitukāmanti, phalāni gahetumāraddhā sampattiphalagahaṇakālāti attho. Chadanaṃ vippahāyāti purāṇapaṇṇāni pajahitvā sampannapaṇḍupalāsāti attho. Teti dumā. Accimantova pabhāsayantīti dīpasikhāvanto viya jalitaaggī viya vā obhāsayanti sabbā disāti adhippāyo. Samayoti kālo, ‘‘anuggahāyā’’ti vacanaseso. Mahāvīrāti mahāvikkanta. Bhāgī rasānanti attharasādīnaṃ bhāgī. Vuttañhetaṃ dhammasenāpatinā – ‘‘bhāgī vā bhagavā attharasassa dhammarasassā’’tiādi (cūḷani. ajitamāṇavapucchāniddesa 2). Mahāvīra, bhāgīti ca idampi dvayaṃ sambodhanavacanaṃ daṭṭhabbaṃ. Bhāgīrathānanti pana pāṭhe bhagīratho nāma ādirājā. Tabbaṃsajātatāya sākiyā bhāgīrathā, tesaṃ bhāgīrathānaṃ upakāratthanti adhippāyo.

There, 'aṅgārino' means 'like embers'; the trees have flowers and new leaves the color of red coral, hence they are called 'aṅgārino,' meaning they resemble showers of embers with their excessively red flowers and buds. 'Idāni' means 'at this time'. 'Dumā' means 'trees'. 'Bhadante' is derived from 'bhaddaṃ ante etassa' by dropping one 'd', meaning 'one whose end is auspicious' or 'one endowed with excellent qualities', the foremost among those endowed with excellent qualities, the Teacher. Therefore, 'bhadante' is an address to the Teacher. This is also a singular vocative, as seen in phrases like 'sukaṭe paṭikamme sukhe dukkhepi ce.' Here, however, it should be understood in the sense of an address. Hence, it is said, 'bhadante is an address.' Some say, 'it is another word synonymous with the word "bhadda".' 'Phalesino' means 'seeking fruits'. Indeed, even inanimate things are spoken of as if they act intentionally, as in 'the family wishes to fall,' meaning they have begun to take fruit, it is the time for gathering abundant fruit. 'Having shed their coverings' means having discarded old leaves, now adorned with fully developed yellow leaves. 'Te' refers to the trees. 'Like blazing flames'—they illuminate all directions as if they were lamp flames or burning fires. 'Samaya' means 'time'; 'for favor' is the implied addition. 'Mahāvīra' means 'greatly valiant'. 'Bhāgī rasānaṃ' means 'partaker of essences,' i.e., partaker of the essence of meaning, etc. As stated by the General of the Dhamma: 'The Blessed One is a partaker of the essence of meaning, the essence of the Dhamma,' etc. 'Mahāvīra' and 'bhāgī'—these two should also be understood as terms of address. In the reading 'bhāgīrathānaṃ,' however, 'Bhagīratha' is the name of an ancient king. The Sakyans are descendants of Bhagīratha; thus, it means 'for the benefit of those Bhagīrathas'.

Dumānīti liṅgavipallāsena vuttaṃ, dumā rukkhāti attho. Samantato sabbadisā pavantīti, samantato sabbabhāgato sabbadisāsu ca phullāni, tathā phullattā eva sabbadisā pavanti gandhaṃ vissajjenti. Āsamānāti āsīsantā [Pg.170] gahitukāmā. Evaṃ rukkhasobhāya gamanamaggassa rāmaṇeyyataṃ dassetvā idāni ‘‘nevātisīta’’ntiādinā utusampattiṃ dasseti. Sukhāti nātisītanātiuṇhabhāveneva sukhā iṭṭhā. Utu addhaniyāti addhānagamanayoggā utu. Passantu taṃ sākiyā koḷiyā ca, pacchāmukhaṃ rohiniyaṃ tarantanti rohinī nāma nadī sākiyakoḷiyajanapadānaṃ antare uttaradisato dakkhiṇamukhā sandati, rājagahaṃ cassā puratthimadakkhiṇāya disāya, tasmā rājagahato kapilavatthuṃ gantuṃ taṃ nadiṃ tarantā pacchāmukhā hutvā taranti. Tenāha ‘‘passantu taṃ…pe… taranta’’nti. ‘‘Bhagavantaṃ pacchāmukhaṃ rohiniṃ nāma nadiṃ atikkamantaṃ sākiyakoḷiyajanapadavāsino passantū’’ti kapilavatthugamanāya bhagavantaṃ āyācanto ussāheti.

'Dumānī' is used due to a gender inversion, meaning 'dumā' or 'trees'. 'Samantato sabbadisā pavanti' means fully blossomed in every part and in all directions, and being thus blossomed, they emit fragrance in all directions. 'Āsamānā' means 'longing,' desiring to grasp. Having thus shown the beauty of the trees on the path, he now shows the suitability of the season with 'neither too cold,' etc. 'Sukhā' means 'pleasant,' agreeable because it is neither too cold nor too hot. 'Utu addhaniyā' means 'the season is fit for travel,' i.e., suitable for traveling the road. 'Let the Sakyans and Koliyans see you, crossing the Rohini River facing westward'—the Rohini is a river that flows southward between the lands of the Sakyans and Koliyans, from the northern direction. And Rājagaha lies to its southeast. Therefore, traveling from Rājagaha to Kapilavatthu, they cross that river facing westward. Therefore, he says, 'Let them see... crossing.' He encourages the Blessed One by saying, 'Let the inhabitants of the Sakyan and Koliyan lands see the Blessed One crossing the Rohini River facing westward,' thus requesting that the Blessed One journey to Kapilavatthu.

Idāni attano patthanaṃ upamāhi pakāsento ‘‘āsāya kasate’’ti gāthamāha. Āsāya kasate khettanti kassako kasanto khettaṃ phalāsāya kasati. Bījaṃ āsāya vappatīti kasitvā ca vapantena phalāsāya eva bījaṃ vappati nikkhipīyati. Āsāya vāṇijā yantīti dhanahārakā vāṇijā dhanāsāya samuddaṃ tarituṃ desaṃ upagantuṃ samuddaṃ nāvāya yanti gacchanti. Yāya āsāya tiṭṭhāmīti evaṃ ahampi yāya āsāya patthanāya bhagavā tumhākaṃ kapilapuragamanapatthanāya idha tiṭṭhāmi. Sā me āsā samijjhatu, tumhehi ‘‘kapilavatthu gantabba’’nti vadati, āsāya sadisatāya cettha kattukamyatāchandaṃ āsāti āha.

Now, illustrating his own aspiration with similes, he speaks the verse beginning 'One plows with hope.' Its meaning is this: 'A farmer plows the field with hope'—a farmer, plowing, plows the field with hope for fruit. 'One sows the seed with hope'—having plowed, the sower sows, plants the seed with hope for fruit. 'Merchants travel with hope'—wealth-seeking merchants, hoping for wealth, travel by ship across the sea to reach other lands. 'With such hope I remain'—similarly, I too remain here with the hope, the aspiration for your journey to Kapilapura, O Blessed One. 'May my hope be fulfilled'—may that hope of mine succeed, that you will say 'Kapilavatthu must be visited.' Here, because of the similarity to hope, the desire to act is called hope.

Gamanamaggasaṃvaṇṇanādinā anekavāraṃ yācanāya kāraṇaṃ dassetuṃ ‘‘punappuna’’ntiādi vuttaṃ. Tassattho – sakiṃ vuttamattena vappe asampajjamāne kassakā punappunaṃ dutiyampi tatiyampi bījaṃ vapanti. Pajjunno devarājāpi ekavārameva avassitvā punappunaṃ kālena kālaṃ vassati. Kassakāpi ekavārameva akasitvā sassasampattiatthaṃ paṃsuṃ kaddamaṃ vā muduṃ kātuṃ khettaṃ punappunaṃ kasanti. Ekavārameva dhaññaṃ saṅgahaṃ katvā ‘‘alamettāvatā’’ti aparitussanato koṭṭhāgārādīsu paṭisāmanavasena manussehi upanīyamānaṃ punappunaṃ sāliādidhaññaṃ raṭṭhaṃ upeti upagacchati.

To show the reason for requesting many times by means of describing the path of travel and so on, the verse beginning 'again and again' was spoken. Its meaning is this: when the crop does not succeed with a single sowing, farmers sow the seed again and again—a second time, and a third time. Pajjunna, the king of the devas, does not just rain once, but rains again and again from time to time. Farmers, too, do not plow just once, but to achieve a successful harvest, they plow the field again and again to soften the soil or mud. Not being satisfied with gathering the grain just once and thinking, 'This is enough,' people repeatedly bring rice and other grains to be stored in granaries and so on; thus rice and other grains repeatedly come to the country.

Yācanakāpi [Pg.171] yācantā punappunaṃ kulāni caranti upagacchanti, na ekavārameva, yācitā pana tesaṃ punappunaṃ dānapatī dadanti, na sakiṃyeva. Tathā pana deyyadhammaṃ punappunaṃ dānapatī daditvā dānamayaṃ puññaṃ upacinitvā punappunaṃ aparāparaṃ saggamupenti ṭhānaṃ paṭisandhivasena devalokaṃ upagacchanti. Tasmā ahampi punappunaṃ yācāmi bhagavā mayhaṃ manorathaṃ matthakaṃ pāpehīti adhippāyo.

Beggars, too, when begging, go from family to family again and again, not just once. And when asked, the patrons give to them repeatedly, not just a single time. Thus, patrons, having given again and again things fit to be given, accumulate merit made of giving and, again and again, attain a heavenly state, one after another, reaching the realm of devas by way of rebirth. Therefore, the meaning is: 'I too ask again and again—O Blessed One, bring my heart’s desire to its completion.'

Idāni yadatthaṃ satthāraṃ kapilavatthugamanaṃ yācati, taṃ dassetuṃ ‘‘vīro have’’tigāthamāha. Tassattho – vīro vīriyavā mahāvikkanto bhūripañño mahāpañño puriso yasmiṃ kule jāyati nibbattati, tattha have ekaṃsena sattayugaṃ sattapurisayugaṃ yāvasattamaṃ pitāmahayugaṃ sammāpaṭipattiyā puneti sodhetīti lokavādo ativādo aññesu. Bhagavā pana sabbesaṃ devānaṃ uttamadevatāya devadevo pāpanivāraṇena kalyāṇapatiṭṭhāpanena tato parampi sodhetuṃ sakkati sakkotīti maññāmi ahaṃ. Kasmā? Tayā hi jāto muni saccanāmo yasmā tayā satthārā ariyāya jātiyā jāto munibhāvo, muni vā samāno attahitaparahitānaṃ idhalokaparalokānañca munanaṭṭhena ‘‘munī’’ti avitathanāmo, monavā vā muni, ‘‘samaṇo pabbajito isī’’ti avitathanāmo tayā jāto. Tasmā sattānaṃ ekantahitapaṭilābhahetubhāvato bhagavā tava tattha gamanaṃ yācāmāti attho.

Now, to explain the purpose for which he requests the Teacher to go to Kapilavatthu, he speaks the verse beginning with 'Surely, the hero...' Its meaning is this: A hero—one endowed with vigor, great prowess, and vast wisdom—when born into a family, purifies it for seven generations, up to the seventh ancestral line, through righteous conduct. This is a common saying, an overstatement among others. But I believe the Blessed One, the supreme deity among all devas, the god of gods, can purify even beyond that by preventing evil and establishing goodness. Why? Because of you, O sage, truly named 'Muni'—since through you, the Teacher, the state of a sage was born with the noble birth. Being a sage, you are truly called 'muni' for pondering the welfare of oneself and others in this world and the next. Or as one endowed with silence, you are truly called 'muni,' 'ascetic,' 'renunciant,' or 'seer'—a true name that has arisen through you. Therefore, because the Blessed One is the cause for beings to attain supreme welfare, I ask you to go there—this is the meaning.

Idāni ‘‘sattayuga’’nti vutte pituyugaṃ dassetuṃ ‘‘suddhodano nāmā’’tiādi vuttaṃ. Suddhaṃ odanaṃ jīvanaṃ etassāti suddhodano. Buddhapitā hi ekaṃsato suvisuddhakāyavacīmanosamācāro suvisuddhājīvo hoti tathā abhinīhārasampannattā. Māyanāmāti kularūpasīlācārādisampattiyā ñātimittādīhi ‘‘mā yāhī’’ti vattabbaguṇatāya ‘‘māyā’’ti laddhanāmā. Parihariyāti dhāretvā. Kāyassa bhedāti sadevakassa lokassa cetiyasadisassa attano kāyassa vināsato uddhaṃ. Tidivamhīti tusitadevaloke.

Now, when 'seven pairs' is mentioned, to indicate the pair of parents, it is stated: 'Suddhodana by name,' etc. 'Suddhodana' means 'one whose food, that is, livelihood, is pure.' For the Buddha's father was certainly one of exceedingly pure bodily, verbal, and mental conduct and of exceedingly pure livelihood, due to his possession of the fulfilled aspiration. 'Māyā by name' refers to her being named 'Māyā' because, due to her accomplishment in family, form, morality, conduct, and so on, she possessed qualities for which relatives, friends, and others would say, 'Do not go (mā yāhi).' 'Having carried' is the meaning of 'parihariya.' 'After the breakup of the body' means after the destruction of her own body, which was like a shrine for the world with its gods. 'In the third heaven' (tidivamhi) means in the Tusita heaven.

Sāti māyādevī. Gotamīti gottena taṃ kitteti. Dibbehi kāmehīti, tusitabhavanapariyāpannehi dibbehi vatthukāmehi. Samaṅgibhūtāti samannāgatā. Kāmaguṇehīti kāmakoṭṭhāsehi, ‘‘kāmehī’’ti vatvā [Pg.172] puna ‘‘kāmaguṇehī’’ti vacanena anekabhāgehi vatthukāmehi paricāriyatīti dīpeti. Tehīti yasmiṃ devanikāye nibbatti, tehi tusitadevagaṇehi, tehi vā kāmaguṇehi. ‘‘Samaṅgibhūtā parivāritā’’ti ca itthiliṅganiddeso purimattabhāvasiddhaṃ itthibhāvaṃ, devatābhāvaṃ vā sandhāya kato, devūpapatti pana purisabhāveneva jātā.

That is Māyādevī. She is renowned by the clan name Gotamī. 'With divine pleasures' means with the divine sensual objects pertaining to the Tusita realm. 'Endowed' means possessed of. 'With the strands of sensual pleasure' means with the portions of sensual pleasure. Having first said 'with pleasures,' then repeating 'with the strands of sensual pleasure' indicates that she was served with various kinds of sensual objects. 'By them' means by those hosts of Tusita devas in whichever celestial company she was reborn, or by those strands of sensual pleasure. 'Endowed and surrounded'—this description in the feminine gender is made with reference to the female state established in a previous existence, or her divine state. Her rebirth as a deva, however, occurred in a male form.

Evaṃ therena yācito bhagavā tattha gamane bahūnaṃ visesādhigamaṃ disvā vīsatisahassa khīṇāsavaparivuto rājagahato aturitacārikāvasena kapilavatthugāmimaggaṃ paṭipajji. Thero iddhiyā kapilavatthuṃ gantvā rañño purato ākāse ṭhito adiṭṭhapubbaṃ vesaṃ disvā raññā ‘‘kosi tva’’nti pucchito, ‘‘sace amaccaputtaṃ tayā bhagavato santikaṃ pesitaṃ maṃ na jānāsi, evaṃ pana jānāhī’’ti dassento –

Thus requested by the elder, the Blessed One, seeing that many would attain special distinction by his going there, surrounded by twenty thousand destroyers of the cankers, set out from Rājagaha on an unhurried journey and took the road to the village of Kapilavatthu. The elder, having gone to Kapilavatthu by psychic power, stood in the air before the king. The king, seeing an unprecedented appearance, asked, 'Who are you?' The elder, revealing himself, said, 'If you do not recognize me, the son of a minister whom you sent to the presence of the Blessed One, then know me thus:'

‘‘Buddhassa puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;

Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. –

"I am the son of the Buddha, the invincible one, of Aṅgīrasa, the matchless, the steadfast one. You are my father's father, O Sakyan; by the Dhamma, O Gotama, you are my grandfather."

Osānagāthamāha.

He spoke the concluding stanza.

Tattha buddhassa puttomhīti, sabbaññubuddhassa ure jātatāya orasaputto amhi. Asayhasāhinoti, abhisambodhito pubbe ṭhapetvā mahābodhisattaṃ aññehi sahituṃ vahituṃ asakkuṇeyyattā asayhassa sakalassa bodhisambhārassa mahākāruṇikādhikārassa ca sahanato vahanato, tato parampi aññehi sahituṃ abhibhavituṃ asakkuṇeyyattā asayhānaṃ pañcannaṃ mārānaṃ sahanato abhibhavanato, āsayānusayacaritādhimuttiādivibhāgāvabodhanena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanīsaṅkhātassa aññehi asayhassa buddhakiccassa ca sahanato, tattha vā sādhukārībhāvato asayhasāhino. Aṅgīrasassāti aṅgīkatasīlādisampattikassa. ‘‘Aṅgamaṅgehi niccharaṇakaobhāsassā’’ti apare. Keci pana ‘‘aṅgīraso, siddhatthoti dve [Pg.173] nāmāni pitarāyeva gahitānī’’ti vadanti. Appaṭimassāti anūpamassa. Iṭṭhāniṭṭhesu tādilakkhaṇappattiyā tādino. Pitupitā mayhaṃ tuvaṃsīti ariyajātivasena mayhaṃ pitu sammāsambuddhassa lokavohārena tvaṃ pitā asi. Sakkāti jātivasena rājānaṃ ālapati. Dhammenāti sabhāvena ariyajāti lokiyajātīti dvinnaṃ jātīnaṃ sabhāvasamodhānena gotamāti rājānaṃ gottena ālapati. Ayyakosīti pitāmaho asi. Ettha ca ‘‘buddhassa puttomhī’’tiādiṃ vadanto thero aññaṃ byākāsi.

Here, 'I am the son of the Buddha' means: I am the natural-born son of the All-Knowing Buddha, having been born from his breast. 'Of the invincible one' means: because, prior to his full enlightenment, he endured and bore the entire accumulation for awakening and the great compassionate undertaking, which was unendurable and unbearable for others apart from the Great Bodhisatta; and because, after that, he endured and overcame the five Māras, who are unendurable and unconquerable by others; and because he endured the Buddha's duty, which is unendurable for others, consisting of instructing disciples according to their capacity by understanding the divisions of their inclination, latent tendency, character, and disposition, for their welfare in this life, in the next life, and for the ultimate goal; or because he was one who acts well in that regard, he is 'the invincible one.' 'Of Aṅgīrasa' means of one endowed with the accomplishment of morality and so on. Others say it means 'of one whose radiance issues from all his limbs.' Some, however, say, 'Aṅgīrasa and Siddhattha are two names that were given by his father.' 'Of the matchless one' means of the incomparable one. 'Of the steadfast one' means of one who has attained the characteristic of being steadfast amidst the liked and disliked. 'You are my father's father' means: by worldly convention, you are the father of my father, the Fully Enlightened One, who is my father by way of noble birth. 'O Sakka' is an address to the king by his lineage. 'By the Dhamma' means by nature; by combining the nature of the two births—the noble and the worldly—he addresses the king by his clan name, 'O Gotama.' 'You are my grandfather' means you are my paternal grandfather. And here, the elder, in saying 'I am the son of the Buddha,' etc., was declaring his final knowledge.

Evaṃ pana attānaṃ jānāpetvā haṭṭhatuṭṭhena raññā mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasassa bhojanassa pattaṃ pūretvā dinne gamanākāraṃ dasseti. ‘‘Kasmā gantukāmattha, bhuñjathā’’ti ca vutte, ‘‘satthu santikaṃ gantvā bhuñjissāmī’’ti. ‘‘Kahaṃ pana satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya maggaṃ paṭipanno’’ti. ‘‘Tumhe imaṃ piṇḍapātaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ sampāpuṇāti, tāvassa itova piṇḍapātaṃ harathā’’ti. Thero bhattakiccaṃ katvā rañño parisāya ca dhammaṃ kathetvā satthu āgamanato puretarameva sakalaṃ rājanivesanaṃ ratanattaye abhippasannaṃ karonto sabbesaṃ passantānaṃyeva satthu āharitabbabhattapuṇṇaṃ pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ upanetvā satthu hatthe ṭhapesi. Satthā taṃ piṇḍapātaṃ paribhuñji. Evaṃ saṭṭhiyojanaṃ maggaṃ divase divase yojanaṃ gacchantassa satthu rājagehatova bhattaṃ āharitvā adāsi. Atha naṃ bhagavā ‘‘mayhaṃ pitu mahārājassa sakalanivesanaṃ pasādesī’’ti kulappasādakānaṃ aggaṭṭhāne ṭhapesīti.

Having thus made himself known, the king, filled with joy and delight, had him seated on a magnificent couch. He then filled a bowl with various choice and delicious foods he had prepared and offered it to him. Upon receiving it, the elder showed his intention to leave. When asked, 'Why do you wish to leave? Eat,' he replied, 'I will eat after going to the Teacher's presence.' 'But where is the Teacher?' 'Surrounded by twenty thousand monks, he has set out on the road to see you.' 'You eat this almsfood, and until my son arrives in this city, carry almsfood from here to him.' The elder, having finished his meal, preached the Dhamma to the king and his assembly and, even before the Teacher's arrival, inspired faith in the Triple Gem throughout the entire royal residence. Then, as everyone watched, he tossed the bowl filled with food to be brought to the Teacher into the sky and, rising into the air himself, brought the almsfood and placed it in the Teacher's hands. The Teacher partook of that almsfood. Thus, as the Teacher traveled the sixty-yojana path, going one yojana each day, the elder brought food from the king's house and gave it to him. Then the Blessed One, saying, 'He has inspired faith in the entire household of my father, the great king,' placed him in the foremost position among those who inspire faith in families.

Kāḷudāyittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the stanzas of the Elder Kāḷudāyī is concluded.

2. Ekavihāriyattheragāthāvaṇṇanā

2. The Commentary on the Stanzas of the Elder Ekavihāriya

Purato [Pg.174] pacchato vātiādikā āyasmato ekavihāriyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto kassapadasabalassa kāle kulagehe nibbattitvā viññutaṃ patto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā araññaṃ pavisitvā vivekavāsaṃ vasi.

The stanzas beginning with 'Purato pacchato vā…' belong to the Venerable Elder Ekavihāriya. What is their origin? He, too, having made aspirations under former Buddhas and accumulated merits in various existences, was reborn in a good family during the time of the Kassapa, the one with Ten Powers. Having reached maturity, he heard the Dhamma in the Teacher's presence, gained faith, went forth, entered the forest, and dwelt in seclusion.

So tena puññakammena ekaṃ buddhantaraṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde bhagavati parinibbute dhammāsokarañño kaniṭṭhabhātā hutvā nibbatti. Asokamahārājā kira satthu parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse sakalajambudīpe ekarajjābhisekaṃ patvā attano kaniṭṭhaṃ tissakumāraṃ oparajje ṭhapetvā ekena upāyena taṃ sāsane abhippasannaṃ akāsi. So ekadivasaṃ migavaṃ gato araññe yonakamahādhammarakkhitattheraṃ hatthināgena sālasākhaṃ gahetvā bījiyamānaṃ nisinnaṃ disvā sañjātapasādo ‘‘aho vatāhampi ayaṃ mahāthero viya pabbajitvā araññe vihareyya’’nti cintesi. Thero tassa cittācāraṃ ñatvā tassa passantasseva ākāsaṃ abbhuggantvā asokārāme pokkharaṇiyā abhijjamāne udake ṭhatvā cīvarañca uttarāsaṅgañca ākāse olaggetvā nhāyituṃ ārabhi. Kumāro therassa ānubhāvaṃ disvā abhippasanno araññato nivattitvā rājagehaṃ gantvā ‘‘pabbajissāmī’’ti rañño ārocesi. Rājā taṃ anekappakāraṃ yācitvā pabbajjādhippāyaṃ nivattetuṃ nāsakkhi. So upāsako hutvā pabbajjāsukhaṃ patthento –

By that meritorious deed, he wandered among gods and humans for one Buddha-interval and was reborn as the younger brother of King Dhammāsoka in this Buddha’s dispensation, after the Blessed One had attained final Nibbāna. King Asoka, it is said, two hundred and eighteen years after the Master’s final Nibbāna, having attained sole sovereignty over all Jambudīpa, placed his younger brother, Prince Tissa, as viceroy and by some means made him deeply devoted to the Dispensation. One day, while hunting, the prince went into the forest and saw the Elder Yonaka Mahādhammarakkhita seated, being fanned by a great elephant holding a sāla branch in its trunk. Filled with serene faith, he thought, “Oh, if only I too could go forth like this great elder and dwell in the forest!” The elder, knowing his thoughts, even as the prince watched, rose into the sky and stood on the unbroken water of the lotus pond in Asoka’s park. Hanging his robe and upper robe in the air, he began to bathe. The prince, seeing the elder’s supernatural power, became deeply devoted. Returning from the forest, he went to the royal palace and announced to the king, “I will go forth.” The king, though pleading with him in many ways, could not dissuade him from his intention to go forth. So, as a lay follower longing for the bliss of going forth, he said:

537.

537.

‘‘Purato pacchato vāpi, aparo ce na vijjati;

Atīva phāsu bhavati, ekassa vasato vane.

“Whether in front or behind, if no other is found, it becomes exceedingly pleasant for one dwelling alone in the forest.”

538.

538.

‘‘Handa eko gamissāmi, araññaṃ buddhavaṇṇitaṃ;

Phāsu ekavihārissa, pahitattassa bhikkhuno.

“Indeed, I will go alone to the forest, praised by the Buddha; it is pleasant for a monk dwelling alone, one with a resolute mind.”

539.

539.

‘‘Yogī-pītikaraṃ rammaṃ, mattakuñjarasevitaṃ;

Eko atthavasī khippaṃ, pavisissāmi kānanaṃ.

“Delightful, inspiring joy in the meditator, frequented by intoxicated elephants; alone, master of my purpose, swiftly I will enter the forest.”

540.

540.

‘‘Supupphite [Pg.175] sītavane, sītale girikandare;

Gattāni parisiñcitvā, caṅkamissāmi ekako.

“In a well-flowered, cool forest, in a cool mountain cleft, having bathed my limbs, I will walk alone.”

541.

541.

‘‘Ekākiyo adutiyo, ramaṇīye mahāvane;

Kadāhaṃ viharissāmi, katakicco anāsavo.

“Alone, without a second, in the delightful great forest, when shall I dwell, my task accomplished, taintless?”

542.

542.

‘‘Evaṃ me kattukāmassa, adhippāyo samijjhatu;

Sādhayissāmahaṃyeva, nāñño aññassa kārako’’ti. –

“Thus, for me who wishes to do this, may this intention succeed; I myself will accomplish it; no other can act for another.”

Imā cha gāthā abhāsi.

He spoke these six stanzas.

Tattha purato pacchato vāti attano purato vā pacchato vā, vā-saddassa vikappatthattā passato vā aparo añño jano na vijjati ce, atīva ativiya phāsu cittasukhaṃ bhavati. Ekavihārībhāvena ekassa asahāyassa. Vane vasatoti ciraparicitena vivekajjhāsayena ākaḍḍhiyamānahadayo so rattindivaṃ mahājanaparivutassa vasato saṅgaṇikavihāraṃ nibbindanto vivekasukhañca bahuṃ maññanto vadati.

Herein, ‘in front or behind’ means either in front of oneself or behind oneself; because the word ‘or’ (vā) has the meaning of an alternative, it also means on the side. If no other person is found, then it becomes exceedingly, very much pleasant and mentally happy. For one without a companion, because of dwelling alone. ‘Dwelling in the forest’—his heart drawn by a long-familiar inclination for seclusion, he, feeling weary of dwelling in company surrounded by many people day and night, and valuing greatly the happiness of seclusion, speaks thus.

Handāti vossaggatthe nipāto, tena idāni karīyamānassa araññagamanassa nicchitabhāvamāha. Eko gamissāmīti ‘‘suññāgāre kho, gahapati, tathāgatā abhiramantī’’tiādivacanato (cūḷava. 306) buddhehi vaṇṇitaṃ pasaṭṭhaṃ araññaṃ eko asahāyo gamissāmi vāsādhippāyena upagacchāmi. Yasmā ekavihārissa ṭhānādīsu asahāyabhāvena ekavihārissa nibbānaṃ paṭipesitacittatāya pahitattassa adhisīlasikkhādikā tisso sikkhā sikkhato bhikkhuno araññaṃ phāsu iṭṭhaṃ sukhāvahanti attho.

‘Indeed’ (handa) is a particle in the sense of determination. By this, he now declares the certainty of the act of going to the forest. ‘I will go alone’—from statements such as, “Indeed, householder, the Tathāgatas delight in empty dwellings” (Cv.Khandhaka 10), the forest is praised and commended by the Buddhas. ‘Alone,’ without a companion, ‘I will go,’ I will approach with the intention of dwelling. Because for one dwelling alone, due to being without a companion in places and so on; for one with a resolute mind (pahitattassa), whose mind is directed towards Nibbāna; for a monk training in the three trainings, beginning with the training in higher virtue—the forest is pleasant, desirable, and brings happiness; that is the meaning.

Yogī-pītikaranti yogīnaṃ bhāvanāya yuttappayuttānaṃ appasaddādibhāvena jhānavipassanādipītiṃ āvahanato yogī-pītikaraṃ. Visabhāgārammaṇābhāvena paṭisallānasāruppatāya rammaṃ. Mattakuñjarasevitanti mattavaravāraṇavicaritaṃ, imināpi brahāraññabhāvena janavivekaṃyeva dasseti. Atthavasīti idha atthoti samaṇadhammo adhippeto. ‘‘Kathaṃ nu kho so me bhaveyyā’’ti tassa vasaṃ gato.

‘Inspiring joy in the meditator’ (yogī-pītikaraṃ) means it brings the joy of jhāna, insight, and so on, to those devoted to and engaged in meditation, due to the absence of noise and other disturbances; thus it inspires joy in the meditator. It is ‘delightful’ (rammaṃ), being suitable for seclusion due to the absence of incompatible objects. ‘Frequented by intoxicated elephants’ (mattakuñjarasevitaṃ) means roamed by excellent, intoxicated elephants; by this, being a great forest, it also shows solitude from people. ‘Master of my purpose’ (atthavasī)—here, the purpose refers to the ascetic’s practice. “How then might that be for me?”—he has come under its control.

Supupphiteti [Pg.176] suṭṭhu pupphite. Sītavaneti chāyūdakasampattiyā sīte vane. Ubhayenapi tassa ramaṇīyataṃyeva vibhāveti. Girikandareti girīnaṃ abbhantare kandare. Kanti hi udakaṃ, tena dāritaṃ ninnaṭṭhānaṃ kandaraṃ nāma. Tādise sītale girikandare ghammaparitāpaṃ vinodetvā attano gattāni parisiñcitvā nhāyitvā caṅkamissāmi ekakoti katthaci anāyattavuttitaṃ dasseti.

‘Well-flowered’ (supupphite) means thoroughly flowered. ‘Cool forest’ (sītavane) means a cool forest endowed with shade and water. By both, it reveals its delightfulness. ‘In a mountain cleft’ (girikandare) means in a cleft within the mountains. For ‘kan’ means water; a low-lying place split by it is called a ‘kandara’ (cleft). In such a cool mountain cleft, having dispelled the torment of the heat, having sprinkled and bathed my limbs, ‘I will walk alone’ (caṅkamissāmi ekako)—this shows an independent way of life somewhere, not subject to anyone.

Ekākiyoti ekākī asahāyo. Adutiyoti taṇhāsaṅkhātadutiyābhāvena adutiyo. Taṇhā hi purisassa sabbadā avijahanaṭṭhena dutiyā nāma. Tenāha bhagavā – ‘‘taṇhādutiyo puriso, dīghamaddhāna saṃsara’’nti (itivu. 15, 105).

‘Alone’ (ekākiyo) means solitary, without a companion. ‘Without a second’ (adutiyo) means without a second due to the absence of that which is designated as the second, craving. For craving is called a person’s ‘second’ because it is never forsaken. Therefore, the Blessed One said: “With craving as his second, a person wanders on for a long time in saṃsāra” (Iti. 15).

Evaṃ me kattukāmassāti ‘‘handa eko gamissāmī’’tiādinā vuttavidhinā araññaṃ gantvā bhāvanābhiyogaṃ kattukāmassa me. Adhippāyo samijjhatūti ‘‘kadāhaṃ viharissāmi, katakicco anāsavo’’ti evaṃ pavatto manoratho ijjhatu siddhiṃ pāpuṇātu. Arahattappatti ca yasmā na āyācanamattena sijjhati, nāpi aññena sādhetabbā, tasmā āha ‘‘sādhayissāmahaṃyeva, nāñño aññassa kārako’’ti.

‘Thus, for me who wishes to do this’ (evaṃ me kattukāmassa) means: for me who wishes to engage in the practice of meditation, having gone to the forest in the manner stated, beginning with “Indeed, I will go alone.” ‘May this intention succeed’ (adhippāyo samijjhatu) means: may this aspiration, expressed as “When shall I dwell, my task accomplished, taintless?” succeed and reach fulfillment. And since the attainment of arahantship is not achieved by mere wishing, nor can it be accomplished by another, therefore he said: “I myself will accomplish it; no other can act for another.”

Evaṃ uparājassa pabbajjāya daḷhanicchayataṃ ñatvā rājā asokārāmagamanīyaṃ maggaṃ alaṅkārāpetvā kumāraṃ sabbālaṅkāravibhūsitaṃ mahatiyā senāya mahaccarājānubhāvena vihāraṃ nesi. Kumāro padhānagharaṃ gantvā mahādhammarakkhitattherassa santike pabbaji, anekasatā manussā taṃ anupabbajiṃsu. Rañño bhāgineyyo saṅghamittāya sāmiko aggibrahmāpi tameva anupabbaji. So pabbajitvā haṭṭhatuṭṭho attanā kātabbaṃ pakāsento –

Knowing the viceroy’s strong determination to go forth, the king had the road to the Asokārāma adorned and led the prince, decorated with all ornaments, to the monastery with a great army and with the majesty of a great king. The prince went to the meditation hall and went forth in the presence of the Elder Mahādhammarakkhita. Many hundreds of people went forth following him. The king’s nephew, Aggibrahmā, the husband of Saṅghamittā, also went forth following him. Having gone forth, joyful and elated, declaring what was to be done by himself, he said:

543.

543.

‘‘Esa bandhāmi sannāhaṃ, pavisissāmi kānanaṃ;

Na tato nikkhamissāmi, appatto āsavakkhayaṃ.

“I now bind on my armor, I will enter the forest; I will not come out from there until I have attained the destruction of the taints.”

544.

544.

‘‘Mālute upavāyante, sīte surabhigandhike;

Avijjaṃ dālayissāmi, nisinno nagamuddhani.

“While cool, fragrant breezes blow, I shall shatter ignorance, seated on the mountain peak.”

545.

545.

‘‘Vane [Pg.177] kusumasañchanne, pabbhāre nūna sītale;

Vimuttisukhena sukhito, ramissāmi giribbaje’’ti. –

“In a flower-strewn forest, surely on a cool mountain slope, happy with the bliss of liberation, I shall delight in the mountain fastness.”

Tisso gāthā abhāsi.

He spoke three stanzas.

Tattha esa bandhāmi sannāhanti esāhaṃ vīriyasaṅkhātaṃ sannāhaṃ bandhāmi, kāye ca jīvite ca nirapekkho vīriyasannāhena sannayhāmi. Idaṃ vuttaṃ hoti – yathā nāma sūro puriso paccatthike paccupaṭṭhite taṃ jetukāmo aññaṃ kiccaṃ pahāya kavacapaṭimuccanādinā yuddhāya sannayhati, yuddhabhūmiñca gantvā paccatthike ajetvā tato na nivattati, evamahampi kilesapaccatthike jetuṃ ādittampi sīsaṃ celañca ajjhupekkhitvā catubbidhasammappadhānavīriyasannāhaṃ sannayhāmi, kilese ajetvā kilesavijayayoggaṃ vivekaṭṭhānaṃ na vissajjemīti. Tena vuttaṃ ‘‘pavisissāmi kānanaṃ na tato nikkhamissāmi, appatto āsavakkhaya’’nti.

Herein, ‘I now bind on my armor’ (esa bandhāmi sannāhaṃ) means: I bind on the armor known as energy; indifferent to body and life, I arm myself with the armor of energy. This is what is meant: Just as a heroic man, when enemies have appeared, desiring to conquer them, abandons other tasks and prepares for battle by donning armor and so forth—and having gone to the battlefield, does not turn back without conquering the enemies—so too, to conquer the enemy of the defilements, I arm myself with the armor of the energy of the fourfold right effort, disregarding even if my head and robe were on fire. I will not abandon the place of seclusion suitable for victory over the defilements without having conquered the defilements. Therefore it is said: “I will enter the forest; I will not come out from there until I have attained the destruction of the taints.”

‘‘Mālute upavāyante’’tiādinā araññaṭṭhānassa kammaṭṭhānabhāvanāyogyataṃ vadati, ramissāmi nūna giribbajeti yojanā. Pabbataparikkhepe abhiramissāmi maññeti anāgatatthaṃ parikappento vadati. Sesaṃ suviññeyyameva.

Beginning with 'As the breeze gently blows,' he speaks of the suitability of the forest dwelling for the development of the meditation subject. The connection is: 'Surely, I will delight in Giribbaja.' He speaks, contemplating a future state, 'I shall rejoice, I think, in the mountain's vicinity.' The rest is easily understood.

Evaṃ vatvā thero araññaṃ pavisitvā samaṇadhammaṃ karonto upajjhāyena saddhiṃ kaliṅgaraṭṭhaṃ agamāsi. Tatthassa pāde cammikābādho uppajji, taṃ disvā eko vejjo ‘‘sappiṃ, bhante, pariyesatha, tikicchissāmi na’’nti āha. Thero sappipariyesanaṃ akatvā vipassanāya eva kammaṃ karoti, rogo vaḍḍhati, vejjo therassa tattha appossukkataṃ disvā sayameva sappiṃ pariyesitvā theraṃ arogaṃ akāsi. So arogo hutvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.44.1-12) –

Having said this, the elder entered the forest and, performing the duties of a recluse, went with his preceptor to the Kalinga country. There, a skin disease arose on his foot. Seeing this, a physician said, 'Venerable sir, look for ghee; I will treat you.' The elder, not looking for ghee, devoted himself solely to insight meditation. The illness worsened. The physician, seeing the elder's lack of concern there, himself looked for ghee and cured the elder. He, being cured, soon attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 2.44.1-12):

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

In this auspicious eon, a kinsman of Brahmā, greatly renowned, the excellent speaker named Kassapa by clan, arose.

‘‘Nippapañco nirālambo, ākāsasamamānaso;

Suññatābahulo tādī, animittarato vasī.

Free from conceptual proliferation, without support, with a mind like the sky; the Imperturbable One, abounding in emptiness, delighting in the signless, the master.

‘‘Asaṅgacitto [Pg.178] nikleso, asaṃsaṭṭho kule gaṇe;

Mahākāruṇiko vīro, vinayopāyakovido.

With a mind unattached, without defilements, unassociated with family or group; the heroic one of great compassion, skilled in discipline and skillful means.

‘‘Uyyutto parakiccesu, vinayanto sadevake;

Nibbānagamanaṃ maggaṃ, gatiṃ paṅkavisosanaṃ.

Striving for the good of others, training beings including the gods, he teaches the path leading to Nibbāna, the course that dries up the mire.

‘‘Amataṃ paramassādaṃ, jarāmaccunivāraṇaṃ;

Mahāparisamajjhe so, nisinno lokatārako.

The deathless, the supreme taste, that which wards off old age and death; he, the world's rescuer, sat amidst a great assembly.

‘‘Karavīkaruto nātho, brahmaghoso tathāgato;

Uddharanto mahāduggā, vippanaṭṭhe anāyake.

The Protector has a voice like the karavīka bird, the Tathāgata with the voice of Brahmā, lifting up from great adversity those who are lost and without a guide.

‘‘Desento virajaṃ dhammaṃ, diṭṭho me lokanāyako;

Tassa dhammaṃ suṇitvāna, pabbajiṃ anagāriyaṃ.

Teaching the stainless Dhamma, I beheld the Guide of the World; having heard his Dhamma, I went forth into homelessness.

‘‘Pabbajitvā tadāpāhaṃ, cintento jinasāsanaṃ;

Ekakova vane ramme, vasiṃ saṃsaggapīḷito.

Having gone forth then, reflecting on the Teaching of the Conqueror, I lived all alone in a delightful forest, oppressed by social interaction.

‘‘Sakkāyavūpakāso me, hetubhūto mamābhavī;

Manaso vūpakāsassa, saṃsaggabhayadassino.

For me, one who saw the danger in association, withdrawal from self-identity became a cause for the mind's withdrawal.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā there tattha viharante rājā koṭidhanapariccāgena bhojakagirivihāraṃ nāma kāretvā theraṃ tattha vāsesi. So tattha viharanto parinibbānakāle –

Having attained Arahantship, while the elder was dwelling there, the king, by expending ten million in wealth, had a monastery named Bhojakagiri built and had the elder reside there. Dwelling there, at the time of his final Nibbāna, he said:

546.

546.

‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā;

Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti. –

I am of fulfilled resolve, like the moon on the fifteenth day; all corruptions are destroyed, there is now no further becoming.

Osānagāthamāha. Sā uttānatthāva. Tadeva ca therassa aññābyākaraṇaṃ ahosīti.

He recited the concluding verse. Its meaning is plain. And that was the elder's declaration of final knowledge.

Ekavihāriyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Ekavihāriya is concluded.

3. Mahākappinattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Mahākappina

Anāgataṃ [Pg.179] yo paṭikacca passatītiādikā āyasmato mahākappinattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare kulaghare nibbattitvā viññutaṃ patto satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhuovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā tajjaṃ adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.

The verses beginning, 'He who foresees the future,' are those of the Venerable Mahākappina. What is their origin? It is said that during the time of the Buddha Padumuttara, he was born into a good family in the city of Haṃsavatī. Having reached maturity, while listening to the Dhamma in the Teacher's presence, he saw the Teacher appoint a certain monk to the foremost position among those who admonish the monks. Having performed a deed of aspiration for that, he aspired for that same position.

So tattha yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapasammāsambuddhakāle bārāṇasiyaṃ kulagehe nibbattitvā viññutaṃ patto purisasahassagaṇajeṭṭhako hutvā gabbhasahassapaṭimaṇḍitaṃ mahantaṃ pariveṇaṃ kārāpesi. Te sabbepi janā yāvajīvaṃ kusalaṃ katvā taṃ upāsakaṃ jeṭṭhakaṃ katvā saputtadārā devaloke nibbattitvā ekaṃ buddhantaraṃ devamanussesu saṃsariṃsu. Tesu gaṇajeṭṭhako amhākaṃ satthu nibbattito puretarameva paccantadese kukkuṭanāmake nagare rājagehe nibbatti, tassa kappinoti nāmaṃ ahosi. Sesapurisā tasmiṃyeva nagare amaccakule nibbattiṃsu. Kappinakumāro pitu accayena chattaṃ ussāpetvā mahākappinarājā nāma jāto. So sutavittakatāya pātova catūhi dvārehi sīghaṃ dūte pesesi – ‘‘yattha bahussute passatha, tato nivattitvā mayhaṃ ārocethā’’ti.

Having performed wholesome deeds throughout his life there and wandered among gods and humans, during the time of the Perfectly Enlightened One Kassapa, he was born into a good family in Bārāṇasī. Having reached maturity, he became the chief of a group of a thousand men and had a great monastery built, adorned with a thousand chambers. All those people performed wholesome deeds throughout their lives, and with that lay follower as their chief, they were reborn, with their sons and wives, in the world of the gods. For one Buddha-interval, they wandered among gods and humans. Among them, the group's chief was reborn in a royal family in a city named Kukkuṭa in a border region, even before our Teacher arose. His name was Kappina. The other men were born in the same city into the families of ministers. After his father's passing, Prince Kappina had the royal parasol raised and became known as King Mahākappina. Because of his great learning, early in the morning he would quickly send messengers out through the four gates, saying, 'Wherever you see highly learned ones, return and inform me.'

Tena ca samayena amhākaṃ satthā loke uppajjitvā sāvatthiṃ upanissāya viharati. Tasmiṃ kāle sāvatthivāsino vāṇijā sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā taṃ nagaraṃ gantvā bhaṇḍaṃ paṭisāmetvā ‘‘rājānaṃ passissāmā’’ti paṇṇākārahatthā rañño ārocāpesuṃ. Te rājā pakkosāpetvā niyyāditapaṇṇākāre vanditvā ṭhite ‘‘kuto āgatatthā’’ti pucchi. ‘‘Sāvatthito, devā’’ti. ‘‘Kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājā’’ti? ‘‘Āma, devā’’ti. ‘‘Kīdiso dhammo tumhākaṃ dese idāni pavattatī’’ti? ‘‘Taṃ, deva, na sakkā ucchiṭṭhamukhehi kathetu’’nti. Rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggahetvā, ‘‘deva, amhākaṃ dese buddharatanaṃ nāma uppanna’’nti [Pg.180] āhaṃsu. Rañño ‘‘buddho’’ti vacane sutamatteyeva sakalasarīraṃ pharamānā pīti uppajji. Tato ‘‘buddhoti, tātā, vadethā’’ti āha. ‘‘Buddhoti, deva, vadāmā’’ti. Evaṃ tikkhattuṃ vadāpetvā ‘‘buddhoti padaṃ aparimāṇa’’nti tasmiṃyeva pade pasanno satasahassaṃ datvā ‘‘aparaṃ vadethā’’ti pucchi. ‘‘Deva, loke dhammaratanaṃ nāma uppanna’’nti. Tampi sutvā tatheva satasahassaṃ datvā ‘‘aparaṃ vadethā’’ti pucchi. ‘‘Deva, saṅgharatanaṃ nāma uppanna’’nti. Tampi sutvā tatheva satasahassaṃ datvā ‘‘buddhassa bhagavato santike pabbajissāmī’’ti tatova nikkhami. Amaccāpi tatheva nikkhamiṃsu. So amaccasahassena saddhiṃ gaṅgātīraṃ patvā ‘‘sace satthā sammāsambuddho, imesaṃ assānaṃ khuramattampi mā temetū’’ti saccādhiṭṭhānaṃ katvā udakapiṭṭheneva pūraṃ gaṅgānadiṃ atikkamitvā aparampi aḍḍhayojanavitthāraṃ nadiṃ tatheva atikkamitvā tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkami.

At that time, our Teacher had arisen in the world and was dwelling near Sāvatthī. During that period, merchants from Sāvatthī took their merchandise, went to that city, and after disposing of their goods, thinking, 'We will see the king,' they had their arrival announced, with gifts in hand. The king had them summoned, and when they stood there paying homage after presenting their gifts, he asked, 'From where have you come?' 'From Sāvatthī, Your Majesty.' 'Is your country prosperous, and is the king righteous?' 'Yes, Your Majesty.' 'What kind of teaching now prevails in your country?' 'That, Your Majesty, cannot be spoken of with unrinsed mouths.' The king had water given to them in a golden pitcher. After rinsing their mouths, they raised their joined palms in the direction of the One with Ten Powers and said, 'Your Majesty, in our country the Buddha-jewel has arisen.' At the mere sound of the word 'Buddha,' joy arose in the king, pervading his entire body. Then he said, 'Say 'Buddha,' my good sirs.' 'We say 'Buddha,' Your Majesty.' Having had them repeat it three times, he said, 'The word 'Buddha' is immeasurable!' and, pleased with that very word, he gave them a hundred thousand and asked, 'Tell me more.' 'Your Majesty, in the world the Dhamma-jewel has arisen.' Hearing this, he likewise gave another hundred thousand and asked, 'Tell me more.' 'Your Majesty, the Saṅgha-jewel has arisen.' Hearing this too, he likewise gave another hundred thousand and said, 'I shall go forth in the presence of the Blessed One, the Buddha,' and he departed from that very spot. His ministers also departed in the same way. Reaching the bank of the Ganges with a thousand ministers, he made an act of truth: 'If the Teacher is a Perfectly Enlightened One, may the hooves of these horses not even be wet.' They crossed the entire Ganges River right on the surface of the water. Then they crossed another river, half a yojana wide, in the same way. Reaching a third great river named Candabhāgā, they crossed that too by that same act of truth.

Satthāpi taṃdivasaṃ paccūsasamayaṃyeva mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento ‘‘ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgamissatī’’ti disvā ‘‘mayā tesaṃ paccuggamanaṃ kātuṃ yutta’’nti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva ākāsena gantvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassābhimukhaṭṭhāne mahānigrodhamūle pallaṅkena nisinno chabbaṇṇabuddharasmiyo vissajjesi. Te tena titthena uttarantā buddharasmiyo ito cito ca vidhāvantiyo olokento bhagavantaṃ disvā ‘‘yaṃ satthāraṃ uddissa mayaṃ āgatā, addhā so eso’’ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onamitvā paramanipaccākāraṃ karontā bhagavantaṃ upasaṅkamiṃsu. Rājā bhagavato gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. Satthā tesaṃ dhammaṃ desesi. Desanāpariyosāne saddhiṃ parisāya arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.54.66-107) –

On that very day, at dawn, the Teacher, having arisen from the attainment of great compassion, surveyed the world. Seeing, "Today, Mahākappina, having abandoned his kingdom of three hundred leagues with a retinue of a thousand ministers, will come to me to go forth," he thought, "It is fitting for me to go to meet them." Early in the morning, after attending to his bodily needs, surrounded by the community of monks, he went to Sāvatthī for alms. After the meal, on his return from the alms round, he himself traveled through the air and sat cross-legged at the foot of a great banyan tree on the bank of the Candabhāgā River, facing the ford where they would cross. There, he emitted the six-colored rays of a Buddha. As they were crossing at that ford, seeing the Buddha’s rays darting here and there, they spotted the Blessed One. Thinking, "Surely, this is the Teacher for whose sake we have come," they were convinced by the mere sight of him. From the place where they saw him, they bowed down and approached the Blessed One, paying the highest homage. The king took hold of the Blessed One’s ankles, paid homage to the Teacher, and sat down to one side along with his thousand ministers. The Teacher taught them the Dhamma. At the end of the teaching, he, together with his retinue, was established in arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.54.66-107):

‘‘Padumuttaro [Pg.181] nāma jino, sabbadhammāna pāragū;

Udito ajaṭākāse, ravīva saradambare.

“The Conqueror named Padumuttara, gone beyond all phenomena, arose in the clear sky, like the sun in an autumn sky.”

‘‘Vacanābhāya bodheti, veneyyapadumāni so;

Kilesapaṅkaṃ soseti, matiraṃsīhi nāyako.

“The leader awakens those to be trained, who are like lotuses, by the radiance of his words; he dries up the mire of defilements with the rays of his intellect.”

‘‘Titthiyānaṃ yase hanti, khajjotābhā yathā ravi;

Saccatthābhaṃ pakāseti, ratanaṃva divākaro.

“He destroys the glory of sectarians, as the sun destroys the light of fireflies; he reveals the light of truth, like the sun reveals a jewel.”

‘‘Guṇānaṃ āyatibhūto, ratanānaṃva sāgaro;

Pajjunnoriva bhūtāni, dhammameghena vassati.

“He is the source of virtues, like the ocean is of gems; like Pajjunna, he rains down upon beings with the cloud of Dhamma.”

‘‘Akkhadasso tadā āsiṃ, nagare haṃsasavhaye;

Upecca dhammamassosiṃ, jalajuttamanāmino.

“I was a judge then, in the city named Haṃsa; approaching, I heard the Dhamma of the one named Supreme Lotus.”

‘‘Ovādakassa bhikkhūnaṃ, sāvakassa katāvino;

Guṇaṃ pakāsayantassa, tappayantassa me manaṃ.

“I heard the Dhamma as he was declaring the virtue of an accomplished disciple, an adviser to monks, which delighted my mind.”

‘‘Sutvā patīto sumano, nimantetvā tathāgataṃ;

Sasissaṃ bhojayitvāna, taṃ ṭhānamabhipatthayiṃ.

“Having heard, delighted and joyful, I invited the Tathāgata; having fed him together with his disciples, I aspired to that position.”

‘‘Tadā haṃsasamabhāgo, haṃsadundubhinissano;

Passathetaṃ mahāmattaṃ, vinicchayavisāradaṃ.

“Then, the one with the grace of a swan, with a voice like a celestial drum, said: ‘Behold this great counselor, skilled in judgment.’”

‘‘Patitaṃ pādamūle me, samuggatatanūruhaṃ;

Jīmūtavaṇṇaṃ pīṇaṃsaṃ, pasannanayanānanaṃ.

“‘Fallen at my feet, with hairs standing on end, dark as a rain cloud, broad-shouldered, with serene eyes and face.’”

‘‘Parivārena mahatā, rājayuttaṃ mahāyasaṃ;

Eso katāvino ṭhānaṃ, pattheti muditāsayo.

“‘With a great retinue, endowed with royalty, of great fame, this one, with a joyful heart, aspires to the position of that accomplished one.’”

‘‘Iminā paṇipātena, cāgena paṇidhīhi ca;

Kappasatasahassāni, nupapajjati duggatiṃ.

“‘By this act of reverence, by this generosity, and by these aspirations, for a hundred thousand eons, he will not be reborn in a woeful state.’”

‘‘Devesu devasobhaggaṃ, manussesu mahantataṃ;

Anubhotvāna sesena, nibbānaṃ pāpuṇissati.

“‘He will experience divine splendor among the gods and greatness among humans; then, with the remaining result of his merit, he will attain Nibbāna.’”

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘One hundred thousand eons from now, born of the Okkāka lineage, the teacher Gotama by name will arise in the world.’”

‘‘Tassa [Pg.182] dhammesu dāyādo, oraso dhammanimmito;

Kappino nāma nāmena, hessati satthu sāvako.

“‘His heir in the Dhamma, a true son born of the Dhamma, by the name of Kappina, he will be the Teacher’s disciple.’”

‘‘Tatohaṃ sukataṃ kāraṃ, katvāna jinasāsane;

Jahitvā mānusaṃ dehaṃ, tusitaṃ agamāsahaṃ.

“Then I, having done good deeds in the Victor’s Dispensation, abandoned the human body and went to the Tusita realm.”

‘‘Devamānusarajjāni, sataso anusāsiya;

Bārāṇasiyamāsanne, jāto keṇiyajātiyaṃ.

“Having ruled over divine and human kingdoms hundreds of times, near Bārāṇasī, I was born into the Keṇiya clan.”

‘‘Sahassaparivārena, sapajāpatiko ahaṃ;

Pañcapaccekabuddhānaṃ, satāni samupaṭṭhahiṃ.

“With a thousand attendants, together with my wife, I attended upon five hundred Paccekabuddhas.”

‘‘Temāsaṃ bhojayitvāna, pacchādamha ticīvaraṃ;

Tato cutā mayaṃ sabbe, ahumha tidasūpagā.

“Having fed them for three months, we later gave the triple robe; then, passing away, we all went to the company of the Thirty-Three gods.”

‘‘Puno sabbe manussattaṃ, agamimha tato cutā;

Kukkuṭamhi pure jātā, himavantassa passato.

“Again, all of us, having passed away from there, came to human existence, born in the city of Kukkuṭa, in sight of the Himalayas.”

‘‘Kappino nāmahaṃ āsiṃ, rājaputto mahāyaso;

Sesāmaccakule jātā, mameva parivārayuṃ.

“My name was Kappina, a prince of great fame; the others, born in families of ministers, were my retinue.”

‘‘Mahārajjasukhaṃ patto, sabbakāmasamiddhimā;

Vāṇijehi samakkhātaṃ, buddhuppādamahaṃ suṇiṃ.

“Having attained the bliss of a great kingdom, possessing the fulfillment of all desires, I heard from merchants the news of a Buddha’s arising.”

‘‘Buddho loke samuppanno, asamo ekapuggalo;

So pakāseti saddhammaṃ, amataṃ sukhamuttamaṃ.

“‘A Buddha has arisen in the world, unequalled, a unique individual; he reveals the true Dhamma, the deathless, the ultimate bliss.’”

‘‘Suyuttā tassa sissā ca, sumuttā ca anāsavā;

Sutvā nesaṃ suvacanaṃ, sakkaritvāna vāṇije.

“‘Well-practiced are his disciples, well-freed and without taints.’ Having heard their good words, I honored the merchants.”

‘‘Pahāya rajjaṃ sāmacco, nikkhamiṃ buddhamāmako;

Nadiṃ disvā mahācandaṃ, pūritaṃ samatittikaṃ.

“Abandoning the kingdom with my ministers, I, a follower of the Buddha, went forth; I saw the great Candā river, filled to the brim.”

‘‘Appatiṭṭhaṃ anālambaṃ, duttaraṃ sīghavāhiniṃ;

Guṇaṃ saritvā buddhassa, sotthinā samatikkamiṃ.

“Without a footing, without a support, hard to cross, swiftly flowing; recalling the Buddha’s virtues, I safely crossed over.”

‘‘Bhavasotaṃ sace buddho, tiṇṇo lokantagū vidū;

Etena saccavajjena, gamanaṃ me samijjhatu.

“‘If the Buddha, the knower who has gone to the world's end, has crossed the stream of becoming, by this utterance of truth, may my journey succeed.’”

‘‘Yadi [Pg.183] santigamo maggo, mokkho caccantikaṃ sukhaṃ;

Etena saccavajjena, gamanaṃ me samijjhatu.

“‘If the path leads to peace, and liberation is ultimate bliss, by this utterance of truth, may my journey be successful.’”

‘‘Saṅgho ce tiṇṇakantāro, puññakkhetto anuttaro;

Etena saccavajjena, gamanaṃ me samijjhatu.

“‘If the Saṅgha has crossed the wilderness, an unsurpassed field of merit, by this utterance of truth, may my journey be successful.’”

‘‘Saha kate saccavare, maggā apagataṃ jalaṃ;

Tato sukhena uttiṇṇo, nadītīre manorame.

“As soon as this excellent declaration of truth was made, the water parted from the path; then I crossed with ease to the delightful riverbank.”

‘‘Nisinnaṃ addasaṃ buddhaṃ, udentaṃva pabhaṅkaraṃ;

Jalantaṃ hemaselaṃva, dīparukkhaṃva jotitaṃ.

“I saw the Buddha seated, like the rising sun, the light-maker; blazing like a golden mountain, like a lit lampstand.”

‘‘Sasiṃva tārāsahitaṃ, sāvakehi purakkhataṃ;

Vāsavaṃ viya vassantaṃ, desanājaladantaraṃ.

“Like the moon accompanied by stars, he was attended by his disciples; like Indra raining from within a cloud, he taught the Dhamma.”

‘‘Vanditvāna sahāmacco, ekamantamupāvisiṃ;

Tato no āsayaṃ ñatvā, buddho dhammamadesayi.

“Having paid homage with my ministers, I sat down to one side; then, knowing our inclination, the Buddha taught us the Dhamma.”

‘‘Sutvāna dhammaṃ vimalaṃ, avocumha mayaṃ jinaṃ;

Pabbājehi mahāvīra, nibbindāmha mayaṃ bhave.

“Having heard the stainless Dhamma, we said to the Conqueror: ‘Ordain us, Great Hero, we are weary of existence.’”

‘‘Svakkhāto bhikkhave dhammo, dukkhantakaraṇāya vo;

Caratha brahmacariyaṃ, iccāha munisattamo.

“‘Monks, the Dhamma is well proclaimed for your ending of suffering; live the spiritual life,’ thus said the supreme sage.”

‘‘Saha vācāya sabbepi, bhikkhuvesadharā mayaṃ;

Ahumha upasampannā, sotāpannā ca sāsane.

“At his very words, all of us found ourselves bearing the appearance of monks, fully ordained and stream-enterers in the Dispensation.”

‘‘Tato jetavanaṃ gantvā, anusāsi vināyako;

Anusiṭṭho jinenāhaṃ, arahattamapāpuṇiṃ.

“Then, going to Jetavana, the Guide instructed us; instructed by the Conqueror, I attained Arahantship.”

‘‘Tato bhikkhusahassāni, anusāsimahaṃ tadā;

Mamānusāsanakarā, tepi āsuṃ anāsavā.

“Then, at that time, I taught a thousand monks; those who acted on my instruction, they too became taintless.”

‘‘Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ;

Bhikkhuovādakānaggo, kappinoti mahājane.

“The Conqueror, pleased with that quality, placed me foremost in this: foremost among those who advise monks, I am known as Kappina among the great multitude.”

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

Pamutto saravegova, kilese jhāpayiṃ mama.

“The deed done a hundred thousand eons ago has shown its fruit to me here; released with the speed of an arrow, I have burned away my defilements.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up... the Buddha's teaching has been fulfilled.”

Arahattaṃ [Pg.184] patvā pana te sabbeva satthāraṃ pabbajjaṃ yāciṃsu. Satthā te ‘‘etha, bhikkhavo’’ti āha. Sā eva tesaṃ pabbajjā upasampadā ca ahosi. Satthā taṃ bhikkhusahassaṃ ādāya ākāsena jetavanaṃ agamāsi. Athekadivasaṃ bhagavā tassantevāsike bhikkhū āha – ‘‘kacci, bhikkhave, kappino bhikkhūnaṃ dhammaṃ desetī’’ti? ‘‘Na, bhagavā, deseti. Appossukko diṭṭhadhammasukhavihāramanuyutto viharati, ovādamattampi na detī’’ti. Satthā theraṃ pakkosāpetvā – ‘‘saccaṃ kira tvaṃ, kappina, antevāsikānaṃ ovādamattampi na desī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Brāhmaṇa, mā evaṃ kari, ajja paṭṭhāya upagatānaṃ dhammaṃ desehī’’ti. ‘‘Sādhu, bhante’’ti thero satthu vacanaṃ sirasā sampaṭicchitvā ekovādeneva samaṇasahassaṃ arahatte patiṭṭhāpesi. Tena naṃ satthā paṭipāṭiyā attano sāvake there ṭhānantare ṭhapento bhikkhuovādakānaṃ aggaṭṭhāne ṭhapesi. Athekadivasaṃ thero bhikkhuniyo ovadanto –

Having attained arahantship, they all requested ordination from the Teacher. The Teacher said to them, “Come, monks.” That itself was their ordination and higher ordination. The Teacher, taking that thousand monks, went through the air to Jetavana. Then one day the Blessed One addressed the monks who were his disciples: “Monks, does Kappina teach the Dhamma to the monks?” “No, Blessed One, he does not teach. He lives unconcerned, devoted to the bliss of dwelling in the present life, not even giving a brief exhortation.” The Teacher had the elder summoned and said, “Is it true, Kappina, that you do not even give a brief exhortation to your disciples?” “It is true, Blessed One.” “Brahmin, do not act thus. From today onward, teach the Dhamma to those who come to you.” “Very well, Venerable Sir.” The elder, having respectfully accepted the Teacher's words, established a thousand ascetics in arahantship with a single exhortation. Therefore, the Teacher, gradually placing his disciples in the ranks of elders, appointed him to the foremost position among those who exhort the monks. Then one day, while the elder was exhorting the nuns—

547.

547.

‘‘Anāgataṃ yo paṭikacca passati, hitañca atthaṃ ahitañca taṃ dvayaṃ;

Viddesino tassa hitesino vā, randhaṃ na passanti samekkhamānā.

One who foresees what is yet to come, both what is beneficial and what is harmful—his enemies or well-wishers, though scrutinizing, find no flaw.

548.

548.

‘‘Ānāpānasatī yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

One whose mindfulness of breathing is perfected and well-developed, gradually practiced as taught by the Buddha—he illuminates this world like the moon freed from a cloud.

549.

549.

‘‘Odātaṃ vata me cittaṃ, appamāṇaṃ subhāvitaṃ;

Nibbiddhaṃ paggahītañca, sabbā obhāsate disā.

Truly pure is my mind, immeasurable and well-cultivated; penetrated and sustained, it illuminates all directions.

550.

550.

‘‘Jīvate vāpi sappañño, api vittaparikkhayo;

Paññāya ca alābhena, vittavāpi na jīvati.

A wise person lives on, even with the loss of wealth; but a wealthy person, through lack of wisdom, does not truly live.

551.

551.

‘‘Paññā sutavinicchinī, paññā kittisilokavaddhanī;

Paññāsahito naro idha, api dukkhesu sukhāni vindati.

Wisdom discerns what is heard; wisdom increases fame and renown. A person endowed with wisdom here finds happiness even in suffering.

552.

552.

‘‘Nāyaṃ [Pg.185] ajjatano dhammo, nacchero napi abbhuto;

Yattha jāyetha mīyetha, tattha kiṃ viya abbhutaṃ.

This is not a matter of today, nor is it strange or wonderful. Where one is born, there one dies; what is so wondrous about that?

553.

553.

‘‘Anantarañhi jātassa, jīvitā maraṇaṃ dhuvaṃ;

Jātā jātā marantīdha, evaṃ dhammā hi pāṇino.

For one who has been born, death is certain, immediately following upon life. All those born here die; such is the nature of living beings.

554.

554.

‘‘Na hetadatthāya matassa hoti, yaṃ jīvitatthaṃ paraporisānaṃ;

Matamhi ruṇṇaṃ na yaso na lokyaṃ, na vaṇṇitaṃ samaṇabrāhmaṇehi.

This weeping is not for the benefit of the dead, nor for the sake of other living people. When one is dead, weeping brings no glory, nor worldly praise, nor is it commended by ascetics and brahmins.

555.

555.

‘‘Cakkhuṃ sarīraṃ upahanti tena, nihīyati vaṇṇabalaṃ matī ca;

Ānandino tassa disā bhavanti, hitesino nāssa sukhī bhavanti.

Through it, the eye and body are harmed; complexion, strength, and intellect decline. His enemies rejoice, while his well-wishers are not happy.

556.

556.

‘‘Tasmā hi iccheyya kule vasante, medhāvino ceva bahussute ca;

Yesañhi paññāvibhavena kiccaṃ, taranti nāvāya nadiṃva puṇṇa’’nti. –

Therefore, one should desire wise and learned ones to dwell in the family, for by the power of their wisdom, they accomplish their task and cross over, as with a boat across a full river.

Imā gāthā abhāsi.

He spoke these verses.

Tattha anāgatanti na āgataṃ, avindanti, attho. Paṭikaccāti putetaraṃyeva. Passatīti oloketi. Atthanti kiccaṃ. Taṃ dvayanti hitāhitaṃ. Viddesinoti amittā. Hitesinoti mittā. Randhanti chiddaṃ. Samekkhamānāti gavesantā. Idaṃ vuttaṃ hoti – yo puggalo attano hitāvahaṃ ahitāvahaṃ tadubhayañca atthaṃ kiccaṃ anāgataṃ asampattaṃ puretaraṃyeva paññācakkhunā ahaṃ viya passati vīmaṃsati vicāreti, tassa amittā vā ahitajjhāsayena mittā vā hitajjhāsayena randhaṃ gavesantā na passanti, tādiso paññavā puggalo acchiddavutti, tasmā tumhehi tathārūpehi bhavitabbanti.

Herein, 'what is yet to come' means what has not arrived, not found; this is the meaning. 'In advance' means even beforehand. 'Sees' means observes. 'Purpose' means task. 'Both' means what is beneficial and what is harmful. 'Hostile' means enemies. 'Well-wishers' means friends. 'Flaw' means a weak point. 'Scrutinizing' means searching. This is what is said: The person who, like me, sees, examines, and reflects beforehand with the eye of wisdom on what is yet to come—both the beneficial and harmful task for himself, what has not yet arrived or been attained—his enemies, with harmful intent, or his friends, with beneficial intent, searching for a flaw, do not find one. Such a wise person's conduct is without flaw. Therefore, you should be of such a kind.

Idāni ānāpānasatibhāvanāya guṇaṃ dassento tattha tāni yojetuṃ ‘‘ānāpānasatī yassā’’ti dutiyaṃ gāthamāha. Tattha ānanti [Pg.186] assāso. Apānanti passāso. Assāsapassāsanimittārammaṇā sati ānāpānasati. Satisīsena cettha taṃsampayuttasamādhibhāvanā adhippetā. Yassāti, yassa yogino. Paripuṇṇā subhāvitāti catunnaṃ satipaṭṭhānānaṃ soḷasannañca ākārānaṃ pāripūriyā sabbaso puṇṇā sattannaṃ bojjhaṅgānaṃ vijjāvimuttīnañca pāripūriyā suṭṭhu bhāvitā vaḍḍhitā. Anupubbaṃ paricitā, yathā buddhena desitāti ‘‘so satova assasatī’’tiādinā (dī. ni. 2.374; ma. ni. 1.107) yathā bhagavatā desitā, tathā anupubbaṃ anukkamena paricitā āsevitā bhāvitā. Somaṃ lokaṃ pabhāseti, abbhā muttova candimāti so yogāvacaro yathā abbhādiupakkilesā vimutto cando candālokena imaṃ okāsalokaṃ pabhāseti, evaṃ avijjādiupakkilesavimutto ñāṇālokena attasantānapatitaṃ parasantānapatitañca saṅkhāralokaṃ pabhāseti pakāseti. Tasmā tumhehi ānāpānasatibhāvanā bhāvetabbāti adhippāyo.

Now, showing the benefit of the development of mindfulness of breathing and connecting them to it, he spoke the second verse, 'One whose mindfulness of breathing...' Herein, 'in-breath' means the in-breath. 'Out-breath' means the out-breath. Mindfulness whose object is the sign of in-breaths and out-breaths is mindfulness of breathing. Here, by 'mindfulness' is intended the development of concentration associated with it. 'Whose' means of which yogi. 'Perfected, well-developed' means fully complete through the fulfillment of the four foundations of mindfulness and the sixteen aspects; well-cultivated and matured through the fulfillment of the seven factors of enlightenment and knowledge and liberation. 'Gradually practiced, as taught by the Buddha' means practiced, cultivated, and developed gradually, sequentially, just as the Blessed One taught, beginning with 'Mindful, he breathes in...' (Dī. Ni. 2.374; Ma. Ni. 1.107). 'He illuminates this world like the moon freed from a cloud' means that just as the moon, freed from clouds and other defilements, illuminates this world of space with its light, so too does that practitioner, freed from the defilements of ignorance and so on, illuminate and reveal the world of formations, whether pertaining to his own continuum or another's, with the light of knowledge. Therefore, the intention is: 'You should develop mindfulness of breathing.'

Idāni attānaṃ nidassanaṃ katvā bhāvanābhiyogassa saphalataṃ dassento ‘‘odātaṃ vata me citta’’nti tatiyaṃ gāthamāha. Tassattho – nīvaraṇamalavigamato odātaṃ suddhaṃ vata mama cittaṃ. Yathā pamāṇakarā rāgādayo pahīnā, appamāṇañca nibbānaṃ paccakkhaṃ kataṃ ahosi, tathā bhāvitattā appamāṇaṃ subhāvitaṃ, tato eva catusaccaṃ nibbiddhaṃ paṭivijjhitaṃ, sakalasaṃkilesapakkhato paggahitañca hutvā dukkhādikā pubbantādikā ca disā obhāsate tattha vitiṇṇakaṅkhattā sabbadhammesu vigatasammohattā ca. Tasmā tumhehipi evaṃ cittaṃ bhāvetabbanti dasseti.

Now, making himself an example and showing the fruitfulness of striving in cultivation, he spoke the third verse, 'Truly pure is my mind.' Its meaning is: Truly, my mind is pure, cleansed from the stains of the hindrances. Just as lust and other defilements, which set limits, were abandoned, and immeasurable Nibbāna was directly realized, so too, being cultivated, it is immeasurably well-cultivated. And from that, the Four Noble Truths were thoroughly understood and penetrated, and having been upheld from the side of all defilements, it illuminates the directions, such as suffering and the past, etc., there being freedom from doubt and freedom from delusion in all phenomena. Therefore, he shows that you too should develop your mind in this way.

Yathā bhāvanāmayā paññā cittamalavisodhanādinā purisassa bahupakārā, evaṃ itarāpīti dassento ‘‘jīvate vāpi sappañño’’ti catutthagāthamāha. Tassattho – parikkhīṇadhanopi sappaññajātiko itarītarasantosena santuṭṭho anavajjāya jīvikāya jīvatiyeva. Tassa hi jīvitaṃ jīvitaṃ nāma. Tenāha bhagavā – ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.73, 246; su. ni. 184). Dummedhapuggalo pana paññāya alābhena diṭṭhadhammikaṃ samparāyikañca atthaṃ [Pg.187] virādhento vittavāpi na jīvati, garahādippattiyā jīvanto nāma na tassa hoti, anupāyaññutāya vā yathādhigataṃ dhanaṃ nāsento jīvitampi sandhāretuṃ na sakkotiyeva, tasmā pārihāriyapaññāpi tumhehi appamattehi sampādetabbāti adhippāyo.

Just as wisdom born of meditation brings many benefits to a person through cleansing the mind of defilements and so on, so too does the other kind. To illustrate this, he spoke the fourth verse, 'A wise person lives on...' Its meaning is: Even one whose wealth is exhausted, being of a wise nature, content with whatever little he has, lives a blameless life. For his life is truly life. Therefore the Blessed One said: 'They say the life of one living by wisdom is best' (SN 1.73, 246; Sn 184). But a foolish person, lacking wisdom, failing to achieve both immediate and future benefit, even if wealthy, does not truly live, for his life is not truly life due to incurring blame and the like; or, due to lack of skill, squandering his acquired wealth, he is unable even to maintain his life. Therefore, the intention is: 'You must diligently cultivate even practical wisdom (pārihāriya-paññā).'

Idāni paññāya ānisaṃse dassetuṃ ‘‘paññā sutavinicchinī’’ti pañcamaṃ gāthamāha. Tattha paññā sutavinicchinīti paññā nāmesā sutassa vinicchayinī, yathāsute sotapathamāgate atthe ‘‘ayaṃ akusalo, ayaṃ kusalo, ayaṃ sāvajjo, ayaṃ anavajjo’’tiādinā vinicchayajananī. Kittisilokavaddhanīti kittiyā sammukhā pasaṃsāya silokassa patthaṭayasabhāvassa vaddhanī, paññavatoyeva hi kittiādayo viññūnaṃ pāsaṃsabhāvato. Paññāsahitoti pārihāriyapaññāya, vipassanāpaññāya ca yutto. Api dukkhesu sukhāni vindatīti ekantadukkhasabhāvesu khandhāyatanādīsu sammāpaṭipattiyā yathābhūtasabhāvāvabodhena nirāmisānipi sukhāni paṭilabhati.

Now, to show the benefits of wisdom, he spoke the fifth verse, 'Wisdom discerns what is heard.' Herein, 'wisdom discerns what is heard' means that wisdom is indeed the discriminator of what is heard, generating discernment in the meaning that has come to the ear, such as 'this is unwholesome, this is wholesome, this is blameworthy, this is blameless,' and so on. 'It increases fame and renown' means it increases fame, which is praise in one's presence, and renown, which is of a spreading nature. For fame and the like arise only for the wise, due to their praiseworthiness by the discerning. 'Endowed with wisdom' means associated with practical wisdom and insight wisdom. 'Even in suffering, one finds happiness' means that in the aggregates, sense bases, and so on, which are inherently of the nature of suffering, through right practice and understanding their true nature, one attains even non-sensual happiness.

Idāni tāsaṃ bhikkhunīnaṃ aniccatāpaṭisaṃyuttaṃ dhīrabhāvāvahaṃ dhammaṃ kathento ‘‘nāyaṃ ajjatano dhammo’’tiādinā sesagāthā abhāsi. Tatrāyaṃ saṅkhepattho – yvāyaṃ sattānaṃ jāyanamīyanasabhāvo, ayaṃ dhammo ajjatano adhunāgato na hoti, abhiṇhapavattikatāya na acchariyo, abbhutapubbatābhāvato nāpi abbhuto. Tasmā yattha jāyetha mīyetha, yasmiṃ loke satto jāyeyya, so ekaṃsena mīyetha, tattha kiṃ viya? Kiṃ nāma abbhutaṃ siyā? Sabhāvikattā maraṇassa – na hi khaṇikamaraṇassa kiñci kāraṇaṃ atthi. Yato anantarañhi jātassa, jīvitā maraṇaṃ dhuvaṃ jātassa jātisamanantaraṃ jīvitato maraṇaṃ ekantikaṃ uppannānaṃ khandhānaṃ ekaṃsena bhijjanato. Yo panettha jīvatīti lokavohāro, so tadupādānassa anekapaccayāyattatāya anekantiko, yasmā etadevaṃ, tasmā jātā marantīdha, evaṃdhammā hi pāṇinoti ayaṃ sattānaṃ pakati, yadidaṃ jātānaṃ maraṇanti jātiyā maraṇānubandhanataṃ āha.

Now, speaking a teaching connected to impermanence that fosters courage in those bhikkhunīs, he spoke the remaining verses beginning with, 'This is not a matter of today.' Herein is the summary meaning: This nature of beings to be born and to die—this is not a matter of today, not newly arisen; it is not astonishing due to its constant occurrence, nor is it marvelous because it has never been unprecedented. Therefore, wherever one is born, one dies; in whatever world a being is born, it will inevitably die—what is so astonishing about that? What indeed could be marvelous? Death is natural—for momentary death requires no cause. Since immediately after birth, death is certain for the living; for one who is born, death is inevitable immediately after birth, because the arisen aggregates inevitably disintegrate. As for the worldly convention, 'This one lives,' it is uncertain because its sustenance depends on many conditions. Since this is so, 'those born here die—such is the nature of living beings,' meaning this is the nature of beings, that is, the death of those who are born. Thus, he spoke of death being invariably linked with birth.

Idāni [Pg.188] yasmā tāsu bhikkhunīsu kāci sokabandhitacittāpi atthi, tasmā tāsaṃ sokavinodanaṃ kātuṃ ‘‘na hetadatthāyātiādi vuttaṃ. Tattha na hetadatthāya matassa hotīti yaṃ matassa jīvitatthaṃ jīvitanimittaṃ paraporisānaṃ parapuggalānaṃ ruṇṇaṃ, etaṃ tassa matassa sattassa jīvitatthaṃ tāva tiṭṭhatu, kassacipi atthāya na hoti, ye pana rudanti, tesampi matamhi matapuggalanimittaṃ ruṇṇaṃ, na yaso na lokyaṃ yasāvahaṃ visuddhāvahañca na hoti. Na vaṇṇitaṃ samaṇabrāhmaṇehīti viññuppasaṭṭhampi na hoti, atha kho viññugarahitamevāti attho.

Now, since among those bhikkhunīs some had their minds bound by sorrow, to dispel their sorrow, it was said: 'This is not for his benefit,' and so forth. Herein, 'this is not for his benefit' means that the weeping by other persons for the dead, for the sake of the dead's life as a sign of life, is of no use to anyone, let alone being for the benefit of that dead being. But for those who weep, their weeping on account of the dead person brings no fame, no worldly praise, nor does it bring purity. 'It is not praised by ascetics and brahmins' means it is not even approved by the wise; rather, it is only censured by the wise—this is the meaning.

Na kevalameteva ye rudato ādīnavā, atha kho imepīti dassento ‘‘cakkhuṃ sarīraṃ upahantī’’ti gāthaṃ vatvā tato paraṃ sokādianatthapaṭibāhanatthaṃ kalyāṇamittapayirupāsanāyaṃ tā niyojento ‘‘tasmā’’tiādinā osānagāthamāha. Tattha tasmāti yasmā ruṇṇaṃ rudantassa puggalassa cakkhuṃ sarīrañca upahanti vibādhati, tena ruṇṇena vaṇṇo balaṃ mati ca nihīyati parihāyati, tassa rudantassa puggalassa disā sapattā ānandino pamodavanto pītivanto bhavanti. Hitesino mittā dukkhī dukkhitā bhavanti tasmā dhammojapaññāya samannāgatattā medhāvino diṭṭhadhammikādiatthasannissitassa bāhusaccassa pāripūriyā bahussute, attano kule vasante iccheyya pāṭikaṅkheyya kulūpake kareyya. Yesanti yesaṃ medhāvīnaṃ bahussutānaṃ paṇḍitānaṃ paññāvibhavena paññābalena yathā mahoghassa puṇṇaṃ nadiṃ nāvāya taranti, evaṃ kulaputtā attano atthakiccaṃ taranti pāraṃ pāpuṇanti. Te iccheyya kule vasanteti yojanā.

Not only are there these dangers for one who weeps, but also these others—showing this, he spoke the verse, 'The eye and the body are harmed.' And then, to prevent the disadvantages of sorrow and the like, he engaged them in associating with good friends, concluding with the final verse beginning, 'Therefore.' Herein, 'therefore' means: because weeping harms and afflicts the eye and body of the weeping person; by that weeping, one's complexion, strength, and intelligence decline and deteriorate; and for that weeping person, enemies and foes become delighted, joyful, and happy. Well-wishing friends become sorrowful and distressed. Therefore, the wise, being endowed with wisdom that is the essence of the Dhamma, for the fulfillment of extensive learning connected with benefits in this life and beyond, should wish for, hope for, and make close to their family those who are learned. 'Those' refers to those wise, learned, and discerning ones, by whose splendor and power of wisdom clansmen accomplish their own tasks and reach the far shore, just as one crosses a full river with a boat. The connection is: 'One should wish for them dwelling in the family.'

Evaṃ thero tāsaṃ bhikkhunīnaṃ dhammaṃ kathetvā vissajjesi. Tā therassa ovāde ṭhatvā sokaṃ vinodetvā yoniso paṭipajjantiyo sadatthaṃ paripūresuṃ.

Thus, the Elder, having taught the Dhamma to those bhikkhunīs, dismissed them. They, abiding by the Elder's instruction, having dispelled their grief and practicing wisely, fulfilled their own true welfare.

Mahākappinattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mahākappina is concluded.

4. Cūḷapanthakattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Cūḷapanthaka

Dandhā [Pg.189] mayhaṃ gatītiādikā āyasmato cūḷapanthakattherassa gāthā. Kā uppatti? Yadettha aṭṭhuppattivasena vattabbaṃ, taṃ aṭṭhakanipāte mahāpanthakavatthusmiṃ (theragā. aṭṭha. 2.mahāpanthakattheragāthāvaṇṇanā) vuttameva. Ayaṃ pana viseso – mahāpanthakatthero arahattaṃ patvā aggaphalasukhena vītināmento cintesi – ‘‘kathaṃ nu kho sakkā cūḷapanthakampi imasmiṃ sukhe patiṭṭhapetu’’nti? So attano ayyakaṃ dhanaseṭṭhiṃ upasaṅkamitvā āha – ‘‘sace, mahāseṭṭhi, anujānātha, ahaṃ cūḷapanthakaṃ pabbājeyya’’nti. ‘‘Pabbājetha, bhante’’ti. Thero taṃ pabbājesi. So dasasu sīlesu patiṭṭhito bhātu santike –

The verses beginning, 'Slow is my movement,' belong to the Venerable Elder Cūḷapanthaka. What is their origin? What should be said here by way of the origin story has already been stated in the Aṭṭhakanipāta, in the account of the Elder Mahāpanthaka. But this is the difference: the Elder Mahāpanthaka, having attained arahantship and passing the time in the bliss of the highest fruit, thought, 'How indeed can I establish Cūḷapanthaka too in this bliss?' He approached his grandfather, the wealthy merchant Dhanaseṭṭhi, and said, 'If you permit, great merchant, I will give the going forth to Cūḷapanthaka.' 'Give him the going forth, venerable sir.' The Elder gave him the going forth. Established in the ten precepts, he was in the presence of his brother—

‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123;

a. ni. 5.195) –

Just as a fragrant red lotus, in the morning, would be fully bloomed with undiminished fragrance; see Aṅgīrasa shining, like the blazing sun in the sky.

Gāthaṃ uggaṇhanto catūhi māsehi gahetuṃ nāsakkhi, gahitagahitaṃ padaṃ hadaye na tiṭṭhati. Atha naṃ mahāpanthako āha – ‘‘panthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekagāthampi gahetuṃ na sakkosi. Pabbajitakiccaṃ pana tvaṃ kathaṃ matthakaṃ pāpessasi? Nikkhama ito’’ti. So therena paṇāmito dvārakoṭṭhakasamīpe rodamāno aṭṭhāsi.

While trying to learn the verse, he was unable to grasp it in four months; each word he grasped would not remain in his heart. Then Mahāpanthaka said to him: 'Panthaka, you are incapable in this Dispensation. You cannot even learn a single verse in four months. How then will you ever bring the task of a renunciate to completion? Leave this place!' And so, dismissed by the Elder, he stood weeping near the gatehouse.

Tena ca samayena satthā jīvakambavane viharati. Atha jīvako purisaṃ pesesi, ‘‘pañcahi bhikkhusatehi saddhiṃ satthāraṃ nimantehī’’ti. Tena ca samayena āyasmā mahāpanthako bhattuddesako hoti. So ‘‘pañcannaṃ bhikkhusatānaṃ bhikkhaṃ paṭicchatha, bhante’’ti vutto ‘‘cūḷapanthakaṃ ṭhapetvā sesānaṃ paṭicchāmī’’ti āha. Taṃ sutvā cūḷapanthako bhiyyosomattāya domanassappatto ahosi. Satthā tassa cittakkhedaṃ ñatvā, ‘‘cūḷapanthako mayā katena upāyena bujjhissatī’’ti tassa avidūre ṭhāne attānaṃ dassetvā ‘‘kiṃ, panthaka, rodasī’’ti pucchi. ‘‘Bhātā maṃ, bhante, paṇāmetī’’ti āha. ‘‘Panthaka, mā cintayi, mama sāsane tuyhaṃ pabbajjā, ehi, imaṃ gahetvā ‘rajoharaṇaṃ, rajoharaṇa’nti manasi karohī’’ti iddhiyā suddhaṃ coḷakkhaṇḍaṃ abhisaṅkharitvā adāsi. So satthārā [Pg.190] dinnaṃ coḷakkhaṇḍaṃ ‘‘rajoharaṇaṃ, rajoharaṇa’’nti hatthena parimajjanto nisīdi. Tassa taṃ parimajjantassa kiliṭṭhadhātukaṃ jātaṃ, puna parimajjantassa ukkhaliparipuñchanasadisaṃ jātaṃ. So ñāṇassa paripakkattā evaṃ cintesi – ‘‘idaṃ coḷakkhaṇḍaṃ pakatiyā parisuddhaṃ, imaṃ upādiṇṇakasarīraṃ nissāya kiliṭṭhaṃ aññathā jātaṃ, tasmā aniccaṃ yathāpetaṃ, evaṃ cittampī’’ti khayavayaṃ paṭṭhapetvā tasmiṃyeva nimitte jhānāni nibbattetvā jhānapādakaṃ vipassanaṃ paṭṭhapetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.35-54) –

At that time, the Teacher was dwelling in Jīvaka’s mango grove. Then Jīvaka sent a man, saying, 'Invite the Teacher along with five hundred bhikkhus.' At that time, the Venerable Mahāpanthaka was the distributor of food. When told, 'Venerable sir, accept alms for five hundred bhikkhus,' he replied, 'I accept for the others, excepting Cūḷapanthaka.' Hearing this, Cūḷapanthaka became even more distressed. The Teacher, knowing his mental anguish, thought, 'Cūḷapanthaka will awaken by the means I have devised.' Showing himself in a place not far from him, he asked, 'Why are you weeping, Panthaka?' 'Venerable sir, my brother dismisses me,' he replied. 'Panthaka, do not worry. Your going forth is in my Dispensation. Come, take this and attend to it, repeating, ‘Dust-remover, dust-remover.’' By psychic power, he created a perfectly clean piece of cloth and gave it to him. Taking the cloth given by the Teacher, he sat down, rubbing it with his hand while repeating, 'Dust-remover, dust-remover.' As he rubbed it, it became soiled. Rubbing it again, it became like a pot-wiping cloth. Due to the maturity of his knowledge, he reflected thus: 'This piece of cloth was originally pure. Relying on this body that is clung to, it has become soiled and changed. Therefore, it is impermanent. Just as this is, so too is the mind.' Establishing the contemplation of decline and dissolution, he developed the jhānas based on that very sign. Then, establishing insight with the jhānas as its basis, he attained arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna (Apa. Thera 1.2.35-54):

‘‘Padumuttaro nāma jino, āhutīnaṃ paṭiggaho;

Gaṇamhā vūpakaṭṭho so, himavante vasī tadā.

The Conqueror named Padumuttara, the recipient of offerings, secluded from the multitude, dwelt then in the Himālaya.

‘‘Ahampi himavantamhi, vasāmi assame tadā;

Acirāgataṃ mahāvīraṃ, upesiṃ lokanāyakaṃ.

I too was dwelling in a hermitage in the Himālaya at that time. I approached the Great Hero, the leader of the world, who had recently arrived.

‘‘Pupphacchattaṃ gahetvāna, upagacchiṃ narāsabhaṃ;

Samādhiṃ samāpajjantaṃ, antarāyamakāsahaṃ.

Taking a flower parasol, I approached the bull among men as he was entering concentration; I caused no obstruction.

‘‘Ubho hatthehi paggayha, pupphacchattaṃ adāsahaṃ;

Paṭiggahesi bhagavā, padumuttaro mahāmuni.

Raising it with both hands, I offered the flower parasol. The Blessed One, Padumuttara, the great sage, accepted it.

‘‘Sabbe devā attamanā, himavantaṃ upenti te;

Sādhukāraṃ pavattesuṃ, anumodissati cakkhumā.

All the devas were delighted; they approached him in the Himālaya. They uttered a cry of approval: 'The One with Vision will rejoice.'

‘‘Idaṃ vatvāna te devā, upagacchuṃ naruttamaṃ;

Ākāse dhārayantassa, padumacchattamuttamaṃ.

Having spoken thus, those devas approached the foremost of men as he was holding the supreme lotus parasol in the sky.

‘‘Satapattachattaṃ paggayha, adāsi tāpaso mama;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

The ascetic, having raised a hundred-petaled parasol, gave it to me. That I shall proclaim; listen to me as I speak.

‘‘Pañcavīsatikappāni, devarajjaṃ karissati;

Catuttiṃsatikkhattuñca, cakkavattī bhavissati.

For twenty-five eons he will exercise kingship among the devas; and thirty-four times he will be a wheel-turning monarch.

‘‘Yaṃ yaṃ yoniṃ saṃsarati, devattaṃ atha mānusaṃ;

Abbhokāse patiṭṭhantaṃ, padumaṃ dhārayissati.

Whatever womb he wanders through, whether divine or human, a lotus will support him as he stands in the open air.

‘‘Kappasatasahassamhi[Pg.191], okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

In a hundred thousand eons, born of the Okkāka clan, one named Gotama by clan will be the Teacher in the world.

‘‘Pakāsite pāvacane, manussattaṃ labhissati;

Manomayamhi kāyamhi, uttamo so bhavissati.

When the Dispensation is proclaimed, he will obtain a human existence; in a mind-made body, he will be supreme.

‘‘Dve bhātaro bhavissanti, ubhopi panthakavhayā;

Anubhotvā uttamatthaṃ, jotayissanti sāsanaṃ.

There will be two brothers, both named Panthaka; having experienced the highest goal, they will illuminate the Dispensation.

‘‘Sohaṃ aṭṭhārasavasso, pabbajiṃ anagāriyaṃ;

Visesāhaṃ na vindāmi, sakyaputtassa sāsane.

I, at eighteen years of age, went forth into homelessness; I found no special attainment in the Dispensation of the Sakyan's Son.

‘‘Dandhā mayhaṃ gatī āsi, paribhūto pure ahuṃ;

Bhātā ca maṃ paṇāmesi, gaccha dāni sakaṃ gharaṃ.

My progress was slow; formerly I was despised. And my brother dismissed me, saying, 'Go now to your own home.'

‘‘Sohaṃ paṇāmito santo, saṅghārāmassa koṭṭhake;

Dummano tattha aṭṭhāsiṃ, sāmaññasmiṃ apekkhavā.

Being thus dismissed, I stood disheartened at the monastery gatehouse, longing for the ascetic life.

‘‘Bhagavā tattha āgacchi, sīsaṃ mayhaṃ parāmasi;

Bāhāya maṃ gahetvāna, saṅghārāmaṃ pavesayi.

The Blessed One then came there and touched my head; taking me by the arm, he led me into the monastery.

‘‘Anukampāya me satthā, adāsi pādapuñchaniṃ;

Evaṃ suddhaṃ adhiṭṭhehi, ekamantamadhiṭṭhahaṃ.

Out of compassion, the Teacher gave me a foot-wiping cloth, saying, 'Resolve upon this as pure.' I established myself in solitude.

‘‘Hatthehi tamahaṃ gayha, sariṃ kokanadaṃ ahaṃ;

Tattha cittaṃ vimucci me, arahattaṃ apāpuṇiṃ.

Taking it in my hands, I recollected the red lotus. There my mind was liberated; I attained arahantship.

‘‘Manomayesu kāyesu, sabbattha pāramiṃ gato;

Sabbāsave pariññāya, viharāmi anāsavo.

In mind-made bodies, I have gone to perfection in every respect; having fully understood all taints, I dwell taintless.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

The four analytical knowledges… the Buddha’s Dispensation has been fulfilled.

Arahattamaggenevassa tepiṭakaṃ pañcābhiññā ca āgamiṃsu. Satthā ekena ūnehi pañcahi bhikkhusatehi saddhiṃ gantvā jīvakassa nivesane paññatte āsane nisīdi. Cūḷapanthako pana attano bhikkhāya appaṭicchitattā eva na gato. Jīvako yāguṃ dātuṃ ārabhi, satthā pattaṃ hatthena pidahi. ‘‘Kasmā, bhante, na gaṇhathā’’ti vutte – ‘‘vihāre eko bhikkhu atthi, jīvakā’’ti. So purisaṃ pahiṇi, ‘‘gaccha, bhaṇe, vihāre nisinnaṃ ayyaṃ gahetvā [Pg.192] ehī’’ti. Cūḷapanthakattheropi rūpena kiriyāya ca ekampi ekena asadisaṃ bhikkhusahassaṃ nimminitvā nisīdi. So puriso vihāre bhikkhūnaṃ bahubhāvaṃ disvā gantvā jīvakassa kathesi – ‘‘imasmā bhikkhusaṅghā vihāre bhikkhusaṅgho bahutaro, pakkositabbaṃ ayyaṃ na jānāmī’’ti. Jīvako satthāraṃ paṭipucchi – ‘‘konāmo, bhante, vihāre nisinno bhikkhū’’ti? ‘‘Cūḷapanthako nāma, jīvakā’’ti. ‘‘Gaccha, bhaṇe, ‘cūḷapanthako nāma kataro’ti pucchitvā taṃ ānehī’’ti. So vihāraṃ gantvā ‘‘cūḷapanthako nāma kataro, bhante’’ti pucchi. ‘‘Ahaṃ cūḷapanthako’’,‘‘ahaṃ cūḷapanthako’’ti ekapahāreneva bhikkhusahassampi kathesi. So punāgantvā taṃ pavattiṃ jīvakassa ārocesi. Jīvako paṭividdhasaccattā ‘‘iddhimā maññe, ayyo’’ti nayato ñatvā ‘‘gaccha, bhaṇe, paṭhamaṃ kathanakamayyameva ‘tumhe satthā pakkosatī’ti vatvā cīvarakaṇṇe gaṇhā’’ti āha. So vihāraṃ gantvā tathā akāsi, tāvadeva nimmitabhikkhū antaradhāyiṃsu. So theraṃ gahetvā agamāsi.

With the path of arahantship, the Tipiṭaka and the five higher knowledges also came to him. The Teacher, accompanied by four hundred and ninety-nine bhikkhus, went and sat on the prepared seat in Jīvaka’s residence. Cūḷapanthaka, however, did not go because his alms had not been accepted. When Jīvaka began to offer rice gruel, the Teacher covered his bowl with his hand. When asked, 'Venerable sir, why do you not accept it?' he replied, 'There is one bhikkhu in the monastery, Jīvaka.' He sent a man, saying, 'Go, sir, and bring the venerable who is sitting in the monastery.' The Elder Cūḷapanthaka then created a thousand bhikkhus, not one similar to another in form or action, and sat down. That man, seeing the multitude of bhikkhus in the monastery, went and told Jīvaka, 'The community of bhikkhus in the monastery is much larger than the one here. I do not know which venerable to summon.' Jīvaka asked the Teacher, 'Venerable sir, what is the name of the bhikkhu sitting in the monastery?' 'His name is Cūḷapanthaka, Jīvaka.' 'Go, sir, ask, "Which one is named Cūḷapanthaka?" and bring him here.' The man went to the monastery and asked, 'Venerable sirs, which one is named Cūḷapanthaka?' 'I am Cūḷapanthaka,' 'I am Cūḷapanthaka,' replied a thousand bhikkhus all at once. He returned and reported this event to Jīvaka. As Jīvaka had penetrated the truth, he understood by inference, 'The venerable must possess psychic powers,' and instructed, 'Go, sir, approach the one who speaks first, say, "The Teacher summons you," and then take hold of the corner of his robe.' The man went to the monastery and did so. At that very moment, the created bhikkhus disappeared. He took the elder and departed.

Satthā tasmiṃ khaṇe yāguñca khajjakādibhedañca paṭiggaṇhi. Dasabale bhattakiccaṃ katvā vihāraṃ gate dhammasabhāyaṃ kathā udapādi – ‘‘aho buddhānaṃ ānubhāvo, yatra hi nāma cattāro māse ekagāthaṃ gahetuṃ asakkontampi lahukena khaṇeneva evaṃ mahiddhikaṃ akaṃsū’’ti. Satthā tesaṃ bhikkhūnaṃ kathāsallāpaṃ sutvā āgantvā buddhāsane nisajja, ‘‘kiṃ vadetha, bhikkhave’’ti pucchitvā, ‘‘imaṃ nāma, bhante’’ti vutte, ‘‘bhikkhave, cūḷapanthakena idāni mayhaṃ ovāde ṭhatvā lokuttaradāyajjaṃ laddhaṃ, pubbe pana lokiyadāyajja’’nti vatvā tehi yācito cūḷaseṭṭhijātakaṃ (jā. 1.1.4) kathesi. Aparabhāge taṃ satthā ariyagaṇaparivuto dhammāsane nisinno manomayaṃ kāyaṃ abhinimminantānaṃ bhikkhūnaṃ cetovivaṭṭakusalānañca aggaṭṭhāne ṭhapesi. So aparena samayena bhikkhūhi ‘‘tathā dandhadhātukena kathaṃ tayā saccāni paṭividdhānī’’ti puṭṭho bhātu paṇāmanato paṭṭhāya attano paṭipattiṃ pakāsento –

At that moment, the Teacher accepted the rice gruel and various kinds of solid food. After the Ten-Powered One had finished his meal and gone to the monastery, a discussion arose in the Dhamma hall: “Ah, the power of the Buddhas is indeed great, for in a mere moment they have made one who could not learn a single verse in four months so powerful!” Hearing the monks' conversation, the Teacher approached and sat on the Buddha-seat. He asked, “What are you discussing, monks?” When they replied, “This, Venerable Sir,” he said, “Monks, now Cūḷapanthaka, having abided in my instruction, has obtained the supramundane inheritance. But formerly, he obtained only the mundane inheritance.” Being requested by them, he then narrated the Cūḷaseṭṭhi Jātaka (Jā. 1.1.4). Later, the Teacher, surrounded by the noble assembly, sat on the Dhamma seat and placed him in the foremost position among monks skilled in creating mind-made bodies and in skill in the turning of the mind. Some time later, when questioned by the monks, “How did you, with such dull faculties, penetrate the Truths?” he, beginning from his dismissal by his brother, revealed his own practice—

557.

557.

‘‘Dandhā mayhaṃ gatī āsi, paribhūto pure ahaṃ;

Bhātā ca maṃ paṇāmesi, gaccha dāni tuvaṃ gharaṃ.

“Slow was my progress, I was formerly despised; And my brother dismissed me, saying: ‘Go now to your home.’”

558.

558.

‘‘Sohaṃ [Pg.193] paṇāmito santo, saṅghārāmassa koṭṭhake;

Dummano tattha aṭṭhāsiṃ, sāsanasmiṃ apekkhavā.

“Being thus dismissed, I stood at the monastery gatehouse; Dejected, I stood there, longing for the Dispensation.”

559.

559.

‘‘Bhagavā tattha āgacchi, sīsaṃ mayhaṃ parāmasi;

Bāhāya maṃ gahetvāna, saṅghārāmaṃ pavesayi.

“The Blessed One came there; he stroked my head. Taking me by the arm, he led me into the monastery.”

560.

560.

‘‘Anukampāya me satthā, pādāsi pādapuñchaniṃ;

Etaṃ suddhaṃ adhiṭṭhehi, ekamantaṃ svadhiṭṭhitaṃ.

“Out of compassion, the Teacher gave me a foot-wiper, saying: ‘Resolve upon this pure thing, well-established in a secluded place.’”

561.

561.

‘‘Tassāhaṃ vacanaṃ sutvā, vihāsiṃ sāsane rato;

Samādhiṃ paṭipādesiṃ, uttamatthassa pattiyā.

“Having heard his words, I dwelt delighting in the Dispensation. I developed concentration for the attainment of the highest goal.”

562.

562.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“I know my former abodes, the divine eye is purified; The three knowledges are attained, the Buddha's teaching is done.”

563.

563.

‘‘Sahassakkhattumattānaṃ, nimminitvāna panthako;

Nisīdambavane ramme, yāva kālappavedanā.

“Having created himself a thousand times, Panthaka sat in the delightful mango grove until the time was announced.”

564.

564.

‘‘Tato me satthā pāhesi, dūtaṃ kālappavedakaṃ;

Paveditamhi kālamhi, vehāsādupasaṅkamiṃ.

“Then the Teacher sent a messenger to me, one who announces the time; When the time was announced, I approached through the air.”

565.

565.

‘‘Vanditvā satthuno pāde, ekamantaṃ nisīdahaṃ;

Nisinnaṃ maṃ viditvāna, attha satthā paṭiggahi.

“Having paid homage at the Teacher's feet, I sat down to one side. Knowing I was seated, the Teacher then accepted the offering.”

566.

566.

‘‘Āyāgo sabbalokassa, āhutīnaṃ paṭiggaho;

Puññakkhettaṃ manussānaṃ, paṭiggaṇhittha dakkhiṇa’’nti. –

“Worthy of offerings from the whole world, a receiver of oblations, a field of merit for humankind—accept this donation.”

Imā gāthā abhāsi.

He recited these verses.

Tattha dandhāti, mandā, catuppadikaṃ gāthaṃ catūhi māsehi gahetuṃ asamatthabhāvena dubbalā. Gatīti ñāṇagati. Āsīti, ahosi. Paribhūtoti, tato eva ‘‘muṭṭhassati asampajāno’’ti hīḷito. Pureti, pubbe puthujjanakāle. Bhātā cāti samuccayattho ca-saddo, na kevalaṃ paribhūtova, atha kho bhātāpi maṃ paṇāmesi, ‘‘panthaka, tvaṃ duppañño ahetuko maññe, tasmā pabbajitakiccaṃ matthakaṃ pāpetuṃ asamattho[Pg.194], na imassa sāsanassa anucchaviko, gaccha dāni tuyhaṃ ayyakaghara’’nti nikkaḍḍhesi. Bhātāti, bhātarā.

There, 'dandhā' means dull, weak due to being unable to grasp a four-line verse in four months. 'Gati' means the progress of knowledge. 'Āsi' means 'ahosi' (was). 'Paribhūto' means, for that very reason, he was scorned as 'forgetful and lacking full awareness.' 'Pure' means formerly, in the time of being an ordinary person. 'And brother'—the word 'ca' (and) has a cumulative meaning: not only was he despised, but his brother also dismissed me, saying, 'Panthaka, I think you are dull-witted and without cause; therefore, you are incapable of bringing the duties of a monastic life to completion. You are not suited for this dispensation. Go now to your grandfather's home,' and thus he cast me out. 'Bhātā' means 'by the brother'.

Koṭṭhaketi, dvārakoṭṭhakasamīpe. Dummanoti, domanassito. Sāsanasmiṃ apekkhavāti, sammāsambuddhassa sāsane sāpekkho avibbhamitukāmo.

'Koṭṭhake' means near the gatehouse. 'Dummano' means afflicted with dejection. 'Sāsanasmiṃ apekkhavā' means having a longing for the Dispensation of the Perfectly Self-Enlightened One, wishing not to leave the monastic life.

Bhagavā tattha āgacchīti, mahākaruṇāsañcoditamānaso maṃ anuggaṇhanto bhagavā yatthāhaṃ ṭhito, tattha āgacchi. Āgantvā ca, ‘‘panthaka, ahaṃ te satthā, na mahāpanthako, maṃ uddissa tava pabbajjā’’ti samassāsento sīsaṃ mayhaṃ parāmasi jālābandhanamudutalunapīṇavarāyataṅgulisamupasobhitena vikasitapadumasassirīkena cakkaṅkitena hatthatalena ‘‘idāniyeva mama putto bhavissatī’’ti dīpento mayhaṃ sīsaṃ parāmasi. Bāhāya maṃ gahetvānāti, ‘‘kasmā tvaṃ, idha tiṭṭhasī’’ti candanagandhagandhinā attano hatthena maṃ bhuje gahetvā antosaṅghārāmaṃ pavesesi. Pādāsi pādapuñchaninti pādapuñchaniṃ katvā pādāsi ‘‘rajoharaṇanti manasi karohī’’ti adāsīti attho. ‘‘Adāsī’’ti ‘‘pādapuñchani’’nti ca paṭhanti. Keci pana ‘‘pādapuñchani’’nti pādapuñchanacoḷakkhaṇḍaṃ pādāsī’’ti vadanti. Tadayuttaṃ iddhiyā abhisaṅkharitvā coḷakkhaṇḍassa dinnattā. Etaṃ suddhaṃ adhiṭṭhehi, ekamantaṃ svadhiṭṭhitanti, etaṃ suddhaṃ coḷakkhaṇḍaṃ ‘‘rajoharaṇaṃ, rajoharaṇa’’nti manasikārena svadhiṭṭhitaṃ katvā ekamantaṃ ekamante vivitte gandhakuṭipamukhe nisinno adhiṭṭhehi tathā cittaṃ samāhitaṃ katvā pavattehi.

'The Blessed One came there' means, the Blessed One, whose mind was impelled by great compassion, favoring me, came to where I was standing. Having arrived, he comforted me, saying, “Panthaka, I am your teacher, not Mahāpanthaka. Your going forth was for my sake,” and he stroked my head with the palm of his hand, which was marked with a wheel, glorious as a blossoming lotus, and adorned with webbed fingers that were long, rounded, soft, tender, and plump, illuminating my head as if to say, “Now indeed he will become my son.” 'Taking me by the arm' means, saying “Why do you stand here?”, he took me by the arm with his hand, which was fragrant with sandalwood scent, and led me into the monastery. 'He gave a foot-wiper' means he gave it, having made it a foot-wiper, with the meaning that he gave it saying, “Regard this as a dust-remover.” Some also read 'he gave' and 'a foot-wiper' as separate words. But some say, 'he gave a piece of cloth for wiping the feet.' That is not fitting, for the piece of cloth was given after being created by psychic power. 'Resolve upon this pure thing, well-established in a secluded place' means, having made this pure piece of cloth well-established with the mental attention 'dust-remover, dust-remover,' sitting in a secluded place in front of the fragrant hut, you should resolve upon it; thus having composed your mind, you should proceed.

Tassāhaṃ vacanaṃ sutvāti, tassa bhagavato vacanaṃ ovādaṃ ahaṃ sutvā tasmiṃ sāsane ovāde rato abhirato hutvā vihāsiṃ yathānusiṭṭhaṃ paṭipajjiṃ. Paṭipajjanto ca samādhiṃ paṭipādesiṃ, uttamatthassa pattiyāti, uttamattho nāma arahattaṃ, tassa adhigamāya kasiṇaparikammavasena rūpajjhānāni nibbattetvā jhānapādakaṃ vipassanaṃ paṭṭhapetvā maggapaṭipāṭiyā aggamaggasamādhiṃ sampādesinti attho. Ettha hi samādhīti upacārasamādhito paṭṭhāya yāva catutthamaggasamādhi, tāva samādhisāmaññena gahito, aggaphalasamādhi pana uttamatthaggahaṇena, sātisayaṃ cevāyaṃ samādhikusalo, tasmā ‘‘samādhiṃ paṭipādesi’’nti āha. Samādhikusalatāya [Pg.195] hi ayamāyasmā cetovivaṭṭakusalo nāma jāto, mahāpanthakatthero pana vipassanākusalatāya saññāvivaṭṭakusalo nāma. Eko cettha samādhilakkhaṇe cheko, eko vipassanālakkhaṇe, eko samādhigāḷho, eko vipassanāgāḷho eko aṅgasaṃkhitte cheko, eko ārammaṇasaṃkhitte, eko aṅgavavatthāne, eko ārammaṇavavatthāneti vaṇṇenti. Apica cūḷapanthakatthero sātisayaṃ catunnaṃ rūpāvacarajjhānānaṃ lābhitāya cetovivaṭṭakusalo vutto, mahāpanthakatthero sātisayaṃ catunnaṃ arūpāvacarajjhānānaṃ lābhitāya saññāvivaṭṭakusalo. Paṭhamo vā rūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti cetovivaṭṭakusalo, itaro arūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti saññāvivaṭṭakusalo. Manomayaṃ pana kāyaṃ nibbattento aññe tayo vā cattāro vā nibbattanti, na bahuke, ekasadiseyeva ca katvā nibbattenti, ekavidhameva kammaṃ kurumāne. Ayaṃ pana thero ekāvajjanena samaṇasahassaṃ māpesi, dvepi na kāyena ekasadise akāsi, na ekavidhaṃ kammaṃ kurumāne. Tasmā manomayaṃ kāyaṃ abhinimminantānaṃ aggo nāma jāto.

Having heard his words—that is, having heard the Blessed One’s advice, I delighted and rejoiced in that teaching and advice, and lived accordingly, practicing as instructed. Practicing thus, I developed concentration for the attainment of the highest goal—the highest goal being arahantship. To achieve this, I generated the form jhānas through kasiṇa preliminary work, established insight with jhānas as its basis, and perfected the concentration of the supreme path in the sequence of the path—this is the meaning. Here, "concentration" refers to everything from access concentration up to the concentration of the fourth path, all included under the general term "concentration." The concentration of the supreme fruition, however, is included by the term 'highest goal.' This venerable one was exceedingly skilled in concentration; hence, it is said, "he developed concentration." Indeed, this venerable one became known as 'skilled in the unfolding of the mind' due to his mastery of concentration, while the elder Mahāpanthaka was known as 'skilled in the unfolding of perception' due to his mastery of insight. Here, one is expert in the characteristic of concentration, another in the characteristic of insight; one is profound in concentration, another in insight; one is expert in the concise treatment of factors, another in the concise treatment of objects; one is expert in the analysis of factors, another in the analysis of objects—so they explain. Furthermore, the elder Cūḷapanthaka is called 'skilled in the unfolding of the mind' due to his exceptional attainment of the four form jhānas, while the elder Mahāpanthaka is called 'skilled in the unfolding of perception' due to his exceptional attainment of the four formless jhānas. Or, the first, having attained the form jhānas, emerged from the jhāna factors and reached arahantship—thus, he is 'skilled in the unfolding of the mind.' The other, having attained the formless jhānas, emerged from the jhāna factors and reached arahantship—thus, he is 'skilled in the unfolding of perception.' When producing a mind-made body, others generate three or four, not many, and they make them identical, performing a single type of action. But this elder, with a single act of directing his mind, created a thousand monks. He did not make even two bodies identical, nor did they perform a single type of action. Therefore, among those who create mind-made bodies, he was declared foremost.

Idāni attano adhigatavisesaṃ dassetuṃ ‘‘pubbenivāsaṃ jānāmī’’tiādimāha. Kāmañcāyaṃ thero chaḷabhiñño, yā pana abhiññā āsavakkhayañāṇādhigamassa bahūpakārā, taṃ dassanatthaṃ ‘‘pubbenivāsaṃ jānāmi, dibbacakkhu visodhita’’nti vatvā ‘‘tisso vijjā anuppattā’’ti vuttaṃ. Pubbenivāsayathākammupagaanāgataṃsañāṇāni hi vipassanācārassa bahūpakārāni, na tathā itarañāṇāni.

Now, to show his own special attainment, he said, 'I know past lives,' and so on. Although this elder was one endowed with the six higher knowledges, to show which knowledge is most beneficial for the attainment of the knowledge of the destruction of the taints, he said, 'I know past lives, the divine eye is purified,' and then it is said, 'The three knowledges have been attained.' For the knowledges of past lives, of the passing away and rebirth of beings according to their deeds, and of the future are highly beneficial for one practicing insight, but not so the other knowledges.

Sahassakkhattunti sahassaṃ. ‘‘Sahassavāra’’nti keci vadanti. Ekāvajjanena pana thero sahasse manomaye kāye nimmini, na vārena. Te ca kho aññamaññamasadise vividhañca kammaṃ karonte. ‘‘Kiṃ pana sāvakānampi evarūpaṃ iddhinimmānaṃ sambhavatī’’ti? Na sambhavati sabbesaṃ, abhinīhārasampattiyā pana ayameva thero evamakāsi, tathā hesa iminā aṅgena etadagge ṭhapito. Panthako nisīdīti attānameva paraṃ viya vadati. Ambavaneti, ambavane jīvakena [Pg.196] katavihāre. Vehāsādupasaṅkaminti vehāsāti karaṇe nissakkavacanaṃ, vehāsenāti attho, da-kāro padasandhikaro. Athāti, mama nisajjāya pacchā. Paṭiggahīti dakkhiṇodakaṃ paṭiggaṇhi. Āyāgo sabbalokassāti, sabbassa sadevakassa lokassa aggadakkhiṇeyyatāya deyyadhammaṃ ānetvā yajitabbaṭṭhānabhūto. Āhutīnaṃ paṭiggahoti, mahāphalabhāvakaraṇena dakkhiṇāhutīnaṃ paṭiggaṇhako. Paṭiggaṇhittha dakkhiṇanti jīvakena upanītaṃ yāgukhajjādibhedaṃ dakkhiṇaṃ paṭiggahesi.

'A thousand times' means a thousand. Some say 'a thousand repetitions.' However, the elder created a thousand mind-made bodies with a single act of directing the mind, not by repetition. And those bodies were dissimilar to each other and performed various tasks. 'But is such a creation by psychic power possible even for disciples?' It is not possible for all, but due to the fulfillment of his aspiration, this elder alone accomplished it in this way; thus he was declared foremost in this very quality. 'Panthaka sat down'—he speaks of himself as if referring to another. 'In the mango grove'—that is, in the monastery built by Jīvaka in the mango grove. 'Approached through the air'—'through the air' is an ablative used in the instrumental sense, meaning 'by means of the air'; the letter 'd' is a euphonic conjunction. 'Then'—that is, after I had sat down. 'He accepted'—that is, he received the water of dedication. 'A place of offering for the whole world'—that is, a place worthy of being honored by bringing gifts, as he was the supreme recipient of offerings for the entire world, including the gods. 'Receiver of offerings'—that is, the one who accepts the offerings of dedication, making them greatly fruitful. 'He accepted the offering'—that is, he received the offering consisting of rice gruel, solid food, and other items presented by Jīvaka.

Atha kho bhagavā katabhattakicco āyasmantaṃ cūḷapanthakaṃ āṇāpesi – ‘‘anumodanaṃ karohī’’ti. So sineruṃ gahetvā mahāsamuddaṃ manthento viya pabhinnapaṭisambhidāppattatāya tepiṭakaṃ buddhavacanaṃ saṅkhobhento satthu ajjhāsayaṃ gaṇhanto anumodanaṃ akāsi. Tathā upanissayasampannopi cāyamāyasmā tathārūpāya kammapilotikāya paribādhito catuppadikaṃ gāthaṃ catūhipi māsehi gahetuṃ nāsakkhi. Taṃ panassa upanissayasampattiṃ oloketvā satthā pubbacariyānurūpaṃ yonisomanasikāre niyojesi. Tathā hi bhagavā tadā jīvakassa nivesane nisinno eva ‘‘cūḷapanthakassa cittaṃ samāhitaṃ, vīthipaṭipannā vipassanā’’ti ñatvā yathānisinnova attānaṃ dassetvā, ‘‘panthaka, yadipāyaṃ pilotikā saṃkiliṭṭhā rajānukiṇṇā, ito pana añño eva ariyassa vinaye saṃkileso rajo cāti dassento –

Then the Blessed One, having finished his meal, instructed the Venerable Cūḷapanthaka, saying, 'Give the blessing.' As if taking Mount Sineru and churning the great ocean, with his attainment of the fourfold analytical knowledge, he stirred up the Triple Basket of the Buddha's word, grasping the Teacher's intention, and gave the blessing. Yet even though this venerable one was endowed with supporting conditions, he was so hindered by such a karmic impediment that he could not learn a four-line verse in four months. But the Teacher, seeing his supporting conditions, directed him to wise attention in accordance with his past practice. For indeed, the Blessed One, seated then in Jīvaka's dwelling, knowing that 'Cūḷapanthaka's mind is composed, his insight is on the right path,' showed himself just as he was seated and said, 'Panthaka, if this cloth is soiled and stained with dust, then in the Noble One's Discipline, there is another defilement and dust besides this,' thus pointing out—

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā bhikkhavo, viharanti te vītarajassa sāsane.

'Lust is a defilement, but it is not called dust; 'defilement' is a term for lust. Having abandoned this defilement, O monks, they dwell in the teaching of the one free from defilement.

‘‘Doso rajo…pe… sāsane.‘‘Moho rajo…pe… vītarajassa sāsane’’ti. –

'Hate is a defilement… in the teaching. Delusion is a defilement… in the teaching of the one free from defilement.'

Imā tisso obhāsagāthā abhāsi. Gāthāpariyosāne cūḷapanthako abhiññāpaṭisambhidāparivāraṃ arahattaṃ pāpuṇīti.

These three radiant verses he spoke. At the end of the verses, Cūḷapanthaka attained arahantship together with the higher knowledges and the analytical knowledges.

Cūḷapanthakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Cūḷapanthaka is concluded.

5. Kappattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Kappa

Nānākulamalasampuṇṇotiādikā [Pg.197] āyasmato kappattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne kule nibbattitvā pitu accayena viññutaṃ patto nānāvirāgavaṇṇavicittehi vatthehi anekavidhehi ābharaṇehi nānāvidhehi maṇiratanehi bahuvidhehi pupphadāmamālādīhi ca kapparukkhaṃ nāma alaṅkaritvā tena satthu thūpaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe maṇḍalikarājakule nibbattitvā pitu accayena rajje patiṭṭhito kāmesu ativiya ratto giddho hutvā viharati. Taṃ satthā mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento ñāṇajāle paññāyamānaṃ disvā, ‘‘kiṃ nu kho bhavissatī’’ti āvajjento, ‘‘esa mama santike asubhakathaṃ sutvā kāmesu virattacitto hutvā pabbajitvā arahattaṃ pāpuṇissatī’’ti ñatvā ākāsena tattha gantvā –

The verses of the Venerable Elder Kappa begin with 'Filled with various kinds of impurities.' What was their origin? This elder, too, having made his aspiration under previous Buddhas and accumulating merits in various existences, was reborn in a wealthy family during the time of the Blessed One Siddhattha. After his father's passing, he attained maturity and adorned a tree called a 'wish-fulfilling tree' with various brightly colored garments, many kinds of ornaments, various kinds of jewels, and many kinds of flower garlands, and with it he worshipped the Teacher's stupa. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn in a provincial royal family in the Magadha country. After his father’s death, he ascended the throne and lived excessively attached and greedy for sensual pleasures. The Teacher, emerging from the attainment of great compassion and surveying the world, saw him appearing in his net of knowledge and reflected, 'What will become of him?' Knowing that 'Upon hearing a discourse on the unattractive from me, he will become disenchanted with sensual pleasures, go forth, and attain arahantship,' the Teacher went there through the air.

567.

567.

‘‘Nānākulamalasampuṇṇo, mahāukkārasambhavo;

Candanikaṃva paripakkaṃ, mahāgaṇḍo mahāvaṇo.

"Filled with various kinds of impurities, arising from a great dung-heap; like a ripe cesspool, a great boil, a great wound."

568.

568.

‘‘Pubbaruhirasampuṇṇo, gūthakūpena gāḷhito;

Āpopaggharaṇo kāyo, sadā sandati pūtikaṃ.

Full of pus and blood, plunged into a pit of excrement; the body, from which the water element oozes, constantly emits foulness.

569.

569.

‘‘Saṭṭhikaṇḍarasambandho, maṃsalepanalepito;

Cammakañcukasannaddho, pūtikāyo niratthako.

Bound together with sixty tendons, plastered with a coating of flesh; covered with a skin-armor, the foul body is worthless.

570.

570.

‘‘Aṭṭhisaṅghātaghaṭito, nhārusuttanibandhano;

Nekesaṃ saṃgatībhāvā, kappeti iriyāpathaṃ.

Constructed from an assembly of bones, bound by threads of sinews; through the combination of many things, it maintains its postures.

571.

571.

‘‘Dhuvappayāto maraṇāya, maccurājassa santike;

Idheva chaḍḍayitvāna, yenakāmaṅgamo naro.

Constantly heading for death, in the presence of the King of Death; having cast it aside right here, the man goes wherever he wishes.

572.

572.

‘‘Avijjāya nivuto kāyo, catuganthena ganthito;

Oghasaṃsīdano kāyo, anusayājālamotthato.

The body is shrouded in ignorance, bound by the four knots; the body sinks in the flood, covered by a net of latent tendencies.

573.

573.

‘‘Pañcanīvaraṇe yutto, vitakkena samappito;

Taṇhāmūlenānugato, mohacchādanachādito.

Yoked to the five hindrances, given over to thought; followed by the root of craving, covered by the cloak of delusion.

574.

574.

‘‘Evāyaṃ [Pg.198] vattate kāyo, kammayantena yantito;

Sampatti ca vipatyantā, nānābhāvo vipajjati.

Thus this body proceeds, driven by the machine of kamma; its prosperity ends in adversity, its various states perish.

575.

575.

‘‘Yemaṃ kāyaṃ mamāyanti, andhabālā puthujjanā;

Vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhavaṃ.

Those blind, foolish ordinary people who regard this body as ‘mine’ increase a dreadful charnel ground and take up renewed existence.

576.

576.

‘‘Yemaṃ kāyaṃ vivajjenti, gūthalittaṃva pannagaṃ;

Bhavamūlaṃ vamitvāna, parinibbissantināsavā’’ti. –

Those who abandon this body, as a snake abandons its filth-smeared skin, having vomited out the root of existence, will, being taintless, attain final Nibbāna.

Imāhi gāthāhi tassa asubhakathaṃ kathesi. So satthu sammukhā anekākāravokāraṃ yāthāvato sarīrasabhāvavibhāvanaṃ asubhakathaṃ sutvā sakena kāyena aṭṭīyamāno harāyamāno jigucchamāno saṃviggahadayo satthāraṃ vanditvā, ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajja’’nti pabbajjaṃ yāci. Satthā samīpe ṭhitamaññataraṃ bhikkhuṃ āṇāpesi – ‘‘gaccha, bhikkhu, imaṃ pabbājetvā upasampādetvā ānehī’’ti. So taṃ tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. tera 1.4.102-107) –

With these verses, he spoke to him on the foulness of the body. In the Teacher's presence, having heard the discourse on foulness—which explained the true nature of the body as it is, in its various aspects and divisions—he became distressed, ashamed, and disgusted with his own body. With a heart stirred by spiritual urgency, he paid homage to the Teacher and requested, "Venerable sir, may I receive the going forth in the Blessed One’s presence?" The Teacher then instructed a certain monk who was standing nearby, "Go, monk, give this man the going forth, ordain him, and bring him here." That monk gave him the meditation subject on the five parts ending in skin and granted him the going forth. At the very edge of the razor, he attained arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna (Apa. Thera 1.4.102-107):

‘‘Siddhatthassa bhagavato, thūpaseṭṭhassa sammukhā;

Vicittadusse lagetvā, kapparukkhaṃ ṭhapesahaṃ.

Before the foremost stūpa of the Blessed One Siddhattha, I hung variegated cloths and set up a wish-fulfilling tree.

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Sobhayanto mama dvāraṃ, kapparukkho patiṭṭhati.

In whatever state I am reborn, whether divine or human, a wish-fulfilling tree stands established at my door, beautifying it.

‘‘Ahañca parisā ceva, ye keci mamavassitā;

Tamhā dussaṃ gahetvāna, nivāsema mayaṃ sadā.

I and my assembly, and whoever depends on me, taking cloths from it, we always clothe ourselves.

‘‘Catunnavutito kappe, yaṃ rukkhaṃ ṭhapayiṃ ahaṃ;

Duggatiṃ nābhijānāmi, kapparukkhassidaṃ phalaṃ.

In the ninety-fourth aeon from now, when I established that tree, I do not recall any bad destination; this is the fruit of the wish-fulfilling tree.

‘‘Ito ca sattame kappe, suceḷā aṭṭha khattiyā;

Sattaratanasampannā, cakkavattī mahabbalā.

And in the seventh aeon from this one, there were eight khattiyas named Sucela, endowed with the seven treasures, wheel-turning monarchs of great power.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

The four analytical knowledges… the Buddha’s teaching has been done.

Arahattaṃ [Pg.199] pana patvā laddhūpasampado satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno aññaṃ byākaronto tā eva gāthā abhāsi. Teneva tā theragāthā nāma jātā.

Then, having attained arahantship and received the higher ordination, he approached the Teacher, paid homage, and sat down to one side. While declaring his final knowledge, he uttered those very verses. For that reason, they came to be known as the Theragāthā.

Tattha nānākulamalasampuṇṇoti, nānākulehi nānābhāgehi malehi sampuṇṇo, kesalomādinānāvidhaasucikoṭṭhāsabharitoti attho. Mahāukkārasambhavoti, ukkāro vuccati vaccakūpaṃ. Yattakavayā mātā, tattakaṃ kālaṃ kārapariseditavaccakūpasadisatāya mātu kucchi idha ‘‘mahāukkāro’’ti adhippeto. So kucchi sambhavo uppattiṭṭhānaṃ etassāti mahāukkārasambhavo. Candanikaṃvāti candanikaṃ nāma ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ, yaṃ jaṇṇumattaṃ asucibharitampi hoti, tādisanti attho. Paripakkanti, pariṇataṃ purāṇaṃ. Tena yathā caṇḍālagāmadvāre nidāghasamaye thullaphusitake deve vassante udakena samupabyūḷhamuttakarīsaaṭṭhicammanhārukhaṇḍakheḷasiṅghāṇikādinānākuṇapabharitaṃ kaddamodakāluḷitaṃ katipayadivasātikkamena saṃjāta kimikulākulaṃ sūriyātapasantāpakuthitaṃ upari pheṇapubbuḷakāni muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhaṃ jegucchaṃ candanikāvāṭaṃ neva upagantuṃ, na daṭṭhuṃ araharūpaṃ hutvā tiṭṭhati, tathārūpoyaṃ kāyoti dasseti. Sadā dukkhatāmūlayogato asucipaggharaṇato uppādajarāmaraṇehi uddhumāyanaparipaccanabhijjanasabhāvattā ca mahanto gaṇḍo viyāti mahāgaṇḍo. Sabbatthakameva dukkhavedanānubaddhattā gaṇḍānaṃ sahanato asucivissandanato ca mahanto vaṇo viyāti mahāvaṇo gūthakūpena gāḷitoti, vaccakūpena vacceneva vā bharito. ‘‘Gūthakūpanigāḷhito’’tipi pāḷi, vaccakūpato nikkhantoti attho. Āpopaggharaṇo kāyo, sadā sandati pūtikanti, ayaṃ kāyo āpodhātuyā sadā paggharaṇasīlo, tañca kho pittasemhasedamuttādikaṃ pūtikaṃ asuciṃyeva sandati, na kadāci sucinti attho.

Therein, 'filled with various kinds of impurities' means filled with impurities from various kinds and various parts, that is, filled with various kinds of impure constituents such as hair of the head and hair of the body. 'Arising from a great dung-heap' — 'dung-heap' refers to a cesspit. For as long as the mother is of a certain age, for that long the mother’s womb, due to its resemblance to a cesspit filled with waste, is here intended by the term 'great dung-heap.' That womb is the origin, the birthplace of this being, hence 'arising from a great dung-heap'. 'Like a refuse pit' — a 'refuse pit' is a place for discarding leftover water, uterine filth, and the like, which may be knee-deep and filled with filth; such is the meaning. 'Mature' means ripened, old. By this, it is shown that just as at the entrance of an outcaste village during the hot season, when a heavy-droplet rain falls, a refuse pit becomes filled with various corpses—urine, excrement, bones, skin, sinew fragments, spittle, snot, and so on—churned up by the water into a muddy liquid; and after several days, it becomes infested with swarms of worms, heated and putrefied by the sun's rays, releasing foam and bubbles on the surface, turning a deep blue color, extremely foul-smelling, and revolting, so that it is not fit to approach or even look at—of such a nature is this body. 'A great boil' — because it is always rooted in suffering, oozes impurities, and by nature swells, ripens, and bursts due to birth, aging, and death, it is like a great boil. 'A great wound' — because it is constantly accompanied by painful feelings in every way, and because it endures boils and oozes impurities, it is like a great wound. 'Plunged in a pit of excrement' means filled with a cesspit or with excrement itself. The Pāli also has the reading ‘gūthakūpanigāḷhito,’ meaning ‘emerged from a cesspool.’ 'The body, from which the water element oozes, constantly emits foulness' — this body is always prone to oozing from the water element, and what flows is indeed putrid and impure, such as bile, phlegm, sweat, and urine; it never flows pure—such is the meaning.

Saṭṭhikaṇḍarasambandhoti, gīvāya uparimabhāgato paṭṭhāya sarīraṃ vinaddhamānā sarīrassa purimapacchimadakkhiṇavāmapassesu paccekaṃ pañca pañca katvā vīsati, hatthapāde vinaddhamānā tesaṃ purimapacchimapassesu pañca pañca katvā cattālīsāti [Pg.200] saṭṭhiyā kaṇḍarehi mahānhārūhi sabbaso baddho vinaddhoti saṭṭhikaṇḍarasambandho. Maṃsalepanalepitoti, maṃsasaṅkhātena lepanena litto, navamaṃsapesisatānulittoti attho. Cammakañcukasannaddhoti, cammasaṅkhātena kañcukena sabbaso onaddho pariyonaddho paricchinno. Pūtikāyoti, sabbaso pūtigandhiko kāyo. Niratthakoti, nippayojano. Aññesañhi pāṇīnaṃ kāyo cammādiviniyogena siyā sappayojano, na tathā manussakāyoti. Aṭṭhisaṅghātaghaṭitoti, atirekatisatānaṃ aṭṭhīnaṃ saṅghātena ghaṭito sambandho. Nhārusuttanibandhanoti, suttasadisehi navahi nhārusatehi nibandhito. Nekesaṃ saṃgatībhāvāti, catumahābhūtajīvitindriyaassāsapassāsaviññāṇādīnaṃ samavāyasambandhena suttamerakasamavāyena yantaṃ viya ṭhānādiiriyāpathaṃ kappeti.

'Bound by sixty tendons' means: beginning from the upper part of the neck, binding the body, there are twenty tendons—five each on the front, back, right, and left sides of the body; and binding the hands and feet, there are forty—five each on their front and back sides. Thus, it is completely bound and interwoven by sixty great sinews, which are large tendons. 'Plastered with a coating of flesh' means: it is smeared with a plastering of what is known as flesh, that is, it is anointed with nine hundred lumps of flesh. 'Covered with a skin-armor' means: it is entirely covered, enveloped, and defined by what is known as a skin-armor. 'A foul body' means: the entire body is foul-smelling. 'Worthless' means: purposeless. For the bodies of other creatures might serve some purpose through the use of their skin and so forth, but not so the human body. 'Constructed from an assembly of bones' means: it is constructed and connected by an assembly of more than three hundred bones. 'Bound by threads of sinews' means: it is bound together by nine hundred sinews resembling threads. 'Through the combination of many things' means: due to the combined connection of the four great elements, the life faculty, in-breaths and out-breaths, consciousness, and so forth, it maintains postures such as standing, like a machine composed of a combination of threads and a frame.

Dhuvappayāto maraṇāyāti, maraṇassa atthāya ekantagamano, nibbattito paṭṭhāya maraṇaṃ pati pavatto. Tato eva maccurājassa maraṇassa santike ṭhito. Idheva chaḍḍayitvānāti, imasmiṃyeva loke kāyaṃ chaḍḍetvā, yathārucitaṭṭhānagāmī ayaṃ satto, tasmā ‘‘pahāya gamanīyo ayaṃ kāyo’’ti evampi saṅgo na kātabboti dasseti.

'Constantly heading for death' means: certainly going for the purpose of death; from the moment of birth, one is set towards death. For that very reason, one stands in the presence of the King of Death, of death. 'Having cast it aside right here' means: having abandoned the body in this very world, this being goes to a place according to his liking. Therefore, it shows that 'this body is to be abandoned and gone from,' and thus no attachment should be made to it.

Avijjāya nivutoti, avijjānīvaraṇena nivuto paṭicchāditādīnavo, aññathā ko ettha saṅgaṃ janeyyāti adhippāyo. Catuganthenāti, abhijjhākāyaganthādinā catubbidhena ganthena ganthito, ganthaniyabhāvena vinaddhito. Oghasaṃsīdanoti, oghaniyabhāvena kāmoghādīsu catūsu oghesu saṃsīdanako. Appahīnabhāvena santāne anu anu sentīti anusayā, kāmarāgādayo anusayā. Tesaṃ jālena otthato abhibhūtoti anusayājālamotthato. Makāro padasandhikaro, gāthāsukhatthaṃ dīghaṃ katvā vuttaṃ. Kāmacchandādinā pañcavidhena nīvaraṇena yutto adhimuttoti pañcanīvaraṇe yutto, karaṇatthe bhummavacanaṃ.

Veiled by ignorance: One is veiled by the hindrance of ignorance, its danger being concealed; otherwise, who would generate attachment here? Such is the intention. Bound by four knots: One is bound by the four kinds of knots, beginning with the bodily knot of covetousness, being tied by their binding nature. Sinking in the flood: One sinks in the four floods, beginning with the flood of sensual desire, due to being subject to the flood. Latent tendencies: These are the latent tendencies, such as sensual lust, which lie latent again and again in the continuum due to not being abandoned. Overwhelmed by the net of latent tendencies: One is overwhelmed and overcome by the net of these tendencies. The letter 'm' serves as a euphonic conjunction, spoken with elongation for the sake of the verse's pleasantness. Endowed with the five hindrances: One is endowed with the five hindrances beginning with sensual desire; the locative case here is in the sense of the instrumental.

Kāmavitakkādinā [Pg.201] micchāvitakkena samappito samassitoti vitakkena samappito. Taṇhāmūlenānugatoti, taṇhāsaṅkhātena bhavamūlena anubaddho. Mohacchādanachāditoti, sammohasaṅkhātena āvaraṇena paliguṇṭhito. Sabbametaṃ saviññāṇakaṃ karajakāyaṃ sandhāya vadati. Saviññāṇako hi attabhāvo ‘‘ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati, ayañceva kāyo bahiddhā ca nāmarūpa’’ntiādīsu (dī. ni. 1.1.147) kāyoti vuccati, evāyaṃ vattate kāyoti evaṃ ‘‘nānākulamalasampuṇṇo’’tiādinā ‘‘avijjāya nivuto’’tiādinā ca vuttappakārena ayaṃ kāyo vattati, vattanto ca kammayantena sukatadukkaṭena kammasaṅkhātena yantena yantito saṅghaṭito. Yathā vā khemantaṃ gantuṃ na sakkoti, tathā saṅkhobhito sugatiduggatīsu vattati paribbhamati. Sampatti ca vipatyantāti yā ettha sampatti, sā vipattipariyosānā. Sabbañhi yobbanaṃ jarāpariyosānaṃ, sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabbo samāgamo viyogapariyosāno. Tenāha ‘‘nānābhāvo vipajjatī’’ti. Nānābhāvoti, vinābhāvo vippayogo, so kadāci vippayuñjakassa vasena, kadāci vippayuñjitabbassa vasenāti vividhaṃ pajjati pāpuṇīyati.

Endowed with wrong thoughts: One is endowed and afflicted by wrong thoughts such as sensual thoughts. Followed by the root of craving: One is bound by craving, which is designated as the root of existence. Covered by the veil of delusion: One is enveloped by the covering of delusion. All this is said with reference to the body born of kamma, endowed with consciousness. For the conscious individual existence is called 'body,' as in such passages as, 'Monks, the Tathāgata's body remains with the guide to existence cut off, and this body and external name-and-form,' etc. Thus, this body proceeds in the manner described by 'filled with various impurities,' etc., and 'veiled by ignorance,' etc. And as it proceeds, it is driven and constructed by the mechanism of kamma, by the mechanism designated as kamma in the form of good and bad deeds. Just as one cannot go to a place of safety, so it is agitated and wanders between good and bad destinations. And attainment ends in downfall: Whatever attainment there is here, it has downfall as its end. For all youth ends in old age, all health in sickness, all life in death, all association in separation. Therefore, it is said, 'separation occurs.' 'Separation' means separation and disjunction; it is arrived at in various ways—sometimes on account of the one who separates, sometimes on account of the one who is separated.

Yemaṃ kāyaṃ mamāyantīti ye andhabālā puthujjanā evaṃ asubhaṃ aniccaṃ adhuvaṃ dukkhaṃ asāraṃ imaṃ kāyaṃ ‘‘mama ida’’nti gaṇhantā mamāyanti chandarāgaṃ uppādenti, te jātiādīhi nirayādīhi ca ghoraṃ bhayānakaṃ apaṇḍitehi abhiramitabbato kaṭasisaṅkhātaṃ saṃsāraṃ punappunaṃ jananamaraṇādīhi vaḍḍhenti, tenāha ‘‘ādiyanti punabbhava’’nti.

Those who make this body their own: Those blind, foolish ordinary people who, taking this impure, impermanent, unstable, suffering, and unsubstantial body as 'this is mine,' make it their own and generate desire and lust for it, they, through birth and so forth, and through hell and so forth, increase the terrible, frightening cycle of existence—which is designated a charnel ground because it is a place of delight for the unwise—again and again with birth, death, and so on. Therefore, it is said, 'they take up renewed existence.'

Yemaṃ kāyaṃ vivajjenti, gūthalittaṃva pannaganti yathā nāma puriso sukhakāmo jīvitukāmo gūthagataṃ āsīvisaṃ disvā jigucchaniyatāya vā sappaṭibhayatāya vā vivajjeti na allīyati, evamevaṃ ye paṇḍitā kulaputtā asucibhāvena jegucchaṃ aniccādibhāvena sappaṭibhayaṃ imaṃ kāyaṃ vivajjenti chandarāgappahānena pajahanti. Te bhavamūlaṃ avijjaṃ bhavataṇhañca vamitvā chaḍḍetvā accantameva pahāya tato eva sabbaso anāsavā saupādisesāya anupādisesāya ca nibbānadhātuyā parinibbāyissantīti.

Those who avoid this body, like a snake smeared with excrement: Just as a man who desires happiness and wants to live, seeing a poisonous snake covered in excrement, avoids it and does not cling to it, being repelled by its filthiness or frightened by its danger; even so, those wise clansmen who, repelled by the impurity of this body and frightened by its impermanence and so forth, avoid this body and abandon it by relinquishing desire and lust. Having vomited out, discarded, and utterly abandoned the root of existence—that is, ignorance and craving for existence—they, being completely without taints, will attain final Nibbāna in the Nibbāna element with residue and without residue.

Kappattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Kappa is concluded.

6. Vaṅgantaputtaupasenattheragāthāvaṇṇanā

6. The Commentary on the Verses of Elder Upasena Vaṅgantaputta.

Vivittaṃ [Pg.202] appanigghosantiādikā āyasmato upasenattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā vayappatto satthu santikaṃ gantvā dhammaṃ suṇamāno satthāraṃ ekaṃ bhikkhuṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakagāme rūpasārībrāhmaṇiyā kucchimhi nibbatti, upasenotissa nāmaṃ ahosi. So vayappatto tayo vede uggahetvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampadāya ekavassiko ‘‘ariyagabbhaṃ vaḍḍhemī’’ti ekaṃ kulaputtaṃ attano santike upasampādetvā tena saddhiṃ satthu santikaṃ gato. Satthārā cassa tassa avassikassa bhikkhuno saddhivihārikabhāvaṃ sutvā, ‘‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’’ti (mahāva. 75) garahito. ‘‘Idānāhaṃ yadipi parisaṃ nissāya satthārā garahito, parisaṃyeva pana nissāya satthu pāsaṃsopi bhavissāmī’’ti vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.86-96) –

Secluded and with little noise—these are the opening lines of Venerable Upasena Thera’s verses. What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born into a good family in the city of Haṃsavatī. When he came of age, he went to the Teacher, listened to the Dhamma, and saw the Teacher appointing a certain monk to the foremost position among those who are pleasing in all respects. Having performed a foundational act of merit for the Teacher, he aspired to that position and performed wholesome deeds throughout his life. Wandering among devas and humans, he was reborn in this Buddha’s dispensation in the womb of the brahmin woman Rūpasārī in the village of Nālaka. His name was Upasena. When he came of age, he mastered the three Vedas, listened to the Dhamma in the Teacher’s presence, and acquired faith. After going forth and receiving higher ordination, when he was of one year’s standing, he thought, 'I will foster the noble lineage,' and gave higher ordination to a young man in his presence. Together with him, he went to the Teacher. When the Teacher heard that this monk, who was not of sufficient seniority, had a co-resident, he rebuked him, saying, 'Too quickly, foolish man, you have reverted to worldliness!' (Mahāva. 75). Reflecting, 'Now, though I was rebuked by the Teacher on account of the assembly, it is on account of the assembly that I will also be praised by the Teacher,' he undertook the practice of insight meditation and soon attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 1.2.86-96):

‘‘Padumuttaraṃ bhagavantaṃ, lokajeṭṭhaṃ narāsabhaṃ;

Pabbhāramhi nisīdantaṃ, upagacchiṃ naruttamaṃ.

“I approached the Blessed One Padumuttara, the foremost in the world, the bull among men, the supreme man, as he was seated on a mountain slope.”

‘‘Kaṇikārapupphaṃ disvā, vaṇṭe chetvānahaṃ tadā;

Alaṅkaritvā chattamhi, buddhassa abhiropayiṃ.

“Seeing a kaṇikāra flower, I then cut it from its stem; decorating the parasol with it, I offered it to the Buddha.”

‘‘Piṇḍapātañca pādāsiṃ, paramannaṃ subhojanaṃ;

Buddhena navame tattha, samaṇe aṭṭha bhojayiṃ.

“I also offered alms food, the finest food, a delicious meal; I fed eight ascetics there, with the Buddha as the ninth.”

‘‘Anumodi mahāvīro, sayambhū aggapuggalo;

Iminā chattadānena, paramannapavecchanā.

“The Great Hero rejoiced, the Self-Become, the foremost Person, regarding this gift of the parasol and presentation of the finest food.”

‘‘Tena cittappasādena, sampattimanubhossasi;

Chattiṃsakkhattuṃ devindo, devarajjaṃ karissati.

“Through that serene clarity of mind, you will experience abundance; thirty-six times as king of the devas, you will rule the divine kingdom.”

‘‘Ekavīsatikkhattuñca, cakkavattī bhavissati;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“And twenty-one times you will be a wheel-turning monarch; your vast regional kingship will be beyond reckoning.”

‘‘Satasahassito [Pg.203] kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by clan name, a Teacher will arise in the world.”

‘‘Sāsane dibbamānamhi, manussattaṃ gamissati;

Tassa dhammesu dāyādo, oraso dhammanimmito.

“In his glorious dispensation, he will attain a human state; he will be an heir to the Dhamma, a true son, created by the Dhamma.”

‘‘Upasenoti nāmena, hessati satthu sāvako;

Samantapāsādikattā, aggaṭṭhāne ṭhapessati.

“He will be a disciple of the Teacher, by the name of Upasena; because of his all-round grace, the Teacher will place him in the foremost position.”

‘‘Carimaṃ vattate mayhaṃ, bhavā sabbe samūhatā;

Dhāremi antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

“This is my last existence, all future becoming is uprooted; I bear this final body, having conquered Māra together with his mount.”

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā sayampi sabbe dhutaṅgadhamme samādāya vattati, aññepi tadatthāya samādapeti, tena naṃ bhagavā samantapāsādikānaṃ aggaṭṭhāne ṭhapesi. So aparena samayena kosambiyaṃ kalahe uppanne bhikkhusaṅghe ca dvidhābhūte ekena bhikkhunā taṃ kalahaṃ parivajjitukāmena ‘‘etarahi kho kalaho uppanno, saṅgho dvidhābhūto, kathaṃ nu kho mayā paṭipajjitabba’’nti puṭṭho vivekavāsato paṭṭhāya tassa paṭipattiṃ kathento –

Having attained arahantship, he himself undertook all the ascetic practices and encouraged others to do the same. Therefore, the Blessed One placed him foremost among those who are pleasing in all respects. Later, when a dispute arose in Kosambī and the Saṅgha was divided, a monk who wished to avoid the dispute asked him, “Now that this dispute has arisen and the Saṅgha is divided, how should I proceed?” Beginning with dwelling in seclusion, he explained the practice thus:

577.

577.

‘‘Vivittaṃ appanigghosaṃ, vāḷamiganisevitaṃ;

Seve senāsanaṃ bhikkhu, paṭisallānakāraṇā.

“Secluded, free from noise, haunted by beasts of prey—a monk should resort to such a dwelling for the sake of solitude.”

578.

578.

‘‘Saṅkārapuñjā āhatvā, susānā rathiyāhi ca;

Tato saṅghāṭikaṃ katvā, lūkhaṃ dhāreyya cīvaraṃ.

“Having gathered rags from dust heaps, cremation grounds, and roads, and then made an outer robe, he should wear that coarse robe.”

579.

579.

‘‘Nīcaṃ manaṃ karitvāna, sapadānaṃ kulā kulaṃ;

Piṇḍikāya care bhikkhu, guttadvāro susaṃvuto.

“Having made the mind humble, going from family to family systematically for alms, a monk should wander with guarded sense-doors, well-restrained.”

580.

580.

‘‘Lūkhenapi vā santusse, nāññaṃ patthe rasaṃ bahuṃ;

Rasesu anugiddhassa, jhāne na ramatī mano.

“He should be content even with coarse food and not crave many other flavors; for one greedy for tastes, the mind finds no delight in jhāna.”

581.

581.

‘‘Appiccho ceva santuṭṭho, pavivitto vase muni;

Asaṃsaṭṭho gahaṭṭhehi, anāgārehi cūbhayaṃ.

“With few wishes and content, a sage should dwell in seclusion, unmingled with both householders and the homeless.”

582.

582.

‘‘Yathā [Pg.204] jaḷo va mūgo va, attānaṃ dassaye tathā;

Nātivelaṃ sambhāseyya, saṅghamajjhamhi paṇḍito.

“As if a fool or a mute, so should he show himself; the wise one should not speak excessively in the midst of the Saṅgha.”

583.

583.

‘‘Na so upavade kañci, upaghātaṃ vivajjaye;

Saṃvuto pātimokkhasmiṃ, mattaññū cassa bhojane.

“He should not disparage anyone; he should avoid doing harm. He should be restrained in the Pātimokkha and be moderate in eating.”

584. ‘‘Suggahītanimittassa, cittassuppādakovido.

584. “He should be skilled in the arising of the mind, having well-grasped the meditation sign.”

Samathaṃ anuyuñjeyya, kālena ca vipassanaṃ.

“He should cultivate serenity and, in due season, insight.”

585.

585.

‘‘Vīriyasātaccasampanno, yuttayogo sadā siyā;

Na ca appatvā dukkhantaṃ, vissāsaṃ eyya paṇḍito.

“Endowed with continuous effort, always applying himself, the wise one should not become complacent until he has reached the end of suffering.”

586.

586.

‘‘Evaṃ viharamānassa, suddhikāmassa bhikkhuno;

Khīyanti āsavā sabbe, nibbutiñcādhigacchatī’’ti. –

“For a monk dwelling thus and desiring purity, all cankers are destroyed, and he attains quenching.”

Imā gāthā abhāsi.

He recited these verses.

Tattha vivittanti, janavivittaṃ suññaṃ araññādiṃ. Appanigghosanti, nissaddaṃ saddasaṅghaṭṭanarahitaṃ. Vāḷamiganisevitanti, sīhabyagghadīpivāḷamigehi caritaṃ. Imināpi janavivekaṃyeva dasseti pantasenāsanabhāvadīpanato. Senāsananti, sayituṃ āsayituñca yuttabhāvena vasanaṭṭhānaṃ idha senāsananti adhippetaṃ. Paṭisallānakāraṇāti, paṭisallānanimittaṃ, nānārammaṇato nivattetvā kammaṭṭhāneyeva cittassa paṭi paṭi sammadeva allīyanatthaṃ.

Herein, ‘secluded’ means remote from people, empty, such as a forest. ‘Free from noise’ means without sound, devoid of the clash of noises. ‘Haunted by beasts of prey’ means frequented by lions, tigers, leopards, and other beasts of prey. This too indicates seclusion from people by way of explaining the nature of a remote dwelling. ‘Dwelling’ here is intended to mean a place for dwelling, suitable for lying down and for sitting. ‘For the sake of solitude’ means for the purpose of solitude, for the sake of the mind repeatedly and rightly clinging only to the meditation subject, having turned away from various sense objects.

Evaṃ bhāvanānurūpaṃ senāsanaṃ niddisanto senāsane santosaṃ dassetvā idāni cīvarādīsupi taṃ dassetuṃ ‘‘saṃkārapuñjā’’tiādi vuttaṃ. Tattha saṃkārapuñjāti saṃkārānaṃ puñjaṃ saṃkārapuñjaṃ, tato kacavaraṭṭhānā. Āhatvāti āharitvā. Tatoti tathā āhaṭacoḷakkhaṇḍehi. Karaṇe hi idaṃ nissakkavacanaṃ lūkhanti satthalūkharajanalūkhādinā lūkhaṃ avaṇṇāmaṭṭhaṃ. Dhāreyyāti nivāsanādivasena parihareyya, etena cīvarasantosaṃ vadati.

Thus, having indicated a dwelling suitable for meditation and shown contentment with the dwelling, now to show the same regarding robes and so on, it was said: ‘from dust heaps,’ etc. Herein, ‘from a dust heap’ means from a pile of rubbish, a refuse site. ‘Having gathered’ means having brought. ‘From that’ means with pieces of cloth brought in that way; this is an instrumental expression indicating the source. ‘Coarse’ means coarse due to its make, dye, and so on; of poor color and unpolished. ‘Should wear’ means should use by way of wearing it, etc.; by this, contentment with robes is expressed.

Nīca manaṃ karitvānāti ‘‘antamidaṃ, bhikkhave, jīvikāna’’ntiādikaṃ (itivu. 91; saṃ. ni. 3.80) sugatovādaṃ anussaritvā nihatamānadappaṃ cittaṃ katvā. Sapadānanti gharesu [Pg.205] avakhaṇḍarahitaṃ; anugharanti attho. Tenāha ‘‘kulā kula’’nti. Kulā kulanti kulato kulaṃ, kulānupubbiyā gharapaṭipāṭiyāti attho. Piṇḍikāyāti missakabhikkhāya, iminā piṇḍapātasantosaṃ vadati. Guttadvāroti supihitacakkhādidvāro. Susaṃvutoti hatthakukkuccādīnaṃ abhāvena suṭṭhu saṃvuto.

‘Having made the mind lowly’ means having recollected the Sugata’s advice, such as, “This, monks, is the lowest of livelihoods,” etc., and having made the mind with pride and arrogance struck down. ‘Systematically’ means without a break among the houses; the meaning is ‘house by house.’ Therefore, he said: ‘from family to family.’ ‘From family to family’ means from one family to the next, in the sequence of families, in the order of houses; this is the meaning. ‘For alms’ means for mixed almsfood; by this, contentment with almsfood is expressed. ‘With guarded doors’ means with the sense-doors, such as the eye, well-guarded. ‘Well-restrained’ means thoroughly restrained through the absence of misconduct with the hands, and so on.

Lūkhenapi vāti apisaddo samuccaye, vā-saddo vikappe. Ubhayenapi lūkhenapi appenapi yena kenaci sulabhena itarītarena santusse samaṃ sammā tusseyya. Tenāha ‘‘nāññaṃ patthe rasaṃ bahu’’nti. Nāññaṃ patthe rasaṃ bahunti attanā yathāladdhato aññaṃ madhurādirasaṃ bahuṃ paṇītañca na pattheyya na piheyya, iminā gilānapaccayepi santoso dassito hoti. Rasesu gedhavāraṇatthaṃ pana kāraṇaṃ vadanto rasesu anugiddhassa, jhāne na ramatī mano’’ti āha. Indriyasaṃvarampi aparipūrentassa kuto vikkhittacittasamādhānanti adhippāyo.

‘Even with what is coarse’—the word ‘api’ (even) is for inclusion, the word ‘vā’ (or) for alternative. With both, whether coarse or little, with whatever is easily obtained and of one kind or another, one should be equally and rightly content. Therefore, it is said: ‘He should not crave many other flavors.’ ‘He should not crave many other flavors’ means one should not desire or crave other sweet tastes, etc., or much that is excellent beyond what one has obtained; by this, contentment even with requisites for the sick is shown. But to prevent greed for tastes, stating the reason, it is said: ‘for one greedy for tastes, the mind finds no delight in jhāna.’ The meaning is: for one who does not fulfill even sense-restraint, how can there be concentration for a distracted mind?

Evaṃ catūsu paccayesu sallekhapaṭipattiṃ dassetvā idāni avasiṭṭhakathāvatthūni dassetuṃ ‘‘appiccho cevā’’tiādi vuttaṃ. Tattha appicchoti, aniccho catūsu paccayesu icchārahito, tena catubbidhapaccayesu taṇhuppādavikkhambhanamāha. Santuṭṭhoti, catūsu paccayesu yathālābhasantosādinā santuṭṭho. Yo hi –

Having thus shown the practice of effacement regarding the four requisites, now to show the remaining topics for discussion, it was said: ‘with few wishes,’ and so forth. Herein, ‘with few wishes’ means without wishes, devoid of desire for the four requisites; by this is stated the suppression of the arising of craving for the four kinds of requisites. ‘Content’ means content with whatever is obtained, and so forth, regarding the four requisites. For one who:

‘‘Atītaṃ nānusoceyya, nappajappeyyanāgataṃ;

Paccuppannena yāpeyya, so ‘santuṭṭho’ti pavuccatī’’ti.

“Does not grieve over the past, nor long for the future, but maintains himself with the present—he is called ‘content’.”

Pavivittoti gaṇasaṅgaṇikaṃ pahāya kāyena pavivitto vūpakaṭṭho. Cittavivekādike hi parato vakkhati. Vaseti sabbattha yojetabbaṃ. Moneyyadhammasamannāgamena muni. Asaṃsaṭṭhoti dassanasavanasamullapanasambhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭho yathāvuttasaṃsaggarahito. Ubhayanti, gahaṭṭhehi anāgārehi cāti ubhayehipi asaṃsaṭṭho. Karaṇe hi idaṃ paccattavacanaṃ.

‘Secluded’ means having abandoned crowds and socializing, one is physically secluded and withdrawn. For he will speak of mental seclusion and so forth later. The word ‘dwells’ should be applied throughout. A ‘sage’ is so-called through being endowed with the qualities of sagehood. ‘Unmingled’ means not associating through seeing, hearing, conversing, sharing things, or physical contact—free from the aforementioned associations. ‘With both’ means unmingled with both householders and the homeless. Here, this is an instrumental expression.

Attānaṃ dassaye tathāti ajaḷo amūgopi samāno yathā jaḷo vā mūgo vā, tathā attānaṃ dasseyya, etena pāgabbiyappahānamāha. Jaḷo va mūgo vāti ca gāthāsukhatthaṃ rassattaṃ kataṃ, samuccayattho ca [Pg.206] vāsaddo. Nātivelaṃ sambhāseyyāti ativelaṃ atikkantapamāṇaṃ na bhāseyya, mattabhāṇī assāti attho. Saṅghamajjhamhīti bhikkhusaṅghe, janasamūhe vā.

‘So should he show himself’ means: though not a fool or a mute, he should show himself as if he were a fool or a mute. By this is stated the abandoning of audacity. In the phrase ‘a fool or a mute,’ the vowel is shortened for the sake of the verse's euphony, and the word ‘or’ has the sense of conjunction. ‘Should not speak excessively’ means he should not speak beyond measure; the meaning is that he should be one who speaks in moderation. ‘In the midst of the Saṅgha’ means in the community of bhikkhus or in a gathering of people.

Na so upavade kañcīti so yathāvuttapaṭipattiko bhikkhu hīnaṃ vā majjhimaṃ vā ukkaṭṭhaṃ vā yaṃkiñci na vācāya upavadeyya. Upaghātaṃ vivajjayeti kāyena upaghātaṃ pariviheṭhanaṃ vajjeyya. Saṃvuto pātimokkhasminti pātimokkhamhi pātimokkhasaṃvarasīle saṃvuto assa, pātimokkhasaṃvarena pihitakāyavāco siyāti attho. Mattaññū cassa bhojaneti pariyesanapaṭiggahaṇaparibhogavissajjanesu bhojane pamāṇaññū siyā.

‘He should not disparage anyone’ means that a bhikkhu who practices as described should not disparage anyone with words, whether they be inferior, middling, or superior. ‘He should avoid doing harm’ means he should avoid harming or harassing others with the body. ‘Restrained in the Pātimokkha’ means he should be restrained in the Pātimokkha, in the virtue of Pātimokkha restraint; the meaning is that his body and speech should be guarded by Pātimokkha restraint. ‘He should be moderate in eating’ means he should know moderation in seeking, receiving, consuming, and disposing of food.

Suggahītanimittassāti ‘‘evaṃ me manasi karoto cittaṃ samāhitaṃ ahosī’’ti tadākāraṃ sallakkhento suṭṭhu gahitasamādhinimitto assa. ‘‘Suggahītanimitto so’’tipi pāṭho, so yogīti attho. Cittassuppādakovidoti evaṃ bhāvayato cittaṃ līnaṃ hoti, ‘‘evaṃ uddhata’’nti līnassa uddhatassa ca cittassa uppattikāraṇe kusalo assa. Līne hi citte dhammavicayavīriyapītisambojjhaṅgā bhāvetabbā, uddhate passaddhisamādhiupekkhāsambojjhaṅgā. Satisambojjhaṅgo pana sabbattha icchitabbo. Tenāha bhagavā – ‘‘yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāyā’’tiādi (saṃ. ni. 5.234). Samathaṃ anuyuñjeyyāti samathabhāvanaṃ bhāveyya, anuppannaṃ samādhiṃ uppādeyya, uppannañca yāva vasībhāvappatti, tāva vaḍḍheyya byūheyyāti attho. Kālena ca vipassananti yathāladdhaṃ samādhiṃ nikantiyā apariyādānena hānabhāgiyaṃ ṭhitibhāgiyaṃ vā akatvā nibbedhabhāgiyaṃva katvā kālena vipassanañca anuyuñjeyya. Atha vā kālena ca vipassananti samathaṃ anuyuñjanto tassa thirībhūtakāle saṅkocaṃ anāpajjitvā ariyamaggādhigamāya vipassanaṃ anuyuñjeyya. Yathāha –

'One who has well grasped the sign' means that while reflecting, 'Thus, as I applied my mind, the mind became concentrated,' he observes that state well and should have properly grasped the sign of concentration. There is also a reading, 'He is one who has well grasped the sign,' meaning that yogi. 'Skilled in the arising of the mind' means that when developing in this way, the mind becomes sluggish or agitated. He should be skilled in the causes of the arising of a sluggish or agitated mind. For when the mind is sluggish, the enlightenment factors of investigation of states, energy, and rapture should be cultivated; when it is agitated, the enlightenment factors of tranquility, concentration, and equanimity. However, the enlightenment factor of mindfulness is desirable in all cases. Therefore, the Blessed One said: 'Monks, when the mind is sluggish, that is the time to cultivate the enlightenment factor of investigation of states,' and so forth (SN 5.234). 'He should devote himself to serenity' means he should develop serenity meditation, arouse unarisen concentration, and develop arisen concentration until mastery is attained—this is the meaning. 'And at the proper time, insight' means that with the concentration thus attained, not being overcome by craving for it, he should not make it partake of decline or stagnation, but should make it partake only of penetration, and at the proper time devote himself to insight. Alternatively, 'and at the proper time, insight' means that while devoting himself to serenity, without contracting when it becomes steady, he should devote himself to insight for the attainment of the noble path. As it is said:

‘‘Atha vā samādhilābhena, vivittasayanena vā;

Bhikkhu vissāsamāpādi, appatto āsavakkhaya’’nti. (dha. pa. 271-272);

Or else, through gaining concentration or dwelling in seclusion, a bhikkhu may gain confidence, though not having attained the destruction of the taints.

Tena [Pg.207] vuttaṃ – ‘‘vīriyasātaccasampanno’’tiādi. Satatabhāvo sātaccaṃ, vīriyassa sātaccaṃ, tena sampanno samannāgato, satatapavattavīriyo, niccapaggahitavīriyoti attho. Yuttayogo sadā siyāti sabbakālaṃ bhāvanānuyutto siyā. Dukkhantanti vaṭṭadukkhassa antaṃ pariyosānaṃ nirodhaṃ nibbānaṃ appatvā vissāsaṃ na eyya na gaccheyya. ‘‘Ahaṃ parisuddhasīlo jhānalābhī abhiññālābhī vipassanaṃ matthakaṃ pāpetvā ṭhito’’ti vā vissaṭṭho na bhaveyyāti attho.

It is said thus: 'endowed with perseverance and sustained effort,' and so forth. The state of being constant is sustained effort; the sustained effort of energy—endowed with that, possessed of that, one whose energy is continuously active, whose energy is constantly exerted—this is the meaning. 'The appropriate application should always be present' means one should always be devoted to cultivation. 'The end of suffering' means that without reaching the end, the conclusion, the cessation—Nibbāna—of the suffering of the cycle of existence, one should not become complacent. The meaning is: 'I am of purified virtue, a gainer of jhāna, a gainer of higher knowledge, having brought insight to its peak and standing firm,' or one should not be confident on that account.

Evaṃ viharamānassāti, evaṃ vivittasenāsanasevanādinā vipassanāvasena yuttayogatāpariyosānena vidhinā viharantassa. Suddhikāmassāti, ñāṇadassanavisuddhiṃ accantavisuddhiṃ nibbānaṃ arahattañca icchantassa. Saṃsāre bhayassa ikkhato bhikkhuno, kāmāsavādayo sabbe āsavā khīyanti khayaṃ abbhatthaṃ gacchanti, tesaṃ khayagamaneneva saupādisesaanupādisesapabhedaṃ duvidhampi nibbānaṃ adhigacchati pāpuṇāti.

'Thus dwelling' means thus dwelling by way of frequenting secluded dwelling places and so forth, with the practice of insight as the cause, culminating in the completion of proper engagement. 'For one desiring purity' means seeking the purification of knowledge and vision, the ultimate purity, Nibbāna, and Arahantship. For the bhikkhu who sees danger in saṃsāra, all the taints—beginning with the taint of sensual desire—are destroyed, exhausted, and come to cessation. With the cessation of these, he attains the twofold Nibbāna—that with residue remaining and that without residue remaining.

Evaṃ thero tassa bhikkhuno ovādadānāpadesena attanā tathāpaṭipannabhāvaṃ dīpento aññaṃ byākāsi.

Thus, the elder, under the pretext of instructing that bhikkhu, revealed his own similar practice and declared his attainment of final knowledge.

Vaṅgantaputtaupasenattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Vaṅgantaputta Upasena is completed.

7. (Apara)-gotamattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Aparagotama

Vijāneyya sakaṃ atthantiādikā āyasmato aparassa gotamattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā amhākaṃ bhagavato uppattito puretarameva sāvatthiyaṃ udiccabrāhmaṇakule nibbattitvā vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā, vādamaggaṃ uggahetvā attano vādassa upari uttariṃ vadantaṃ alabhanto tehi tehi viggāhikakathaṃ anuyutto vicarati. Atha amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena yasādike veneyye vinetvā anāthapiṇḍikassa abhiyācanāya sāvatthiṃ upagacchi. Tadā satthu jetavanapaṭiggahe paṭiladdhasaddho satthāraṃ upasaṅkamitvā dhammaṃ sutvā pabbajjaṃ yāci. Satthā [Pg.208] aññataraṃ piṇḍacārikaṃ bhikkhuṃ āṇāpesi – ‘‘bhikkhu, imaṃ pabbājehī’’ti. So tena pabbājiyamāno khuraggeyeva arahattaṃ pāpuṇitvā kosalajanapadaṃ gantvā tattha ciraṃ vasitvā puna sāvatthiṃ paccāgami. Taṃ bahū ñātakā brāhmaṇamahāsālā upasaṅkamitvā payirupāsitvā nisinnā ‘‘imasmiṃ loke bahū samaṇabrāhmaṇā saṃsāre suddhivādā, tesu katamesaṃ nu kho vādo niyyāniko, kathaṃ paṭipajjanto saṃsārato sujjhatī’’ti pucchiṃsu. Thero tesaṃ tamatthaṃ pakāsento –

"One should know one's own good"—this is the beginning of the verse by the Venerable Aparagotama Thera. What is its origin? This elder too, having performed meritorious deeds under previous Buddhas, accumulated merit in various existences as a basis for liberation. Before our Blessed One’s appearance, he was born into the Udicca Brahmin family in Savatthi. Having reached maturity, he became a master of the three Vedas and took up the path of debate. Unable to find anyone superior to his own arguments, he wandered, engaged in various disputations. Then, when our Blessed One arose in the world and set in motion the sublime Wheel of Dhamma, he gradually trained receptive beings like Yasa. At the invitation of Anathapindika, he arrived in Savatthi. At that time, having gained faith upon the Teacher’s acceptance of Jetavana, he approached the Teacher, listened to the Dhamma, and requested ordination. The Teacher instructed a certain alms-going monk, "Monk, ordain him." While being ordained by him, he attained arahantship right at the razor’s edge. He then went to the Kosala country, stayed there for a long time, and later returned to Savatthi. Many of his relatives, wealthy Brahmins, approached him, paid respects, and sat down. They asked, "In this world, many ascetics and Brahmins have purity-theories about the cycle of existence. Among them, whose teaching is liberating? How should one practice to become purified from the cycle?" The elder, explaining the matter to them, said—

587.

587.

‘‘Vijāneyya sakaṃ atthaṃ, avalokeyyātha pāvacanaṃ;

Yañcettha assa patirūpaṃ, sāmaññaṃ ajjhūpagatassa.

"One should know one's own good, and examine the Teaching; and whatever here is appropriate for one who has embraced the ascetic life.

588.

588.

‘‘Mittaṃ idha ca kalyāṇaṃ, sikkhā vipulaṃ samādānaṃ;

Sussūsā ca garūnaṃ, etaṃ samaṇassa patirūpaṃ.

"Here, a good friend; extensive undertaking of training; and eagerness to listen to the teachers—this is fitting for a contemplative."

589.

589.

‘‘Buddhesu sagāravatā, dhamme apaciti yathābhūtaṃ;

Saṅghe ca cittīkāro, etaṃ samaṇassa patirūpaṃ.

"Reverence toward the Buddhas, respect for the Dhamma as it truly is, and regard for the Saṅgha—this is fitting for a contemplative."

590.

590.

‘‘Ācāragocare yutto, ājīvo sodhito agārayho;

Cittassa ca saṇṭhapanaṃ, etaṃ samaṇassa patirūpaṃ.

"Engaged in proper conduct and resort; livelihood purified and blameless; and establishment of the mind—this is fitting for a recluse."

591.

591.

‘‘Cārittaṃ atha vārittaṃ, iriyāpathiyaṃ pasādaniyaṃ;

Adhicitte ca āyogo, etaṃ samaṇassa patirūpaṃ.

"Conduct, both what should be done and what avoided; graceful deportment that inspires confidence; and striving in the higher mind—this is appropriate for a contemplative."

592.

592.

‘‘Āraññakāni senāsanāni, pantāni appasaddāni;

Bhajitabbāni muninā, etaṃ samaṇassa patirūpaṃ.

"Forest dwellings, secluded and quiet, should be frequented by the sage; that befits a recluse."

593.

593.

‘‘Sīlañca bāhusaccañca, dhammānaṃ pavicayo yathābhūtaṃ;

Saccānaṃ abhisamayo, etaṃ samaṇassa patirūpaṃ.

"Virtue and extensive learning; the investigation of states as they really are; the realization of the Truths—this is fitting for a recluse."

594.

594.

‘‘Bhāveyya ca aniccanti, anattasaññaṃ asubhasaññañca;

Lokamhi ca anabhiratiṃ, etaṃ samaṇassa patirūpaṃ.

"One should cultivate the perception of impermanence, the perception of not-self, and the perception of unattractiveness. And disenchantment with the world—this befits an ascetic."

595.

595.

‘‘Bhāveyya [Pg.209] ca bojjhaṅge, iddhipādāni indriyāni balāni;

Aṭṭhaṅgamaggamariyaṃ, etaṃ samaṇassa patirūpaṃ.

"One should develop the factors of enlightenment, the bases for spiritual power, the faculties, and the powers; and the Noble Eightfold Path—this is fitting for a contemplative."

596.

596.

‘‘Taṇhaṃ pajaheyya muni, samūlake āsave padāleyya;

Vihareyya vippamutto, etaṃ samaṇassa patirūpa’’nti. –

"The sage should abandon craving; he should shatter the influxes together with their root; he should dwell utterly liberated—this is fitting for a recluse."

Imā gāthā abhāsi.

He recited these verses.

Tattha vijāneyya sakaṃ atthanti, viññūjātiko puriso attano atthaṃ yāthāvato vicāretvā jāneyya. Vicārento ca avalokeyyātha pāvacanaṃ idha loke puthusamaṇabrāhmaṇehi sammāsambuddhena ca pavuttaṃ pāvacanaṃ, samayo. Tattha yaṃ niyyānikaṃ, taṃ olokeyya paññācakkhunā passeyya. Ime hi nānātitthiyā samaṇabrāhmaṇā anicce ‘‘nicca’’nti, anattani ‘‘attā’’ti, asuddhimaggañca ‘‘suddhimaggo’’ti micchābhinivesino aññamaññañca viruddhavādā, tasmā nesaṃ vādo aniyyāniko. Sammāsambuddho pana ‘‘sabbe saṅkhārā aniccā, sabbe dhammā anattā, santaṃ nibbāna’’nti sayambhūñāṇena yathābhūtaṃ abbhaññāya pavedeti, tasmā ‘‘tassa vādo niyyāniko’’ti satthu sāsanamahantataṃ olokeyyāti attho. Yañcettha assa patirūpaṃ, sāmaññaṃ ajjhūpagatassāti, sāmaññaṃ samaṇabhāvaṃ pabbajjaṃ upagatassa kulaputtassa yaṃ ettha sāsane pabbajitabhāve vā patirūpaṃ yuttarūpaṃ sāruppaṃ assa siyā, tampi apalokeyya.

Therein, "one should know one's own good"—thus, a wise person, having properly considered, should know their own good. While considering, one should also examine the Teaching—the teaching proclaimed here in the world by various ascetics and brahmins, and by the Perfectly Enlightened One. Therein, one should observe with the eye of wisdom and see what leads to liberation. For these various sectarian ascetics and brahmins, holding wrong views, declare the impermanent as "permanent," the non-self as "self," and the impure path as "the pure path," and they contradict one another in their doctrines. Therefore, their teachings do not lead to liberation. But the Perfectly Enlightened One, having fully understood by his own self-born knowledge as it really is, declares: "All conditioned things are impermanent, all phenomena are non-self, and Nibbāna is peace." Therefore, "his teaching leads to liberation"—thus, one should recognize the greatness of the Teacher's dispensation. And whatever is proper here, suitable for one who has embraced the ascetic life—that is, whatever is appropriate, fitting, and suitable in this dispensation for a clansman who has undertaken asceticism—that too one should consider.

Kiṃ pana tanti āha ‘‘mittaṃ idha ca kalyāṇa’’ntiādi. Imasmiṃ sāsane kalyāṇamittaṃ seviyamānaṃ samaṇassa patirūpanti yojanā. Esa nayo itaresupi. Kalyāṇamittañhi nissāya akusalaṃ pajahati, kusalaṃ bhāveti, suddhamattānaṃ pariharati. Sikkhā vipulaṃ samādānanti vipulaṃ sikkhāsamādānaṃ, mahatiyā nibbānāvahāya adhisīlādisikkhāya anuṭṭhānanti attho. Sussūsā ca garūnanti garūnaṃ ācariyupajjhāyādīnaṃ kalyāṇamittānaṃ ovādassa sotukamyatā pāricariyā ca. Etanti kalyāṇamittasevanādi.

But what is that? The text says, "a good friend here," and so on. In this dispensation, associating with a good friend is suitable for an ascetic—this is the interpretation. The same principle applies to the others as well. For by relying on a good friend, one abandons the unwholesome, develops the wholesome, and maintains oneself in purity. "Extensive undertaking of training" means the extensive undertaking of training—that is, application to the training in higher virtue and other trainings that lead to the great goal of Nibbāna. "Eagerness to hear from teachers" means the willingness to listen to the advice of teachers, preceptors, and other good friends, and service to them. This refers to associating with good friends and so on.

Buddhesu sagāravatāti sabbaññubuddhesu ‘‘sammāsambuddho bhagavā’’ti gāravayogo garucittīkāro. Dhamme apaciti yathābhūtanti ariyadhamme yāthāvato [Pg.210] apacāyanaṃ ādarena abhipūjanaṃ. Saṅgheti ariyasaṅghe. Cittīkāroti sakkāro sammānanaṃ. Etanti ratanattayagarukaraṇaṃ.

"Reverence toward the Buddhas" means devotion to the all-knowing Buddhas, applying reverence and regarding them with a reverent mind, thinking, "The Blessed One is the Perfectly Enlightened One." "Respect for the Dhamma as it truly is" means respecting the noble Dhamma according to reality, honoring and highly revering it. "Esteem for the Saṅgha": 'For the Saṅgha' means for the noble Saṅgha, and 'esteem' means respect and honor. This is honoring the Triple Gem.

Ācāragocare yuttoti kāyikavācasikavītikkamanasaṅkhātaṃ anācāraṃ, piṇḍapātādīnaṃ atthāya upasaṅkamituṃ ayuttaṭṭhānabhūtaṃ vesiyādiagocarañca pahāya kāyikavācasikaavītikkamanasaṅkhātena ācārena piṇḍapātādīnaṃ atthāya upasaṅkamituṃ yuttaṭṭhānabhūtena gocarena ca yutto sampanno, sampannaācāragocaroti attho. Ājīvo sodhitoti veḷudānādiṃ buddhapaṭikuṭṭhaṃ anesanaṃ pahāya anavajjuppāde paccaye sevantassa ājīvo sodhito hoti suvisuddho, sodhitattā eva agārayho viññūhi. Cittassa ca saṇṭhapananti yathā cakkhādidvārehi rūpādiārammaṇesu abhijjhādayo nappavattanti, evaṃ diṭṭhe diṭṭhamattādivasena cittassa sammā ṭhapanaṃ. Etanti ācāragocarasampatti ājīvapārisuddhi indriyesu guttadvāratāti etaṃ tayaṃ.

"Engaged in proper conduct and resort" means abandoning improper conduct, namely, bodily and verbal transgressions, and improper resorts, such as places unsuitable for approaching for the sake of alms, like brothels, and instead being endowed with proper conduct—bodily and verbal non-transgression—and proper resorts, namely, places suitable for approaching for the sake of alms. Thus, "endowed with proper conduct and resort" is the meaning. "Purified livelihood" means that for one who gives up improper means of livelihood, such as giving bamboo, which is condemned by the Buddha, and partakes of blamelessly produced requisites, one’s livelihood is purified, very pure, and therefore irreproachable by the wise. "Establishment of the mind" means that covetousness and other defilements do not arise in objects such as forms through the doors of the eye and so on; thus, it is the proper establishing of the mind in the seen as merely the seen, and so on. This refers to the triad of: excellence in conduct and resort, purity of livelihood, and guarding the doors of the senses.

Cārittanti caritvā paripūretabbasīlaṃ. Vārittanti viratiyā akaraṇena paripūretabbasīlaṃ. Iriyāpathiyaṃ pasādaniyanti paresaṃ pasādāvahaṃ ākappasampattinimittaṃ iriyāpathanissitaṃ sampajaññaṃ. Adhicitte ca āyogoti samathavipassanāsu anuyogo bhāvanā.

"Conduct to be practiced" means the virtue to be fulfilled by practice. "Conduct to be avoided" means the virtue to be fulfilled by abstention, by not doing. "Inspiring confidence in deportment" means clear comprehension related to deportment, which inspires confidence in others and is characterized by accomplished demeanor. "Application to the higher mind" means dedication to serenity and insight, that is, their cultivation.

Āraññakānīti araññe pariyāpannāni. Pantānīti vivittāni.

"Belonging to the forest" means those included in the forest. "Secluded" means solitary.

Sīlanti catupārisuddhisīlaṃ. Heṭṭhā hi bhinditvā vuttaṃ, idha abhinditvā vadati. Bāhusaccanti bahussutabhāvo. So hi bhāvanānuyogassa bahukāro, bojjhaṅgakosallaanuttarasītibhāvaadhicittayuttatādīsu sammā pavicayabahulassa samathavipassanānuyogo sampajjati. Dhammānaṃ pavicayo yathābhūtanti rūpārūpadhammānaṃ aviparītasalakkhaṇato sāmaññalakkhaṇato ca parivīmaṃsā. Iminā adhipaññādhammavipassanamāha. Saccānaṃ abhisamayoti dukkhādīnaṃ ariyasaccānaṃ pariññābhisamayādivasena paṭivedho.

"Virtue" means the virtue of fourfold purification. For previously it was spoken of analytically, but here it is spoken of non-analytically. "Great learning" means the state of being very learned. This is of great assistance for the application to development, for the application to serenity and insight succeeds for one who is abundant in right investigation in such things as skill in the enlightenment factors, the state of unsurpassed coolness, and endowment with the higher mind. "The investigation of phenomena as they really are" means the examination of material and immaterial phenomena in terms of their undistorted specific and general characteristics. By this is meant the higher wisdom of insight into phenomena. "The breakthrough to the truths" means the penetration of the noble truths of suffering, etc., by way of the breakthrough of full understanding, and so on.

Svāyaṃ saccābhisamayo yathā hoti, taṃ dassetuṃ ‘‘bhāveyyā’’tiādi vuttaṃ. Tattha bhāveyya ca aniccanti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) avibhāgato [Pg.211] ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinā (vibha. 2; saṃ. ni. 3.49) vibhāgato vā sabbasaṅkhāresu aniccasaññaṃ bhāveyya uppādeyya ceva vaḍḍheyya cāti attho. Anattasaññanti, ‘‘sabbe dhammā anattā’’ti pavattaṃ anattasaññañca bhāveyyāti yojanā. Evaṃ sesesupi. Asubhasaññanti, karajakāye sabbasmimpi vā tebhūmakasaṅkhāre kilesāsucipaggharaṇato ‘‘asubhā’’ti pavattasaññaṃ. Dukkhasaññāparivārā hi ayaṃ, eteneva cettha dukkhasaññāpi gahitāti veditabbaṃ. Lokamhi ca anabhiratinti sabbaloke tebhūmakesu saṅkhāresu anābhiratisaññaṃ. Etena ādīnavānupassanaṃ nibbidānupassanañca vadati.

To show how this breakthrough to the truths comes about, the words "one should develop," etc., were stated. Herein, "And one should develop the impermanent" means that one should develop—that is, one should both arouse and augment—the perception of impermanence in regard to all formations, either non-analytically, as in 'All formations are impermanent' (Dhp 277), or analytically, as in 'Whatever form, whether past, future, or present' (Vb 2; SN 22.47). This is the meaning. Regarding "the perception of not-self," the connection is: one should also develop the perception of not-self that occurs as 'All phenomena are not-self.' So too with the rest. "The perception of foulness" is the perception that occurs as 'foul' because this body born of action, or all formations of the three planes, trickles with the impurity of the defilements. This is an accompaniment of the perception of suffering; for this reason it should be understood that the perception of suffering is also included here. "And not delighting in the world" means the perception of non-delight in the entire world, in the formations of the three planes. By this he speaks of the contemplation of danger and the contemplation of disenchantment.

Evaṃ pana vipassanābhāvanaṃ anuyutto taṃ ussukkāpento ime dhamme vaḍḍheyyāti dassento ‘‘bhāveyya ca bojjhaṅge’’ti gāthamāha. Tassattho – bodhiyā satiādisattavidhadhammasāmaggiyā, bodhissa vā taṃsamaṅgino puggalassa aṅgāti bojjhaṅgā, satiādayo dhammā. Te satiādike sattabojjhaṅge, chandaādīni cattāri iddhipādāni, saddhādīni pañcindriyāni, saddhādīniyeva pañca balāni, sammādiṭṭhiādīnaṃ vasena aṭṭhaṅgaariyamaggañca. Ca-saddena satipaṭṭhānāni sammappadhānāni ca gahitānīti sabbepi sattatiṃsappabhede bodhipakkhiyadhamme bhāveyya uppādeyya ceva vaḍḍheyya ca. Tattha yadetesaṃ paṭhamamaggakkhaṇe uppādanaṃ, uparimaggakkhaṇe ca vaḍḍhanaṃ, etaṃ samaṇassa bhikkhuno sāruppanti.

To show that one who is thus devoted to the development of insight, making an effort at it, should augment these states, he stated the verse beginning, "And he should develop the enlightenment factors." Its meaning is: the enlightenment factors (bojjhaṅgā) are the factors of enlightenment (bodhi), which is the sevenfold collection of states beginning with mindfulness; or they are the factors of one who is enlightened, a person endowed with it. These are the states beginning with mindfulness. One should develop those seven enlightenment factors beginning with mindfulness; the four bases for spiritual power beginning with zeal; the five spiritual faculties beginning with faith; the five powers, which are the very same, beginning with faith; and the Noble Eightfold Path, by way of right view and so on. By the word 'and' (ca), the foundations of mindfulness and the right strivings are also included. Thus one should develop—arouse and augment—all thirty-seven kinds of states belonging to the side of enlightenment. Herein, their arising at the moment of the first path and their augmentation at the moments of the higher paths—this is befitting a recluse, a bhikkhu.

Evaṃ bodhipakkhiyasattatiṃsadhamme bhāvento yathā maggasaccaṃ bhāvanābhisamayavasena abhisameti, evaṃ samudayasaccaṃ pahānābhisamayavasena, nirodhasaccaṃ sacchikiriyābhisamayavasena abhisametīti dassento ‘‘taṇhaṃ pajaheyyā’’ti osānagāthamāha. Tattha taṇhaṃ pajaheyyāti, kāmataṇhādipabhedaṃ sabbaṃ taṇhaṃ ariyamaggena anavasesato samucchindeyya, monaṃ vuccati ñāṇaṃ, tena samannāgatattā muni. Samūlake āsave padāleyyāti kāmarāgānusayādisamūlake kāmāsavādike sabbepi āsave bhindeyya samucchindeyya. Vihareyya vippamuttoti evaṃ sabbaso kilesānaṃ pahīnattā sabbadhi vimutto sabbūpadhipaṭinissaggaṃ [Pg.212] nirodhaṃ nibbānaṃ sacchikatvā vihareyya. Etanti yadetaṃ viharaṇaṃ, etaṃ samaṇassa samitapāpassa bhikkhuno patirūpaṃ sāruppanti attho.

To show that just as one who is thus developing the thirty-seven states pertaining to enlightenment makes a breakthrough to the truth of the path by way of the breakthrough of development, so one makes a breakthrough to the truth of the origin by way of the breakthrough of abandoning, and to the truth of cessation by way of the breakthrough of realization, he stated the concluding verse, 'He should abandon craving.' Herein, 'he should abandon craving' means he should cut off without remainder by the noble path all craving, of the various kinds such as sensual craving. Sagehood (mona) is called knowledge; because he is endowed with that, he is a sage (muni). 'He should shatter the taints with their root' means he should break and cut off all the taints, such as the taint of sensual pleasure, which are rooted in the underlying tendencies to sensual lust and so on. 'He would dwell fully liberated' means: since the defilements have been thus completely abandoned, he is liberated in every way; having realized Nibbāna, the cessation that is the relinquishment of all acquisitions, he would dwell. This means: this dwelling is suitable and befitting for a recluse, a bhikkhu who has pacified evil.

Evaṃ thero samaṇasāruppapaṭipattikittanamukhena sāsanassa niyyānikabhāvaṃ tabbilomato bāhirakasamayassa aniyyānikatañca vibhāvesi. Taṃ sutvā te brāhmaṇamahāsālā sāsane abhippasannā saraṇādīsu patiṭṭhahiṃsu.

In this way, by means of extolling the practice befitting a recluse, the elder explained the emancipating nature of the Dispensation and, conversely, the non-emancipating nature of the external doctrines. Having heard this, those brahmin great householders gained faith in the Dispensation and became established in the refuges and so on.

(Apara)-gotamattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Apara-Gotama is concluded.

Dasakanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of Tens is concluded.

11. Ekādasanipāto

11. The Book of Elevens

1. Saṃkiccattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Saṃkicca

Ekādasanipāte [Pg.213] kiṃ tavattho vane tātātiādikā āyasmato saṃkiccattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule paṭisandhiṃ gaṇhi. Tasmiṃ kucchigateyeva mātā byādhitā hutvā kālamakāsi. Tassā susānaṃ netvā jhāpiyamānāya gabbhāsayo na jhāyi. Manussā sūlehi kucchiṃ vijjhantā dārakassa akkhikoṭiṃ pahariṃsu. Te taṃ vijjhitvā aṅgārehi paṭicchādetvā pakkamiṃsu. Kucchipadesopi jhāyi, aṅgāramatthake pana suvaṇṇabimbasadiso dārako padumagabbhe nipanno viya ahosi. Pacchimabhavikasattassa hi sinerunā otthariyamānassapi arahattaṃ appatvā jīvitakkhayo nāma natthi.

In the Book of Elevens, the verses beginning 'What is your purpose in the forest, dear one?' are the Elder Saṃkicca's. What is their origin? He too had made his aspiration under previous Buddhas and had accumulated wholesome kamma that serves as a basis for rolling back the round in various existences. In this Buddha-era he took rebirth in Sāvatthī in the family of a brahmin great householder. While he was still in her womb, his mother became sick and passed away. When she was taken to the charnel ground and being cremated, the womb-vessel did not burn. Men, piercing the womb with stakes, struck the corner of the boy's eye. Having pierced it, they covered it with embers and left. The area of the womb also burned, but on top of the embers the boy was like a golden image, as if lying in the heart of a lotus. For a being in his final existence, there is no destruction of life before attaining arahantship, even if Mount Sineru were to fall upon him.

Punadivase āḷāhanaṭṭhānaṃ gatā manussā tathānipannaṃ dārakaṃ disvā acchariyabbhutacittajātā dārakaṃ ādāya gāmaṃ pavisitvā nemittake pucchiṃsu. Nemittakā ‘‘sace ayaṃ dārako agāraṃ ajjhāvasissati, yāva sattamā kulaparivaṭṭā duggatā bhavissanti. Sace pabbajissati, pañcahi samaṇasatehi parivuto vicarissatī’’ti āhaṃsu. Ñātakā ‘‘hotu, vaḍḍhitakāle amhākaṃ ayyassa sāriputtattherassa santike taṃ pabbājessāmā’’ti vatvā saṅkunā chinnakkhikoṭitāya saṃkiccoti vadantā aparabhāge saṃkiccoti vohariṃsu. So sattavassikakāle attano gabbhagatasseva mātu maraṇaṃ, gabbhe ca attano pavattiṃ sutvā saṃvegajāto ‘‘pabbajissāmī’’ti āha. Ñātakā ‘‘sādhu, tātā’’ti dhammasenāpatissa santikaṃ netvā, ‘‘bhante, imaṃ pabbājethā’’ti adaṃsu. Thero taṃ tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So khuraggeyeva saha paṭisambhidāhi arahattaṃ patvā tiṃsamattehi bhikkhūhi saddhiṃ araññe viharanto ce corahatthato mocetvā sayampi te core dametvā pabbājetvā aññatarasmiṃ vihāre bahūhi bhikkhūhi saddhiṃ viharanto [Pg.214] te vivādapasute disvā ‘‘aññattha gacchāmī’’ti bhikkhū āpucchi. Ayamettha saṅkhepo, vitthāro pana dhammapadavatthumhi (dha. pa. aṭṭha. 1.saṅkiccasāmaṇeravatthu) āgatanayeneva veditabbo. Atha naṃ aññataro upāsako upaṭṭhātukāmo āsannaṭṭhāne vāsaṃ yācanto –

The next day, people who went to the cremation ground saw the boy lying thus and, their minds filled with wonder and amazement, they took the boy, entered the village, and asked the fortune-tellers. The fortune-tellers said: 'If this boy dwells in a household, his family line for seven generations will be unfortunate. If he goes forth, he will wander surrounded by five hundred recluses.' His relatives said: 'So be it. When he has grown up, we will have him go forth under our master, the Elder Sāriputta.' Because the corner of his eye was cut by a stake, they called him Saṅkicca, and later they referred to him as Saṅkicca. When he was seven years old, having heard about his mother's death while he was in the womb and about his own experience in the womb, he felt a sense of spiritual urgency and said, 'I will go forth.' His relatives said, 'Good, dear one,' took him to the General of the Dhamma, and said, 'Venerable sir, please give him the going forth.' The elder gave him the meditation subject of the 'skin-pentad' and gave him the going forth. At the very touch of the razor's edge he attained arahantship together with the analytical knowledges. While dwelling in the forest with about thirty bhikkhus, he freed them from the hands of robbers, and he himself tamed those robbers and gave them the going forth. While dwelling in a certain monastery with many bhikkhus, seeing them engaged in a dispute, he took his leave from the bhikkhus, saying, 'I will go elsewhere.' This is the summary here. The detailed account should be understood in the way it is given in the story in the Dhammapada Commentary (Dhp-a I, story of the novice Saṅkicca). Then a certain lay follower, wishing to attend on him, requesting him to stay in a nearby place, spoke the first verse:

597.

597.

‘‘Kiṃ tavattho vane tāta, ujjuhānova pāvuse;

Verambhā ramaṇīyā te, paviveko hi jhāyina’’nti. –

What is your purpose in the forest, dear one, at Ujjuhāna in the rainy season? The Verambha winds are delightful for you; for solitude is for the meditator.

Paṭhamaṃ gāthamāha. Taṃ sutvā thero –

He spoke the first verse. Having heard it, the elder replied:

598.

598.

‘‘Yathā abbhāni verambho, vāto nudati pāvuse;

Saññā me abhikiranti, vivekapaṭisaññutā.

Just as the Verambha wind drives away the clouds in the rainy season, so my perceptions, connected with solitude, scatter forth.

599.

599.

‘‘Apaṇḍaro aṇḍasambhavo, sīvathikāya niketacāriko;

Uppādayateva me satiṃ, sandehasmiṃ virāganissitaṃ.

The dark one, egg-born, who makes his home in the charnel ground, indeed arouses mindfulness in me that is based on dispassion for this body.

600.

600.

‘‘Yañca aññe na rakkhanti, yo ca aññe na rakkhati;

Sa ve bhikkhu sukhaṃ seti, kāmesu anapekkhavā.

He whom others do not protect, and who does not protect others, that bhikkhu indeed sleeps happily, being without concern for sensual pleasures.

601.

601.

‘‘Acchodikā puthusilā, gonaṅgalamigāyutā;

Ambusevālasañchannā, te selā ramayanti maṃ.

With clear water and broad slabs of rock, frequented by langurs and deer, covered with moss and water-plants—those rocky crags delight me.

602.

602.

‘‘Vasitaṃ me araññesu, kandarāsu guhāsu ca;

Senāsanesu pantesu, vāḷamiganisevite.

I have dwelt in forests, in mountain clefts, and in caves, in remote lodgings frequented by beasts of prey.

603.

603.

‘‘‘Ime haññantu vajjhantu, dukkhaṃ pappontu pāṇino’;

Saṅkappaṃ nābhijānāmi, anariyaṃ dosasaṃhitaṃ.

'Let these beings be struck! Let them be slain! Let them come to suffering!'—such a thought I do not know, an ignoble one connected with hatred.

604.

604.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

I have served the Teacher, the Buddha's teaching has been done. The heavy burden is laid down, the conduit to existence is rooted out.

605.

605.

‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

The purpose for which I went forth from home into homelessness, that purpose of mine has been achieved: the destruction of all fetters.

606.

606.

‘‘Nābhinandāmi [Pg.215] maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.

I do not delight in death, I do not delight in life; and I await my time, like a hireling his wages.

607.

607.

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ.Kālañca paṭikaṅkhāmi, sampajāno patissato’’ti. – imā gāthā abhāsi;

I do not delight in death, I do not delight in life; and I await my time, mindful and clearly comprehending.' He spoke these verses.

Tattha kiṃ tavattho vaneti kinti liṅgavipallāsena vuttaṃ. Vane ko tavattho, kiṃ payojananti attho. Tātāti daharasāmaṇeratāya naṃ attano puttaṭṭhāne ṭhapetvā ālapati. Ujjuhānova pāvuseti ujjuhāno kira nāma eko pabbato, so pana gahanasañchanno bahusoṇḍikandaro, tahaṃ tahaṃ sandamānasalilo, vassakāle asappāyo, tasmā ujjuhāno vā pabbato etarahi pāvusakāle tava kimatthiyoti attho. Keci panettha ‘‘ujjuhāno nāma eko sakuṇo sītaṃ na sahati, vassakāle vanagumbe nilīno acchatī’’ti vadanti. Tesaṃ matena ujjuhānassa viya sakuṇassa pāvusakāle ko tava attho vaneti? Verambhā ramaṇīyā teti verambhavātā vāyantā kiṃ te ramaṇīyāti yojanā. Keci ‘‘verambhā nāma ekā pabbataguhā, pabbhāro’’ti ca vadanti. Tañca ṭhānaṃ gamanāgamanayuttaṃ janasambādharahitaṃ chāyūdakasampannañca, tasmā verambhā ramaṇīyā, vane vasituṃ yuttarūpā. Kasmā? Paviveko hi jhāyinaṃ yasmā tādisānaṃ jhāyīnaṃ yattha katthaci pavivekoyeva icchitabbo, tasmā ‘‘dūraṃ araññaṭṭhānaṃ agantvā verambhāyaṃ vasa, tātā’’ti vadati. Ayañhettha adhippāyo – yasmā jhāyīnaṃ pavivekakkhame nivāsaphāsuke senāsane laddheyeva jhānādayo sampajjanti, na aladdhe, tasmā na evarūpe sītakāle yattha katthaci vane vasituṃ sakkā, guhāpabbhārādīsu pana sakkāti.

Herein, what is your purpose in the forest?—how is this said? It is spoken with a reversal of gender. The meaning is: 'In the forest, what is your purpose, what is your aim?' He addresses him as 'dear one,' placing him in the position of his own son because he is a young novice. Like Ujjuhāna in the rainy season: Ujjuhāna, it is said, is a certain mountain, covered with jungle, with many deep ravines, and with water flowing here and there. It is unsuitable during the rainy season. Therefore, the meaning is: 'Like the Ujjuhāna mountain, what is your purpose now in the rainy season?' Some here say: 'Ujjuhāna is a certain bird that cannot bear the cold; during the rainy season it stays hidden in a forest thicket.' According to their view, the meaning is: 'Like the Ujjuhāna bird, what is your purpose in the forest during the rainy season?' Regarding 'The Verambhā are delightful to you': the connection is, 'The Verambhā winds are blowing; how are they delightful to you?' Some say: 'Verambhā is a certain mountain cave, a cliff-face.' And that place is suitable for coming and going, free from the press of people, and endowed with shade and water. Therefore, the Verambhā are delightful, a suitable place to dwell in the forest. Why? For seclusion is for meditators. Since for such meditators seclusion is to be desired anywhere whatsoever, he says: 'Do not go to a remote forest place, dear one, but dwell in the Verambhā.' This is the intention here: because for meditators, the jhānas and so on are accomplished only when they have obtained a secluded and comfortable dwelling, a suitable lodging, but not when they have not obtained one. Therefore, during such a cold season it is not possible to dwell just anywhere in the forest, but it is possible in caves, cliff-faces, and the like.

Evaṃ upāsakena vutte thero vanādayo eva maṃ ramentīti dassento ‘‘yathā abbhānī’’tiādimāha. Tassattho – yathā pāvuse kāle abbhāni valāhakāni verambhavāto nudati khipati nīharati, evameva me cittaṃ vivekapaṭisaññutā saññā abhikiranti vivekaṭṭhānaṃyeva ākaḍḍhanti.

When the lay follower had spoken thus, the elder, showing that it is the forest and so on that delight him, said, 'Just as the clouds,' and so on. The meaning is this: just as in the rainy season the Verambhā wind drives away, scatters, and removes the clouds, the rain clouds, even so do perceptions connected with seclusion pervade my mind and draw it toward a place of seclusion.

Kiñca[Pg.216]? Apaṇḍaro kāḷavaṇṇo, aṇḍasambhavo aṇḍajo kāko, sīvathikāya susānaṭṭhāne, niketacāriko tameva nivāsanaṭṭhānaṃ katvā vicaraṇako uppādayateva me satiṃ, sandehasmiṃ virāganissitanti, kāyasmiṃ virāgūpasaṃhitaṃ kāyagatāsatikammaṭṭhānaṃ mayhaṃ uppādayatiyeva. Ekadivasaṃ kira thero kākena khajjamānaṃ manussakuṇapaṃ passitvā asubhasaññaṃ paṭilabhi, taṃ sandhāya evamāha. Tena kāye sabbaso chandarāgassa natthitāya vaneyeva vasitukāmomhīti dasseti. Yañcāti ca-saddo samuccayattho, tena aññampi mama araññavāsakāraṇaṃ suṇāhīti dasseti. Yaṃ pabbajitaṃ mettāvihāritāya alobhaniyaparikkhāratāya ca rakkhitabbassa abhāvato aññe sevakādayo na rakkhanti. Yo ca pabbajito aññe kenaci kiñcanapalibodhabhūte na rakkhati tādisānaṃyeva abhāvato. Sa ve bhikkhu sukhaṃ setīti, so bhikkhu samucchinnakilesakāmatāya sabbaso vatthukāmesu anapekkhavā apekkhārahito yattha katthaci sukhaṃ seti. Tassa anusaṅkitaparisaṅkitābhāvato araññamhi gāmamhi sadisamevāti attho.

Furthermore: the crow, not white but black in color, born from an egg, which frequents the charnel ground, the cemetery, making that very place its haunt, arouses mindfulness in me based on dispassion for this heap—that is, it arouses in me the meditation subject of mindfulness directed to the body, which is connected with dispassion for the body. It is said that one day the elder saw a human corpse being eaten by a crow and he acquired the perception of foulness. With reference to this he spoke thus. He shows: 'Because of the complete absence of sensual desire for the body, I wish to dwell only in the forest.' The word 'and' is for the purpose of inclusion; thereby he shows: 'Listen also to another reason for my dwelling in the forest.' The one who has gone forth whom others—attendants and so on—do not guard, because he has nothing that needs to be guarded on account of his dwelling in loving-kindness and having uncoveted requisites; and the one who has gone forth who does not guard other things that might become an impediment or attachment, because he has no such things—that bhikkhu indeed sleeps happily: that bhikkhu, having cut off the defilement of sensual desire, being without longing for any sensual pleasures at all, without dependence, sleeps happily anywhere at all. The meaning is that because he has no cause for anxiety or suspicion, it is the same for him in the forest or in the village.

Idāni pabbatavanādīnaṃ ramaṇīyataṃ vasitapubbatañca dassetuṃ ‘‘acchodikā’’tiādi vuttaṃ. Tattha vasitaṃ meti, vuṭṭhapubbaṃ mayā. Vāḷamiganiseviteti, sīhabyagghādīhi vāḷamigehi upasevite vane.

Now, to show the delightfulness of the mountains, forests, and so on, and that he had dwelt there before, 'with clear water,' etc., was said. Therein, 'I have dwelt there' means: I have lived there before. 'Frequented by beasts of prey' means: in a forest frequented by beasts of prey such as lions and tigers.

Saṅkappaṃ nābhijānāmīti, ime ye keci pāṇino sattā ususattiādīhi paharaṇehi haññantu māriyantu muṭṭhippahārādīhi vajjhantu bādhīyantu, aññena vā yena kenaci ākārena dukkhaṃ pappontu pāpuṇantūti; evaṃ dosasaṃhitaṃ paṭighasaṃyuttaṃ tato eva anariyaṃ byāpādavihiṃsādippabhedaṃ pāpasaṅkappaṃ uppāditaṃ nābhijānāmi, micchāvitakko na uppannapubboti mettāvihāritaṃ dasseti.

Regarding 'I do not recall an intention': I do not recall having generated an evil intention such as: 'Let these beings, these creatures, be struck with weapons such as arrows and spears, let them be killed; let them be beaten with blows from fists and so on, let them be oppressed; or let them arrive at suffering in any other way.' Thus I do not recall having generated an evil intention connected with hatred, associated with aversion, and for that very reason ignoble, of the kind involving malevolence, cruelty, and so on. This shows his dwelling in loving-kindness, in that a wrong thought has never arisen in him.

Idāni ‘‘pariciṇṇo’’tiādinā attano katakiccataṃ dasseti. Tattha pariciṇṇoti upāsito ovādānusāsanīkaraṇavasena. Ohitoti orohito. Garuko bhāroti garutaro khandhabhāro.

Now, with 'attended on,' etc., he shows that he has done what had to be done. Herein, 'attended on' means served, by way of carrying out his advice and instructions. 'Laid down' means set down. 'The heavy burden' means the very heavy burden of the aggregates.

Nābhinandāmi [Pg.217] maraṇanti ‘‘kathaṃ nu kho me maraṇaṃ siyā’’ti maraṇaṃ na icchāmi. Nābhinandāmi jīvitanti ‘‘kathaṃ nu kho ahaṃ ciraṃ jīveyya’’nti jīvitampi na icchāmi. Etena maraṇe jīvite ca samānacittataṃ dasseti. Kālañca paṭikaṅkhāmīti parinibbānakālaṃva āgamemi. Nibbisanti nibbisanto, bhatiyā kammaṃ karonto. Bhatako yathāti yathā bhatako parassa kammaṃ karonto kammasiddhiṃ anabhinandantopi kammaṃ karontova divasakkhayaṃ udikkhati, evaṃ ahampi jīvitaṃ anabhinandantopi attabhāvassa yāpanena maraṇaṃ anabhinandantopi pariyosānakālaṃ paṭikaṅkhāmīti. Sesaṃ vuttanayameva.

Regarding 'I do not delight in death': I do not wish for death, thinking, 'Oh, how might death come to me?' Regarding 'I do not delight in life': I do not wish for life either, thinking, 'Oh, how might I live long?' By this he shows his equanimity toward both death and life. Regarding 'And I await the time': I await only the time of final Nibbāna. Regarding 'Earning his wages': that is, one working for hire. Regarding 'Like a hired hand': just as a hired hand, working for another, looks forward to the end of the day while doing the work, even though he does not delight in the completion of the work, so I too, while not delighting in life, sustain my personal existence, and while not delighting in death, I await the final time. The rest is in the way already stated.

Saṃkiccattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Saṃkicca is finished.

Ekādasanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Elevens is finished.

12. Dvādasakanipāto

12. The Chapter of Twelves

1. Sīlavattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Sīlavat

Dvādasakanipāte [Pg.218] sīlamevātiādikā āyasmato sīlavattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe bimbisārarañño putto hutvā nibbatti, sīlavātissa nāmaṃ ahosi. Taṃ vayappattaṃ rājā ajātasattu māretukāmo caṇḍaṃ mattahatthiṃ āropetvā nānāvidhehi upāyehi upakkamantopi māretuṃ nāsakkhi pacchimabhavikassa arahattaṃ appatvā antarā jīvitantarāyābhāvato. Tassa pavattiṃ disvā bhagavā mahāmoggallānattheraṃ āṇāpesi – ‘‘sīlavakumāraṃ ānehī’’ti. Thero iddhibalena saddhiṃ hatthinā taṃ ānesi. Kumāro hatthito oruyha bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Bhagavā tassa ajjhāsayānurūpaṃ dhammaṃ desesi. So dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patvā kosalaraṭṭhe vasati. Atha naṃ ajātasattu ‘‘mārethā’’ti purise āṇāpesi. Te therassa santikaṃ gantvā ṭhitā therena kathitaṃ dhammakathaṃ sutvā sañjātasaṃvegā pasannacittā hutvā pabbajiṃsu. Thero tesaṃ –

In the Chapter of Twelves, the verses beginning “Virtue alone…” are those of the Venerable Sīlavat. What is their origin? This elder, having made his aspiration under previous Buddhas and having accumulated wholesome karma in various existences that serves as a basis for liberation, was reborn during this Buddha’s advent in Rājagaha as a son of King Bimbisāra. His name was Sīlavā. When he came of age, King Ajātasattu, wishing to kill him, unleashed a fierce, intoxicated elephant against him and attempted to kill him by various means, but he could not succeed. This was because, for one in his final existence, there can be no fatal danger before he attains arahantship. Seeing this occurrence, the Blessed One commanded the Venerable Mahāmoggallāna: “Bring Prince Sīlava.” By his psychic power, the elder brought him there along with the elephant. The prince dismounted from the elephant, paid homage to the Blessed One, and sat down at one side. The Blessed One taught him the Dhamma in a way that suited his disposition. Having heard the Dhamma, with faith established, he went forth. Practicing insight meditation, he soon attained arahantship and dwelt in the Kosalan country. Then Ajātasattu commanded his men, “Kill him!” They went to the elder’s presence and stood there. Having heard the Dhamma talk given by the elder, they were stirred with spiritual urgency, and with confident minds, they went forth. The elder taught them:

608.

608.

‘‘Sīlamevidha sikkhetha, asmiṃ loke susikkhitaṃ.Sīlañhi sabbasampattiṃ, upanāmeti sevitaṃ.

“One should train in virtue right here; in this world it should be well trained. For virtue, when cultivated, leads to all success.”

609.

609.

‘‘Sīlaṃ rakkheyya medhāvī, patthayāno tayo sukhe;

Pasaṃsaṃ vittilābhañca, pecca sagge pamodanaṃ.

“The wise one should guard their virtue, aspiring for three kinds of happiness: praise, acquisition of wealth, and after passing away, rejoicing in heaven.”

610.

610.

‘‘Sīlavā hi bahū mitte, saññamenādhigacchati;

Dussīlo pana mittehi, dhaṃsate pāpamācaraṃ.

“The virtuous person indeed gains many friends through self-restraint; but the immoral one, by acting evilly, is estranged from friends.”

611.

611.

‘‘Avaṇṇañca akittiñca, dussīlo labhate naro;

Vaṇṇaṃ kittiṃ pasaṃsañca, sadā labhati sīlavā.

“The immoral person obtains dispraise and ill repute; but the virtuous one always gains praise, fame, and commendation.”

612.

612.

‘‘Ādi [Pg.219] sīlaṃ patiṭṭhā ca, kalyāṇānañca mātukaṃ;

Pamukhaṃ sabbadhammānaṃ, tasmā sīlaṃ visodhaye.

“Virtue is the beginning, the foundation, the mother of all things good, the foremost of all wholesome states. Therefore one should purify one’s virtue.”

613.

613.

‘‘Velā ca saṃvaraṃ sīlaṃ, cittassa abhihāsanaṃ;

Titthañca sabbabuddhānaṃ, tasmā sīlaṃ visodhaye.

“Virtue is a boundary and a restraint, a delight for the mind, and a ford for all the Buddhas. Therefore one should purify one’s virtue.”

614.

614.

‘‘Sīlaṃ balaṃ appaṭimaṃ, sīlaṃ āvudhamuttamaṃ;

Sīlamābharaṇaṃ seṭṭhaṃ, sīlaṃ kavacamabbhutaṃ.

“Virtue is an incomparable power, virtue is the supreme weapon, virtue is the finest adornment, virtue is a wonderful armor.”

615.

615.

‘‘Sīlaṃ setu mahesakkho, sīlaṃ gandho anuttaro;

Sīlaṃ vilepanaṃ seṭṭhaṃ, yena vāti disodisaṃ.

“Virtue is a mighty bridge, virtue is the unsurpassed fragrance, virtue is the finest unguent, by which it wafts in every direction.”

616.

616.

‘‘Sīlaṃ sambalamevaggaṃ, sīlaṃ pātheyyamuttamaṃ;

Sīlaṃ seṭṭho ativāho, yena yāti disodisaṃ.

“Virtue is the best provision, virtue is the supreme travel-sustenance, virtue is the best conveyance, by which one travels in every direction.”

617.

617.

‘‘Idheva nindaṃ labhati, peccāpāye ca dummano;

Sabbattha dummano bālo, sīlesu asamāhito.

“Right here he incurs blame, and is miserable in the bad destination after death; everywhere the fool is miserable, being unestablished in virtue.”

618.

618.

‘‘Idheva kittiṃ labhati, pecca sagge ca summano;

Sabbattha sumano dhīro, sīlesu susamāhito.

“Right here he gains renown, and after death he rejoices in heaven; everywhere the wise man is happy, well-established in virtue.”

619.

619.

‘‘Sīlameva idha aggaṃ, paññavā pana uttamo;

Manussesu ca devesu, sīlapaññāṇato jaya’’nti. –

“Virtue alone is the chief thing here, but the one with wisdom is supreme; among humans and gods, victory is through virtue and wisdom.”

Imāhi gāthāhi dhammaṃ desesi.

He taught the Dhamma with these verses.

Tattha sīlamevidha sikkhetha, asmiṃ loketi idhāti, nipātamattaṃ, imasmiṃ sattaloke atthakāmo kulaputto cārittavārittādibhedaṃ ādito sīlameva sikkheyya, sikkhanto ca naṃ susikkhitaṃ akhaṇḍādibhāvāpādanena suṭṭhu sikkhitaṃ suparisuddhaṃ paripuṇṇañca katvā sikkheyya. Asmiṃ loketi vā imasmiṃ saṅkhāraloke sikkhitabbadhammesu sīlaṃ ādito sikkheyya. Diṭṭhisampattiyāpi sīlassa patiṭṭhābhāvato āha ‘‘sīlaṃ hī’’tiādi. Tattha hīti kāraṇavacanaṃ. Yasmā sīlaṃ sevitaṃ paricitaṃ rakkhitaṃ [Pg.220] manussasampatti, dibbasampatti, nibbānasampattīti etaṃ sabbasampattiṃ taṃsamaṅgino sattassa upanāmeti āvahati.

Herein, regarding “One should train in virtue right here, in this world”: the word idha (here) is just a particle. A clansman who desires his own welfare in this world of beings should from the start train in virtue alone, with its divisions into what should be practiced and what should be avoided. And in training, he should train it well, rendering it unbroken and so forth, making it thoroughly pure and complete. Or, “in this world” means that in this conditioned world, among the things to be trained in, one should train in virtue from the start. And because virtue is the foundation for the attainment of right view, he said, “For virtue,” etc. Therein, hi (for) is a word indicating a reason. Because virtue—when cultivated, practiced, and guarded—leads to and brings every kind of success for the being endowed with it, that is, human success, divine success, and the success of Nibbāna.

Sīlaṃ sabbasampattiṃ upanāmetīti saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘sīlaṃ rakkheyyā’’tiādimāha. Tattha rakkheyyāti gopeyya. Pāṇātipātādito hi viramanto vattapaṭivattañca pūrento paṭipakkhābhibhavanato taṃ rakkhati nāma. Medhāvīti paññavā, idaṃ tassa rakkhanupāyadassanaṃ ñāṇabalena hissa samādānaṃ avikopanañca hoti. Patthayānoti icchanto. Tayo sukheti tīṇi sukhāni. Sukhanimittaṃ vā ‘‘sukha’’nti adhippetaṃ. Pasaṃsanti kittiṃ, viññūhi vā pasaṃsanaṃ. Vittilābhanti tuṭṭhilābhaṃ. ‘‘Vittalābha’’nti ca paṭhanti, dhanalābhanti attho. Sīlavā hi appamattatāya mahantaṃ bhogakkhandhaṃ adhigacchati. Peccāti kālaṅkatvā. Sagge pamodananti devaloke iṭṭhehi kāmaguṇehi, modanañca patthayamānoti sambandho. Idhaloke pasaṃsaṃ vittilābhaṃ paraloke dibbasampattiyā modanañca icchanto sīlaṃ rakkheyyāti yojanā.

To show in detail the meaning stated in brief as “Virtue leads to all success,” he said, “The wise one should guard virtue,” etc. Therein, “should guard” means should protect. For by refraining from the destruction of life and so on, and by fulfilling one's duties and obligations, one protects it by overcoming opposing forces. “Wise” means endowed with wisdom; this indicates the means of protecting it, for it is by the power of knowledge that one undertakes it and does not violate it. “Aspiring” means wishing. “Three kinds of happiness” means three happinesses. Or “happiness” is intended to mean a cause of happiness. “Praise” means fame, or praise by the wise. Vittilābhaṃ (gain of joy) means the gain of satisfaction. Some read vittalābhaṃ (gain of wealth), which means the acquisition of wealth. For the virtuous person, through diligence, acquires a great mass of wealth. “After passing away” means having died. “Rejoicing in heaven” means delighting in the celestial world with desirable sensual pleasures; the connection is with “aspiring for such rejoicing.” The syntax is: “Aspiring for praise and the acquisition of wealth in this world, and for rejoicing in divine success in the next world, one should guard one's virtue.”

Saññamenāti kāyādīnaṃ saṃyamena. Saṃyato hi kāyaduccaritādīhi kañci aviheṭhento abhayadānaṃ dadanto piyamanāpatāya mittāni ganthati. Dhaṃsateti apeti. Pāpamācaranti pāṇātipātādipāpakammaṃ karonto. Dussīlañhi puggalaṃ atthakāmā sattā na bhajanti, aññadatthu parivajjenti.

“Through self-restraint” means by restraint of the body, etc. For a restrained person, by not harassing anyone through bodily misconduct and so on, and by giving the gift of fearlessness, binds friends to himself through his amiability. “Is estranged from” means is separated from. “Acting evilly” means committing evil actions such as the destruction of life. Indeed, beings who wish for their own welfare do not associate with an immoral person; on the contrary, they avoid him.

Avaṇṇanti aguṇaṃ, sammukhā garahaṃ vā. Akittinti, ayasaṃ asilokaṃ. Vaṇṇanti guṇaṃ. Kittinti silokaṃ patthaṭayasataṃ. Pasaṃsanti sammukhā thomanaṃ.

“Dispraise” means lack of good qualities, or censure to one's face. “Ill repute” means disgrace, a bad reputation. “Praise” means good qualities. “Fame” means a good reputation, widespread renown. “Commendation” means praise to one's face.

Ādīti mūlaṃ. Sīlañhi kusalānaṃ dhammānaṃ ādi. Yathāha – ‘‘tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddha’’nti (saṃ. ni. 5.369). Patiṭṭhāti adhiṭṭhānaṃ. Sīlañhi sabbesaṃ uttarimanussadhammānaṃ patiṭṭhā. Tenāha – ‘‘sīle patiṭṭhāyā’’tiādi (saṃ. ni. 1.23; 192; peṭako. 22; mi. pa. 2.1.9). Kalyāṇānañca mātukanti samathavipassanādīnaṃ kalyāṇadhammānaṃ mātubhūtaṃ[Pg.221], janakanti, attho. Pamukhaṃ sabbadhammānanti, sabbesaṃ pāmojjādīnaṃ anavajjadhammānaṃ pamukhaṃ mukhabhūtaṃ, pavattidvāranti attho. Tasmāti ādibhāvādito. Visodhayeti akkhaṇḍādibhāvena sampādeyya.

“Beginning” means root. For virtue is the beginning of wholesome states. As was said: “Therefore, bhikkhu, you should first purify the very beginning of wholesome states. And what is the beginning of wholesome states? Virtue that is well purified.” “Foundation” means support. For virtue is the foundation of all superior human states. Hence it was said: “Established in virtue…,” and so on. “And the mother of things good” means it is the mother, the generator, of wholesome states such as serenity and insight. “The foremost of all states” means it is the chief, the entrance, the portal of all blameless states such as gladness. “Therefore” means because it is the beginning and so on. “Purify” means one should bring it to perfection by means of its being unbroken and so forth.

Velāti duccaritehi anatikkamanīyaṭṭhena velā, sīmāti attho. Velāyati vā dussilyaṃ calayati viddhaṃsetīti velā. Saṃvaraṃ sīlaṃ kāyaduccaritādīnaṃ uppattidvārassa pidahanato. Abhihāsananti tosanaṃ avippaṭisārahetutāya cittassābhippamodanato. Titthañca sabbabuddhānanti sāvakabuddhā, paccekabuddhā, sammāsambuddhāti sabbesaṃ buddhānaṃ kilesamalappavāhane nibbānamahāsamuddāvagāhaṇe ca titthabhūtañca.

“Boundary” (velā): because it is not to be transgressed by misconduct, it is a velā, meaning a limit. Or, it is a velā because it shakes and destroys immorality. “Restraint” (saṃvaraṃ): virtue is restraint because it closes the door to the arising of bodily misconduct and so on. “Delight” (abhihāsanaṃ) means gratification, because it greatly gladdens the mind by being a cause for non-regret. “And a ford for all Buddhas” means it is a ford for all Buddhas—disciple arahants, paccekabuddhas, and perfectly self-enlightened ones—for washing away the stain of the defilements and for plunging into the great ocean of Nibbāna.

Sīlaṃ balaṃ appaṭimanti mārasenappamaddane asadisaṃ balaṃ senāthāmo ca. Āvudhamuttamanti saṃkilesadhammānaṃ chedane uttamaṃ paharaṇaṃ. Guṇasarīropasobhanaṭṭhena ābharaṇaṃ. Seṭṭhanti sabbakālaṃ uttamaṃ dabbañca. Sapāṇaparittānato kavacamabbhutaṃ. ‘‘Abbhida’’nti ca paṭhanti, abhejjanti attho.

“Virtue is an incomparable power” means it is an unequalled power and military might for crushing the army of Māra. “The supreme weapon” means the best instrument for cutting off defiling states. “An ornament” is so called because it beautifies the body of virtues. “The best” means the supreme substance for all time. “A marvelous armor” is so called because it protects one's own life. Some read abbhidaṃ, which means “unbreakable.”

Apāyamahoghātikkamane saṃsāramahoghātikkamane ca kilesehi asaṃsīdanaṭṭhena setu. Mahesakkhoti mahabbalo. Gandho anuttaroti paṭivātaṃ sabbadisāsu vāyanato anuttaro gandho sabbajanamanoharattā. Tenāha ‘‘yena vāti disodisa’’nti yena sīlagandhena taṃsamaṅgī disodisaṃ sabbā disā vāyati. ‘‘Disodisā’’tipi pāḷi, dasa disāti attho.

“A bridge” (setu): it is a bridge because one does not sink due to the defilements when crossing the great flood of the plane of misery and the great flood of saṃsāra. “Mighty” (mahesakkho) means possessing great strength. “The unsurpassed fragrance”: the fragrance is unsurpassed because it blows against the wind in all directions and captivates the minds of all people. Therefore it is said, “by which it wafts in every direction”: by that fragrance of virtue, the one endowed with it wafts in every direction, that is, in all directions. There is also the reading disodisā, which means the ten directions.

Sambalamevagganti sambalaṃ nāma puṭabhattaṃ. Yathā puṭabhattaṃ gahetvā maggaṃ gacchanto puriso antarāmagge jighacchādukkhena na kilamati, evaṃ sīlasampannopi suddhaṃ sīlasambalaṃ gahetvā saṃsārakantāraṃ paṭipanno gatagataṭṭhāne na kilamatīti sīlaṃ aggaṃ sambalaṃ nāma. Tathā sīlaṃ pātheyyamuttamaṃ corādīhi asādhāraṇattā tattha tattha icchitabbasampattinipphādanato ca. Atikkāmento taṃ taṃ ṭhānaṃ yathicchitaṭṭhānaṃ vā vāheti sampāpetīti ativāho, yānaṃ. Kenaci anupaddutaṃ hutvā icchitaṭṭhānappattihetutāya [Pg.222] sīlaṃ seṭṭhaṃ ativāho. Yenāti yena ativāhena yāti disodisanti agatiṃ gatiñcāpi taṃ taṃ disaṃ sukheneva gacchati.

“The best provision”: sambalaṃ means packed provisions. Just as a person carrying packed provisions does not suffer from hunger while traveling on a road, so too, one endowed with virtue, carrying the pure provision of virtue, does not grow weary while journeying through the wilderness of saṃsāra at each place he arrives. Thus, virtue is called the best provision. Similarly, virtue is the supreme travel-provision, for it cannot be taken by thieves and others, and because it accomplishes the fulfillment of desired attainments wherever needed. “Because it conveys one past each place to the desired destination, it is a conveyance (ativāho), a vehicle.” Because it is unmolested by anyone and is the cause for reaching the desired destination, virtue is the best conveyance. “By means of which… one travels in any direction”: by means of which conveyance one goes with ease to this or that direction, whether to a bad destination or a good one.

Idheva nindaṃ labhatīti idhalokepi dummano rāgādīhi dūsitacitto ‘‘dussīlo pāpadhammo’’ti nindaṃ garahaṃ labhati. Pecca paralokepi apāye ‘‘purisattakali avajātā’’tiādinā yamapurisādīhi ca nindaṃ labhati. Na kevalaṃ nindameva labhati, atha kho sabbattha dummano bālo idhaloke duccaritacaraṇena dūsitacitto paraloke kammakāraṇādivasena dukkhuppattiyāti sabbattha bālo dummano hoti. Kathaṃ? Sīlesu asamāhito sammā sīlesu na ṭhapitacitto appatiṭṭhitacitto.

Here he gains blame: In this very world, one with a miserable mind, with a mind corrupted by lust and other defilements, receives blame and censure as 'immoral, of evil nature.' After death, in the next world, in the planes of misery, he receives blame from the minions of Yama and others, who say, 'This man is a disgrace, a degenerate!' Not only does he receive blame, but the fool is miserable-minded everywhere; in this world, with a mind corrupted by misconduct, and in the next world, due to the arising of suffering on account of his kamma. How so? He is unconcentrated in the virtues, his mind is not rightly established in the virtues; it is unestablished.

Idheva kittiṃ labhatīti idhalokepi sumano ‘‘sappuriso sīlavā kalyāṇadhammo’’ti kittiṃ labhati. Pecca paralokepi sagge ‘‘ayaṃ sappuriso sīlavā kalyāṇadhammo. Tathā hi devānaṃ sahabyataṃ upapanno’’tiādinā kittiṃ labhati. Na kevalaṃ kittimeva labhati, atha kho dhīro dhitisampanno sīlesu suṭṭhu samāhito appitacitto supatiṭṭhitacitto sabbattha idhaloke sucaritacaraṇena, paraloke sampattipaṭilābhena sumano somanassappatto hoti. Sīlameva idha agganti duvidhaṃ sīlaṃ lokiyaṃ lokuttaranti. Tattha lokiyaṃ tāva kāmaloke khattiyamahāsālādīsu, devaloke brahmaloke ca upapattivisesaṃ āvahati, lābhībhāvādikassa ca kāraṇaṃ hoti. Lokuttaraṃ pana sakalampi vaṭṭadukkhaṃ atikkāmetīti sīlaṃ aggameva. Tathā hi vuttaṃ –

Here he gains renown: In this very world, one with a happy mind gains renown as 'a good person, virtuous, of lovely nature.' After death, in the next world, in heaven, he gains renown with words like, 'This person is a good person, virtuous, of lovely nature. Indeed, he has been reborn into the company of the devas.' Not only does he receive renown, but the wise and resolute person, well concentrated in the virtues, with a focused and well-established mind, is happy and joyful everywhere—in this world through good conduct, and in the next through the attainment of fortune. Virtue alone is supreme here. Virtue is twofold: mundane and supramundane. Of these, mundane virtue leads to a superior rebirth—among wealthy nobles and so on in the sense-sphere world, or in the deva and brahma worlds—and is the cause for obtaining gains and other benefits. Supramundane virtue, however, transcends all the suffering of the round of existence—thus, virtue is indeed supreme. As it is said:

‘‘Hīnena brahmacariyena, khattiye upapajjati;

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

“Through an inferior holy life, one is reborn among the nobles; through a middling one, one attains divinity; through a supreme one, one is purified.” (Jā 1.8.75)

Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti (ma. ni. 1.65), ‘‘sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65), ‘‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’’ti (a. ni. 8.35; dī. ni. 3.337) ca.

“If a bhikkhu should wish: ‘May I be a recipient of robes, almsfood, lodgings, and medicinal requisites,’ he should be one who fulfills the virtues” (MN 6). And: “Monks, the heart’s resolve of a virtuous person succeeds because of its purity” (AN 8.35; DN 33).

Lokuttarasīlassa [Pg.223] pana sabbaso pahīnapaṭipakkhassa sattamabhavato paṭṭhāya saṃsāradukkhaṃ vinivattentassa aggabhāve vattabbameva natthi. Paññavā pana uttamoti ‘‘paññavā pana puggalo uttamo paramo seṭṭhoyevā’’ti puggalādhiṭṭhānena paññāya eva seṭṭhabhāvaṃ vadati. Idāni sīlapaññānaṃ seṭṭhabhāvaṃ kiccato dassento ‘‘sīlapaññāṇato jaya’’nti āha. Jayanti ca liṅgavipallāso daṭṭhabbo, ahūti vā vacanaseso. Tattha pajānanaṭṭhena paññāṇaṃ, sīlato paññāṇato ca paṭipakkhajayo. Na hi sīlena vinā paññā sambhavati, paññāya ca vinā sīlaṃ kiccakaraṃ, aññamaññopakārakañcetaṃ. Vuttañhi ‘‘sīlaparidhotā paññā, paññāparidhotaṃ sīla’’nti (dī. ni. 1.317) manussesu ca devesūti idaṃ nesaṃ ṭhānavisesadassanaṃ. Tattha hi tāni savisesāni vattanti, samādhi panettha sīlapakkhiko paññāya adhiṭṭhānabhāvato, paññāpakkhiko vā bhāvetabbato sīlādhiṭṭhānato ca.

However, concerning supramundane virtue—since all opposing factors have been completely abandoned and since, from the seventh existence onwards, it turns back the suffering of saṃsāra—there is indeed nothing to be said about its supreme status. But as for ‘the wise is supreme,’ this means: ‘A wise person is the highest, the supreme, the best,’ thus declaring the preeminence of wisdom by positing an individual. Now, to show the supremacy of virtue and wisdom in terms of their function, it is said: ‘From virtue and wisdom, victory.’ Here ‘victory’ (jayaṃ) should be understood as a change of gender, or the ellipsis of the word ‘was’ (ahu) should be supplied. In this context, wisdom (paññāṇaṃ) means understanding; and by virtue and wisdom, the opposing factors are conquered. For without virtue, wisdom cannot arise, and without wisdom, virtue cannot fulfill its function—they mutually support each other. As it is said: “Wisdom is purified by virtue, and virtue is purified by wisdom” (DN 4). ‘Among humans and devas’: this shows their special status, for there these qualities exist with distinction. Here, concentration is on the side of virtue because it is the foundation for wisdom, or it is on the side of wisdom because it is to be developed and has virtue as its foundation.

Evaṃ thero tesaṃ bhikkhūnaṃ sīlamukhena dhammaṃ desento attano suvisuddhasīlādiguṇatādīpanena aññaṃ byākāsi.

Thus the elder, while teaching the Dhamma to those bhikkhus by way of virtue, declared his final knowledge by revealing his own qualities, such as his perfectly pure virtue.

Sīlavattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Sīlavat is concluded.

2. Sunītattheragāthāvaṇṇanā

2. Commentary on the Verses of the Elder Sunīta

Nīce kulamhītiādikā āyasmato sunītattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinitvā devamanussesu saṃsaranto buddhassa suññakāle kulagehe nibbattitvā vayappatto bālajanehi saddhiṃ kīḷāpasuto hutvā vicaranto ekaṃ paccekabuddhaṃ gāme piṇḍāya carantaṃ disvā, ‘‘kiṃ tuyhaṃ sabbaso vaṇitasarīrassa viya sakalaṃ kāyaṃ paṭicchādetvā bhikkhācaraṇena, nanu nāma kasivāṇijjādīhi jīvikā kappetabbā? Tāni ce kātuṃ na sakkosi, ghare ghare muttakarīsādīni nīharanto pacchā vatthusodhanena jīvāhī’’ti akkosi. So tena kammena niraye paccitvā tasseva kammassa vipākāvasesena manussalokepi bahūni jātisatāni [Pg.224] pupphachaḍḍakakule nibbattitvā tathā jīvikaṃ kappesi. Imasmiñca buddhuppāde pupphachaḍḍakakule eva nibbatto ukkārasodhanakammena jīvikaṃ kappeti ghāsacchādanamattampi alabhanto.

The verses beginning with "From a lowly family" belong to the Venerable Sunīta Thera. What is their origin? This elder, too, having made his aspiration in the presence of previous Buddhas, accumulating merit in various existences here and there, wandered through the realms of devas and humans. During a time when no Buddha arose, he was born in a family home, and having reached maturity, he amused himself playing with foolish youths. While wandering about, he saw a Paccekabuddha walking for alms in the village. He reviled him, saying, "Why do you, with your body entirely covered like one with a wounded body, go about seeking alms? Should you not make a living by farming or trade? If you cannot do even that, then go from house to house removing excrement, urine, and so on, and afterward earn your living by cleaning up the place!" Due to that kamma, he was tormented in hell, and by the residual effect of that same kamma, he was reborn for many hundreds of lives in a family of flower-sweepers, making his living in that way. In this Buddha’s dispensation, he was again born into a family of flower-sweepers and made his living by cleaning up refuse, not obtaining even enough for food and clothing.

Atha bhagavā pacchimayāme buddhāciṇṇaṃ mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya buddhacakkhunā lokaṃ volokento sunītassa hadayabbhantare ghaṭe padīpaṃ viya pajjalantaṃ arahattūpanissayaṃ disvā vibhātāya rattiyā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya paviṭṭho. Yassaṃ vīthiyaṃ sunīto ukkārasodhanakammaṃ karoti, taṃ vīthiṃ paṭipajji. Sunītopi tattha tattha vighāsuccārasaṅkārādikaṃ rāsiṃ katvā piṭakesu pakkhipitvā kājenādāya pariharanto bhikkhusaṅghaparivutaṃ satthāraṃ āgacchantaṃ disvā sārajjamāno sambhamākulahadayo gamanamaggaṃ nilīyanokāsañca alabhanto kājaṃ bhittipasse ṭhapetvā ekena passena anupavisanto viya bhittiṃ allīno pañjaliko aṭṭhāsi. ‘‘Bhittichiddena apakkamitukāmo ahosī’’tipi vadanti.

Then, in the last watch of the night, the Blessed One entered the great compassion attainment, as was his custom as a Buddha. Rising from it, he surveyed the world with the Buddha-eye and saw in Sunīta’s heart the potential for arahantship blazing like a lamp in a pot. At the break of dawn, having dressed and taken his bowl and robe, surrounded by the Saṅgha of monks, he entered Rājagaha for alms. He proceeded along the street where Sunīta was doing his work of cleaning refuse. Sunīta, having piled up the refuse, dung, and waste here and there into heaps and placed them in baskets, was carrying them away on a pole when he saw the Teacher approaching, surrounded by the Saṅgha of monks. Overcome with shame and agitation, and finding no place to hide along the path, he set the carrying pole against the wall and, as if entering the wall with one side, stood clinging to it with hands clasped in reverence. It is also said that he wished to disappear through a hole in the wall.

Satthā tassa samīpaṃ patvā ‘‘ayaṃ attano kusalamūlasañcoditaṃ upagataṃ maṃ sārajjamāno jātiyā kammassa ca nihīnatāya sammukhībhāvampi lajjati, handassa vesārajjaṃ uppādessāmī’’ti karavīkarutamañjunā sakalanagaraninnādavara-gambhīrena brahmassarena ‘‘sunītā’’ti ālapitvā ‘‘kiṃ imāya dukkhajīvikāya pabbajituṃ sakkhissatī’’ti āha. Sunīto tena satthu vacanena amatena viya abhisitto uḷāraṃ pītisomanassaṃ paṭisaṃvedento ‘‘bhagavā, sace mādisāpi idha pabbajjaṃ labhanti, kasmāhaṃ na pabbajissāmi, pabbājetha maṃ bhagavā’’ti āha. Satthā ‘‘ehi, bhikkhū’’ti āha. So tāvadeva ehibhikkhubhāvena pabbajjaṃ upasampadañca labhitvā iddhimayapattacīvaradharo vassasaṭṭhikatthero viya hutvā satthu santike aṭṭhāsi. Bhagavā taṃ vihāraṃ netvā kammaṭṭhānaṃ ācikkhi. So paṭhamaṃ aṭṭha samāpattiyo, pañca ca abhiññāyo nibbattetvā vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Taṃ sakkādayo devā brahmāno ca upasaṅkamitvā namassiṃsu. Tena vuttaṃ –

The Teacher approached him and thought, "This one, prompted by his own roots of merit, has come to me but is ashamed to face me due to his low birth and actions. Come, I will inspire confidence in him." Then, with a Brahma-voice as sweet as a karavīka bird's, deep and resounding throughout the city, he called out, "Sunīta!" and said, "Will you be able to go forth from this miserable livelihood?" Sunīta, as if anointed with the nectar of the Teacher’s words, felt immense joy and delight. He replied, "Venerable sir, if even someone like me can gain the going forth here, why should I not go forth? Let the Blessed One give me the going forth." The Teacher said, "Come, monk." Instantly, he received both the going forth and the higher ordination through the "Come, monk" pronouncement. Clad in robes and a bowl created by psychic power, he stood in the Teacher's presence like an elder of sixty years. The Blessed One led him to the monastery and taught him a meditation subject. He first produced the eight meditative attainments and the five higher knowledges, then developed insight and became one endowed with the six higher knowledges. Sakka and other devas, along with Brahmās, approached him and paid homage. Thus it is said:

‘‘Tā [Pg.225] devatā sattasatā uḷārā, brahmā ca indo upasaṅkamitvā;

Ājānīyaṃ jātijarābhibhūtaṃ, sunītaṃ namassanti pasannacittā’’tiādi.

"Those seven hundred glorious deities, and Brahmā and Indra too, having approached, pay homage with serene minds to Sunīta, the thoroughbred who has overcome birth and old age, and so on."

Bhagavā taṃyeva devasaṅghapurakkhataṃ disvā sitaṃ katvā pasaṃsanto ‘‘tapena brahmacariyenā’’ti gāthāya dhammaṃ desesi. Atha naṃ sambahulā bhikkhū sīhanādaṃ nadāpetukāmā, ‘‘āvuso sunīta, kasmā kulā tvaṃ pabbajito, kathaṃ vā pabbajito, kathañca saccāni paṭivijjhī’’ti pucchiṃsu. So taṃ sabbaṃ pakāsento –

The Blessed One, seeing him honored by that very assembly of devas, smiled and, praising him, taught the Dhamma with the verse beginning, "By austerity and the holy life..." Then several monks, wishing to elicit a lion's roar from him, asked, "Friend Sunīta, from what family did you go forth? How did you go forth? And how did you penetrate the truths?" He, explaining it all, said:

620.

620.

‘‘Nīce kulamhi jātohaṃ, daliddo appabhojano;

Hīnakammaṃ mamaṃ āsi, ahosiṃ pupphachaḍḍako.

"I was born in a lowly family, poor and with little food. My work was base—I was a flower-sweeper."

621.

621.

‘‘Jigucchito manussānaṃ, paribhūto ca vambhito;

Nīcaṃ manaṃ karitvāna, vandissaṃ bahukaṃ janaṃ.

"Despised by people, scorned and insulted, having made my mind humble, I would bow to many people."

622.

622.

‘‘Athaddasāsiṃ sambuddhaṃ, bhikkhusaṅghapurakkhataṃ;

Pavisantaṃ mahāvīraṃ, magadhānaṃ puruttamaṃ.

"Then I saw the Sambuddha, attended by the Saṅgha of monks, the great hero, entering the foremost city of the Magadhans."

623.

623.

‘‘Nikkhipitvāna byābhaṅgiṃ, vandituṃ upasaṅkamiṃ;

Mameva anukampāya, aṭṭhāsi purisuttamo.

"Having set down my carrying pole, I approached to pay homage. Out of compassion for me, the supreme man stood still."

624.

624.

‘‘Vanditvā satthuno pāde, ekamantaṃ ṭhito tadā;

Pabbajjaṃ ahamāyāciṃ, sabbasattānamuttamaṃ.

"Having bowed at the Teacher’s feet, I stood to one side; then I requested the going forth from the highest of all beings."

625.

625.

‘‘Tato kāruṇiko satthā, sabbalokānukampako;

‘Ehi bhikkhū’ti maṃ āha, sā me āsūpasampadā.

"Then the compassionate Teacher, the sympathizer with all the world, said to me: ‘Come, monk.’ That was my higher ordination."

626. ‘‘Sohaṃ eko araññasmiṃ, viharanto atandito.

626. "I, dwelling alone and untiring in the forest,"

Akāsiṃ satthu vacanaṃ, yathā maṃ ovadī jino.

"did the Teacher’s bidding, as the Victor advised me."

627.

627.

‘‘Rattiyā paṭhamaṃ yāmaṃ, pubbajātimanussariṃ;

Rattiyā majjhimaṃ yāmaṃ, dibbacakkhuṃ visodhayiṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayiṃ.

"In the first watch of the night, I recollected my former lives. In the middle watch of the night, I purified the divine eye. In the last watch of the night, I shattered the mass of darkness."

628.

628.

‘‘Tato [Pg.226] ratyāvivasāne, sūriyuggamanaṃ pati;

(Jā. 1.11.79);

Indo brahmā ca āgantvā, maṃ namassiṃsu pañjalī.

"Then at the end of the night, as the sun was rising, Indra and Brahmā came and saluted me with joined palms."

629.

629.

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisa.

"'Homage to you, thoroughbred of men! Homage to you, supreme man! You whose taints are destroyed, you are worthy of offerings, sir.'"

630.

630.

‘‘Tato disvāna maṃ satthā, devasaṅghapurakkhataṃ;

Sitaṃ pātukaritvāna, imamatthaṃ abhāsatha.

"Then the Teacher, seeing me honored by the assembly of devas, revealed a smile and spoke this matter:"

631.

631.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttama’’nti. –

"By austerity, by the holy life, by restraint, and by self-mastery—by this one becomes a brahmin; this is the supreme brahminhood."

Imāhi gāthāhi sīhanādaṃ nadi.

With these verses, he uttered a lion's roar.

Tattha nīceti lāmake sabbanihīne. Uccanīcabhāvo hi nāma sattānaṃ upādāyupādāya, ayaṃ pana sabbanihīne pukkusakule uppannataṃ dassento ‘‘nīce kulamhi jāto’’ti āha. Tena vuttaṃ – ‘‘nīceti lāmake sabbanihīne’’ti. Daliddoti duggato, daliddāpi keci kadāci ghāsacchādanassa lābhino, akasiravuttino honti, ahaṃ pana sabbakālaṃ kasiravuttitāya hīno uddhanaṃ upaṭṭhapitaukkhaliko dassanayuttaṃ thevakampi apassiṃ yevāti dassento ‘‘appabhojano’’ti āha. Nīcakulikā daliddāpi keci anīcakammājīvā honti, mayhaṃ pana na tathāti dassento āha ‘‘hīnakammaṃ mamaṃ āsī’’ti. Kīdisanti ce? Ahosiṃ pupphachaḍḍako, hatthavikalassa hatthavāti viya upacāravasenāyaṃ imassa samaññā ahosi yadidaṃ ‘‘pupphachaḍḍako’’ti. Milātapupphasantharavaṇṇatāya vā ukkārabhūmiyā evaṃ vutto.

Therein, 'lowly' means inferior, utterly base. For the high and low status of beings is dependent on clinging, but this one, showing that he was born in an utterly base pukkusa family, says, 'born in a lowly family.' Therefore it is said: 'lowly means inferior, utterly base.' 'Poor' means destitute. Even some poor people occasionally obtain food and clothing and live without hardship, but I, always living a life of toil, was so base that I could not even see a drop of anything suitable for a person who has put a pot on the hearth—thus he says, 'with little food.' Even some poor people from low families do not have a lowly livelihood, but mine was not so—showing this, he says, 'my work was base.' What kind? I was a flower-sweeper. Just as someone with a crippled hand might be figuratively called 'one with a hand', so this designation 'flower-sweeper' was given to him. Or, he was so called because the rubbish heap had the appearance of being strewn with withered flowers.

Jigucchitoti jātiyā ceva kammunā ca hīḷito. Manussānanti manussehi. Paribhūtoti avaññāto. Vambhitoti khuṃsito. Nīcaṃ manaṃ karitvānāti aññe manusse sineruṃ viya ukkhipitvā tesaṃ pādapaṃsutopi attānaṃ nihīnaṃ katvā pavattiyā nīcaṃ nihīnaṃ manaṃ katvā. Vandissaṃ [Pg.227] bahukaṃ jananti puthumahājanaṃ diṭṭhadiṭṭhakāle vandiṃ sirasi añjaliṃ karonto paṇāmiṃ.

'Despised' means reviled because of birth and deeds. 'By people' is the meaning of 'of people'. 'Scorned' means disregarded. 'Insulted' means ridiculed. 'Having made my mind humble' means having lifted up other humans as if they were Mount Sineru while making oneself lower than the dust at their feet; in conduct, making the mind low and base. 'I would bow to many people' means I bowed to the great multitude whenever and wherever I saw them, paying homage with my hands joined in reverence on my head.

Athāti adhikārantaradīpane nipāto. Addasāsinti addakkhiṃ. Magadhānanti magadhā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhiyā ‘‘magadhāna’’nti vutto, magadhajanapadassāti attho. Puruttamanti uttamaṃ nagaraṃ.

'Then' is a particle indicating a new topic. 'I saw' (addasāsiṃ) means 'I saw' (addakkhiṃ). 'Of the Magadhans': The Magadhans are the people of the country, the princes. Their residence, though a single country, is conventionally called 'Magadhāna'; the meaning is 'of the Magadha country'. 'Foremost city' means the supreme city.

Byābhaṅginti kājaṃ. Pabbajjaṃ ahamāyācinti, ‘‘sunīta, pabbajituṃ sakkhissasī’’ti satthārā okāse kate ahaṃ pabbajjaṃ ayāciṃ. Āsūpasampadāti ‘‘ehi, bhikkhū’’ti satthu vacanamattena āsi upasampadā. Yathā maṃ ovadīti ‘‘evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāvehī’’ti yathā maṃ ovadi, tathā satthuno vacanaṃ akāsiṃ paṭipajjiṃ. Rattiyātiādi tassā paṭipattiyā rasadassanaṃ. Tattha pubbenivāsañāṇaṃ anāgataṃsañāṇañca bahukiccanti ‘‘paṭhamaṃ yāmaṃ majjhimaṃ yāma’’nti accantasaṃyogavasena upayogavacanaṃ vuttaṃ. Na tathā āsavakkhayañāṇaṃ ekābhisamayavasena pavattanatoti ‘‘pacchime yāme’’ti bhummavasena vuttanti daṭṭhabbaṃ. Indoti sakko devarājā. Brahmāti mahābrahmā. Indabrahmaggahaṇena aññesaṃ kāmadevānaṃ brahmūnañca āgamanaṃ vuttamevāti daṭṭhabbaṃ. Ukkaṭṭhaniddeso hesa yathā ‘‘rājā āgato’’ti. Namassiṃsūti kāyena vācāya ca namakkāraṃ akaṃsu.

'Carrying pole' means a shoulder-yoke. 'I requested the going forth': this means, 'When the Teacher gave me the opportunity, saying, “Sunīta, will you be able to go forth?”, I requested the going forth.' 'That was my higher ordination': this means the higher ordination occurred merely by the Teacher's words, 'Come, monk.' 'As the Victor advised me': this means, 'Just as he advised me, saying, “Thus you should develop insight preceded by serenity,” so I did the Teacher's word and practiced accordingly.' The passage beginning 'In the night' shows the fruit of that practice. Therein, the knowledge of past lives and the divine eye involve much work, so the expression 'in the first watch, in the middle watch' is stated in the accusative case, indicating continuous application. The knowledge of the destruction of the taints is not so, as it occurs by way of a single comprehension; therefore, 'in the last watch' is stated in the locative case. 'Indra' means Sakka, king of the devas. 'Brahmā' means a Great Brahmā. By the inclusion of Indra and Brahmā, it should be understood that the arrival of other sense-sphere devas and other Brahmās is also stated. This is a statement of the most eminent, as when one says, 'The king has come.' 'They paid homage' means they paid reverence with body and speech.

Tattha kāyena kataṃ namakkāraṃ dassento ‘‘pañjalī’’ti vatvā vācāya kataṃ dassetuṃ ‘‘namo te’’tiādi vuttaṃ. Devasaṅghapurakkhatanti devaggahaṇena upapattidevabhāvato brahmānopi gahitā. Sitaṃ pātukaritvānāti attano ovādassa mahapphalataṃ devabrahmūnañca guṇasampattiṃ nissāya satthā sitaṃ pātvākāsi. Pātukaronto ca na aññe viya dante vidaṃseti, mukhādhānaṃ pana thokaṃ vivarati, tattakena ca abhibhūtadibbaphalikamuttarasmiyo avahasitatārakāsasimarīciyo susukkadāṭhasambhavā ghanarasmiyo nikkhamitvā tikkhattuṃ satthu mukhaṃ padakkhiṇaṃ karonti, taṃ disvā pacchato gacchantāpi satthā sitaṃ pātvākāsīti sañjānanti.

Here, to show the homage done with the body, having said ‘with joined palms,’ to show the homage done with speech, ‘homage to you,’ etc., was said. ‘Preceded by the assembly of gods’—by the inclusion of ‘gods,’ Brahmās are also included, due to their state of existence as gods by rebirth. ‘Having manifested a smile’—the Teacher, relying on the great fruitfulness of his own advice and the virtuous qualities of the gods and Brahmās, displayed a smile. While manifesting it, he did not bare his teeth like others; instead, he slightly opened his lips, and from that, radiant beams—surpassing the rays of divine crystal and pearls, outshining the rays of the stars and moon, originating from his very white teeth, and densely packed—emerged and circumambulated the Teacher’s face three times. Seeing this, even those who were walking behind perceived that the Teacher had displayed a smile.

Tapenāti [Pg.228] indriyasaṃvarena, ‘‘dhutadhammasamādānenā’’ti keci. Saṃyamenāti sīlena. Damenāti paññāya. Brahmacariyenāti avasiṭṭhaseṭṭhacariyāya. Etenāti yathāvuttena tapādinā. Brāhmaṇo hoti bāhitapāpabhāvato. Etanti tapādi yathāvuttaṃ. Brāhmaṇamuttamanti uttamaṃ brāhmaṇaṃ, brāhmaṇesu vā uttamaṃ sabbaseṭṭhaṃ, ahūti vacanaseso. Brāhmaṇanti vā brahmaññamāha, evaṃ uttamaṃ brahmaññaṃ, na jaccādīti adhippāyo. Na hi jātikulapadesagottasampattiādayo ariyabhāvassa kāraṇaṃ, adhisīlasikkhādayo eva pana kāraṇaṃ. Tenāha –

‘By austerity’ means by restraint of the senses; some say, ‘by undertaking the ascetic practices.’ ‘By restraint’ means by virtue. ‘By taming’ means by wisdom. ‘By the holy life’ means by the remaining noble conduct. ‘By this’ means by the aforementioned austerity, etc. ‘He is a brahmin’ because of having banished evil. ‘This’ refers to the aforementioned austerity, etc. ‘The supreme brahmin’ means the highest brahmin, or the supreme among brahmins, the best of all; ‘he was’ is the remainder of the statement. Or, ‘brahmin’ refers to brahminhood; thus, supreme brahminhood, not by birth, etc.—this is the meaning. For birth, family, place, lineage, prosperity, and so on are not the cause of noble status; rather, the training in higher virtue and so on are the cause. Therefore, he said:

‘‘Yathā saṅkāraṭhānasmiṃ, ujjhitasmiṃ mahāpathe;

Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.

“Just as on a heap of rubbish, discarded on the highway, a lotus might grow, fragrant and delightful;

‘‘Evaṃ saṅkārabhūtesu, andhabhūte puthujjane;

Atirocati paññāya, sammāsambuddhasāvako’’ti. (dha. pa. 58-59);

so too, among the rubbish-like, blind, ordinary folk, the disciple of the Perfectly Enlightened One outshines them with wisdom.”

Evaṃ thero tehi bhikkhūhi pucchitamatthaṃ imāhi gāthāhi vissajjento sīhanādaṃ nadīti.

Thus the elder, answering the question asked by those monks with these verses, roared a lion's roar.

Sunītattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sunīta is concluded.

Dvādasakanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of the Twelves is concluded.

13. Terasanipāto

13. The Book of the Thirteens

1. Soṇakoḷivisattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Soṇakoḷivisa

Terasanipāte [Pg.229] yāhu raṭṭhetiādikā āyasmato soṇassa koḷivisassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacini. Ayaṃ kira anomadassissa bhagavato kāle mahāvibhavo seṭṭhi hutvā upāsakehi saddhiṃ vihāraṃ gantvā satthu santike dhammaṃ sutvā pasannamānaso satthu caṅkamanaṭṭhāne sudhāya parikammaṃ kāretvā nānāvaṇṇehi pupphehi santharitvā upari nānāvirāgavatthehi vitānaṃ bandhāpesi, tathā satthu bhikkhusaṅghassa ca dīghasālaṃ kāretvā niyyādesi. So tena puññakammena devamanussesu saṃsaranto padumuttarassa bhagavato kāle haṃsavatīnagare seṭṭhikule nibbatti, sirivaḍḍhotissa nāmaṃ ahosi. So vayappatto vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapentaṃ disvā, sayampi taṃ ṭhānantaraṃ patthento sattāhaṃ mahādānaṃ pavattetvā paṇidhānamakāsi. Satthāpi tassa patthanāya samijjhanabhāvaṃ disvā byākaritvā pakkāmi.

In the Book of the Thirteens, the verses beginning with “yāhu raṭṭhe” are those of the Venerable Soṇa Koḷivisa. What is their origin? He too had made an aspiration under past Buddhas, accumulating merits in various existences. It is said that during the time of the Blessed One Anomadassī, he was a merchant of great wealth. He went to the monastery with lay devotees, listened to the Dhamma in the presence of the Teacher, and with a delighted mind, had the Teacher’s walking path plastered with whitewash. He then covered it with various colored flowers and had a canopy of multicolored cloths hung above. Similarly, he had a long hall built and offered it to the Teacher and the community of monks. Through that meritorious deed, he wandered among devas and humans until, during the time of the Blessed One Padumuttara, he was reborn in the city of Haṃsavatī into a merchant family and was named Sirivaḍḍha. When he came of age, he went to the monastery and, while listening to the Dhamma in the Teacher’s presence, saw the Teacher appoint a certain monk to the foremost rank among those of aroused energy. Aspiring for that same position himself, he held a great almsgiving for seven days and made his aspiration. The Teacher, seeing that his aspiration would succeed, gave a prediction and departed.

Sopi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto parinibbute kassapadasabale anuppanne amhākaṃ bhagavati bārāṇasiyaṃ kulagehe nibbattitvā viññutaṃ patto gaṅgātīre paṇṇasālaṃ karitvā ekaṃ paccekabuddhaṃ temāsaṃ catūhi paccayehi sakkaccaṃ upaṭṭhahi. Paccekabuddho vuṭṭhavasso paripuṇṇaparikkhāro gandhamādanameva gato. Sopi kulaputto yāvajīvaṃ tattha puññāni katvā tato cavitvā devamanussesu saṃsaranto amhākaṃ bhagavato kāle campānagare usabhaseṭṭhissa gehe paṭisandhiṃ gaṇhi. Tassa paṭisandhiggahaṇato paṭṭhāya seṭṭhissa mahābhogakkhandho abhivaḍḍhi. Tassa jātadivase sakalanagare mahāsakkārasampanno ahosi, tassa pubbe paccekabuddhassa satasahassagghanikarattakambalapariccāgena suvaṇṇavaṇṇo sukhumālataro ca attabhāvo ahosi, tenassa soṇoti nāmaṃ akaṃsu. Mahatā parivārena vaḍḍhati[Pg.230], tassa hatthapādatalāni bandhujīvakapupphavaṇṇāni ahesuṃ, satavihatakappāsassa viya samphasso pādatalesu maṇikuṇḍalāvaṭṭavaṇṇāni lomāni jāyiṃsu. Vayappattassa tassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāretvā nāṭakāni upaṭṭhāpesuṃ. So tattha mahatiṃ sampattiṃ anubhavanto devakumāro viya paṭivasati.

He, having done good deeds throughout his life and wandering among devas and humans, after the Parinibbāna of Kassapa of the Ten Powers and before our Blessed One arose, was reborn in a family home in Bārāṇasī. Having reached maturity, he built a leaf-hut on the banks of the Ganges and respectfully attended to a Paccekabuddha for three months with the four requisites. The Paccekabuddha, having completed the rains retreat and being fully equipped with requisites, went to the Gandhamādana mountain. That young man of good family, having made merit there all his life, passed away from there and wandered among devas and humans until, in our Blessed One’s time, he was conceived in the house of the merchant Usabha in the city of Campā. From the moment of his conception, the merchant’s great fortune increased. On the day of his birth, there was great honor and celebration in the entire city. Due to his past offering of a red woolen blanket worth a hundred thousand to the Paccekabuddha, his body became golden-hued and exceedingly delicate; therefore, they named him Soṇa. He grew up with a large retinue. The soles of his hands and feet were the color of bandhujīvaka flowers, and the touch of his soles was as soft as cotton beaten a hundred times. On the soles of his feet grew hairs the color of coiled jewel earrings. When he came of age, they had three mansions built for him suitable for the three seasons and provided theatrical performances. Enjoying great prosperity there, he lived like a divine prince.

Atha amhākaṃ satthari sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya viharante bimbisāraraññā pakkosāpito asītiyā gāmikasahassehi saddhiṃ rājagahaṃ āgato, satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho mātāpitaro anujānāpetvā sāsane pabbajitvā laddhūpasampado satthu santike kammaṭṭhānaṃ gahetvā, janasaṃsaggapariharaṇatthaṃ sītavane vasanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvā samaṇadhammaṃ kātuṃ vaṭṭatī’’ti ṭhānacaṅkamameva adhiṭṭhāya, padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhahitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ asakkonto, ‘‘evaṃ vāyamantopi ahaṃ maggaṃ vā phalaṃ vā nibbattetuṃ na sakkomi, kiṃ me pabbajjāya, hīnāyāvattitvā bhoge ca bhuñjissāmi, puññāni ca karissāmī’’ti cintesi. Satthā tassa cittācāraṃ ñatvā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Soṇattheropi satthu sammukhā ovādaṃ labhitvā vīriyasamataṃ yojetvā vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.5.25-53) –

Then, while our Teacher, having attained omniscience and set in motion the supreme Wheel of Dhamma, was residing near Rājagaha, Soṇa was summoned by King Bimbisāra and came to Rājagaha with eighty thousand village headmen. Having gone to the Teacher, heard the Dhamma, and acquired faith, he received his parents’ permission, went forth in the Dispensation, and received the higher ordination. Taking a meditation subject from the Teacher, he dwelled in the Cool Grove to avoid association with people. Thinking, “My body is delicate, and happiness cannot be attained through ease. It is right to weary the body and practice the ascetic’s duty,” he resolved on only standing and walking meditation. As he strove, though blisters arose on the soles of his feet, he disregarded the pain and made a firm effort. Due to his excessively aroused energy, he was unable to produce any distinction and thought, “Even while striving thus, I cannot produce the path or the fruit. What is the use of my going forth? I will return to the lower life, enjoy my wealth, and perform meritorious deeds.” The Teacher, knowing his train of thought, went there, advised him with the simile of the lute, showed him the method of balancing energy, and having clarified the meditation subject, departed for Vulture Peak. The Elder Soṇa, having received instruction directly from the Teacher, balanced his energy, roused insight, and became established in Arahantship. Thus it is said in the Apadāna:

‘‘Anomadassissa munino, lokajeṭṭhassa tādino;

Sudhāya lepanaṃ katvā, caṅkamaṃ kārayiṃ ahaṃ.

“For the sage Anomadassī, the foremost in the world, the steadfast one, having applied a plaster of lime, I had a walkway constructed.

‘‘Nānāvaṇṇehi pupphehi, caṅkamaṃ santhariṃ ahaṃ;

Ākāse vitānaṃ katvā, bhojayiṃ buddhamuttamaṃ.

“With flowers of various colors, I covered the walkway; having made a canopy in the sky, I offered food to the supreme Buddha.

‘‘Añjaliṃ paggahetvāna, abhivādetvāna subbataṃ;

Dīghasālaṃ bhagavato, niyyādesimahaṃ tadā.

“Having raised my hands in reverence and bowed to the one of excellent vows, I then offered the long hall to the Blessed One.

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Paṭiggahesi bhagavā, anukampāya cakkhumā.

“Knowing my intention, the Teacher, unsurpassed in the world, the Blessed One, the Seer, accepted out of compassion.

‘‘Paṭiggahetvāna [Pg.231] sambuddho, dakkhiṇeyyo sadevake;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

The Fully Enlightened One, worthy of offerings in the world with its devas, having accepted the offering, sat amidst the Bhikkhu Sangha and spoke these verses.

‘‘Yo so haṭṭhena cittena, dīghasālaṃ adāsi me;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“He who, with a delighted heart, gave me a long hall; I shall praise him. Listen to me as I speak.”

‘‘Imassa maccukālamhi, puññakammasamaṅgino;

Sahassayuttassaratho, upaṭṭhissati tāvade.

“At the time of death for this one endowed with meritorious deeds, a chariot yoked with a thousand horses will immediately appear.”

‘‘Tena yānenayaṃ poso, devalokaṃ gamissati;

Anumodissare devā, sampatte kulasambhave.

“By that vehicle this person will go to the world of the devas; the devas will rejoice upon the arrival of one of noble origin.”

‘‘Mahārahaṃ byamhaṃ seṭṭhaṃ, ratanamattikalepanaṃ;

Kūṭāgāravarūpetaṃ, byamhaṃ ajjhāvasissati.

“He will dwell in a great, excellent celestial mansion, plastered with jewel-like mortar, endowed with the finest gabled chambers.”

‘‘Tiṃsakappasahassāni, devaloke ramissati;

Pañcavīsati kappāni, devarājā bhavissati.

“For thirty thousand aeons he will delight in the world of the devas; for twenty-five aeons he will be a king of the devas.”

‘‘Sattasattatikkhattuñca, cakkavattī bhavissati;

Yasodharasanāmā te, sabbepi ekanāmakā.

“Seventy-seven times he will be a wheel-turning monarch; all of them will have the same name, Yasodhara.”

‘‘Dve sampattī anubhotvā, vaḍḍhetvā puññasañcayaṃ;

Aṭṭhavīsatikappamhi, cakkavattī bhavissati.

“Having experienced two kinds of prosperity, having increased his accumulation of merit, in the twenty-eighth aeon he will be a wheel-turning monarch.”

‘‘Tatrāpi byamhaṃ pavaraṃ, vissakammena māpitaṃ;

Dasasaddāvivittaṃ taṃ, puramajjhāvasissati.

“There too he will dwell in the midst of a city, in an excellent celestial mansion created by Vissakamma, that is free from the ten sounds.”

‘‘Aparimeyye ito kappe, bhūmipālo mahiddhiko;

Okkāko nāma nāmena, rājā raṭṭhe bhavissati.

“In an immeasurable aeon from now, a mighty protector of the earth, a king named Okkāka, will be in the realm.”

‘‘Soḷasitthisahassānaṃ, sabbāsaṃ pavarā ca sā;

Abhijātā khattiyānī, nava putte janessati.

“Among sixteen thousand women, she will be the best of all; a well-born Khattiya lady, she will give birth to nine sons.”

‘‘Nava putte janetvāna, khattiyānī marissati;

Taruṇī ca piyā kaññā, mahesittaṃ karissati.

“Having given birth to nine sons, the Khattiya lady will die; and a young, beloved maiden will be made the chief queen.”

‘‘Okkākaṃ tosayitvāna, varaṃ kaññā labhissati;

Varaṃ laddhāna sā kaññā, putte pabbājayissati.

“Having pleased Okkāka, the maiden will obtain a boon; having obtained the boon, that maiden will have the sons exiled.”

‘‘Pabbājitā [Pg.232] ca te sabbe, gamissanti naguttamaṃ;

Jātibhedabhayā sabbe, bhaginīhi vasissare.

“And all those who are exiled will go to an excellent city; fearing the breaking of their lineage, they will all dwell with their sisters.”

‘‘Ekā ca kaññā byādhīhi, bhavissati parikkhatā;

Mā no jāti pabhijjīti, nikhaṇissanti khattiyā.

“And one maiden will be afflicted by a disease; ‘Lest our lineage be broken,’ the Khattiyas will put her in a pit.”

‘‘Khattiyo nīharitvāna, tāya saddhiṃ vasissati;

Bhavissati tadā bhedo, okkākakulasambhavo.

“A Khattiya, having taken her out, will live with her; then there will be a division, originating from the Okkāka clan.”

‘‘Tesaṃ pajā bhavissanti, koḷiyā nāma jātiyā;

Tattha mānusakaṃ bhogaṃ, anubhossatinappakaṃ.

“Their descendants will be the people known by birth as Koliyas; there he will experience human pleasures, not insignificant.”

‘‘Tamhā kāyā cavitvāna, devalokaṃ gamissati;

Tatrāpi pavaraṃ byamhaṃ, labhissati manoramaṃ.

“Having passed away from that body, he will go to the world of the devas; there too he will obtain an excellent, delightful celestial mansion.”

‘‘Devalokā cavitvāna, sukkamūlena codito;

Āgantvāna manussattaṃ, soṇo nāma bhavissati.

“Having passed away from the world of the devas, impelled by a wholesome root, having come to a human state, he will be named Soṇa.”

‘‘Āraddhavīriyo pahitatto, padahaṃ satthu sāsane;

Sabbāsave pariññāya, nibbāyissatināsavo.

“With energy aroused and mind resolute, striving in the Teacher’s Dispensation, having fully understood all the taints, he, being taintless, will attain final Nibbāna.”

‘‘Anantadassī bhagavā, gotamo sakyapuṅgavo;

Visesaññū mahāvīro, aggaṭṭhāne ṭhapessati.

“The Blessed One, Gotama, the bull of the Sakyans, the seer of the endless, the great hero who knows distinctions, will establish him in the foremost position.”

‘‘Vuṭṭhamhi deve caturaṅgulamhi, tiṇe anileritaaṅgaṇamhi;

Ṭhatvāna yogassa payuttatādino, tatottariṃ pāramatā na vijjati.

“When the rain has fallen four fingers deep, on a courtyard where the grass is unstirred by the wind, for one who stands firm, devoted to the practice, there is no higher attainment beyond that.”

‘‘Uttame damathe danto, cittaṃ me supaṇīhitaṃ;

Bhāro me ohito sabbo, nibbutomhi anāsavo.

“Tamed in the supreme taming, my mind is well-directed; all my burdens are laid down, I am extinguished, taintless.”

‘‘Aṅgīraso mahānāgo, abhijātova kesarī;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapesi maṃ.

“Aṅgīrasa, the great Nāga, like a noble-born lion, seated in the Sangha of bhikkhus, placed me in the foremost position.”

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena aññābyākaraṇavasena ca –

But having attained Arahantship, reflecting on his own practice, by way of an inspired utterance and a declaration of final knowledge, he said:

632.

632.

‘‘Yāhu raṭṭhe samukkaṭṭho, rañño aṅgassa paddhagū;

Svājja dhammesu ukkaṭṭho, soṇo dukkhassa pāragū.

“He who was once supreme in the kingdom, a courtier of the king of Aṅga, is today supreme in the Dhamma; Soṇa has gone beyond suffering.”

633.

633.

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati.

“One should cut off five, abandon five, and cultivate five further; a bhikkhu who has transcended the five attachments is called one who has crossed the flood.”

634.

634.

‘‘Unnaḷassa pamattassa, bāhirāsassa bhikkhuno;

Sīlaṃ samādhi paññā ca, pāripūriṃ na gacchati.

“For a haughty and heedless bhikkhu, whose aspirations are external, virtue, concentration, and wisdom do not reach fulfillment.”

635.

635.

‘‘Yañhi kiccaṃ apaviddhaṃ, akiccaṃ pana karīyati;

Unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā.

“When what should be done is neglected, and what should not be done is done, for the haughty and heedless, their taints increase.”

636.

636.

‘‘Yesañca susamāraddhā, niccaṃ kāyagatā sati;

Akiccaṃ te na sevanti, kicce sātaccakārino;

Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.

“But for those by whom mindfulness directed to the body is always well undertaken, they do not engage in what should not be done, and are persistent in what should be done; for such mindful and clearly comprehending ones, the taints come to an end.”

637.

637.

‘‘Ujumaggamhi [Pg.233] akkhāte, gacchatha mā nivattatha;

Attanā codayattānaṃ, nibbānamabhihāraye.

“The straight path has been declared; go, do not turn back. Urge yourself on by yourself; bring yourself to Nibbāna.”

638.

638.

‘‘Accāraddhamhi vīriyamhi, satthā loke anuttaro;

Vīṇopamaṃ karitvā me, dhammaṃ deseti cakkhumā;

Tassāhaṃ vacanaṃ sutvā, vihāsiṃ sāsane rato.

“When my energy was over-exerted, the Teacher, unsurpassed in the world, the Seeing One, taught me the Dhamma using the simile of the lute. Having heard his word, I dwelt delighting in his Dispensation.”

639.

639.

‘‘Samathaṃ paṭipādesiṃ, uttamatthassa pattiyā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“I have cultivated serenity for the attainment of the highest goal; the three knowledges have been attained, the Buddha’s Dispensation has been fulfilled.”

640.

640.

‘‘Nekkhamme adhimuttassa, pavivekañca cetaso;

Abyābajjhādhimuttassa, upādānakkhayassa ca.

“For one resolved on renunciation, and on seclusion of the mind; for one resolved on non-affliction, and on the destruction of clinging;”

641.

641.

‘‘Taṇhakkhayādhimuttassa, asammohañca cetaso;

Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.

“For one resolved on the destruction of craving, and on non-delusion of the mind—having seen the arising of the sense bases, the mind is rightly liberated.”

642.

642.

‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;

Katassa paticayo natthi, karaṇīyaṃ na vijjati.

“For that bhikkhu, rightly liberated, with a peaceful mind, there is no accumulation of what has been done, and nothing further to be done is found.”

643.

643.

‘‘Selo [Pg.234] yathā ekaghano, vātena na samīrati;

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

“As a solid rock is not shaken by the wind, so too forms, tastes, sounds, smells, and all tactile objects,”

644.

644.

‘‘Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;

Ṭhitaṃ cittaṃ visaññuttaṃ, vayañcassānupassatī’’ti. – imā gāthā abhāsi;

“Desirable and undesirable phenomena, do not agitate one who is steadfast. The mind is stable and detached, as he observes their passing away.” These verses he spoke.

Tattha yāhu raṭṭhe samukkaṭṭhoti yo ahu ahosi aṅgaraṭṭhe asītiyā gāmikasahassehi bhogasampattiyā issariyasampattiyā ca sammā ativiya ukkaṭṭho seṭṭho. Rañño aṅgassa paddhagūti catūhi saṅgahavatthūhi parisāya rañjanaṭṭhena rañño aṅgādhipatino bimbisārassa parivārabhūto gahapativiseso tassa raṭṭhe kuṭumbiko ahūti yojetabbaṃ. Svājja dhammesu ukkaṭṭhoti so soṇo ajjetarahi lokuttaradhammesu ukkaṭṭho jāto, gihikālepi kehici ukkaṭṭhoyeva hutvā idāni pabbajitakālepi ukkaṭṭhoyeva hotīti attānameva paraṃ viya dasseti. Dukkhassa pāragūti sakalassa vaṭṭadukkhassa pāraṃ pariyantaṃ gato, etena dhammesu ukkaṭṭhoti avisesena vuttaṃ ukkaṭṭhabhāvaṃ viseseti arahattādhigamadīpanato.

Therein, “who was supreme in the kingdom” means one who was foremost in the land of Aṅga, through the wealth and sovereignty from eighty thousand villages, truly the highest and best. “A courtier of the king of Aṅga” means a distinguished householder and attendant to King Bimbisāra, the ruler of Aṅga, who pleased the assembly with the four bases of sympathy; it should be understood that he was a householder in that land. “Today supreme in the Dhamma” means that Soṇa has now become supreme in the supramundane Dhammas. Even as a layperson, he was in some ways supreme, and now as a monk, he remains supreme—thus he reveals himself as if regarding another. “Gone beyond suffering” means he has reached the far shore, the end of all suffering in the cycle of existence. This further specifies his supreme state in the Dhammas, by clarifying his attainment of Arahantship.

Idāni yāya paṭipattiyā dukkhapāragū jāto, aññāpadesena taṃ dassento ‘‘pañca chinde’’ti gāthamāha. Tassattho – apāyakāmasugatisampāpakāni pañcorambhāgiyāni saṃyojanāni puriso satthena pāde baddharajjukaṃ viya heṭṭhimena maggattayena chindeyya, rūpārūpabhavasampāpakāni pañca uddhambhāgiyāni saṃyojanāni puriso gīvāya baddharajjukaṃ viya aggamaggena jaheyya, chindeyya, tesaṃ pana uddhambhāgiyasaṃyojanānaṃ pahānāya pañca saddhādīni indriyāni uttari bhāvaye bhāveyya. Evaṃbhūto pana bhikkhu rāgasaṅgo dosamohamānadiṭṭhisaṅgoti pañcannaṃ saṅgānaṃ atikkamanena pañcasaṅgātigo hutvā, kāmogho, bhavogho, diṭṭhogho, avijjoghoti catunnaṃ oghānaṃ tiṇṇattā oghatiṇṇoti vuccati.

Now, to show the path by which he became one who has gone beyond suffering, he speaks the verse “Cut off five” by way of instruction. Its meaning is this: A person should cut off the five lower fetters—those leading to the unhappy destinations and the sensual happy destinations—with the lower three paths, as if severing with a weapon a rope bound to the foot. The five higher fetters—those leading to rebirth in the realms of form and formlessness—should be abandoned, cut off with the highest path, as if cutting a rope tied around the neck. Moreover, to abandon these higher fetters, one should further develop the five faculties beginning with faith. A monk who is like this, having gone beyond the five bonds by overcoming them—the bond of lust, hatred, delusion, conceit, and wrong view—is called “one who has crossed the flood,” having crossed the four floods: the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.

Ayañca oghataraṇapaṭipattisīlādīnaṃ pāripūriyāva hoti, sīlādayo ca mānādippahānena pāripūriṃ gacchanti, na aññathāti dassento ‘‘unnaḷassā’’ti gāthamāha. Tattha unnaḷassāti uggatatucchamānassa. Māno [Pg.235] hi unnamanākāravuttiyā tucchabhāvena naḷo viyāti ‘‘naḷo’’ti vuccati. Pamattassāti sativossaggena pamādaṃ āpannassa. Bāhirāsassāti bāhiresu āyatanesu āsāvato, kāmesu avītarāgassāti attho. Sīlaṃ samādhi paññā ca, pāripūriṃ na gacchatīti tassa sīlādīnaṃ paṭipakkhasevino lokiyopi tāva sīlādiguṇo pāripūriṃ na gacchati, pageva lokuttaro.

This crossing of the flood is achieved precisely through the perfection of virtue and so forth. Virtue and so forth reach perfection only by abandoning conceit and so forth, not otherwise—this is shown by the verse, “For the haughty one.” Here, “the haughty one” refers to one with swollen, hollow conceit. Conceit, due to its characteristic mode of swelling and its hollowness, is called “a reed.” “The heedless one” is one who has fallen into heedlessness by neglecting mindfulness. “One with external desires” is one who has desires in external sense bases, meaning one not freed from passion for sense pleasures. “Virtue, concentration, and wisdom do not reach perfection”—for one who cultivates that which opposes virtue and so forth, even mundane qualities like virtue and so on do not reach perfection, much less the supramundane.

Tattha kāraṇamāha ‘‘yañhi kicca’’ntiādinā. Bhikkhuno hi pabbajitakālato paṭṭhāya aparimāṇasīlakkhandhagopanaṃ araññavāso dhutaṅgapariharaṇaṃ bhāvanārāmatāti evamādi kiccaṃ nāma. Yehi pana idaṃ yathāvuttaṃ attano kiccaṃ, taṃ apaviddhaṃ akaraṇena chaḍḍitaṃ. Akiccanti pattamaṇḍanaṃ cīvarakāyabandhanaaṃsabaddhachattupāhanatālavaṇṭadhammakaraṇamaṇḍananti evamādi parikkhāramaṇḍanaṃ paccayabāhuliyanti evamādi bhikkhuno akiccaṃ nāma, taṃ kayirati, tesaṃ mānanaḷaṃ ukkhipitvā caraṇena unnaḷānaṃ sativossaggena pamattānaṃ cattāropi āsavā vaḍḍhanti.

Here, the reason is stated with the phrase “that which is duty,” and so on. For a monk, from the time of his ordination onward, guarding the immeasurable aggregate of virtue, dwelling in the forest, undertaking ascetic practices, delighting in meditation, and so forth, are said to be duties. But those who cast aside this aforementioned duty of their own, discarding it through neglect, perform what is not their duty. A monk's non-duties are such things as adorning the almsbowl, the robe, the girdle, the shoulder-strap, the sunshade, sandals, the palm-leaf fan, and the water-strainer; in short, adorning the requisites and having an abundance of supplies. For those who engage in such things, raising the banner of pride, behaving arrogantly, heedless through the relinquishing of mindfulness, all four taints increase.

Yesaṃ pana paññādiguṇo vaḍḍhati, te dassetuṃ ‘‘yesa’’ntiādi vuttaṃ. Tattha susamāraddhāti suṭṭhu paggahitā. Kāyagatā satīti, kāyānupassanābhāvanā. Akiccaṃ teti te etaṃ pattamaṇḍanādiakiccaṃ. Na sevantīti na karonti. Kicceti, pabbajitakālato paṭṭhāya kattabbe aparimāṇasīlakkhandhagopanādike. Sātaccakārinoti satatakārino tesaṃ satiyā avippavāsena satānaṃ sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ, asammohasampajaññanti catūhi sampajaññehi sampajānānaṃ, cattāropi āsavā atthaṃ gacchanti parikkhayaṃ abhāvaṃ gacchantīti attho.

But to show those whose wisdom and other virtues increase, it is said, “for whom,” and so on. There, “well-undertaken” means well-aroused. “Mindfulness directed to the body” means the development of mindfulness as contemplation of the body. “This is not their duty” means for them this is an inappropriate task, such as adorning the bowl. “They do not pursue” means they do not do it. “Duty” refers to the immeasurable duties to be performed from the time of going forth, such as guarding the aggregate of virtue. “Those who act persistently” means those who act constantly. For them, being mindful without lapse of mindfulness, being clearly comprehending with the four kinds of clear comprehension—clear comprehension of purpose, of suitability, of domain, and of non-delusion—the four taints come to an end, go to destruction, go to non-existence. This is the meaning.

Idāni attano santike ṭhitabhikkhūnaṃ ovādaṃ dento ‘‘ujumaggamhī’’ti gāthamāha. Tattha ujumaggamhi akkhāteti antadvayaparivajjanena kāyavaṅkādippahānena ca ujuke majjhimapaṭipadābhūte ariyamagge satthārā bhāsite. Gacchathāti paṭipajjatha. Mā nivattathāti antarā vosānaṃ māpajjatha. Attanā codayattānanti idha atthakāmo kulaputto apāyabhayapaccavekkhaṇādinā [Pg.236] attanāva attānaṃ codento. Nibbānamabhihārayeti, attānaṃ nibbānaṃ abhihareyya upaneyya, yathā naṃ sacchikaroti, tathā paṭipajjeyyāti attho.

Now, giving an exhortation to the bhikkhus standing in his presence, he spoke the verse beginning “On the straight path.” Therein, “on the straight path proclaimed” means on the Noble Path, which has become the middle way, which is straight by the avoidance of the two extremes and by the abandoning of bodily crookedness and the like, spoken by the Teacher. “Go” means practice. “Do not turn back” means do not give up in the middle. “Exhort yourself by yourself” means that here a clansman desirous of his own welfare admonishes himself by himself by such means as reflecting on the fear of the planes of misery. “Lead to Nibbāna” means one should lead oneself to Nibbāna, bring oneself to it; one should practice in such a way that one may realize it. This is the meaning.

Idāni mayāpi evameva paṭipannanti, attano paṭipattiṃ dassetuṃ ‘‘accāraddhamhī’’tiādi vuttaṃ. Accāraddhamhi vīriyamhīti vipassanaṃ bhāventena mayā samādhinā vīriyaṃ samarasaṃ akatvā ativiya vīriye paggahite. Accāraddhavīriyatā cassa heṭṭhā vuttāyeva. Vīṇopamaṃ karitvā meti āyasmato soṇassa ‘‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti. Ahaṃ tesaṃ aññataro, atha ca pana me nānupādāya āsavehi cittaṃ vimuccati, tasmāhaṃ vibbhamissāmī’’ti citte uppanne satthā iddhiyā tassa sammukhe attānaṃ dassetvā ‘‘kasmā tvaṃ, soṇa, ‘vibbhamissāmī’ti cittaṃ uppādesi, kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare’’ti pucchitvā tena ‘‘evaṃ, bhante’’ti vutte ‘‘taṃ kiṃ maññasi, soṇa? Yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vāti? No hetaṃ, bhante! Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vāti? No hetaṃ, bhante. Taṃ kiṃ maññasi, soṇa, yadā pana te vīṇāya tantiyo neva accāyatā honti, nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vāti? Evaṃ, bhante. Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati, tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjhā’’ti evaṃ vīṇaṃ upamaṃ katvā pavattitena vīṇopamovādena mayhaṃ dhammaṃ desesi. Tassāhaṃ vacanaṃ sutvāti tassa bhagavato vacanaṃ vīṇopamovādaṃ sutvā antarā uppannaṃ vibbhamitukāmataṃ pahāya satthu sāsane rato abhirato vihariṃ.

Now, to show his own practice, “I too have practiced in this very way,” the verse was spoken beginning “I was overzealous.” “I was overzealous with energy” means: while developing insight, I exerted energy too intensely without making my energy and concentration balanced. The nature of his over-aroused energy has already been stated above. “Taking the lute as a simile for me” means: when the thought arose in the Venerable Soṇa, “Among the disciples of the Blessed One who dwell with aroused energy, I am one. Yet my mind is not freed from the taints by non-clinging. Therefore, I will disrobe,” the Teacher, by his psychic power, appeared before him and asked: “Why, Soṇa, has this thought arisen in you, ‘I will disrobe’? Formerly, when you were a householder, were you not skilled in the music of the lute?” When he replied, “Yes, venerable sir,” the Teacher asked: “What do you think, Soṇa? When the strings of your lute were too taut, was your lute then melodious and playable?” “No, venerable sir.” “What do you think, Soṇa? When the strings of your lute were too slack, was your lute then melodious and playable?” “No, venerable sir.” “But what do you think, Soṇa? When the strings of your lute were neither too taut nor too slack, but established on an even pitch, was your lute then melodious and playable?” “Yes, venerable sir.” “So too, Soṇa, overly aroused energy leads to restlessness, and overly slack energy leads to laziness. Therefore, Soṇa, resolve on equilibrium of energy, and penetrate to the equilibrium of the faculties.” Thus, taking the lute as a simile, he taught me the Dhamma with the exhortation based on the simile of the lute. “Having heard his word” means: having heard the word of the Blessed One, the exhortation based on the simile of the lute, I abandoned the wish to disrobe that had arisen midway and dwelt delighting and rejoicing in the Teacher's Dispensation.

Viharanto ca samathaṃ paṭipādesiṃ vīriyasamataṃ yojento saddhāpaññānaṃ viya samādhivīriyānaṃ samarasataṃ uppādento jhānādhiṭṭhānaṃ vipassanāsamādhiṃ [Pg.237] sampādesiṃ vipassanaṃ ussukkāpesiṃ. Tattha payojanaṃ āha ‘‘uttamatthassa pattiyā’’ti. Uttamatthassa pattiyāti arahattādhigamāyāti attho.

And while dwelling thus, I accomplished serenity. Applying equilibrium of energy, producing a balance between concentration and energy just as between faith and wisdom, I accomplished the concentration for insight which has jhāna as its foundation, and I stirred up insight. Therein, he states the purpose: “for the attainment of the highest goal.” “For the attainment of the highest goal” means for the attainment of arahantship. This is the meaning.

Idāni yathā paṭipannassa samathavipassanā sampajjiṃsu, taṃ aññāpadesena dassento ‘‘nekkhamme’’tiādimāha. Tattha nekkhammeti pabbajjādike kāmanissaraṇe. Adhimuttassāti tattha ninnapoṇapabbhārabhāvena yuttappayuttassa, paṭhamaṃ tāva pabbajjābhimukho hutvā kāme pahāya pabbajitvā ca sīlavisodhanaṃ araññavāso dhutaṅgapariharaṇaṃ bhāvanābhiyogoti evamādīsu anavajjadhammesu yuttappayuttassāti attho. Pavivekañca cetasoti cetaso pavivekañca adhimuttassa evaṃ nekkhammādhimuttassa sato catukkapañcakajjhānānaṃ nibbattanena viveke yuttassa payuttassa. Abyābajjhādhimuttassāti abyābajjhe nidukkhatāya adhimuttassa jhānasamāpattiyo nibbattetvā samathasukhe yuttappayuttassa. Upādānakkhayassa cāti catunnampi upādānānaṃ khayante arahatte adhimuttassa. Bhummatthe hi etaṃ sāmivacanaṃ. Taṃ yathādhigataṃ jhānaṃ pādakaṃ katvā arahattādhigamāya vipassanaṃ anuyuñjantassāti attho.

Now, showing by way of another designation how serenity and insight arose for one who has practiced thus, he says, 'In renunciation,' and so on. Therein, 'in renunciation' means in the escape from sensual pleasures, such as going forth. 'Of one who is resolved' means of one who is yoked and devoted to it with a mind inclined, sloping, and tending towards it. First, having become intent on going forth, having abandoned sensual pleasures and gone forth, one is yoked and devoted to blameless things such as the purification of virtue, dwelling in the forest, undertaking the ascetic practices, and application to meditation. This is the meaning. 'And seclusion of mind' means of one who is resolved on seclusion. Being thus resolved on renunciation, one is yoked and devoted to seclusion by producing the fourfold and fivefold jhānas. 'Of one resolved on non-affliction' means of one resolved on non-affliction as being without suffering; having produced the jhāna-attainments, one is yoked and devoted to the bliss of serenity. 'And on the destruction of clinging' means of one resolved on arahantship, which is the end of the four kinds of clinging. This genitive is used in the sense of the locative. The meaning is: of one who practices insight for the attainment of arahantship, having made the jhāna that was attained in such a way his foundation.

Taṇhakkhayādhimuttassāti taṇhā khīyati etthāti taṇhakkhayo, nibbānaṃ, tasmiṃ adhimuttassa upādiṃ bhayato, anupādiñca khemato dassanena nirodhe ninnapoṇapabbhārassa. Asammohañca cetasoti asammohasampajaññavasena cittassa asammohapavattiṃ sammohasamucchindanena vā cittassa asammohabhūtaṃ ariyamaggaṃ adhimuttassa. Disvā āyatanuppādanti cakkhādīnaṃ āyatanānaṃ yathāsakapaccayehi khaṇe khaṇe uppādaṃ, tappaṭipakkhato nirodhañca vipassanāpaññāsahitāya maggapaññāya disvā dassanahetu sammā cittaṃ vimuccatīti sammā hetunā ñāyena maggapaṭipāṭiyā sabbāsavato cittaṃ vimuccati.

'Of one resolved on the destruction of craving': craving is destroyed herein, thus it is the destruction of craving, which is Nibbāna. Of one resolved on it, who sees that with clinging's residue as fearful and that without clinging's residue as security, with a mind inclined, sloping, and tending towards cessation. 'And non-delusion of mind': of one resolved on the mind's occurrence of non-delusion by way of clear comprehension of non-delusion, or on the Noble Path, which is the state of non-delusion for the mind through the cutting off of delusion. 'Having seen the arising of the sense bases': having seen with the wisdom of the path accompanied by the wisdom of insight the arising from moment to moment of the sense bases such as the eye from their respective conditions, and, as its opposite, their cessation. 'Because of that seeing, the mind is rightly liberated' means: for the right reason, by the correct method, by the sequence of the path, the mind is liberated from all taints.

‘‘Tassa sammā vimuttassā’’tiādīsu ayaṃ saṅkhepattho – tassa vuttanayena sammadeva sabbasaṃkilesato vimuttassa, tato eva accantupasamena santacittassa khīṇāsavabhikkhuno katassa kusalassa akusalassa vā upacayo natthi maggeneva samugghātitattā, pariññādibhedaṃ karaṇīyaṃ [Pg.238] na vijjati katakiccattā. Evaṃ bhūtassa yathā ekaghano selo pabbato pakativātena na samīrati na saṃkampati, evaṃ iṭṭhā ca aniṭṭhā ca rūpādayo ārammaṇadhammā tādino tādibhāvappattassa ṭhitaṃ anejaṃ pahīnasabbasokatāya visaṃyuttaṃ cittaṃ nappavedhanti na cālenti. Assa ca ārammaṇadhammassa kālena kālaṃ phalasamāpattiṃ samāpajjitvā vipassanto vayaṃ nirodhaṃ khaṇe khaṇe bhijjanasabhāvaṃ anupassatīti aññaṃ byākāsi.

In the verses beginning 'Of one who is rightly liberated,' this is the meaning in brief: For that bhikkhu with taints destroyed, who is rightly liberated from all defilements in the way described, and whose mind is therefore peaceful with the ultimate peace, there is no accumulation of wholesome or unwholesome deeds, as they have been eradicated by the path itself. There is no duty to be done, distinguished as full understanding and so on, because his task is done. For one who has become thus, just as a solid rock mountain is not stirred or shaken by an ordinary wind, so desirable and undesirable objects such as forms do not make the mind of such a one—who has attained the state of being 'such,' which is stable, imperturbable, and disjoined from all sorrow—quiver or shake. And he declared his gnosis: that from time to time entering the fruition attainment and practicing insight, he sees the passing away and cessation of this objective field, its nature of breaking up from moment to moment.

Soṇakoḷivisattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Soṇa Koḷivisa is concluded.

Terasanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Thirteens is concluded.

14. Cuddasakanipāto

14. The Chapter of Fourteens

1. Khadiravaniyarevatattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Khadiravaniya Revata

Cuddasakanipāte [Pg.239] yadā ahantiādikā āyasmato khadiravaniyarevatattherassa gāthā. Kā uppatti? Kāmañcimassa therassa gāthā heṭṭhā ekakanipāte (theragā. aṭṭha. 1. khadiravaniyattheragāthāvaṇṇanā) āgatā. Tattha panassa attano bhāgineyyesu satijananamattaṃ dassitanti tassā ekakanipāte saṅgaho kato. Imā pana therassa pabbajitakālato paṭṭhāya yāva parinibbānā paṭipattipakāsitā gāthā imasmiṃ cuddasakanipāte saṅgahaṃ āropitā. Tattha aṭṭhuppatti heṭṭhā vuttāyeva. Ayaṃ pana viseso – thero kira arahattaṃ patvā kālena kālaṃ satthu dhammasenāpatippabhūtīnaṃ mahātherānañca upaṭṭhānaṃ gantvā katipāhameva tattha vasitvā khadiravanameva paccāgantvā phalasamāpattisukhena brahmavihārehi ca vītināmeti. Evaṃ gacchante kāle jiṇṇo vuḍḍho vayo anuppatto ahosi. So ekadivasaṃ buddhupaṭṭhānaṃ gacchanto antarāmagge sāvatthiyā avidūre araññe vasi. Tena ca samayena corā nagare katakammā ārakkhamanussehi anubandhā palāyantā therassa samīpe gahitabhaṇḍaṃ chaḍḍetvā palāyiṃsu. Manussā anudhāvantā therassa samīpe bhaṇḍaṃ disvā theraṃ bandhitvā ‘‘coro’’ti saññāya gahetvā rañño dassesuṃ, ‘‘ayaṃ, deva, coro’’ti. Rājā theraṃ muñcāpetvā, ‘‘kiṃ, bhante, tumhehi idaṃ corikakammaṃ kataṃ vā, no vā’’ti pucchi. Thero kiñcāpi jātito paṭṭhāya attanā tādisaṃ na katapubbaṃ, taṃ pabbajitato paṭṭhāya pana akatabhāvassa, sabbaso kilesānaṃ samucchinnattā tādisassa karaṇe abhabbatāya pakāsanatthaṃ samīpe ṭhitānaṃ bhikkhūnaṃ rañño ca dhammaṃ desento –

In the Chapter of Fourteens, the verses beginning with “When I” belong to the Venerable Khadiravaniya Revata. What is their origin? Although the verses of this elder appeared below in the Chapter of Ones (Theragāthā Commentary 1, Commentary on the Verses of Khadiravaniya Thera), there only the matter of arousing mindfulness in his nephews was shown; therefore, a compilation of them was made in the Chapter of Ones. These verses, however, which illuminate the elder’s practice from the time of his going forth until his final Nibbāna, are compiled here in this Chapter of Fourteens. The origin story has already been stated below. But here is the distinction: The elder, it is said, having attained arahantship, would from time to time go to attend upon the Teacher, the General of the Dhamma, and other great elders. He would stay there for just a few days and then return to the Khadira Forest, where he would pass the time in the bliss of fruition attainment and with the divine abidings. As time went on, he became old, aged, and advanced in years. One day, while going to attend upon the Buddha, he stayed in a forest on the way, not far from Sāvatthī. At that time, thieves who had committed a crime in the city, being pursued by the king's men, abandoned their stolen goods near the elder and fled. The men, chasing after them, saw the goods near the elder, bound the elder, and, perceiving him to be the thief, took him and showed him to the king, saying, “Your Majesty, this is the thief.” The king had the elder released and asked, “Venerable sir, was this act of theft committed by you or not?” Although the elder had never done such a thing from birth, to declare that he had not done so since going forth—and indeed, that he was incapable of such an act, since the defilements were completely cut off—and to teach the Dhamma to the monks standing nearby and to the king, he spoke:

645.

645.

‘‘Yadā ahaṃ pabbajito, agārasmānagāriyaṃ;

Nābhijānāmi saṅkappaṃ, anariyaṃ dosasaṃhitaṃ.

“Since I went forth from home to homelessness, I do not recall any ignoble thought connected with ill will.

646.

646.

‘‘‘Ime haññantu vajjhantu, dukkhaṃ pappontu pāṇino’;

Saṅkappaṃ nābhijānāmi, imasmiṃ dīghamantare.

‘Let these be struck, let these be slain, let beings come to suffering’—such a thought I do not recall in this long interval.

647.

647.

‘‘Mettañca [Pg.240] abhijānāmi, appamāṇaṃ subhāvitaṃ;

Anupubbaṃ paricitaṃ, yathā buddhena desitaṃ.

But I do recall boundless loving-kindness, well developed, gradually cultivated, as taught by the Buddha.

648.

648.

‘‘Sabbamitto sabbasakho, sabbabhūtānukampako;

Mettacittañca bhāvemi, abyāpajjarato sadā.

A friend to all, a companion to all, compassionate towards all beings, I cultivate a mind of loving-kindness, always delighting in non-affliction.

649.

649.

‘‘Asaṃhīraṃ asaṃkuppaṃ, cittaṃ āmodayāmahaṃ;

Brahmavihāraṃ bhāvemi, akāpurisasevitaṃ.

Unwavering, unshakeable, I gladden the mind; I cultivate the divine abiding, not frequented by base persons.

650.

650.

‘‘Avitakkaṃ samāpanno, sammāsambuddhasāvako;

Ariyena tuṇhībhāvena, upeto hoti tāvade.

Having entered a state free from thought, a disciple of the Perfectly Enlightened One is, for that time, endowed with noble silence.

651.

651.

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

Evaṃ mohakkhayā bhikkhu, pabbatova na vedhati.

Just as a rocky mountain is stable and well-established, so too a bhikkhu, through the destruction of delusion, is unshaken like a mountain.

652.

652.

‘‘Anaṅgaṇassa posassa, niccaṃ sucigavesino;

Vālaggamattaṃ pāpassa, abbhamattaṃva khāyati.

For a person without blemish, constantly seeking purity, a hair-tip’s measure of evil appears as large as a cloud.

653.

653.

‘‘Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā.

Just as a border city is guarded within and without, so should you guard yourselves. Let not the opportune moment pass you by.

654.

654.

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.

I do not delight in death, I do not delight in life; I await the time, like a hired servant awaiting his wages.

655.

655.

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, sampajāno patissato.

I do not delight in death, I do not delight in life; I await the time, clearly comprehending and mindful.

656.

656.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been attended by me, the Buddha’s teaching has been done; the heavy burden is laid down, the conduit to existence is uprooted.

657.

657.

‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

That for the sake of which I went forth from home to homelessness—that goal has been reached by me: the destruction of all fetters.

658.

658.

‘‘Sampādethappamādena, esā me anusāsanī;

Handāhaṃ parinibbissaṃ vippamuttomhi sabbadhī’’ti. – imā gāthā abhāsi;

Strive on with diligence—this is my instruction. Come now, I shall attain final Nibbāna; I am completely liberated in every way.”

Tatthāyaṃ [Pg.241] apubbapadavaṇṇanā imasmiṃ dīghamantareti, yadā ahaṃ pabbajitomhi, tato paṭṭhāya ayañca me carimakālo, etasmiṃ dīghamantare kāle ‘‘idaṃ mayhaṃ hotū’’ti abhijjhāvasena vā, ‘‘ime sattā haññantū’’tiādinā byāpādavasena vā anariyaṃ dosasaṃhitaṃ saṅkappaṃ nābhijānāmīti yojanā.

Here, the explanation of the word not previously explained, “in this long interval,” is as follows: “From the time I went forth until this, my last moment, in this long interval of time, I do not recall any ignoble thought connected with ill will, whether by way of covetousness, such as ‘May this be mine,’ or by way of malevolence, such as ‘May these beings be killed,’ and so forth”—this is the connection.

Mettañca abhijānāmīti, mijjati siniyhati etāyāti mettā, abyāpādo. Mettā etissā atthīti mettā, mettābhāvanā mettābrahmavihāro, taṃ mettaṃ. Ca-saddena karuṇaṃ muditaṃ upekkhañcāti itarabrahmavihāre saṅgaṇhāti. Abhijānāmīti, abhimukhato jānāmi. Adhigatañhi jhānaṃ paccavekkhato paccavekkhaṇañāṇassa abhimukhaṃ hoti. Kīdisanti āha ‘‘appamāṇa’’ntiādi. Tañhi yathā buddhena bhagavatā desitaṃ, tathā anodissakapharaṇavasena aparimāṇasattārammaṇatāya appamāṇaṃ. Paguṇabalavabhāvāpādanena suṭṭhu bhāvitattā subhāvitaṃ. Paṭhamaṃ mettā, tato karuṇā, tato muditā, pacchā upekkhāti evaṃ anupubbaṃ anukkamena paricitaṃ āsevitaṃ, bahulīkataṃ abhijānāmīti yojanā.

And “I am aware of loving-kindness”—that by which one is softened and feels affection is mettā, non-malevolence. One who has this is mettāvā; the development of mettā is the mettā-brahmavihāra; that is mettā. By the word “and” (ca), he includes compassion, sympathetic joy, and equanimity—the other divine abidings. “I am aware of” means “I know directly.” For when one reviews the jhāna that has been attained, it becomes directly present to the reviewing knowledge. What kind? He says “boundless,” etc. For as taught by the Blessed One, the Buddha, it is boundless because it has limitless beings as its object by way of pervading without specification. It is well developed (subhāvita) because it is thoroughly cultivated by bringing it to a state of proficiency and strength. First mettā, then karuṇā, then muditā, and lastly upekkhā—thus, “I am aware of it as having been gradually familiarized, cultivated, and frequently developed in due order”—this is the connection.

Sabbesaṃ sattānaṃ mitto, sabbe vā te mayhaṃ mittāti sabbamitto. Mettañhi bhāvento sattānaṃ piyo hoti. Sabbasakhoti, etthāpi eseva nayo. Sabbabhūtānukampakoti, sabbasattānaṃ anuggaṇhanako. Mettacittañca bhāvemīti, mettāya sahitaṃ sampayuttaṃ cittaṃ visesato bhāvemi, vaḍḍhemi, pakāsemi vā akathentepi bhāvanāya ukkaṃsagatabhāvato. ‘‘Mettaṃ cittañca bhāvemī’’ti vā pāṭho. Tassattho heṭṭhā vuttanayova. Abyāpajjaratoti, abyāpajje sattānaṃ hitūpasaṃhāre abhirato. Sadāti, sabbakālaṃ, tena tattha sātaccakiriyaṃ dasseti.

A friend to all beings, or “all are my friends”—thus, “a friend to all.” For one who develops mettā becomes dear to beings. A companion to all—here too, the same principle applies. Compassionate towards all beings—one who helps all beings. “And I cultivate a mind of loving-kindness”—I especially develop, increase, and manifest a mind associated with and connected to loving-kindness, even without stating it, due to the exalted state of its development. Alternatively, the reading is: “And I cultivate a loving mind.” Its meaning is as explained above. “Delighting in non-malevolence”—delighting in bringing about the welfare of beings, free from malevolence. “Always”—at all times. By this, he shows continuous action in that regard.

Asaṃhīranti na saṃhīraṃ, āsannapaccatthikena rāgena anākaḍḍhaniyaṃ. Asaṃkuppanti na kuppaṃ, dūrapaccatthikena byāpādena akopiyaṃ, evaṃbhūtaṃ katvā mama mettacittaṃ āmodayāmi abhippamodayāmi brahmavihāraṃ bhāvemi. Akāpurisasevitanti, kāpurisehi nīcajanehi asevitaṃ, akāpurisehi vā ariyehi buddhādīhi sevitaṃ brahmaṃ seṭṭhaṃ niddosaṃ mettādivihāraṃ bhāvemi vaḍḍhemīti attho.

“Unwavering” (asaṃhīra) means “not shrinking,” not to be drawn back by the near enemy, lust. “Unperturbed” (asaṃkuppa) means “not perturbed,” not to be agitated by the distant enemy, malevolence. Having made my mind of loving-kindness thus, I gladden it, I greatly gladden it, I develop the divine abiding. “Not frequented by ignoble people” (akāpurisasevita) means not frequented by ignoble, lowly people; or it means “frequented by the not-ignoble,” that is, by the noble ones such as the Buddha. I cultivate and develop the supreme, faultless divine abiding of loving-kindness and the like—this is the meaning.

Evaṃ [Pg.242] attuddesavasena pañcahi gāthāhi attano paṭipattiṃ dassetvā idāni taṃ aññāpadesena dassento ‘‘avitakka’’ntiādinā catasso gāthā abhāsi. Tattha avitakkaṃ samāpannoti, vitakkavirahitaṃ dutiyādijhānaṃ samāpanno, etena thero brahmavihārabhāvanāya aññāpadesena attanā dutiyādijhānādhigamamāha. Yasmā panāyaṃ thero tameva jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā ekāsaneneva arahattaṃ gaṇhi, tasmā tamatthaṃ aññāpadeseneva dassento ‘‘avitakkaṃ samāpanno’’ti vatvā ‘‘sammāsambuddhasāvako. Ariyena tuṇhībhāvena, upeto hoti tāvade’’ti āha. Tattha vacīsaṅkhārābhāvato avitakkāvicārā samāpatti ‘‘ariyo tuṇhībhāvo’’ti vadanti. ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo’’ti (ma. ni. 1.273) pana vacanato yā kāci samāpatti ariyo tuṇhībhāvo nāma. Idha pana catutthajjhānikā aggaphalasamāpatti adhippetā.

Having thus shown his own practice through five verses by way of self-declaration, he now spoke four verses beginning with “thought-free” to illustrate it by way of indirect reference. Herein, “having entered the thought-free attainment” means he has entered the second jhāna and beyond, which is free from initial thought. By this, the elder states his attainment of the second jhāna and beyond by way of indirect reference through the development of the divine abidings. Moreover, since this elder took that very jhāna as his foundation, developed insight, and attained arahantship in a single sitting, therefore, to illustrate that meaning by way of indirect reference, he said “having entered the thought-free attainment,” and then added, “a disciple of the Perfectly Enlightened One. He is, for that time, endowed with noble silence.” Herein, they call the attainment free from initial and sustained thought “noble silence” due to the absence of verbal formations. However, according to the saying, “Monks, when you have gathered, there are two duties: discussion of the Dhamma or noble silence” (MN 26), any attainment is called noble silence. But here, the highest fruition attainment based on the fourth jhāna is intended.

Idāni tassādhigatattā lokadhammehi akampanīyataṃ upamāya pakāsento ‘‘yathāpi pabbato’’ti gāthamāha. Tattha yathāpi pabbato seloti, yathā silāmayo ekaghanaselo pabbato, na paṃsupabbato na missakapabbatoti attho. Acalo suppatiṭṭhitoti, suṭṭhu patiṭṭhitamūlo pakativātehi acalo akampanīyo hoti, tasmā arahattaṃ nibbānañca evaṃ mohakkhayā bhikkhu, pabbatova na vedhatīti mohassa anavasesappahānā, mohamūlakattā ca sabbākusalānaṃ pahīnasabbākusalo bhikkhu yathā so pabbato pakativātehi, evaṃ lokadhammehi na vedhati na kampati, mohakkhayoti vā yasmā arahattaṃ nibbānañca vuccati, tasmā mohakkhayāti mohakkhayassa hetu nibbānassa arahattassa ca adhigatattā catūsu ariyasaccesu suppatiṭṭhito asamāpannakālepi pabbato viya na vedhati, pageva samāpannakāleti adhippāyo.

Now, to illustrate by a simile the unshakability by worldly conditions that he has attained, he speaks the verse beginning with “Just as a mountain.” Herein, “Just as a mountain, a rock” means like a mountain of solid rock, not a mountain of earth or a composite mountain; this is the meaning. “Unshaken, well-established” means that, having a well-established foundation, it is unshaken and immovable by ordinary winds. Therefore, the verse says, “so, through the destruction of delusion, a bhikkhu, like a mountain, does not tremble.” Because of the remainderless abandonment of delusion, and because all unwholesome states are rooted in delusion, a bhikkhu who has abandoned all unwholesome states is not shaken or moved by worldly conditions, just as that mountain is by ordinary winds. Alternatively, since “destruction of delusion” is a term for arahantship and Nibbāna, it means that because he has attained the destruction of delusion—that is, Nibbāna and arahantship—and is well-established in the Four Noble Truths, even when not in a state of meditative attainment he does not tremble, like a mountain—how much more so when he is in such a state. This is the intended meaning.

Idāni pāpaṃ nāmetaṃ asucisīlo eva samācarati, na ca sucisīlo, sucisīlassa pana taṃ aṇumattampi bhāriyaṃ hutvā upaṭṭhātīti dassento ‘‘anaṅgaṇassā’’tiādigāthamāha[Pg.243]. Tassattho – rāgādiaṅgaṇābhāvato anaṅgaṇassa sabbakālaṃ sucianavajjadhamme eva gavesantassa sappurisassa vālaggamattaṃ kesaggamattaṃ pāpassa lesamattampi sakalaṃ lokadhātuṃ pharitvā ṭhitaṃ abbhamattaṃ hutvā upaṭṭhāti, tasmā na evarūpe kamme mādisā āsaṅkitabbāti adhippāyo.

Now, to show that a person of impure conduct engages in what is called evil, but a person of pure conduct does not, and that for a person of pure conduct even a minute amount of it appears as a burden, he speaks the verse beginning with “For the stainless one.” The meaning is this: For the stainless one, who is free from the stains of lust and other defilements and is always seeking only pure and blameless qualities, for such a good person, even a mere trace of evil—the size of a hair-tip—appears as large as a cloud that stands pervading the entire world-system. Therefore, those like me should not be suspected in such an action—this is the intended meaning.

Yasmā nikkilesesupi andhabālā evarūpe apavāde samuṭṭhāpenti, tasmā atthakāmehi sakkaccaṃ attā rakkhitabboti ovādaṃ dento ‘‘nagaraṃ yathā’’tiādigāthamāha. Tassattho – yathā pana paccantanagaravāsīhi manussehi paccantaṃ nagaraṃ dvārapākārādīni thirāni karontehi saantaraṃ, uddāpaparikhādīni thirāni karontehi sabāhiranti santarabāhiraṃ guttaṃ karīyati, evaṃ tumhehipi satiṃ upaṭṭhapetvā ajjhattikāni cha dvārāni pidahitvā dvārarakkhitaṃ satiṃ avissajjetvā yathā gayhamānāni bāhirāni cha āyatanāni ajjhattikāni upaghātāya saṃvattanti, tathā aggahaṇena tānipi thirāni katvā tesaṃ appavesāya dvārarakkhitaṃ satiṃ appahāya vicarantā attānaṃ gopetha. Kasmā? Khaṇo vo mā upaccagā. Yo hi evaṃ attānaṃ na gopeti, taṃ puggalaṃ buddhuppādakkhaṇo, manussattabhāvakkhaṇo, majjhimadese uppattikkhaṇo, sammādiṭṭhiyā paṭiladdhakkhaṇo, channaṃ āyatanānaṃ avekallakkhaṇoti sabbopi ayaṃ khaṇo atikkamati, so khaṇo tumhe mā atikkamatūti.

Since even blind fools raise such accusations against the undefiled, he gave this advice: “One who desires his own welfare should carefully guard himself.” Then he spoke the verse beginning with “Like a city.” The meaning is this: Just as a border city is guarded inside and out by the people living there—making it strong internally by reinforcing the gates, walls, and so on, and externally by reinforcing the ramparts and moats—so too should you guard yourselves. Having established mindfulness, wander about, having closed the six internal doors and not abandoning mindfulness the door-keeper. Insofar as the six external sense bases, when grasped, lead to the destruction of the internal ones, by not grasping them you make them strong as well. To prevent their entry, do not abandon mindfulness, the door-keeper. Why? Do not let the opportune moment pass you by. For one who does not guard oneself thus, this entire opportune moment passes by: the moment of a Buddha’s arising, the moment of human existence, the moment of birth in the middle country, the moment of gaining right view, and the moment of the integrity of the six sense bases. May that opportune moment not pass you by.

Evaṃ thero imāya gāthāya sarājikaṃ parisaṃ bhikkhū ca ovaditvā puna maraṇe jīvite ca attano samacittataṃ katakiccatañca pakāsento ‘‘nābhinandāmi maraṇa’’ntiādimāha. Taṃ heṭṭhā vuttatthameva (theragā. aṭṭha. 2.607).

Thus, having advised the assembly including the king, and the bhikkhus, with this verse, the Elder, further declaring his equanimity regarding death and life and that he had done what was to be done, spoke the verse beginning, “I do not delight in death.” Its meaning is as stated before (Theragāthā Commentary 2.607).

Evaṃ pana vatvā attano parinibbānakālaṃ upaṭṭhitaṃ disvā saṅkhepeneva nesaṃ ovādaṃ datvā parinibbānaṃ pavedento osānagāthamāha. Tattha sampādethappamādenāti sampādetabbaṃ dānasīlādiṃ appamādena sampādetha, diṭṭhadhammikasamparāyikapabhede gahaṭṭhavatte sīlānurakkhaṇe samathaanuyoge vipassanābhāvanāya ca appamattā hotha. Esā me anusāsanīti dānasīlādīsu na pamajjathāti esā mama anusiṭṭhi ovādo.

Having spoken thus, and seeing that the time for his final Nibbāna was at hand, he gave them brief advice and, announcing his final passing, spoke the concluding verse. Herein, 'Strive on with heedfulness' means: you should accomplish with heedfulness what is to be accomplished, such as giving and virtue. Be heedful in the householder’s duties, distinguished as for this present life and for future lives; in the guarding of virtue; in the practice of serenity; and in the development of insight. 'This is my instruction' means: 'Do not be negligent in regard to giving, virtue, and so on'—this is my instruction, my advice.

Evaṃ [Pg.244] sikhāpattaṃ parahitapaṭipattiṃ dīpetvā attahitapaṭipattiyāpi matthakaṃ gaṇhanto ‘‘handāhaṃ parinibbissaṃ, vippamuttomhi sabbadhī’’ti āha. Tattha vippamuttomhi sabbadhīti sabbaso kilesehi bhavehi ca vippamutto amhi, tasmā ekaṃsena parinibbāyissāmīti.

Thus, having illuminated the practice for the welfare of others that had reached its peak, and also taking up the pinnacle of the practice for his own welfare, he said: 'Come now, I shall attain final Nibbāna; I am liberated in every way.' Herein, 'I am liberated in every way' means: I am completely liberated from the defilements and from all kinds of existence; therefore, I shall certainly attain final Nibbāna.

Evaṃ pana vatvā ākāse pallaṅkena nisinno tejodhātuṃ samāpajjitvā pajjalanto anupādisesāya nibbānadhātuyā parinibbāyi.

Having spoken thus, seated cross-legged in the air, he entered into the fire-element attainment, blazed up, and attained final Nibbāna with the Nibbāna-element without residue remaining.

Khadiravaniyarevatattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Revata of the Acacia Wood is concluded.

2. Godattattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Godatta

Yathāpi bhaddotiādikā āyasmato godattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ satthavāhakule nibbatto. Godattoti nāmena vayappatto pitari kālaṅkate kuṭumbaṃ saṇṭhapento pañcahi sakaṭasatehi bhaṇḍaṃ ādāya aparāparaṃ sañcaritvā vāṇijjena jīvikaṃ kappeti yathāvibhavaṃ puññānipi karoti. So ekadivasaṃ antarāmagge dhure yuttagoṇe vahituṃ asakkonte patite manussesu taṃ vuṭṭhāpetuṃ asakkontesu sayameva gantvā taṃ naṅguṭṭhe gāḷhaṃ vijjhi. Goṇo ‘‘ayaṃ asappuriso mama balābalaṃ ajānanto gāḷhaṃ vijjhatī’’ti kuddho manussavācāya, ‘‘bho godatta, ahaṃ ettakaṃ kālaṃ attano balaṃ aniguhanto tuyhaṃ bhāraṃ vahiṃ, ajja pana asamatthabhāvena patitaṃ maṃ ativiya bādhasi, hotu, ito cavitvā nibbattanibbattaṭṭhāne taṃ bādhetuṃ samattho paṭisattu bhaveyya’’nti patthanānurūpena akkosi. Taṃ sutvā godatto ‘‘evaṃ nāma satte bādhetvā kiṃ imāya jīvikāyā’’ti saṃvegajāto sabbaṃ vibhavaṃ pahāya aññatarassa mahātherassa santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patvā samāpattisukhena vītināmento ekadivasaṃ attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ ariyagaṇānaṃ lokadhamme ārabbha dhammaṃ kathento –

The verses beginning 'Yathāpi bhaddo' are those of the Venerable Godatta. What is their origin? He too, having made his aspiration under previous Buddhas, accumulated merit that was a condition for emerging from the cycles of existence here and there, wandering among gods and humans until, in this Buddha's dispensation, he was reborn in the family of a caravan leader in Sāvatthī. Named Godatta, when he came of age and his father passed away, he took charge of the household. With five hundred carts of goods, he traveled back and forth, making a living through trade and performing meritorious deeds according to his means. One day, while on the road, the oxen yoked to the cart were unable to pull it, having collapsed. When the people could not get them up, he went himself and pierced its tail harshly. The ox, enraged, thought, 'This wicked man, not knowing my strength or weakness, pierces me harshly!' and spoke in a human voice: 'O Godatta, for so long I have carried your burdens without concealing my strength, but today, unable to bear it, I fell, and you torment me excessively. So be it! After I die and am reborn, may I become a powerful enemy, able to torment you in every existence!' He reviled him with a corresponding aspiration. Hearing this, Godatta was struck with urgency, thinking, 'What is the use of this livelihood if it harms beings?' He abandoned all his wealth, went forth under a certain great elder, and devoted himself to insight meditation. Before long, he attained arahantship and spent his time immersed in the bliss of meditative attainments. One day, while teaching the noble assembly of laypeople and monastics who had gathered near him about worldly conditions, he said—

659.

659.

‘‘Yathāpi [Pg.245] bhaddo ājañño, dhure yutto dhurassaho;

Mathito atibhārena, saṃyugaṃ nātivattati.

Just as a fine thoroughbred bull, yoked to the yoke, strong for the burden, pressed by an excessive load, does not overstep the yoke.

660.

660.

‘‘Evaṃ paññāya ye tittā, samuddo vārinā yathā;

Na pare atimaññanti, ariyadhammova pāṇinaṃ.

Thus, those who are satiated with wisdom, as the ocean is with water, do not despise others; for such is the noble way among living beings.

661.

661.

‘‘Kāle kālavasaṃ pattā, bhavābhavavasaṃ gatā;

Narā dukkhaṃ nigacchanti, tedha socanti māṇavā.

Subject to the sway of circumstance, overcome by fortune and misfortune, people encounter suffering, and here these mortals grieve.

662.

662.

‘‘Unnatā sukhadhammena, dukkhadhammena conatā;

Dvayena bālā haññanti, yathābhūtaṃ adassino.

Elated by pleasant things, depressed by painful things, fools are struck down by both, not seeing things as they really are.

663.

663.

‘‘Ye ca dukkhe sukhasmiñca, majjhe sibbinimaccagū;

Ṭhitā te indakhīlova, na te unnataonatā.

Those who have transcended pain and pleasure, and the seam between them, stand firm like an Indakhīla pillar; they are neither elated nor depressed.

664.

664.

‘‘Na heva lābhe nālābhe, na yase na ca kittiyā;

Na nindāyaṃ pasaṃsāya, na te dukkhe sukhamhi ca.

Neither in gain nor in loss, neither in honor nor in fame, neither in blame nor in praise, nor in sorrow nor in happiness.

665.

665.

‘‘Sabbattha te na limpanti, udabinduva pokkhare;

Sabbattha sukhitā dhīrā, sabbattha aparājitā.

Everywhere they are unsullied, like a drop of water on a lotus leaf; everywhere the wise are happy, everywhere they are undefeated.

666.

666.

‘‘Dhammena ca alābho yo, yo ca lābho adhammiko;

Alābho dhammiko seyyo, yañce lābho adhammiko.

The loss that comes through righteousness, and the gain that is unrighteous: a righteous loss is better than an unrighteous gain.

667.

667.

‘‘Yaso ca appabuddhīnaṃ, viññūnaṃ ayaso ca yo;

Ayasova seyyo viññūnaṃ, na yaso appabuddhinaṃ.

Honor from the foolish and dishonor from the wise—dishonor from the wise is better than honor from the foolish.

668.

668.

‘‘Dummedhehi pasaṃsā ca, viññūhi garahā ca yā;

Garahāva seyyo viññūhi, yañce bālappasaṃsanā.

Praise from fools and censure from the wise: censure from the wise is better than the praise of fools.

669.

669.

‘‘Sukhañca kāmamayikaṃ, dukkhañca pavivekiyaṃ;

Pavivekadukkhaṃ seyyo, yañce kāmamayaṃ sukhaṃ.

Pleasure born of sensual desires, and the pain of seclusion: the pain of seclusion is better than pleasure born of sensual desire.

670.

670.

‘‘Jīvitañca adhammena, dhammena maraṇañca yaṃ;

Maraṇaṃ dhammikaṃ seyyo, yañce jīve adhammikaṃ.

A life lived unrighteously, and a death met righteously: a righteous death is better than an unrighteous life.

671.

671.

‘‘Kāmakopappahīnā [Pg.246] ye, santacittā bhavābhave;

Caranti loke asitā, natthi tesaṃ piyāpiyaṃ.

Those who have abandoned sensual desire and anger, with minds serene in every state of being, wander in the world unattached; for them there is no dear or not-dear.

672.

672.

‘‘Bhāvayitvāna bojjhaṅge, indriyāni balāni ca;

Pappuyya paramaṃ santiṃ, parinibbantināsavā’’ti. – imā gāthā abhāsi;

Having cultivated the enlightenment factors, the faculties, and the powers, attaining the supreme peace, the taintless ones attain final Nibbāna. – These verses he spoke.

Tattha ājaññoti, usabhājānīyo. Dhure yuttoti, sakaṭadhure yojito. Dhurassahoti, dhuravāho. Gāthāsukhatthañcettha dvisakārato niddeso kato, sakaṭabhāraṃ vahituṃ samatthoti attho. Mathito atibhārenāti, atibhārena garubhārena pīḷito. ‘‘Maddito’’tipi pāḷi, so evattho. Saṃyuganti, attano khandhe ṭhapitaṃ yugaṃ nātivattati na atikkāmeti, sammā yo uddharitvā dhuraṃ chaḍḍetvā na tiṭṭhati. Evanti yathā so dhorayho attano bhadrājānīyatāya attano dhīravīratāya attano bhāraṃ nātivattati na pariccajati, evaṃ ye vārinā viya mahāsamuddo lokiyalokuttarāya paññāya tittā dhātā paripuṇṇā, te pare nihīnapaññe na atimaññanti, na paribhavanti. Tattha kāraṇamāha ‘‘ariyadhammova pāṇina’’nti, pāṇinaṃ sattesu ayaṃ ariyānaṃ dhammo yadidaṃ tesaṃ paññāya pāripūriṃ gatattā lābhādinā attānukkaṃsanaṃ viya alābhādinā paresaṃ avambhanaṃ.

Here, ājañña means a thoroughbred bull. Dhure yutto means yoked to the yoke of a cart. Dhurassaho means bearing the yoke. And here, for the sake of the verse's euphony, the designation is made with two 's' sounds; the meaning is 'capable of pulling the cart's load'. Mathito atibhārena means oppressed by a heavy, weighty burden. Maddito is also a reading, with the same meaning. Saṃyugaṃ nātivattati means he does not overstep, does not transgress, the yoke placed on his shoulders; that is, having properly shouldered the burden, he does not stand still after casting it off. Just as that beast of burden, due to its own noble breeding, its own steadfastness and courage, does not overstep or abandon its load, so too, those who are full, replete, and saturated with worldly and supramundane wisdom like the great ocean with water, do not despise or treat with contempt others of inferior wisdom. The reason for this, he states, is: 'for such is the noble way among living beings.' This means that among living beings, this is the Dhamma of the Noble Ones: because they have attained the fullness of wisdom, there is no self-exaltation due to gains and so on, nor disparagement of others due to losses and so on.

Evaṃ paññāpāripūriyā ariyānaṃ sukhavihāraṃ dassetvā tadabhāvato anariyānaṃ dukkhavihāraṃ dassetuṃ ‘‘kāle’’tiādi vuttaṃ. Tattha kāleti lābhālābhādinā samaṅgībhūtakāle. Kālavasaṃ pattāti lābhādikālassa ca vasaṃ upagatā, lābhādinā somanassitā alābhādinā ca domanassitāti attho. Bhavābhavavasaṃ gatāti bhavassa abhavassa ca vasaṃ upagatā vuddhihāniyo anuvattantā te. Narā dukkhaṃ nigacchanti, tedha socanti māṇavāti te narā ‘‘māṇavā’’ti laddhanāmā sattā lābhālābhādivasena vuddhihānivasena anurodhapaṭivirodhaṃ āpannā idhaloke socanti, paraloke ca nirayādidukkhaṃ gacchanti pāpuṇantīti attho.

Having thus shown the blissful dwelling of the noble ones through the perfection of wisdom, and to show the miserable dwelling of the ignoble ones due to its absence, the phrase 'kāle' and so on is stated. Here, 'kāle' refers to the time when one is endowed with gain and loss and so on. 'Kālavasaṃ pattā' means they have come under the influence of times of gain and so on; the meaning is that they are elated by gain and so on and depressed by loss and so on. 'Bhavābhavavasaṃ gatā' means they have come under the influence of being and non-being, that is, they follow after growth and decline. 'Narā dukkhaṃ nigacchanti, tedha socanti māṇavā'—these beings, known as 'māṇavā,' being under the influence of gain and loss, growth and decline, fall into compliance and opposition. They grieve in this world, and in the next world, they go to and reach the suffering of hell and the like—this is the meaning.

‘‘Unnatā’’tiādināpi [Pg.247] lokadhammavasena sattānaṃ anatthappattimeva dasseti. Tattha unnatā sukhadhammenāti sukhahetunā sukhapaccayena bhogasampattiādinā unnatiṃ gatā, bhogamadādinā mattāti attho. Dukkhadhammena conatāti dukkhahetunā dukkhapaccayena bhogavipattiādinā nihīnataṃ gatā dāliddiyādinā kāpaññataṃ pattā. Dvayenāti yathāvuttena unnationatidvayena lābhālābhādidvayena vā bālaputhujjanā haññanti, anurodhapaṭivirodhavasena vibādhīyanti pīḷiyanti. Kasmā? Yathābhūtaṃ adassino yasmā te dhammasabhāvaṃ yāthāvato nabbhaññaṃsu, pariññātakkhandhā pahīnakilesā ca na honti, tasmāti attho. ‘‘Yathābhūtaṃ adassanā’’tipi paṭhanti, adassanahetūti attho. Ye ca dukkhe sukhasmiñca, majjhe sibbinimaccagūti ye pana ariyā dukkhavedanāya sukhavedanāya majjhattatāvedanāya ca tappaṭibaddhaṃ chandarāgabhūtaṃ sibbiniṃ taṇhaṃ aggamaggādhigamena accagū atikkamiṃsu, te indakhīlo viya vātehi lokadhammehi asampakampiyā ṭhitā, na te unnataonatā, kadācipi unnatā vā onatā vā na honti sabbaso anunayapaṭighābhāvato.

By 'Exalted' and so forth, it shows the very attainment of misfortune for beings on account of worldly conditions. Herein, 'exalted by a condition for happiness' means they have become prominent through wealth and prosperity, which are causes and conditions for happiness, intoxicated by riches and the like. 'And degraded by a condition for suffering' means they have fallen into a low state through loss of wealth and the like, which are causes and conditions for suffering, having become lowly and destitute through poverty. 'By the pair'—that is, by the aforementioned pair of exaltation and degradation, or by the pair of gain and loss—foolish ordinary people are struck; they are oppressed and afflicted by way of attraction and aversion. Why? Because they do not see things as they truly are. The meaning is: because they have not fully understood the nature of things as it really is, and are not ones who have fully understood the aggregates and abandoned the defilements. Some also read 'Yathābhūtaṃ adassanā,' meaning 'on account of not seeing.' But those noble ones who, in regard to painful, pleasant, and neutral feeling, have overcome and transcended craving—the 'seamstress' that is sensual attachment connected to them—by attaining the supreme path, they stand unshaken by the winds of worldly conditions, like an Indakhīla pillar. They are not exalted or degraded; they are never exalted or degraded, because of the complete absence of attraction and aversion.

Evaṃ vedanādhiṭṭhānaṃ arahato anupalepaṃ dassetvā idāni lokadhamme vibhajitvā sabbatthakamevassa anupalepaṃ dassento ‘‘na hevā’’tiādimāha. Tattha lābheti cīvarādīnaṃ paccayānaṃ paṭilābhe. Alābheti tesaṃyeva appaṭilābhe apagame. Na yaseti parivārahāniyaṃ akittiyañca. Kittiyāti parammukhā kittane patthaṭayasatāyaṃ. Nindāyanti sammukhā garahāyaṃ. Pasaṃsāyanti, paccakkhato guṇābhitthavane. Dukkheti dukkhe uppanne. Sukheti etthāpi eseva nayo.

Having thus shown the arahant's non-defilement regarding the basis of feeling, now, analyzing the worldly conditions, he demonstrates his complete non-defilement in every case, saying, 'Na heva' and so forth. Herein, 'gain' refers to the acquisition of requisites such as robes. 'Loss' means the non-acquisition or loss of those same things. 'Disrepute' implies loss of retinue and ill-repute. 'Fame' means praise spoken in one's absence and widespread renown. 'Blame' refers to censure in one's presence. 'Praise' means the extolling of virtues in person. 'Suffering' refers to when suffering has arisen. 'Happiness'—here the same method applies.

Sabbatthāti sabbasmiṃ yathāvutte aṭṭhavidhepi lokadhamme, sabbattha vā rūpādike visaye te khīṇāsavā na limpanti sabbaso pahīnakilesattā. Yathā kiṃ? Udabinduva pokkhare yathā kamaladale jalabindu allīyitvā ṭhitampi tena na limpati, jalabindunā ca kamaladalaṃ, aññadatthu visaṃsaṭṭhameva, evametepi upaṭṭhite lābhādike, āpāthagate rūpādiārammaṇe ca visaṃsaṭṭhā evaṃ. Tato eva dhīrā paṇḍitā sabbattha lābhādīsu ñāṇamukhena piyanimittānaṃ sokādīnañca abhāvato sukhitā [Pg.248] lābhādīhi ca anabhibhavanīyato sabbattha aparājitāva honti.

'Everywhere' means in all the eight types of worldly conditions as described, or everywhere in regard to objects such as forms. In all these, those whose taints are destroyed are not defiled, because their defilements are completely abandoned. Like what? Just as a drop of water on a lotus leaf, though it rests upon it, does not defile it, and the lotus leaf is not defiled by the drop of water—on the contrary, they are simply unmixed—so too, when gain and so on are present, or when sense objects such as forms come into range, they remain unmixed. Therefore, the wise and sagacious are happy everywhere in regard to gain and so on, because, by means of wisdom, there is an absence of pleasant signs, sorrow, and the like; and because they are unconquerable by gain and so on, they are everywhere undefeated.

Idāni lābhālābhādīsu seyyaṃ niddhāretvā dassento ‘‘dhammenā’’tiādimāha. Tattha dhammena ca alābho yoti yo dhammaṃ rakkhantassa taṃnimittaṃ alābho lābhābhāvo, lābhahāni. Yo ca lābho adhammiko adhammena aññāyena buddhapaṭikuṭṭhena vidhinā uppanno, tesu dvīsu alābho dhammiko dhammāvaho seyyo, yādisaṃ lābhaṃ parivajjantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tādiso alābho pāsaṃsataro atthāvaho. Yañce lābho adhammikoti yo lābho adhammena uppanno, so na seyyoti adhippāyo.

Now, in order to specify and show what is better among gain, loss, and so on, he speaks, beginning with 'By means of the Dhamma.' Therein, 'the loss that is by means of the Dhamma' refers to the non-acquisition of gain, the absence of gain, or the loss of gain that occurs for one who protects the Dhamma, on account of that. And the gain that is unrighteous is that which has arisen unrighteously, by an unrighteous method, by an improper means rejected by the Buddha. Between these two, the righteous loss that is conducive to the Dhamma is better. For one who avoids a certain kind of gain, unwholesome states decline and wholesome states increase; a loss that brings this about is more praiseworthy and beneficial. 'And the gain that is unrighteous' means the gain that has arisen through unrighteousness; the intention is that it is not better.

Yaso ca appabuddhīnaṃ, viññūnaṃ ayaso ca yoti yo appabuddhīnaṃ duppaññānaṃ vasena puggalassa yaso labbhati, yo ca viññūnaṃ paṇḍitānaṃ vasena ayaso yasahāni. Imesu dvīsu ayasova seyyo viññūnaṃ. Te hissa yathā akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evaṃ yasahāniṃ iccheyyuṃ, tathā ca bhabbajātiko taṃ aguṇaṃ pahāya guṇe patiṭṭheyya. Na yaso appabuddhīnanti duppaññānaṃ vasena yaso seyyo hoti, te hi abhūtaguṇābhibyāhāravasenāpi naṃ uppādeyyuṃ, so cassa idha ceva viññūgarahādinā samparāye ca duggatiyaṃ dukkhaparikkilesādinā anatthāvaho. Tenāha bhagavā – ‘‘lābho siloko sakkāro, micchāladdho ca yo yaso’’ti (su. ni. 440) ‘‘sakkāro kāpurisaṃ hantī’’ti (cūḷava. 335; a. ni. 4.68) ca.

'And fame from the unintelligent, and disrepute from the discerning'—whatever fame a person obtains by means of the unintelligent, the unwise, and whatever disrepute, or loss of fame, by means of the discerning, the learned—between these two, disrepute from the discerning is better. For they would wish for a loss of fame for him, such that his unwholesome states decline and his wholesome states increase, and so that a person of suitable nature might abandon that fault and be established in virtue. 'Fame from the unintelligent is not better' means that fame by means of the unwise is not better, for they might generate it even by proclaiming non-existent qualities, and this would be detrimental to him both here and now, through the censure of the wise and so on, and in the hereafter, through suffering, affliction, and so on in a bad destination. Therefore, the Blessed One said: 'Gain, flattery, and honor—and whatever fame is wrongly obtained' (Snp 440) and 'Honor destroys a worthless person' (Cv 335; AN 4.68).

Dummedhehīti, nippaññehi. Yañce bālappasaṃsanāti bālehi aviddasūhi yā nāma pasaṃsanā.

'By the foolish' means by those without wisdom. 'And whatever praise from fools' means whatever praise there is from fools, from the ignorant.

Kāmamayikanti vatthukāmamayaṃ, kāmaguṇe paṭicca uppannaṃ. Dukkhañca pavivekiyanti pavivekato nibbattaṃ kāyakilamathavasena pavattaṃ visamāsanupatāpādihetukaṃ kāyikaṃ dukkhaṃ, taṃ pana nirāmisavivaṭṭūpanissayatāya viññūnaṃ pāsaṃsā. Tena vuttaṃ ‘‘pavivekadukkhaṃ seyyo’’ti.

'Of the nature of sensual pleasure' means consisting of material sensual pleasure, arisen in dependence on the strands of sensual pleasure. 'And the suffering of seclusion' means bodily suffering produced from seclusion, which occurs by way of physical fatigue and is caused by uncomfortable postures, mortification, and so on. But since this has non-carnal Nibbāna as its supporting condition, it is praised by the wise. Therefore it is said, 'The suffering of seclusion is better.'

Jīvitañca [Pg.249] adhammenāti adhammena jīvikakappanaṃ jīvitahetu adhammacaraṇaṃ. Dhammena maraṇaṃ nāma ‘‘imaṃ nāma pāpaṃ akarontaṃ taṃ māressāmī’’ti kenaci vutte mārentepi tasmiṃ pāpaṃ akatvā dhammaṃ avikopentassa dhammahetumaraṇaṃ dhammikaṃ seyyoti tādisaṃ maraṇaṃ dhammato anapetattā dhammikaṃ saggasampāpanato nibbānupanissayato ca viññūnaṃ pāsaṃsataraṃ. Tathā hi vuttaṃ –

'And life by unrighteous means' means making a living unrighteously, engaging in unrighteous conduct for the sake of life. 'Death by righteous means' means when someone says, 'I will kill you if you do not commit this evil,' and one, even while being killed by him, does not commit evil and does not violate the Dhamma—such a death on account of the Dhamma is righteous and better. Such a death is more praiseworthy to the wise because it does not deviate from the Dhamma, leads to the attainment of heaven, and serves as a supporting condition for Nibbāna. As it is said:

‘‘Caje dhanaṃ aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno;

Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’ti. (jā. 2.21.470);

'One should abandon wealth for the sake of a principal limb; one should abandon a limb, protecting one's life; a person should abandon a limb, wealth, and even all of life, remembering the Dhamma.' (Jā 2.21.470)

Yañce jīve adhammikanti puriso yaṃ dhammato apetaṃ jīvikaṃ jīveyya, taṃ na seveyya viññūhi garahitattā apāyasampāpanato cāti adhippāyo.

'And whatever unrighteous livelihood one might live' means whatever livelihood a person might pursue that has deviated from the Dhamma—one should not engage in it, because it is censured by the wise and leads to a bad destination. This is the meaning.

Idāni yathāvuttaṃ khīṇāsavānaṃ anupalepaṃ kāraṇato dassento ‘‘kāmakopapahīnā’’tiādigāthamāha.

Now, showing from its cause the non-defilement of those whose taints are destroyed, as was stated, he speaks the verse beginning, 'Having abandoned sensual desire and anger.'

Tattha kāmakopapahīnāti ariyamaggena sabbasova pahīnā anurodhapaṭivirodhā. Santacittā bhavābhaveti khuddake ceva mahante ca bhave anavasesapahīnakilesapariḷāhatāya vūpasantacittā. Loketi khandhādiloke. Asitāti taṇhādiṭṭhinissayavasena anissitā. Natthi tesaṃ piyāpiyanti tesaṃ khīṇāsavānaṃ katthaci lābhādike rūpādivisaye ca piyaṃ vā apiyaṃ vā natthi, taṃnimittānaṃ kilesānaṃ sabbaso samucchinnattā.

Therein, 'having abandoned sensual desire and anger' means that attraction and aversion have been completely abandoned by the noble path. 'With peaceful minds in existence and non-existence' means having pacified minds in both minor and major existences, due to the abandoning without remainder of the fever of the defilements. 'In the world' means in the world of the aggregates and so on. 'Unattached' means not dependent, by way of the supports of craving and views. 'For them there is nothing dear or not dear' means that for those whose taints are destroyed, there is nothing dear or not dear anywhere, whether in regard to gain and so on, or in regard to sense objects such as forms, because the defilements that are the cause for them have been completely extirpated.

Idāni yāya bhāvanāya te evarūpā jātā, taṃ dassetvā anupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto ‘‘bhāvayitvānā’’ti osānagāthamāha. Tattha pappuyyāti, pāpuṇitvā. Sesaṃ heṭṭhā vuttanayameva. Imā eva ca gāthā therassa aññābyākaraṇāpi ahesuṃ.

Now, showing the development by which they became such, and bringing the teaching to its culmination with the Nibbāna-element without residue remaining, he speaks the concluding verse beginning 'Having developed.' Herein, 'having reached' means having attained. The rest is in the same manner as explained below. And these very verses were also the elder's declaration of final knowledge.

Godattattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Godatta is finished.

Cuddasakanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of the Fourteens is finished.

15. Soḷasakanipāto

15. The Book of the Sixteens

1. Aññāsikoṇḍaññattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Aññāsikoṇḍañña

Soḷasakanipāte [Pg.250] esa bhiyyotiādikā āyasmato aññāsikoṇḍaññattherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare gahapatimahāsālakule nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ attano sāsane paṭhamaṃ paṭividdhadhammarattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento satasahassabhikkhuparivārassa satthuno sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā bhāviniṃ sampattiṃ byākāsi. So yāvajīvaṃ puññāni katvā satthari parinibbute cetiye patiṭṭhāpiyamāne antocetiye ratanagharaṃ kāresi, cetiyaṃ parivāretvā sahassaratanagghiyāni ca kāresi.

In the Book of the Sixteens, these verses beginning with “esa bhiyyo” are the verses of the Venerable Aññāsikoṇḍañña. What is their origin? He too, in the time of the Blessed One Padumuttara, was born in the city of Haṃsavatī, in a family of a great wealthy householder. Having attained discernment, one day while listening to the Dhamma in the Teacher's presence, he saw the Teacher placing a monk who had first penetrated the Dhamma and was of long standing in the foremost rank in his dispensation. Aspiring for that position himself, he offered great alms to the Teacher, who was surrounded by a hundred thousand monks, for seven days and made his aspiration. The Teacher, seeing his unimpeded future attainment, predicted it for him. He performed meritorious deeds throughout his life, and when the Teacher attained parinibbāna, as the cetiya was being established, he built a jeweled shrine inside the cetiya and surrounded the cetiya with structures worth a thousand jewels.

So evaṃ puññāni katvā, tato cavitvā, devamanussesu saṃsaranto vipassissa bhagavato kāle mahākālo nāma kuṭumbiko hutvā aṭṭhakarīsamatte khette sāligabbhaṃ phāletvā, gahitasālitaṇḍulehi asambhinnakhīrapāyāsaṃ sampādetvā, tattha madhusappisakkarādayo pakkhipitvā, buddhappamukhassa saṅghassa adāsi. Sāligabbhaṃ phāletvā gahitagahitaṭṭhānaṃ puna pūrati, puthukakāle puthukaggaṃ nāma adāsi. Lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādikaraṇe kalāpaggaṃ, khalaggaṃ, bhaṇḍaggaṃ, minaggaṃ, koṭṭhagganti; evaṃ ekasasse nava vāre aggadānaṃ nāma adāsi. Tampi sassaṃ atirekataraṃ sampannaṃ ahosi.

Having thus performed meritorious deeds, after passing away from there and wandering among devas and humans, during the time of the Blessed One Vipassī, he became a householder named Mahākāla. He cultivated a field of about eight karīsas, split open a stalk of rice, and with the gathered rice grains, prepared unbroken milk-rice. Adding honey, ghee, sugar, and other ingredients, he offered it to the Sangha with the Buddha at its head. The place where the stalk of rice was split and grains were taken kept refilling. At the time of making flattened rice, he gave the first-fruits of the flattened rice; at reaping, the first-fruits of the reaping; at binding into sheaves, the first-fruits of the sheaves; at making bundles, the first-fruits of the bundles; the first-fruits of the threshing floor, the first-fruits of the goods, the first-fruits of the measuring, and the first-fruits of the storehouse—thus, from a single crop, he gave the chief offering nine times. That crop, too, was exceedingly abundant.

Evaṃ yāvajīvaṃ puññāni katvā, tato cuto devaloke nibbattitvā devesu ca manussesu ca saṃsaranto, amhākaṃ bhagavato uppattito puretarameva kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa koṇḍaññoti gottato āgataṃ nāmaṃ ahosi. So vayappatto tayo vede uggahetvā lakkhaṇamantesu ca pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto [Pg.251] tusitapurato cavitvā kapilavatthupure suddhodanamahārājassa gehe nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttarasatesu brāhmaṇesu upanītesu ye aṭṭha brāhmaṇā lakkhaṇapariggahaṇatthaṃ mahātalaṃ upanītā. So tesu sabbanavako hutvā, mahāpurisassa lakkhaṇanipphattiṃ disvā, ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti niṭṭhaṃ gantvā mahāsattassa abhinikkhamanaṃ udikkhanto vicarati.

Having performed meritorious deeds in such a way throughout his life, after passing away from there, he was reborn in the deva realm. Wandering among devas and humans, even before the appearance of our Blessed One, he was reborn in a brahmin village named Doṇavatthu, not far from the city of Kapilavatthu, in the family of a great wealthy brahmin. His name, Koṇḍañña, was derived from his clan. When he came of age, he mastered the three Vedas and became proficient in the lore of the marks. At that time, our Bodhisatta, having passed away from the Tusita heaven, was reborn in the palace of King Suddhodana in Kapilavatthu. On the day of his naming ceremony, one hundred and eight brahmins were invited. Among them, eight brahmins were brought to the high platform for the purpose of discerning the marks. He, being the youngest of them all, having seen the complete manifestation of the marks of a great man, concluded with certainty, “This one will undoubtedly become a Buddha,” and waited, watching for the Great Being’s renunciation.

Bodhisattopi kho mahatā parivārena vaḍḍhamāno anukkamena vuddhippatto ñāṇaparipākaṃ gantvā ekūnatiṃsatime vasse mahābhinikkhamanaṃ nikkhamanto anomānadītīre pabbajitvā anukkamena uruvelaṃ gantvā padhānaṃ padahi. Tadā koṇḍañño māṇavo mahāsattassa pabbajitabhāvaṃ sutvā, lakkhaṇapariggāhakabrāhmaṇānaṃ puttehi vappamāṇavādīhi saddhiṃ attapañcamo pabbajitvā, anukkamena bodhisattassa santikaṃ upasaṅkamitvā, chabbassāni taṃ upaṭṭhahanto tassa oḷārikāhāraparibhogena nibbinno apakkamitvā isipatanaṃ agamāsi. Atha kho bodhisatto oḷārikāhāraparibhogena laddhakāyabalo vesākhapuṇṇamāyaṃ bodhirukkhamūle aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā, abhisambuddho hutvā, sattasattāhaṃ bodhimaṇḍeyeva vītināmetvā, pañcavaggiyānaṃ ñāṇaparipākaṃ ñatvā, āsāḷhīpuṇṇamāyaṃ isipatanaṃ gantvā, tesaṃ dhammacakkapavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) desesi. Desanāpariyosāne koṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Atha pañcamiyaṃ pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20; saṃ. ni. 3.59) arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.1.596-612) –

The Bodhisatta, surrounded by a great retinue and gradually growing, reached maturity of knowledge. At the age of twenty-nine, he made the great renunciation, went forth on the banks of the Anomā River, and gradually proceeded to Uruvelā, where he undertook the striving. At that time, the brahmin youth Koṇḍañña, hearing of the Great Being’s renunciation, went forth along with the sons of the brahmins who discerned the marks, five in total including himself. Gradually, he approached the Bodhisatta and attended upon him for six years. But becoming disenchanted with his consumption of coarse food, he departed and went to Isipatana. Then the Bodhisatta, having regained his bodily strength through the consumption of coarse food, sat on the unconquered seat at the foot of the Bodhi tree on the full moon day of Vesākha. Having crushed the heads of the three Māras, he attained supreme enlightenment. After spending seven weeks at the Bodhi Maṇḍa itself, he perceived the maturity of knowledge in the group of five. On the full moon day of Āsāḷhī, he went to Isipatana and preached to them the Dhammacakkappavattana Sutta. At the conclusion of the discourse, the elder Koṇḍañña, along with eighteen crores of brahmās, became established in the fruit of stream-entry. Then, on the fifth day of the fortnight, through the teaching of the Anattalakkhaṇa Sutta, he realized arahantship. Thus, it is said in the Apadāna:

‘‘Padumuttarasambuddhaṃ, lokajeṭṭhaṃ vināyakaṃ;

Buddhabhūmimanuppattaṃ, paṭhamaṃ addasaṃ ahaṃ.

“I first saw the Buddha Padumuttara, foremost in the world, the guide, who had attained the Buddha-state.

‘‘Yāvatā bodhiyā mūle, yakkhā sabbe samāgatā;

Sambuddhaṃ parivāretvā, vandanti pañjalīkatā.

“All the yakkhas who were gathered at the foot of the Bodhi tree, surrounding the Perfectly Awakened One, pay homage with joined palms.

‘‘Sabbe devā tuṭṭhamanā, ākāse sañcaranti te;

Buddho ayaṃ anuppatto, andhakāratamonudo.

“All the devas, with minds delighted, wander in the sky, saying: ‘This Buddha has arisen, dispeller of darkness and gloom.’

‘‘Tesaṃ [Pg.252] hāsaparetānaṃ, mahānādo avattatha;

Kilese jhāpayissāma, sammāsambuddhasāsane.

“Among them, overcome with joy, a great cry arose: ‘We will burn away the defilements in the Dispensation of the Perfectly Awakened One.’

‘‘Devānaṃ giramaññāya, vācāsabhimudīrihaṃ;

Haṭṭho haṭṭhena cittena, ādibhikkhamadāsahaṃ.

“Understanding the speech of the devas, I uttered a confident speech; joyful and with a delighted mind, I gave the first alms-food.

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Devasaṅghe nisīditvā, imā gāthā abhāsatha.

“Knowing my thought, the Teacher, unsurpassed in the world, sitting amidst an assembly of devas, spoke these verses:

‘‘Sattāhaṃ abhinikkhamma, bodhiṃ ajjhagamaṃ ahaṃ;

Idaṃ me paṭhamaṃ bhattaṃ, brahmacārissa yāpanaṃ.

“‘Having gone forth for seven days, I attained enlightenment. This is my first meal, sustenance for one living the holy life.

‘‘Tusitā hi idhāgantvā, yo me bhikkhaṃ upānayi;

Tamahaṃ kittayissāmi, suṇotha mama bhāsato.

“‘Having come here from Tusita, he who brought me alms-food—him I shall praise; listen to my words.

‘‘Tiṃsakappasahassāni, devarajjaṃ karissati;

Sabbe deve abhibhotvā, tidivaṃ āvasissati.

“‘For thirty thousand aeons, he will exercise kingship among devas; having surpassed all the devas, he will inhabit the Tāvatiṃsa heaven.

‘‘Devalokā cavitvāna, manussattaṃ gamissati;

Sahassadhā cakkavattī, tattha rajjaṃ karissati.

“‘Having departed from the deva realm, he will go to human existence; there he will exercise kingship as a universal monarch a thousand times.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘In a hundred thousand aeons, born in the Okkāka clan, a Teacher named Gotama by clan will arise in the world.

‘‘Tidasā so cavitvāna, manussattaṃ gamissati;

Agārā pabbajitvāna, chabbassāni vasissati.

“‘Having passed away from the Tāvatiṃsa heaven, he will go to human existence; having gone forth from the household life, he will dwell for six years.

‘‘Tato sattamake vasse, buddho saccaṃ kathessati;

Koṇḍañño nāma nāmena, paṭhamaṃ sacchikāhiti.

“‘Then in the seventh year, the Buddha will proclaim the truth; Koṇḍañña by name will be the first to realize it.’

‘‘Nikkhantenānupabbajiṃ, padhānaṃ sukataṃ mayā;

Kilese jhāpanatthāya, pabbajiṃ, anagāriyaṃ.

“I went forth after he had gone forth; my striving was well done. For the sake of burning up the defilements, I went forth into the homeless life.

‘‘Abhigantvāna sabbaññū, buddho loke sadevake;

Isināme migāraññe, amatabherimāhani.

“The Omniscient One, the Buddha in the world with its devas, went to the Deer Park at Isipatana and struck the drum of the Deathless.

‘‘So dāni patto amataṃ, santipadamanuttaraṃ;

Sabbāsave pariññāya, viharāmi anāsavo.

“Now I have attained the Deathless, the unsurpassed state of peace; having fully understood all the taints, I dwell without taints.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha's teaching has been done.”

Atha [Pg.253] naṃ satthā aparabhāge jetavanamahāvihāre bhikkhusaṅghamajjhe paññattavarabuddhāsane nisinno paṭhamaṃ paṭividdhadhammabhāvaṃ dīpento, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti (a. ni. 1.188) etadagge ṭhapesi. So dvīhi aggasāvakehi attani karīyamānaṃ paramanipaccakāraṃ gāmantasenāsane ākiṇṇavihārañca pariharitukāmo, vivekābhiratiyā viharitukāmo ca attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ paṭisanthārakaraṇampi papañcaṃ maññamāno satthāraṃ āpucchitvā himavantaṃ pavisitvā chaddantehi nāgehi upaṭṭhiyamāno chaddantadahatīre dvādasa vassāni vasi. Evaṃ tattha vasantaṃ theraṃ ekadivasaṃ sakko devarājā upasaṅkamitvā vanditvā ṭhito evamāha – ‘‘sādhu me, bhante, ayyo dhammaṃ desetū’’ti. Thero tassa catusaccagabbhaṃ tilakkhaṇāhataṃ suññatapaṭisaṃyuttaṃ nānānayavicittaṃ amatogadhaṃ buddhalīlāya dhammaṃ desesi. Taṃ sutvā sakko attano pasādaṃ pavedento –

Then the Teacher, at a later time, seated on the excellent Buddha-seat prepared in the midst of the Sangha of monks in the great Jetavana monastery, declared his state of having been the first to penetrate the Dhamma, saying: “Monks, among my monk disciples who are long-experienced, the foremost is this one: Aññāsi Koṇḍañña.” Thus he placed him in the foremost position. Desiring to avoid the extreme deference being shown to him by the two chief disciples, wishing to dwell in seclusion, and wishing to avoid a crowded dwelling in village-bordering lodgings, he considered even the giving of greetings to laypeople and renunciants who came to him as a proliferation. Having taken leave of the Teacher, he entered the Himalayas and lived for twelve years on the bank of the Chaddanta Lake, attended by six-tusked elephants. While the elder was dwelling there, one day Sakka, the king of the devas, approached him, paid homage, stood to one side, and said: “Venerable sir, it would be good if the noble one would teach me the Dhamma.” The elder taught him the Dhamma, which was pregnant with the four truths, struck by the three characteristics, connected with emptiness, variegated in its various methods, immersed in the Deathless, and delivered with the Buddha's grace. Having heard it, Sakka expressed his confidence, declaring:

673.

673.

‘‘Esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasaṃ;

Virāgo desito dhammo, anupādāya sabbaso’’ti. – paṭhamaṃ gāthamāha;

“I am all the more serene, having heard the Dhamma of great savor; the Dhamma taught is dispassion, utterly without clinging.” Thus he spoke the first verse.

Tattha esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasanti yadipi anekavāraṃ satthu santike dhammaṃ sutvā tattha abhippasanno. Idāni pana tumhehi kathitaṃ nānānayavicittatāya asecanakatāya ca mahārasaṃ dhammaṃ sutvā eso ahaṃ tato bhiyyo pasīdāmi. Virāgo desito dhammo, anupādāya sabbasoti sabbasaṃkilesato sabbasaṅkhārato ca virajjanato virāgajananato virāgo. Tato eva rūpādīsu kañci dhammaṃ anupādāya aggahetvā vimuttisādhanavasena pavattattā sabbaso anupādāya desito.

Here, I am all the more serene, having heard the Dhamma of great savor, means: although I have heard the Dhamma many times in the presence of the Teacher and had great confidence there, now, having heard from you the Dhamma of great savor, which is diverse in its methods and delightful, I have even greater confidence than before. The Dhamma taught is dispassion, utterly without clinging, means: it is dispassion (virāga) because it leads to dispassion from all defilements and all formations, and because it generates dispassion. Therefore, since it proceeds as a means to liberation by not grasping or taking hold of any phenomenon such as form, it is taught as being utterly without clinging.

Evaṃ sakko devarājā therassa desanaṃ thometvā theraṃ abhivādetvā sakaṭṭhānameva gato. Athekadivasaṃ thero micchāvitakkehi abhibhuyyamānānaṃ ekaccānaṃ puthujjanānaṃ cittācāraṃ disvā tappaṭipakkhabhūtañcassa anukkamaṃ anussaritvā, attano ca sabbaso tato vinivattitamānasataṃ āvajjetvā tadatthaṃ dīpetvā –

Thus, Sakka, the king of the devas, having praised the Elder’s teaching, paid homage to the Elder and returned to his own abode. Then one day, the Elder, seeing the mental conduct of some ordinary people who were being overwhelmed by wrong thoughts, and recalling the method that is the antidote to them, and reflecting on how his own mind was utterly turned away from them, illuminating that meaning, spoke:

674.

674.

‘‘Bahūni [Pg.254] loke citrāni, asmiṃ pathavimaṇḍale;

Mathenti maññe saṅkappaṃ, subhaṃ rāgūpasaṃhitaṃ.

“Many are the diverse things in the world, on this earthly sphere; they churn up, I think, the beautiful thought connected with lust.

675.

675.

‘‘Rajamuhatañca vātena, yathā meghopasammaye;

Evaṃ sammanti saṅkappā, yadā paññāya passatī’’ti. – dve gāthā abhāsi;

“As dust stirred up by the wind is settled by a rain cloud, so too are thoughts settled when one sees with wisdom.” Thus he spoke two verses.

Tattha bahūni loke citrānīti rūpādivasena tatthāpi nīlapītādivasena itthipurisādivasena ca anekāni loke cittavicittāni ārammaṇajātāni. Asmiṃ pathavimaṇḍaleti paccakkhabhūtaṃ manussalokaṃ sandhāya vadati. Mathenti maññe saṅkappanti tajjaṃ purisavāyāmasahitaṃ araṇisahitaṃ viya aggiṃ ayonisomanasikārābhisaṅkhātāni micchāsaṅkappāni mathenti maññe mathentāni viya tiṭṭhanti. Kīdisaṃ? Subhaṃ rāgūpasaṃhitaṃ, kāmavitakkanti attho. So hi subhākāraggahaṇena ‘‘subho’’ti voharīyati.

Here, many are the diverse things in the world refers to the many diverse and varied kinds of objects in the world, such as those based on form, and within that, those based on blue, yellow, etc., and those based on men and women. On this earthly sphere is said with reference to the directly experienced human world. They churn up, I think, the thought: wrong thoughts, which are produced by unwise attention, churn, I think; they persist as if churning, like fire produced from a fire-drill together with a man's effort. What kind of thought? The beautiful thought connected with lust, meaning sensual thought. For it is called ‘beautiful’ because of grasping the aspect of beauty.

Rajamuhatañca vātenāti ca-iti nipātamattaṃ. Yathā gimhānaṃ pacchime māse vātena ūhataṃ uṭṭhitaṃ rajaṃ mahāmegho vassanto upasammaye, vūpasameyya. Evaṃ sammanti saṅkappā, yadā paññāya passatīti yadā ariyasāvako tāni lokacitrāni samudayato, assādato, ādīnavato, nissaraṇato ca yathābhūtaṃ paññāya passati, atha yathā taṃ rajaṃ uhataṃ meghena, evaṃ sammanti paññāya sabbepi micchāsaṅkappā. Na hi uppannāya sammādiṭṭhiyā micchāsaṅkappā patiṭṭhaṃ labhanti. Yathā pana paññāya passati, taṃ dassento –

As dust stirred up by the wind: the word ‘ca’ is merely a particle. Just as dust, carried up and risen by the wind in the last month of the hot season, would be settled, would be subsided, by a great cloud pouring down rain; so too are thoughts settled when one sees with wisdom. This means that when a noble disciple sees those worldly diversities with wisdom as they really are, in terms of their origin, gratification, danger, and escape, then just as that dust carried up is settled by a cloud, so too are all wrong thoughts settled by wisdom. For when right view has arisen, wrong thoughts find no footing. To show how one sees with wisdom, he said:

676.

676.

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

“‘All conditioned things are impermanent’—when one sees this with wisdom, then one becomes disenchanted with suffering. This is the path to purity.

677.

677.

‘‘Sabbe saṅkhārā dukkhāti…pe… esa maggo visuddhiyā.

“‘All conditioned things are unsatisfactory’… this is the path to purity.

678.

678.

‘‘Sabbe dhammā anattāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. –

“‘All phenomena are not-self’—when one sees this with wisdom, then one becomes disenchanted with suffering. This is the path to purity.”

Tisso gāthā abhāsi.

He spoke three verses.

Tattha [Pg.255] sabbe saṅkhārāti chaḷārammaṇasaṅgahā sabbe tebhūmakā pañcakkhandhā. Aniccāti ‘‘ādimajjhaantavantato, aniccantikato, tāvakālikato, tattha tattha bhijjanato na niccā’’ti yadā vipassanāpaññāya passati. Atha nibbindati dukkheti atha imasmiṃ vaṭṭadukkhe nibbindati, nibbindanto dukkhaparijānanādividhinā saccāni paṭivijjhati. Esa maggo visuddhiyāti esa yathāvutto vipassanāvidhi ñāṇadassanavisuddhiyā, accantavisuddhiyā ca maggo adhigamupāyo.

Here, all conditioned things refers to all the five aggregates in the three realms, which are included within the six sense objects. Impermanent means that when one sees with insight wisdom that they are not permanent because they have a beginning, middle, and end; because they are not eternal; because they are temporary; and because they break up here and there. Then one becomes disenchanted with suffering means one becomes disenchanted with this suffering of the round of rebirths. Becoming disenchanted, one penetrates the truths by the method of fully understanding suffering and so on. This is the path to purity means this aforementioned method of insight is the path, the means of attainment, for the purification of knowledge and vision and for ultimate purity.

Dukkhāti sappaṭibhayato, udayabbayasampaṭipīḷanato, dukkhamato, sukhapaṭikkhepato ca dukkhā. Sesaṃ vuttanayameva.

Unsatisfactory means they are unsatisfactory because they are fraught with danger, because they are oppressed by arising and passing away, because they are regarded as suffering, and because they are the opposite of happiness. The rest is as already explained.

Sabbe dhammā anattāti sabbepi catubhūmakā dhammā anattā. Idha pana tebhūmakadhammāva gahetabbā. Te hi asārato, avasavattanato, suññato, attapaṭikkhepato ca anattāti vipassitabbā. Sesaṃ purimasadisameva.

All phenomena are not-self means all phenomena of the four planes are not-self. Here, however, only the phenomena of the three planes are to be taken. For they are to be seen through insight as not-self because they are without essence, not subject to one's will, empty, and the opposite of a self. The rest is similar to the preceding.

Evaṃ vipassanāvidhiṃ dassetvā tena vidhinā katakiccaṃ attānaṃ aññaṃ viya katvā dassento –

Having thus shown the method of insight, he then demonstrated that he himself had accomplished his task by that method, speaking of himself as if he were another:

679.

679.

‘‘Buddhānubuddho yo thero, koṇḍañño tibbanikkamo;

Pahīnajātimaraṇo, brahmacariyassa kevalī.

“The Elder who awakened after the Buddha, Koṇḍañña of keen exertion, has abandoned birth and death, and is consummate in the holy life.

680.

680.

‘‘Oghapāso daḷhakhilo, pabbato duppadālayo;

Chetvā khilañca pāsañca, selaṃ bhetvāna dubbhidaṃ;

Tiṇṇo pāraṅgato jhāyī, mutto so mārabandhanā’’ti. –

“The flood-snare, the firm stake, the mountain hard to destroy; having cut the stake and the snare, having split the rock so hard to break, he has crossed over, gone to the far shore, a meditator, freed from Māra’s bonds.”

Gāthādvayamāha.

He spoke two verses.

Tattha buddhānubuddhoti buddhānaṃ anubuddho, sammāsambuddhehi bujjhitāni saccāni tesaṃ desanānusārena bujjhatīti attho. Thirehi asekkhehi sīlasārādīhi samannāgatoti, thero. Koṇḍaññoti gottakittanaṃ. Tibbanikkamoti daḷhavīriyo, thiraparakkamo. Jātimaraṇānaṃ pahīnakāraṇattā pahīnajātimaraṇo. Brahmacariyassa kevalīti maggabrahmacariyassa anavasesaṃ, anavasesato vā maggabrahmacariyassa pāripūrako, atha vā kevalī nāma kilesehi asammissatāya maggañāṇaṃ phalañāṇañca, taṃ imasmiṃ [Pg.256] atthīti kevalī. Yasmā pana tadubhayampi maggabrahmacariyassa vasena hoti na aññathā, tasmā ‘‘brahmacariyassa kevalī’’ti vuttaṃ.

Here, ‘one who awakened after the Buddha’ means one who awakens after the Buddhas; the meaning is that he awakens to the truths awakened to by the Perfectly Enlightened Ones, in accordance with their teaching. ‘The Elder’ means he is endowed with the steadfast qualities of a non-learner, such as essential virtue and so on. ‘Koṇḍañña’ is the mention of his clan name. ‘Of keen exertion’ means of strong energy, of firm striving. ‘He has abandoned birth and death’ means he has abandoned the causes of birth and death. ‘Consummate in the holy life’ means the path of the holy life is completed without remainder, or he is one who fulfills the path of the holy life completely. Alternatively, ‘kevalī’ refers to path-knowledge and fruition-knowledge, due to their being unmixed with defilements; he possesses this, thus he is ‘kevalī’. And since both of these come to be by means of the path of the holy life and not otherwise, it is said, ‘consummate in the holy life’.

Oghapāsoti ‘‘kāmogho, bhavogho, diṭṭhogho, avijjogho’’ti (dha. sa. 1156; vibha. 938) evaṃ vuttā cattāro oghā – ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (mahāva. 33; saṃ. ni. 1.151) evaṃ vutto rāgapāso ca. Daḷhakhiloti ‘‘satthari kaṅkhati, dhamme kaṅkhati, saṅghe kaṅkhati, sikkhāya kaṅkhati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto’’ti (ma. ni. 1.185; a. ni. 5.205) evaṃ vutto daḷho thiro pañcavidho cetokhilo ca. Pacurajanehi padāletuṃ asakkuṇeyyatāya duppadālayo. Tato eva pabbatasadisatāya pabbatoti ca saṅkhaṃ gato. ‘‘Dukkhe aññāṇa’’ntiādinā (vibha. 226; saṃ. ni. 2.2) vā nayena vutto aññāṇappabhedo ca. Iti etaṃ sabbaṃ chetvā khilañca pāsañcāti etesu catubbidhesu saṃkilesadhammesu yo khilañca pāsañca ariyamaggañāṇāsinā chinditvā. Selaṃ bhetvāna dubbhidanti yena kenaci ñāṇena chindituṃ asakkuṇeyyaṃ aññāṇaselaṃ vajirūpamañāṇena chinditvā, cattāropi oghe taritvā, tesaṃ paratīre nibbāne ṭhitattā tiṇṇo pāraṅgato. Ārammaṇūpanijjhānalakkhaṇena lakkhaṇūpanijjhānalakkhaṇenāti duvidhenapi jhāyī; mutto so mārabandhanāti so evarūpo khīṇāsavo sabbasmāpi kilesamārabandhanā mutto vippamutto visaṃyuttoti. Attānameva sandhāya thero vadati.

Here, “the flood-snare” refers to the four floods: “the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance” (Dhs. 1156; Vibh. 938), and also to the snare of lust, which is described as “the snare that moves in the sky, the mental snare that roams about” (Mhv. 33; SN 1.151). “The firm stake” refers to the firm, stable, fivefold mental barrenness described as: “One who doubts the Teacher, doubts the Dhamma, doubts the Sangha, doubts the training, and is angry, displeased, with a mind struck down, and has become barren toward fellow practitioners” (MN 1.185; AN 5.205). It is hard to break because it cannot be broken by many people. For that very reason, due to its mountain-like nature, it is also known as a mountain. Or it refers to the classification of ignorance as described in “ignorance regarding suffering,” etc. (Vibh. 226; SN 2.2). Thus, “having cut the stake and the snare” means having severed both the stake and the snare, which are among these four kinds of defilements, with the sword of noble path-knowledge. “Having split the rock so hard to cleave” means having shattered the rock of ignorance, which is hard to break by any ordinary knowledge, with diamond-like knowledge. “He has crossed over, gone to the far shore” means having crossed all four floods, he stands on the far shore of Nibbāna. “Meditative” (jhāyī) means by way of attention to the object and by way of attention to the characteristic—thus, twofold in meditation. “He is freed from Māra’s bonds” means such a one, whose cankers are destroyed, is freed, fully released, and detached from all the bonds of the defilements and Māra. The Elder speaks referring to himself.

Athekadivasaṃ thero, attano saddhivihārikaṃ ekaṃ bhikkhuṃ akalyāṇamittasaṃsaggena kusītaṃ hīnavīriyaṃ uddhataṃ unnaḷaṃ viharantaṃ disvā, iddhiyā tattha gantvā, taṃ ‘‘mā, āvuso, evaṃ kari, akalyāṇamitte pahāya kalyāṇamitte sevanto samaṇadhammaṃ karohī’’ti ovadi. So therassa vacanaṃ nādiyi. Thero tassa anādiyanena dhammasaṃvegappatto puggalādhiṭṭhānāya kathāya micchāpaṭipattiṃ garahanto sammāpaṭipattiṃ vivekavāsañca pasaṃsanto –

One day, the Elder saw a certain monk, his pupil, living lazily, with weakened energy, agitated, and arrogant, due to association with bad friends. By his psychic power, he went there and advised him, “Friend, do not act in this way. Abandon bad friends and, associating with good friends, practice the ascetic’s life.” That monk did not heed the Elder's words. The Elder, experiencing spiritual urgency at his disregard, censuring wrong practice by means of a discourse based on an individual, praised right practice and living in seclusion, saying:

681.

681.

‘‘Uddhato capalo bhikkhu, mitte āgamma pāpake;

Saṃsīdati mahoghasmiṃ, ūmiyā paṭikujjito.

“An agitated and fickle monk, relying on bad friends, sinks in the great flood, overturned by the waves.”

682.

682.

‘‘Anuddhato [Pg.257] acapalo, nipako saṃvutindriyo;

Kalyāṇamitto medhāvī, dukkhassantakaro siyā.

“Unagitated, not fickle, prudent, with senses restrained, having good friends, and intelligent—one would make an end of suffering.”

683.

683.

‘‘Kālapabbaṅgasaṅkāso, kiso dhamanisanthato;

Mattaññū annapānasmiṃ, adīnamanaso naro.

“Like a Kāḷapabbaṅga reed, thin, with veins showing; moderate in food and drink, a man with an undaunted mind.”

684.

684.

‘‘Phuṭṭho ḍaṃsehi makasehi, araññasmiṃ brahāvane;

Nāgo saṅgāmasīseva, sato tatrādhivāsaye.

“Stung by gadflies and mosquitoes in the wilderness, in the great forest, like an elephant at the head of a battle, may he mindfully endure there.”

685-6.

685-6.

‘‘Nābhinandāmi maraṇaṃ…pe… sampajāno patissato.

“I do not delight in death…pe… fully aware and mindful.”

687.

687.

‘‘Pariciṇṇo mayā satthā…pe… bhavanetti samūhatā.

“The Teacher has been attended to by me…pe… the guide to existence has been uprooted.”

688.

688.

‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, kiṃ me saddhivihārinā’’ti. –

“For the sake of which I went forth from home to homelessness, that purpose of mine has been attained. What need have I of a pupil?”

Imā gāthā abhāsi.

He spoke these verses.

Tattha uddhatoti uddhaccayutto asamāhito vikkhittacitto. Capaloti pattacīvaramaṇḍanādinā cāpalyena samannāgato lolapakatiko. Mitte āgamma pāpaketi akalyāṇamitte nissāya samaṇadhammaṃ akaronto. Saṃsīdati mahoghasmiṃ, ūmiyā paṭikujjitoti yathā mahāsamudde patitapuriso samuddavīcīhi otthaṭo sīsaṃ ukkhipituṃ alabhanto tattheva saṃsīdati, evaṃ saṃsāramahoghasmiṃ paribbhamanto kodhupāyāsaūmiyā paṭikujjito otthaṭo vipassanāvasena paññāsīsaṃ ukkhipituṃ alabhanto tattheva saṃsīdati.

Here, ‘agitated’ means one who is prone to agitation, uncomposed, with a scattered mind. ‘Fickle’ means one who is endowed with fickleness, of an unsteady nature regarding bowl, robes, adornments, and so on. ‘Relying on bad friends’ means one who, relying on unwholesome companions, does not perform the duties of a contemplative. ‘He sinks in the great flood, overturned by the waves’—just as a person who has fallen into the great ocean, overwhelmed by the ocean’s waves, is unable to lift their head and sinks right there, so too, one wandering in the great flood of saṃsāra, overturned and overwhelmed by the waves of anger and despair, is unable to lift the head of wisdom by means of insight and sinks right there.

Nipakoti nipuṇo, attatthaparatthesu kusalo. Saṃvutindriyoti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇena pihitindriyo. Kalyāṇamittoti kalyāṇehi mittehi samannāgato. Medhāvīti dhammojapaññāya samaṅgībhūto. Dukkhassantakaro siyāti so tādiso sakalassāpi vaṭṭadukkhassa antakaro bhaveyya.

‘Prudent’ means skillful in both one’s own and others’ welfare. ‘With senses restrained’ means one whose senses are guarded by restraint of the six senses, with the mind as the sixth. ‘Having good friends’ means being endowed with good companions. ‘Intelligent’ means being endowed with wisdom nourished by the Dhamma. ‘One would make an end of suffering’ means such a one would indeed be an end-maker of all the suffering in the cycle of existence.

Kālapabbaṅgasaṅkāsotiādi vivekābhiratikittanaṃ. Nābhinandāmītiādi pana katakiccabhāvadassanaṃ. Taṃ sabbaṃ heṭṭhā (theragā. aṭṭha. 2.607) vuttatthameva. Osāne pana [Pg.258] kiṃ me saddhivihārināti attano saddhivihārikaṃ sandhāya vuttaṃ. Tasmā edisena dubbacena anādarena saddhivihārinā kiṃ me payojanaṃ ekavihāroyeva mayhaṃ ruccatīti attho.

The section beginning with “Like a Kāḷapabbaṅga reed,” etc., is a praise of delight in seclusion. The passage starting with “I do not delight in death,” etc., shows the state of having completed one’s task. All of that has the same meaning as explained above (Theragāthā Commentary 2.607). At the end, the words “What need have I of a pupil?” were said with reference to his own pupil. Therefore, the meaning is: “What use to me is a pupil who is difficult to instruct and disrespectful? Solitary living alone is pleasing to me.”

Evaṃ pana vatvā chaddantadahameva gato. Tattha dvādasa vassāni vasitvā upakaṭṭhe parinibbāne satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā tattheva gantvā parinibbāyi.

Having said this, he went to Lake Chaddanta. Having lived there for twelve years, when his own final Nibbāna was imminent, he approached the Teacher, obtained permission for his final Nibbāna, and having gone back there, he attained final Nibbāna.

Aññāsikoṇḍaññattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Aññāsikoṇḍañña is finished.

2. Udāyittheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Udāyi

Manussabhūtantiādikā āyasmato udāyittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ brāhmaṇakule nibbattitvā udāyīti laddhanāmo vayappatto satthu ñātisamāgame buddhānubhāvaṃ disvā, paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tayo hi ime udāyittherā amaccaputto pubbe āgato kāḷudāyī, kovariyaputto lāludāyī, ayaṃ brāhmaṇaputto mahāudāyīti. Svāyaṃ ekadivasaṃ satthārā setavāraṇaṃ sabbālaṅkārapaṭimaṇḍitaṃ mahājanena pasaṃsiyamānaṃ aṭṭhuppattiṃ katvā nāgopamasuttante (a. ni. 6.43) desite desanāpariyosāne attano ñāṇabalānurūpaṃ satthu guṇe anussaritvā, buddhārammaṇāya pītiyā samussāhitamānaso ‘‘ayaṃ mahājano imaṃ tiracchānagataṃ nāgaṃ pasaṃsati, na buddhamahānāgaṃ. Handāhaṃ buddhamahāgandhahatthino guṇe pākaṭe karissāmī’’ti satthāraṃ thomento –

“Having become a human being,” and so on, are the verses of the Venerable Elder Udāyi. What is their origin? He too, having made aspirations under previous Buddhas, accumulated merit in various existences as a supporting condition for liberation. Wandering among gods and humans, in this Buddha-era he was reborn in a brahmin family in Kapilavatthu and was given the name Udāyī. Upon reaching maturity, he saw the Buddha’s majesty at a gathering of the Teacher’s relatives. Having gained faith, he went forth and, undertaking the practice of insight, soon attained arahantship. There are, indeed, three Elders named Udāyī: the minister’s son who came previously, Kāḷudāyī; the son of Kovariya, Lāludāyī; and this brahmin’s son, Mahāudāyī. One day, the Teacher made a white elephant, adorned with all its ornaments and being praised by the great crowd, the basis for a teaching, and taught the Nāgopama Suttanta (AN 6.43). At the end of the discourse, this Elder reflected on the Teacher’s virtues in accordance with his own strength of knowledge, and with his mind uplifted by joy that had the Buddha as its object, he thought: “This great crowd praises this elephant, an animal, but not the Buddha, the Great Nāga. Come, I will make known the virtues of the Buddha, the Great Fragrant Elephant.” Thus, praising the Teacher, he said:

689.

689.

‘‘Manussabhūtaṃ sambuddhaṃ, attadantaṃ samāhitaṃ;

Iriyamānaṃ brahmapathe, cittassūpasame rataṃ.

“The Fully Awakened One, having become human, is self-tamed and composed; walking the Brahma-path, delighting in the stilling of the mind.”

690.

690.

‘‘Yaṃ manussā namassanti, sabbadhammāna pāraguṃ;

Devāpi taṃ namassanti, iti me arahato sutaṃ.

“Whom humans revere, the one gone beyond all phenomena; even the gods revere him—so I have heard from the Arahant.”

691.

691.

‘‘Sabbasaṃyojanātītaṃ[Pg.259], vanā nibbanamāgataṃ;

Kāmehi nekkhammarataṃ, muttaṃ selāva kañcanaṃ.

“Transcending all fetters, come from the forest to the forest-free state, delighting in renunciation from sensual pleasures, freed like gold from rock.”

692.

692.

‘‘Sa ve accaruci nāgo, himavāvaññe siluccaye;

Sabbesaṃ nāganāmānaṃ, saccanāmo anuttaro.

“He truly shines forth, that Great Being, like the Himālaya above other mountains. Among all those who bear the name ‘Great Being,’ he is unsurpassed, truly named.”

693.

693.

‘‘Nāgaṃ vo kittayissāmi, na hi āguṃ karoti so;

Soraccaṃ avihiṃsā ca, pādā nāgassa te duve.

“I will proclaim the Great Being to you, for he commits no fault. Gentleness and non-harming are the two feet of that Great Being.”

694.

694.

‘‘Sati ca sampajaññañca, caraṇā nāgassa tepare;

Saddhāhattho mahānāgo, upekkhāsetadantavā.

“Mindfulness and clear comprehension are his other feet; faith is the great nāga’s trunk, equanimity his white tusks.”

695.

695.

‘‘Sati gīvā siro paññā, vīmaṃsā dhammacintanā;

Dhammakucchisamāvāso, viveko tassa vāladhi.

“Mindfulness is his neck, wisdom his head; investigation is reflection on the Dhamma; his belly is a dwelling for the Dhamma, seclusion his tail.”

696.

696.

‘‘So jhāyī assāsarato, ajjhattaṃ susamāhito;

Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito.

“He is a meditator, delighting in solace, inwardly well-composed. The noble one is composed when going; the noble one is composed when standing.”

697.

697.

‘‘Sayaṃ samāhito nāgo, nisinnopi samāhito;

Sabbattha saṃvuto nāgo, esā nāgassa sampadā.

“The noble one is composed when lying down, and composed also when sitting; the noble one is restrained in every way—this is the noble one’s perfection.”

698.

698.

‘‘Bhuñjati anavajjāni, sāvajjāni na bhuñjati;

Ghāsamacchādanaṃ laddhā, sannidhiṃ parivajjayaṃ.

“He partakes of what is blameless; he does not partake of what is blameworthy. Having received food and clothing, he avoids accumulation.”

699.

699.

‘‘Saṃyojanaṃ aṇuṃ thūlaṃ, sabbaṃ chetvāna bandhanaṃ;

Yena yeneva gacchati, anapekkhova gacchati.

“Having cut every fetter, subtle and gross, having severed every bond, wherever he goes, he goes without attachment.”

700.

700.

‘‘Yathāpi udake jātaṃ, puṇḍarīkaṃ pavaḍḍhati;

Nopalippati toyena, sucigandhaṃ manoramaṃ.

“Just as a white lotus, born and grown in water, remains unsoiled by the water, of pure fragrance and delightful.”

701.

701.

‘‘Tatheva ca loke jāto, buddho loke viharati;

Nopalippati lokena, toyena padumaṃ yathā.

“Just so, born in the world, the Buddha abides in the world; he is not soiled by the world, just as a lotus is not by water.”

702.

702.

‘‘Mahāgini pajjalito, anāhāropasammati;

Aṅgāresu ca santesu, nibbutoti pavuccati.

“A great fire, blazing, is pacified without fuel; when the embers are stilled, it is said to be ‘extinguished.’”

703.

703.

‘‘Atthassāyaṃ viññāpanī, upamā viññūhi desitā;

Viññissanti mahānāgā, nāgaṃ nāgena desitaṃ.

“This is an explanation of the meaning, a simile taught by the wise; the great noble ones will understand the noble one described by the noble one.”

704.

704.

‘‘Vītarāgo [Pg.260] vītadoso, vītamoho anāsavo;

Sarīraṃ vijahaṃ nāgo, parinibbissatyanāsavo’’ti. – imā gāthā abhāsi;

“Devoid of lust, devoid of hatred, devoid of delusion, without taints; the noble one, abandoning the body, will attain final Nibbāna, taintless.” — These verses he spoke.

Tattha manussabhūtanti manussesu bhūtaṃ, nibbattaṃ; manussattabhāvaṃ vā pattaṃ. Satthā hi āsavakkhayañāṇādhigamena sabbagativimuttopi carimattabhāve gahitapaṭisandhivasena ‘‘manusso’’tveva voharīyatīti. Guṇavasena pana devānaṃ atidevo, brahmānaṃ atibrahmā. Sambuddhanti sayameva bujjhitabbabuddhavantaṃ. Attadantanti attanāyeva dantaṃ. Bhagavā hi attanāyeva uppāditena ariyamaggena cakkhutopi…pe… manatopi uttamena damathena danto. Samāhitanti aṭṭhavidhena samādhinā maggaphalasamādhinā ca samāhitaṃ. Iriyamānaṃ brahmapatheti catubbidhepi brahmavihārapathe, brahme vā seṭṭhe phalasamāpattipathe samāpajjanavasena pavattamānaṃ. Kiñcāpi bhagavā na sabbakālaṃ yathāvutte brahmapathe iriyati, tattha iriyasāmatthiyaṃ pana tanninnatañca upādāya ‘‘iriyamāna’’nti vuttaṃ. Cittassūpasame ratanti cittassa upasamahetubhūte sabbasaṅkhārasamathe, nibbāne, abhirataṃ. Yaṃ manussā namassanti, sabbadhammāna pāragunti yaṃ sammāsambuddhaṃ sabbesaṃ khandhāyatanādidhammānaṃ abhiññāpāragū, pariññāpāragū, pahānapāragū, bhāvanāpāragū, sacchikiriyapāragū, samāpattipāragūti chadhā pāraguṃ paramukkaṃsagatasampattiṃ khattiyapaṇḍitādayo manussā namassanti. Dhammānudhammapaṭipattiyā pūjentā kāyena vācāya manasā ca tanninnā tappoṇā tappabbhārā honti. Devāpi taṃ namassantīti na kevalaṃ manussā eva, atha kho aparimāṇāsu lokadhātūsu devāpi taṃ namassanti. Iti me arahato sutanti evaṃ mayā ārakattādīhi kāraṇehi arahato, bhagavato, dhammasenāpatiādīnañca ‘‘satthā devamanussāna’’ntiādikaṃ vadantānaṃ santike evaṃ sutanti dasseti.

Here, ‘become a human’ means having come into being among humans, having been born, or having attained the human state. For the Teacher, although liberated from all destinies through attaining the knowledge of the destruction of the taints, is still referred to as a ‘human’ on account of having taken relinking in his final existence. By way of virtue, however, he is a super-deva to the devas, a super-brahmā to the brahmās. ‘Enlightened’ means having understood by himself what is to be understood. ‘Self-tamed’ means tamed by himself. The Blessed One is tamed by the supreme taming of the noble path, which he himself produced, from the eye… to the mind. ‘Composed’ means composed by the eight attainments and by the concentration of the path and fruition. ‘Moving in the divine path’ means proceeding by way of entering the fourfold path of the divine abodes, or the divine, supreme path of the attainment of fruition. Although the Blessed One does not always move in the divine path as described, it is said ‘moving’ with reference to his ability to do so and his inclination towards it. ‘Delighting in the calming of the mind’ means delighting in the calming of all formations, which is the cause for the calming of the mind, that is, in Nibbāna. ‘Whom humans revere, the one who has gone beyond all phenomena’ means the Perfectly Enlightened One, who has gone beyond in six ways—in direct knowledge, full understanding, abandoning, development, realization, and attainment—with regard to all phenomena of aggregates, bases, and so on. Humans, such as wise nobles, revere him who has this accomplishment of reaching the highest excellence, honoring him with body, speech, and mind, being inclined, devoted, and given to him by practicing the Dhamma in accordance with the Dhamma. ‘The devas too revere him’—not only humans, but devas in immeasurable world-systems also revere him. ‘Thus have I heard from the arahant’—this shows: “Thus I have heard in the presence of the Arahant, the Blessed One, the General of the Dhamma, and others who say, ‘the Teacher of devas and humans,’ etc., an Arahant for reasons such as being far (āraka) from the defilements.”

Sabbasaṃyojanātītanti sabbāni dasapi saṃyojanāni yathārahaṃ catūhi maggehi saha vāsanāya atikkantaṃ. Vanā nibbanamāgatanti kilesavanato tabbirahitaṃ nibbanaṃ upagataṃ. Kāmehi nekkhammaratanti sabbaso kāmehi nikkhamitvā pabbajjājhānavipassanādibhede nekkhamme abhirataṃ. Muttaṃ selāva kañcananti asārato nissaṭasārasabhāvattā selato nissaṭakañcanasadisaṃ devāpi taṃ namassantīti yojanā.

‘Gone beyond all fetters’ means having transcended all ten fetters, together with their latent tendencies, by means of the four paths as appropriate. ‘Gone from the forest to the forest-free’ means having gone from the forest of defilements to Nibbāna, which is devoid of it. ‘Delighting in renunciation from sensual pleasures’ means delighting in renunciation, having completely gone forth from sensual pleasures into the various kinds of renunciation, such as the going forth, jhāna, and insight. ‘Freed like gold from rock’ means, being of the nature of essence extracted from what is without essence, he is like gold extracted from rock. This is the connection for ‘the devas too revere him’.

Sa [Pg.261] ve accaruci nāgoti so ekaṃsato āguṃ na karoti, punabbhavaṃ na gacchati; nāgo viya balavāti. ‘‘Nāgo’’ti laddhanāmo sammāsambuddho, accarucīti attano kāyaruciyā ñāṇaruciyā ca sadevakaṃ lokaṃ atikkamitvā ruci, sobhi. Yathā kiṃ? Himavāvaññe siluccaye, yathā hi himavā pabbatarājā attano thiragarumahāsārabhāvādīhi guṇehi aññe pabbate atirocati, evaṃ atirocatīti attho. Sabbesaṃ nāganāmānanti ahināgahatthināgapurisanāgānaṃ, sekhāsekhapaccekabuddhanāgānaṃ vā. Saccanāmoti sacceneva nāganāmo. Taṃ pana saccanāmataṃ ‘‘na hi āguṃ karotī’’tiādinā sayameva vakkhati.

‘He, truly, of surpassing radiance, the nāga’: he does no evil (āguṃ na karoti) and does not go (na gacchati) to renewed existence; he is strong like a nāga (elephant). ‘Nāga’ is the name obtained by the Perfectly Enlightened One. ‘Of surpassing radiance’ means he shines, having surpassed the world with its devas by the radiance of his body and the radiance of his wisdom. Like what? ‘Like the Himālaya among other rocky mountains.’ Just as the Himālaya, the king of mountains, outshines other mountains with its qualities of firmness, weight, great substance, and so on, so does he outshine—this is the meaning. ‘Among all with the name nāga’ refers to serpent-nāgas, elephant-nāgas, great-men-nāgas, or the nāgas who are trainees, arahants, or Paccekabuddhas. ‘His name is true’ means his name ‘nāga’ is true. He himself will explain this truth of his name with ‘for he does no evil’ and so on.

Idāni buddhanāgaṃ avayavato ca dassento nāmato tāva dassetuṃ ‘‘na hi āguṃ karoti so’’ti āha. Yasmā āguṃ, pāpaṃ, sabbena sabbaṃ na karoti, tasmā nāgoti attho. Soraccanti sīlaṃ. Avihiṃsāti karuṇā. Tadubhayaṃ sabbassapi guṇarāsissa pubbaṅgamanti, katvā buddhanāgassa purimapādabhāvo tassa yuttoti āha ‘‘pādā nāgassa te duve’’ti.

Now, showing the Buddha-nāga in terms of his parts, he first shows him by name, saying, ‘For he does no evil.’ Because he does no evil, no wickedness, in any way at all, therefore the meaning is ‘nāga.’ ‘Gentleness’ means virtue. ‘Harmlessness’ means compassion. Since both of these are forerunners of the entire mass of virtues, it is fitting that they are the forefeet of the Buddha-nāga; thus he said, ‘Those two are the nāga’s feet.’

Aparapādabhāvena vadanto ‘‘sati ca sampajaññañca, caraṇā nāgassa tepare’’ti āha. ‘‘Tyāpare’’ti vā pāṭho. Te aparetveva padavibhāgo. Anavajjadhammānaṃ ādāne saddhā hattho etassāti, saddhāhattho. Suparisuddhavedanā ñāṇappabhedā upekkhā setadantā te etassa atthīti, upekkhāsetadantavā.

Speaking of the hind feet, he says, ‘And mindfulness and clear comprehension, these are the nāga’s other feet.’ An alternative reading is ‘tyāpare.’ The word division is just ‘te apare.’ ‘One with faith as his hand’ (saddhāhattho) means one for whom faith is the hand for taking up blameless qualities. ‘One with equanimity as his white tusks’ (upekkhāsetadantavā) means one who possesses equanimity—which is a supremely pure feeling and a type of wisdom—and white tusks.

Uttamaṅgaṃ paññā, tassā adhiṭṭhānaṃ satīti āha ‘‘sati gīvā siro paññā’’ti. Vīmaṃsā dhammacintanāti yathā khāditabbākhāditabbassa soṇḍāya parāmasanaṃ ghāyanañca hatthināgassa vīmaṃsā nāma hoti, evaṃ buddhanāgassa kusalādidhammacintanā vīmaṃsā. Samā vasanti etthāti, samāvāso, bhājanaṃ kucchi eva samāvāso, abhiññāsamathānaṃ ādhānabhāvato samathavipassanāsaṅkhāto dhammo kucchisamāvāso etassāti dhammakucchisamāvāso. Vivekoti upadhiviveko. Tassāti buddhanāgassa. Vāladhi, pariyosānaṅgabhāvato.

Wisdom is the chief limb, and its foundation is mindfulness; thus he said, ‘Mindfulness is the neck, wisdom the head.’ ‘Investigation is reflection on the Dhamma’: just as an elephant-nāga’s investigation consists of examining and smelling with its trunk what is to be eaten and not to be eaten, so the Buddha-nāga’s investigation is reflection on wholesome and other dhammas. ‘A dwelling place’ (samāvāso) is so called because similar things (samā) dwell (vasanti) therein; the belly is a dwelling place like a vessel. Because it is the basis for the higher knowledges and serenity, the Dhamma, consisting of serenity and insight, is the dwelling in his belly; thus he is ‘one whose belly-dwelling is the Dhamma.’ ‘Seclusion’ is seclusion from the substrates. ‘His’ refers to the Buddha-nāga. ‘Tail,’ because it is the final part.

Jhāyīti ārammaṇūpanijjhānena ca jhāyanasīlo. Assāsaratoti paramassāsabhūte nibbāne rato. Ajjhattaṃ susamāhitoti visayajjhatte [Pg.262] phalasamāpattiyaṃ suṭṭhu samāhito tadidaṃ samādhānaṃ suṭṭhu sabbakālikanti dassetuṃ ‘‘gacchaṃ samāhito nāgo’’tiādi vuttaṃ. Bhagavā hi savāsanassa uddhaccassa pahīnattā vikkhepābhāvato niccaṃ samāhitova. Tasmā yaṃ yaṃ iriyāpathaṃ kappeti, taṃ taṃ samāhitova kappesīti.

‘A meditator’ means one who is of a meditative nature through close contemplation of an object. ‘Delighting in solace’ means delighting in Nibbāna, which is the ultimate solace. ‘Inwardly well-composed’ means well-composed in the attainment of fruition, which is internal to its object. To show that this composure is perfectly constant, it is said, ‘The nāga is composed when going,’ and so on. Indeed, the Blessed One is always composed because, having abandoned restlessness together with its latent tendencies, he is without distraction. Therefore, whatever posture he adopts, he adopts it while composed.

Sabbatthāti, sabbasmiṃ gocare, sabbasmiñca dvāre sabbaso pihitavutti. Tenāha – ‘‘sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta’’ntiādi (netti. 15). Esā nāgassa sampadāti esā ‘‘na hi āguṃ karoti so’’tiādinā ‘‘sambuddha’’ntiādinā eva vā yathāvuttā vakkhamānā ca buddhagandhahatthino sampatti guṇaparipuṇṇā.

'Everywhere' means in all spheres of experience, and at all sense doors, completely restrained in conduct. Hence it is said, 'All bodily actions are preceded by knowledge, and revolve around knowledge' (Netti. 15). This is the perfection of the Nāga—this is the perfection of the Buddha, the great elephant fragrant with virtues, complete with qualities, as described previously and to be described, as meant by 'He does no evil' and so on, or by 'the Perfectly Self-Enlightened One' and so on.

Bhuñjati anavajjānīti sammājīvassa ukkaṃsapāramippattiyā bhuñjati agarahitabbāni, micchājīvassa sabbaso savāsanānañca pahīnattā sāvajjāni garahitabbāni na bhuñjati anavajjāni bhuñjanto ca sannidhiṃ parivajjayaṃ bhuñjatīti yojanā.

'He partakes of the blameless' means he partakes of things that are blameless, having attained the highest perfection of right livelihood. He does not partake of things that are blameworthy, having completely abandoned wrong livelihood together with its underlying tendencies. The interpretation is that while partaking of the blameless, he partakes avoiding accumulation.

Saṃyojananti vaṭṭadukkhena saddhiṃ santānaṃ saṃyojanato vaṭṭe osīdāpanasamatthaṃ dasavidhampi saṃyojanaṃ. Aṇuṃ thūlanti khuddakañceva mahantañca. Sabbaṃ chetvāna bandhananti maggañāṇena anavasesaṃ kilesabandhanaṃ chinditvā. Yena yenāti yena yena disābhāgena.

'Fetter' refers to the tenfold fetter that binds the continuity of existence with the suffering of the round of rebirths, and has the power to sink one into the round of rebirths. 'Subtle and gross' means both small and large. 'Having cut off all bonds' means completely severing the bonds of defilements with the knowledge of the path, without residue. 'Wherever' means in whatever direction.

Yathā hi udake jātaṃ puṇḍarīkaṃ udake pavaḍḍhati nopalippati toyena, anupalepasabhāvattā, tatheva loke jāto buddho loke viharati, nopalippati lokena taṇhādiṭṭhimānalepābhāvatoti yojanā.

Just as a white lotus born in water grows in water but is not soiled by the water due to its nature of being unsoiled, so too the Buddha, born in the world, dwells in the world but is not soiled by the world—free from the stains of craving, wrong view, and conceit. This is the explanation.

Ginīti aggi. Anāhāroti anindhano.

'Fire' means flame. 'Without sustenance' means without fuel.

Atthassāyaṃ viññāpanīti satthu guṇasaṅkhātassa upameyyatthassa viññāpanī, pakāsanī ayaṃ nāgūpamā. Viññūhīti satthu paṭividdhacatusaccadhammaṃ parijānantehi attānaṃ sandhāya vadati. Viññissantītiādi kāraṇavacanaṃ, yasmā nāgena mayā desitaṃ nāgaṃ tathāgatagandhahatthiṃ mahānāgā khīṇāsavā attano visaye ṭhatvā vijānissanti, tasmā aññesaṃ puthujjanānaṃ ñāpanatthaṃ ayaṃ upamā amhehi bhāsitāti adhippāyo.

'This is for the purpose of conveying the meaning' means this simile of the nāga is for explaining, for making known, the meaning of the object of comparison, which is the enumeration of the Teacher’s qualities. 'By the wise' refers to those who, having penetrated the Dhamma of the Four Noble Truths taught by the Teacher, speak with reference to themselves. 'They will understand' and so on is a causal statement: because the great nāgas, the destroyers of defilements, will recognize in their own domain the nāga, the Tathāgata, the fragrant great elephant, as taught by me, therefore, this simile has been spoken by us for the sake of making it known to other ordinary people—this is the intention.

Sarīraṃ [Pg.263] vijahaṃ nāgo, parinibbissatyanāsavoti bodhimūle saupādisesaparinibbānena anāsavo sammāsambuddhanāgo, idāni sarīraṃ attabhāvaṃ vijahanto khandhaparinibbānena parinibbāyissatīti.

'The Nāga, abandoning the body, will attain final Nibbāna without defilements'—this means that the Perfectly Self-Enlightened Nāga, who is without defilements, attained Nibbāna with a remainder of aggregates at the foot of the Bodhi tree. Now, abandoning the body and individual existence, he will attain final Nibbāna through the cessation of the aggregates.

Evaṃ cuddasahi upamāhi maṇḍetvā, soḷasahi gāthāhi, catusaṭṭhiyā pādehi satthu guṇe vaṇṇento anupādisesāya nibbānadhātuyā desanaṃ niṭṭhāpesi.

Thus, having adorned it with fourteen similes, with sixteen verses containing sixty-four lines, praising the virtues of the Teacher, he concluded the teaching on the Nibbāna element without remainder.

Udāyittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Udāyī is completed.

Soḷasakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Sixteens is completed.

16. Vīsatinipāto

16. The Chapter of the Twenties

1. Adhimuttattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Adhimutta

Vīsatinipāte [Pg.264] yaññatthaṃ vātiādikā āyasmato aparassa adhimuttattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto atthadassissa bhagavato kāle vibhavasampanne kule nibbattitvā viññutaṃ patto satthari parinibbute bhikkhusaṅghaṃ upaṭṭhahanto mahādānāni pavattesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde āyasmato saṃkiccattherassa bhaginiyā kucchimhi nibbatti, adhimuttotissa nāmaṃ ahosi. So vayappatto mātulattherassa santike pabbajitvā vipassanāya kammaṃ karonto sāmaṇerabhūmiyaṃyeva ṭhito arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.4.84-88) –

In the Chapter of the Twenties, the verses beginning with “For the sake of sacrifice” belong to the Venerable Elder Adhimutta. What is the origin? This one, too, having performed meritorious deeds in the presence of former Buddhas, accumulating merits in various existences, during the time of the Blessed One Atthadassī, was born into a prosperous family, attained understanding, and after the Teacher’s Parinibbāna, he attended to the community of monks and performed great charitable deeds. Through that meritorious action, wandering among devas and humans, in this Buddha’s dispensation, he was born in the womb of the Venerable Saṅkicca’s sister and was named Adhimutta. When he came of age, he went forth in the presence of his maternal uncle and, practicing insight meditation, he attained arahantship while still a novice. Thus it was said in the Apadāna (Thera 1.4.84–88):

‘‘Nibbute lokanāthamhi, atthadassīnaruttame;

Upaṭṭhahiṃ bhikkhusaṅghaṃ, vippasannena cetasā.

“When the world’s protector, Atthadassī, the supreme among men, had attained Nibbāna, I attended upon the community of monks with a perfectly serene mind.”

‘‘Nimantetvā bhikkhusaṅghaṃ, ujubhūtaṃ samāhitaṃ;

Ucchunā maṇḍapaṃ katvā, bhojesiṃ saṅghamuttamaṃ.

“Having invited the community of monks, upright and composed, having made a pavilion of sugarcane, I offered food to the supreme Saṅgha.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ athamānusaṃ;

Sabbe satte abhibhomi, puññakammassidaṃ phalaṃ.

“Whatever realm I am reborn in, be it divine or human, I surpass all beings; this is the fruit of meritorious deeds.”

‘‘Aṭṭhārase kappasate, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, ucchudānassidaṃ phalaṃ.

“For eighteen hundred aeons, from the gift I gave then, I have not known a bad rebirth—this is the fruit of the sugarcane offering.”

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges [...] the Buddha’s instruction has been fulfilled.”

Arahattaṃ pana patvā samāpattisukhena vītināmento upasampajjitukāmo ‘‘mātaraṃ āpucchissāmī’’ti mātu santikaṃ gacchanto antarāmagge devatāya balikammakaraṇatthaṃ maṃsapariyesanaṃ carantehi pañcasatehi corehi samāgacchi. Corā ca taṃ aggahesuṃ ‘‘devatāya bali bhavissatī’’ti. So corehi gahitopi abhīto acchambhī vippasannamukhova aṭṭhāsi. Taṃ disvā coragāmaṇiacchariyabbhutacittajāto pasaṃsanto –

Having attained arahantship and spending his time in the bliss of attainment, he desired to receive the higher ordination. Thinking, “I will take leave of my mother,” he was going to his mother when, on the way, he encountered five hundred robbers who were searching for meat to prepare a sacrifice to a deity. The robbers seized him, saying, “He will be a sacrifice for the deity.” Though captured by the robbers, he remained fearless, unshaken, and stood with a serene face. Seeing this, the robber chief, his mind filled with wonder and astonishment, praised him, saying:

705.

705.

‘‘Yaññatthaṃ [Pg.265] vā dhanatthaṃ vā, ye hanāma mayaṃ pure;

Avasesaṃ bhayaṃ hoti, vedhanti vilapanti ca.

“For sacrifice or for wealth, those we killed in days of yore—for the rest there is fear; they tremble and they wail.”

706.

706.

‘‘Tassa te natthi bhītattaṃ, bhiyyo vaṇṇo pasīdati;

Kasmā na paridevesi, evarūpe mahabbhaye’’ti. – dve gāthā abhāsi;

“No fear is found in you, your complexion grows brighter still; why do you not grieve, in such a great peril?” – he spoke two verses;

Tattha yaññatthanti yajanatthaṃ devatānaṃ balikammakaraṇatthaṃ vā. Vā-saddo vikappanattho. Dhanatthanti sāpateyyaharaṇatthaṃ. Ye hanāma mayaṃ pureti ye satte mayaṃ pubbe hanimha. Atītatthe hi idaṃ vattamānavacanaṃ. Avaseti avase aserike katvā. Tanti tesaṃ. ‘‘Avasesanti’’pi paṭhanti. Amhehi gahitesu taṃ ekaṃ ṭhapetvā avasesānaṃ; ayameva vā pāṭho. Bhayaṃ hotīti maraṇabhayaṃ hoti. Yena te vedhanti vilapanti,cittutrāsena vedhanti, ‘‘sāmi, tumhākaṃ idañcidañca dassāma, dāsā bhavissāmā’’tiādikaṃ vadantā vilapanti.

Here, ‘for sacrifice’ (yaññatthaṃ) means for the purpose of sacrifice, that is, for performing a bali-offering to deities. The word ‘or’ (vā) indicates an alternative. ‘For wealth’ (dhanatthaṃ) means for the purpose of seizing possessions. ‘Those we slew in days of yore’ (ye hanāma mayaṃ pure) refers to the beings we killed previously. This present tense verb is used in the sense of the past. Regarding `avasesaṃ`: it means for the rest, having made them helpless. That is, for them. Some also read `avasesanti`. This means ‘for the rest of those seized by us, excluding that one’; or this is the correct reading. ‘Fear befalls’ (bhayaṃ hoti) means the fear of death arises. ‘They tremble and wail’ (vedhanti vilapanti ca)—they tremble with mental terror, wailing, saying, ‘Lord, we will give you this and that, we will be your slaves,’ and so on.

Tassa teti yo tvaṃ amhehi devatāya balikammatthaṃ jīvitā voropetukāmehi ukkhittāsikehi santajjito, tassa te. Bhītattanti bhītabhāvo, bhayanti attho. Bhiyyo vaṇṇo pasīdatīti pakativaṇṇato uparipi te mukhavaṇṇo vippasīdati. Therassa kira tadā ‘‘sace ime māressanti, idānevāhaṃ anupādāya parinibbāyissāmi, dukkhabhāro vigacchissatī’’ti uḷāraṃ pītisomanassaṃ uppajji. Evarūpe mahabbhayeti edise mahati maraṇabhaye upaṭṭhite. Hetuatthe vā etaṃ bhummavacanaṃ.

Here, ‘of that you’ (tassa te) refers to you, who were threatened by us with upraised swords, desiring to deprive you of life for a bali-offering to the deity. ‘Being afraid’ (bhītattaṃ) means the state of being afraid, the meaning is ‘fear’. ‘Your complexion grows brighter still’ (bhiyyo vaṇṇo pasīdati) means your facial complexion brightens even more than its natural state. It is said that the elder then thought, ‘If they kill me, right now I will attain final Nibbāna without clinging; the burden of suffering will be gone,’ and great joy and happiness arose in him. Here, ‘in such a great peril’ (evarūpe mahabbhaye) means when such a great danger of death has arisen. Or, this locative expression has a causal meaning.

Idāni thero coragāmaṇissa paṭivacanadānamukhena dhammaṃ desento –

Now, the elder, by way of answering the robber chieftain, taught the Dhamma:

707.

707.

‘‘Natthi cetasikaṃ dukkhaṃ, anapekkhassa gāmaṇi;

Atikkantā bhayā sabbe, khīṇasaṃyojanassa ve.

“There is no mental pain, O headman, for one who is without longing; all fears are transcended for one whose fetters are destroyed.”

708.

708.

‘‘Khīṇāya bhavanettiyā, diṭṭhe dhamme yathātathe;

Na bhayaṃ maraṇe hoti, bhāranikkhepane yathā.

“With the craving for becoming extinguished, having seen the Dhamma as it truly is, there is no fear at death, like the laying down of a burden.”

709.

709.

‘‘Suciṇṇaṃ brahmacariyaṃ me, maggo cāpi subhāvito;

Maraṇe me bhayaṃ natthi, rogānamiva saṅkhaye.

“Well practiced is my holy life, and the path is well developed; I have no fear of death, as of the cessation of diseases.”

710.

710.

‘‘Suciṇṇaṃ [Pg.266] brahmacariyaṃ me, maggo cāpi subhāvito;

Nirassādā bhavā diṭṭhā, visaṃ pitvāva chaḍḍitaṃ.

“Well-practiced is my holy life, and the path well-developed. Existences have been seen as without satisfaction, like poison drunk and spat out.”

711.

711.

‘‘Pāragū anupādāno, katakicco anāsavo;

Tuṭṭho āyukkhayā hoti, mutto āghātanā yathā.

“Gone beyond, free from clinging, task done, without taints, one is content at life’s ending, like one freed from execution.”

712.

712.

‘‘Uttamaṃ dhammataṃ patto, sabbaloke anatthiko;

Ādittāva gharā mutto, maraṇasmiṃ na socati.

“Having attained the highest state of Dhamma, needing nothing in all the world, like one freed from a burning house, one does not grieve at death.”

713.

713.

‘‘Yadatthi saṅgataṃ kiñci, bhavo vā yattha labbhati;

Sabbaṃ anissaraṃ etaṃ, iti vuttaṃ mahesinā.

“Whatever is gathered together, or any state of existence obtained—all this is not subject to control, so declared the Great Sage.”

714.

714.

‘‘Yo taṃ tathā pajānāti, yathā buddhena desitaṃ;

Na gaṇhāti bhavaṃ kiñci, sutattaṃva ayoguḷaṃ.

“Whoever understands this thus, as taught by the Buddha, does not grasp any existence, just as one would not a red-hot iron ball.”

715.

715.

‘‘Na me hoti ‘ahosi’nti, ‘bhavissa’nti na hoti me;

Saṅkhārā vigamissanti, tattha kā paridevanā.

“For me, there is no ‘it was,’ nor is there for me an ‘it will be.’ Formations will cease—what lamentation is there in that?”

716.

716.

‘‘Suddhaṃ dhammasamuppādaṃ, suddhaṃ saṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

“For one who sees the pure arising of phenomena and the pure continuity of formations as they truly are, there is no fear, O headman.”

717.

717.

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Mamattaṃ so asaṃvindaṃ, ‘natthi me’ti na socati.

“When one sees with wisdom the world to be like grass and wood, not finding anything to be ‘mine,’ one does not grieve, thinking, ‘There is nothing for me.’”

718.

718.

‘‘Ukkaṇṭhāmi sarīrena, bhavenamhi anatthiko;

Soyaṃ bhijjissati kāyo, añño ca na bhavissati.

“I am weary of the body; I have no need for existence. This body will break up, and another will not come to be.”

719.

719.

‘‘Yaṃ vo kiccaṃ sarīrena, taṃ karotha yadicchatha;

Na me tappaccayā tattha, doso pemañca hehitī’’ti. –

“Whatever you need to do with this body, do as you wish. On account of that, there will arise in me neither resentment nor affection.”

Imā gāthā abhāsi.

He spoke these verses.

720.

720.

‘‘Tassa taṃ vacanaṃ sutvā, abbhutaṃ lomahaṃsanaṃ;

Satthāni nikkhipitvāna, māṇavā etadabravu’’nti. –

“Hearing his words, so wondrous and hair-raising, the youths, laying down their weapons, spoke thus:”

Ayaṃ saṅgītikārehi vuttagāthā. Ito aparā tisso corānaṃ, therassa ca vacanapaṭivacanagāthā –

This was a verse spoken by the compilers of the canon. Following this are three verses of dialogue between the thieves and the elder:

721.

721.

‘‘Kiṃ [Pg.267] bhadante karitvāna, ko vā ācariyo tava;

Kassa sāsanamāgamma, labbhate taṃ asokatā.

“Venerable sir, what have you done, and who is your teacher? By relying on whose teaching is this sorrowlessness obtained?”

722.

722.

‘‘Sabbaññū sabbadassāvī, jino ācariyo mama;

Mahākāruṇiko satthā, sabbalokatikicchako.

“The All-Knowing, the All-Seeing, the Conqueror is my teacher; the greatly compassionate Master, the physician for all the world.”

723.

723.

‘‘Tenāyaṃ desito dhammo, khayagāmī anuttaro;

Tassa sāsanamāgamma, labbhate taṃ asokatā.

“By him this Dhamma was taught, unsurpassed and leading to destruction. By relying on his teaching, that sorrowlessness is obtained.”

724.

724.

‘‘Sutvāna corā isino subhāsitaṃ, nikkhippa satthāni ca āvudhāni ca;

Tamhā ca kammā viramiṃsu eke, eke ca pabbajjamarocayiṃsu.

“Having heard the sage’s well-spoken words, the thieves laid down their swords and weapons. Some refrained from that deed, while others found delight in going forth.”

725.

725.

‘‘Te pabbajitvā sugatassa sāsane, bhāvetva bojjhaṅgabalāni paṇḍitā;

Udaggacittā sumanā katindriyā, phusiṃsu nibbānapadaṃ asaṅkhata’’nti. –

“Having gone forth in the Sugata’s dispensation, those wise ones developed the enlightenment factors and the spiritual powers. With uplifted minds, joyful, their faculties controlled, they attained the unconditioned state of Nibbāna.”

Imāpi saṅgītikārehi vuttagāthā.

These verses, too, were spoken by the compilers of the canon.

Tattha natthi cetasikaṃ dukkhaṃ, anapekkhassa, gāmaṇīti gāmaṇi, apekkhāya, taṇhāya, abhāvena anapekkhassa mādisassa, lohitasabhāvo pubbo viya, cetasikaṃ dukkhaṃ domanassaṃ natthi, domanassābhāvāpadesena bhayābhāvaṃ vadati. Tenāha ‘‘atikkantā bhayā sabbe’’ti. Atikkantā bhayā sabbeti khīṇasaṃyojanassa arahato pañcavīsati mahābhayā, aññe ca sabbepi bhayā ekaṃsena atikkantā atītā, apagatāti attho.

Therein, ‘there is no mental suffering for one without longing, O headman.’ For one like me, who is without longing due to the absence of expectation and craving, there is no mental suffering, no grief. By way of the absence of grief, he speaks of the absence of fear. Therefore it is said, ‘all fears have been transcended.’ For an arahant whose fetters are destroyed, all fears—the twenty-five great fears and all others without exception—have been entirely transcended, passed beyond, and are gone. This is the meaning.

Diṭṭhe dhamme yathātatheti catusaccadhamme pariññāpahānasacchikiriyabhāvanāvasena maggapaññāya yathābhūtaṃ diṭṭhe. Maraṇeti maraṇahetu. Bhāranikkhepane yathāti yathā koci puriso sīse ṭhitena mahatā garubhārena saṃsīdanto tassa nikkhepane, apanayane na bhāyati, evaṃ sampadamidanti attho. Vuttañhetaṃ bhagavatā –

‘Having seen the Dhamma as it truly is’ means when the Dhamma of the Four Noble Truths has been seen as it truly is by path-wisdom, through the functions of full understanding, abandoning, realization, and development. ‘At death’ means on account of death. ‘Like the laying down of a burden’ means that just as a person, oppressed by a great, heavy burden on his head, feels no fear in laying it down or removing it, so it is in this case. For this was said by the Blessed One:

‘‘Bhārā [Pg.268] have pañcakkhandhā, bhārahāro ca puggalo;

Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukha’’nti. (saṃ. ni. 3.22);

“The five aggregates are indeed a burden, and the person is the burden-carrier. Taking up the burden is suffering in the world; laying down the burden is happiness.” (SN 3.22)

Suciṇṇanti suṭṭhu caritaṃ. Brahmacariyanti, sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. Tato eva maggo cāpi subhāvito aṭṭhaṅgiko ariyamaggopi sammadeva bhāvito. Rogānamiva saṅkhayeti yathā bahūhi rogehi abhibhūtassa āturassa rogānaṃ saṅkhaye pītisomanassameva hoti, evaṃ khandharogasaṅkhaye maraṇe mādisassa bhayaṃ natthi.

‘Well-practiced’ means thoroughly practiced. ‘The holy life’ refers to the holy life of the Teaching, which comprises the threefold training. Therefore, ‘the path is well developed’ means the Noble Eightfold Path is rightly developed. ‘As in the cessation of diseases’ means that just as for a sick person overwhelmed by many diseases, there is only joy and happiness at the cessation of those diseases, so too for one like me, there is no fear at death, which is the cessation of the disease of the aggregates.

Nirassādā bhavā diṭṭhāti tīhi dukkhatāhi abhibhūtā, ekādasahi aggīhi ādittā, tayo bhavā nirassādā, assādarahitā, mayā diṭṭhā. Visaṃ pitvāva chaḍḍitanti pamādavasena visaṃ pivitvā tādisena payogena chaḍḍitaṃ viya maraṇe me bhayaṃ natthīti attho.

‘Existences are seen as devoid of savor’ means: overcome by the three kinds of suffering and burning with the eleven fires, the three realms of existence are seen by me as devoid of savor, lacking satisfaction. ‘Like having drunk poison and vomited it’ means that just as one who has drunk poison through negligence might then vomit it out through some remedy, for me there is no fear of death. This is the meaning.

Mutto āghātanā yathāti yathā corehi māraṇatthaṃ āghātanaṃ nīto kenaci upāyena tato mutto haṭṭhatuṭṭho hoti, evaṃ saṃsārapāraṃ, nibbānaṃ, gatattā pāragū, catūhipi upādānehi anupādāno, pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā katakicco kāmāsavādīhi anāsavo, āyukkhayā āyukkhayahetu tuṭṭho somanassiko hoti.

‘Like one freed from the execution ground’ means that just as a person led to an execution ground to be killed might be freed by some means and become joyful and happy, so too, one who has gone to the far shore of saṃsāra, Nibbāna, is one who has crossed over. Unclinging through the four kinds of clinging, his task is done, having fulfilled the sixteen duties beginning with full understanding. Free from the taints of sensual pleasure and so on, he rejoices and is glad at the exhaustion of life.

Uttamanti seṭṭhaṃ. Dhammatanti, dhammasabhāvaṃ. Arahatte siddhe sijjhanahetu iṭṭhādīsu tādibhāvaṃ. Sabbaloketi sabbalokasmimpi, dīghāyukasukhabahulatādivasena saṃyuttepi loke. Anatthikoti, anapekkho. Ādittāva gharā muttoti yathā koci puriso samantato ādittato pajjalitato gehato nissaṭo, tato nissaraṇanimittaṃ na socati, evaṃ khīṇāsavo maraṇanimittaṃ na socati.

‘Supreme’ means best. ‘The state of Dhamma’ means the intrinsic nature of Dhamma; or, it is the state of equanimity towards desirable things and so on, which is the reason for the accomplishment of arahantship. ‘In all the world’ means even in a world endowed with long life, happiness, abundance, and so on. ‘Needing nothing’ means without expectation. ‘Like one freed from a burning house’ means that just as a person who has escaped from a house blazing on all sides does not grieve on account of having to escape, so too one whose taints are destroyed does not grieve on account of death.

Yadatthi saṅgataṃ kiñcīti yaṃkiñci imasmiṃ loke atthi, vijjati, upalabbhati saṅgataṃ, sattehi saṅkhārehi vā samāgamo, samodhānaṃ. ‘‘Saṅkhata’’ntipi pāṭho, tassa yaṃkiñci paccayehi samacca sambhuyya kataṃ, paṭiccasamuppannanti attho. Bhavo vā yattha labbhatīti yasmiṃ sattanikāye yo upapattibhavo labbhati. Sabbaṃ anissaraṃ etanti sabbametaṃ issararahitaṃ, na ettha kenaci ‘‘evaṃ hotū’’ti issariyaṃ vattetuṃ sakkā. Iti vuttaṃ mahesināti [Pg.269] ‘‘sabbe dhammā anattā’’ti evaṃ vuttaṃ mahesinā sammāsambuddhena. Tasmā ‘‘anissaraṃ eta’’nti pajānanto maraṇasmiṃ na socatīti yojanā.

‘Whatever is gathered together’ means whatever in this world exists, is found, is obtained as something gathered together; it is a coming together, a conjunction, with beings or with formations. There is also the reading ‘conditioned,’ which means whatever is made by causes having met and combined; that is, dependently arisen. ‘Or where existence is obtained’ means in whatever class of beings rebirth-existence is obtained. ‘All this is not subject to control’ means all this is without a master, without a ruler; it is not possible for anyone to exercise lordship here, saying, ‘Let it be thus!’ ‘So declared the Great Sage’ means it was thus declared by the Great Sage, the Perfectly Enlightened One, in the words, ‘All phenomena are not-self.’ Therefore, the connection is: understanding that ‘this is not subject to control,’ one does not grieve at death.

Na gaṇhāti bhavaṃ kiñcīti yo ariyasāvako ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) yathā buddhena bhagavatā desitaṃ, tathā taṃ bhavattayaṃ vipassanāpaññāsahitāya maggapaññāya pajānāti. So yathā koci puriso sukhakāmo divasaṃ santattaṃ ayoguḷaṃ hatthena na gaṇhāti, evaṃ kiñci khuddakaṃ vā mahantaṃ vā bhavaṃ na gaṇhāti, na tattha taṇhaṃ karotīti attho.

‘Does not grasp any existence’ means: that noble disciple who understands the threefold existence as it was taught by the Buddha, the Blessed One—in accordance with such teachings as ‘All formations are impermanent’—understands it with path-wisdom accompanied by insight-wisdom. Just as a person who desires happiness would not grasp a blazing hot iron ball with his hand, so he does not grasp any existence at all, whether minor or great; he does not create craving for it—this is the meaning.

Na me hoti ‘‘ahosi’’nti ‘‘atītamaddhānaṃ ahaṃ īdiso ahosi’’nti attadiṭṭhivasena na me cittappavatti atthi diṭṭhiyā sammadeva ugghāṭitattā, dhammasabhāvassa ca sudiṭṭhattā. ‘‘Bhavissa’’nti na hoti meti tato eva ‘‘anāgatamaddhānaṃ ahaṃ ediso kathaṃ nu kho bhavissaṃ bhaveyya’’nti evampi me na hoti. Saṅkhārā vigamissantīti evaṃ pana hoti ‘‘yathāpaccayaṃ pavattamānā saṅkhārāva, na ettha koci attā vā attaniyaṃ vā, te ca kho vigamissanti, vinassissanti, khaṇe khaṇe bhijjissantī’’ti. Tattha kā paridevanāti evaṃ passantassa mādisassa tattha saṅkhāragate kā nāma paridevanā.

It does not occur to me, 'I was'—that is, no mental process occurs in me by way of self-view as, 'In the past, I was like this,' because that view has been completely uprooted and the true nature of phenomena has been well seen. 'I will be' does not occur to me—for that very reason, it does not occur to me thus: 'In the future, how indeed will I be? What might I become?' But it does occur thus: 'Formations will cease.' That is: 'They are just formations proceeding according to conditions; there is no self or what belongs to a self here. And they will cease, perish, and break apart moment by moment.' What lamentation is there in that? For one like me who sees thus, what lamentation could there be regarding formations?

Suddhanti kevalaṃ, attasārena asammissaṃ. Dhammasamuppādanti paccayapaccayuppannadhammasamuppattiṃ avijjādipaccayehi saṅkhārādidhammamattappavattiṃ. Saṅkhārasantatinti kilesakammavipākappabhedasaṅkhārapabandhaṃ. Passantassa yathābhūtanti saha vipassanāya maggapaññāya yāthāvato jānantassa.

Pure—merely so, unmixed with any essence of self. The arising of phenomena—the arising of phenomena from their conditions, the mere process of phenomena such as formations from conditions like ignorance. The continuity of formations—the sequence of formations divided into defilements, kamma, and results. Seeing as it truly is—knowing accurately with the wisdom of insight and the path.

Tiṇakaṭṭhasamaṃ lokanti yathā araññe apariggahe tiṇakaṭṭhe kenaci gayhamāne aparassa ‘‘mayhaṃ santakaṃ ayaṃ gaṇhatī’’ti na hoti, evaṃ so asāmikatāya tiṇakaṭṭhasamaṃ saṅkhāralokaṃ yadā paññāya passati, so tattha mamattaṃ asaṃvindaṃ asaṃvindanto alabhanto akaronto. Natthi meti ‘‘ahu vata sohaṃ, taṃ me natthī’’ti na socati.

The world is like grass and sticks—just as in an unowned wilderness, when someone takes grass or sticks, it does not occur to another, 'This person is taking what is mine.' So too, when one sees with wisdom that the world of formations is like grass and sticks due to its ownerlessness, one does not find a sense of 'mine' there—not experiencing it, not acquiring it, not making it. 'There is nothing of mine'—one does not grieve, 'Alas, I was that, but that is no longer mine.'

Ukkaṇṭhāmi sarīrenāti asārakena abhinudena dukkhena akataññunā asuciduggandhajegucchapaṭikkūlasabhāvena iminā kāyena ukkaṇṭhāmi imaṃ kāyaṃ [Pg.270] nibbindanto evaṃ tiṭṭhāmi. Bhavenamhi anatthikoti sabbenapi bhavena anatthiko amhi, na kiñci bhavaṃ patthemi. Soyaṃ bhijjissati kāyoti ayaṃ mama kāyo idāni tumhākaṃ payogena aññathā vā aññattha bhijjissati. Añño ca na bhavissatīti añño kāyo mayhaṃ āyatiṃ na bhavissati, punabbhavābhāvato.

I am weary of this body—I am weary of this body which is insubstantial, oppressive, painful, ungrateful, impure, foul-smelling, disgusting, and repulsive by nature; feeling revulsion for this body, I remain thus. I have no need for existence—I have no need for any existence whatsoever; I do not long for any becoming. This body of mine will break apart—this body of mine will now break apart through your action, or otherwise, or elsewhere. And there will be no other—another body will not come to be for me in the future, because of the absence of rebirth.

Yaṃ vo kiccaṃ sarīrenāti yaṃ tumhākaṃ iminā sarīrena payojanaṃ, taṃ karotha yadicchatha, icchatha ce. Na me tappaccayāti, taṃ nimittaṃ imassa sarīrassa tumhehi yathicchitakiccassa karaṇahetu. Tatthāti tesu karontesu ca akarontesu ca. Doso pemañca hehitīti yathākkamaṃ paṭigho anunayo na bhavissati, attano bhave apekkhāya sabbaso pahīnattāti adhippāyo. Aññapaccayā aññattha ca paṭighānunayesu asantesupi tappaccayā, ‘‘tatthā’’ti vacanaṃ yathādhigatavasena vuttaṃ.

Whatever your task with this body—whatever use you have for this body, do that, whatever you wish, if you wish. For me, on account of that—that is, on account of that cause, the reason for your doing with this body whatever task you wish. In that—regarding them, whether they act or do not act. There will be no hatred or affection—respectively, aversion and attachment will not arise. The meaning is that this is because the longing for one's own existence has been completely abandoned. Even when aversion and attachment are absent elsewhere due to other causes, the phrase 'on account of that' and 'in that' is spoken in accordance with what has been realized.

Tassāti adhimuttattherassa. Taṃ vacananti ‘‘natthi cetasikaṃ dukkha’’ntiādikaṃ maraṇe bhayābhāvādidīpakaṃ, tato eva abbhutaṃ lomahaṃsanaṃ vacanaṃ sutvā. Māṇavāti corā. Corā hi ‘‘māṇavā’’ti vuccanti ‘‘māṇavehi saha gacchanti katakammehi akatakammehipī’’tiādīsu (ma. ni. 2.149) viya.

His—the Elder Adhimutta’s. That speech—the words beginning with 'There is no mental suffering,' which illuminate the absence of fear, etc., at death. Having heard that very astonishing and hair-raising speech, the youths—this means the thieves. For thieves are called 'youths,' as in such phrases as 'They go with youths, whether they have done the deed or not'.

Kiṃ bhadante karitvānāti, bhante, kiṃ nāma tapokammaṃ katvā. Ko vā tava ācariyo kassa sāsanaṃ, ovādaṃ nissāya ayaṃ asokatā maraṇakāle sokābhāvo labbhatīti etaṃ atthaṃ abravuṃ, pucchāvasena kathesuṃ, bhāsiṃsu.

Having done what, venerable sir?—that is, 'Venerable sir, having performed what ascetic practice? Or who is your teacher? Relying on whose teaching and instruction is this sorrowlessness—this absence of grief at the time of death—obtained?' They spoke this meaning; they stated it by way of a question, they uttered it.

Taṃ sutvā thero tesaṃ paṭivacanaṃ dento ‘‘sabbaññū’’tiādimāha. Tattha sabbaññūti paropadesena vinā sabbapakārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa adhigamena atītādibhedaṃ sabbaṃ jānātīti, sabbaññū. Teneva samantacakkhunā sabbassa dassanato sabbadassāvī. Yamhi anāvaraṇañāṇaṃ, tadeva sabbaññutaññāṇaṃ, nattheva asādhāraṇañāṇapāḷiyā virodho visayuppattimukhena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Yaṃ panettha vattabbaṃ, taṃ itivuttakavaṇṇanāyaṃ (itivu. aṭṭha. 38) vitthārato vuttamevāti tattha vuttanayeneva [Pg.271] veditabbaṃ. Pañcannampi mārānaṃ vijayato jino, hīnādivibhāgabhinne sabbasmiṃ sattanikāye adhimuttavuttitāya mahatiyā karuṇāya samannāgatattā mahākāruṇiko, diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ veneyyānaṃ anusāsanato satthā, tato eva sabbalokassa kilesarogatikicchanato sabbalokatikicchako, sammāsambuddho ācariyo mamāti yojanā. Khayagāmīti nibbānagāmī.

Hearing that, the elder, replying to them, said, 'The All-Knowing One,' and so on. Herein, 'the All-Knowing One' means one who knows everything—past, present, and future—through the attainment of unobstructed knowledge, being capable of comprehending all phenomena in every way without the instruction of others, and whose functioning is dependent on his aspiration; thus, he is the All-Knowing One. By that very all-seeing eye, because he sees all, he is the All-Seeing One. The unobstructed knowledge that is in him is itself the knowledge of omniscience. There is no contradiction with the Pāli text on unique knowledge, because one and the same knowledge is spoken of in two ways for the purpose of showing its unique nature in comparison with others by way of the arising of its objects. Whatever should be said here has been explained in detail in the commentary on the Itivuttaka (Itiv. Aṭṭha. 38), and it should be understood in the way stated there. He is the Victorious One from conquering the five Māras; the Greatly Compassionate One, being endowed with great compassion due to his disposition being inclined toward the entire community of beings, divided into inferior and so on; the Teacher, from instructing the disciples according to their suitability with what pertains to the present life, the future life, and the ultimate goal; for that very reason, the Healer of the entire world, from treating the disease of the defilements; the Perfectly Enlightened One is my Teacher—this is the connection. Leading to destruction means leading to Nibbāna.

Evaṃ therena satthu sāsanassa ca guṇe pakāsite paṭiladdhasaddhā ekacce corā pabbajiṃsu, ekacce upāsakattaṃ pavedesuṃ. Tamatthaṃ dīpento dhammasaṅgāhakā ‘‘sutvāna corā’’tiādinā dve gāthā abhāsiṃsu. Tattha isinoti adhisīlasikkhādīnaṃ esanaṭṭhena isino, adhimuttattherassa. Nikkhippāti pahāya. Satthāni ca āvudhāni cāti asiādisatthāni ceva dhanukalāpādiāvudhāni ca. Tamhā ca kammāti tato corakammato.

Thus, when the virtues of the Teacher and his Dispensation were proclaimed by the elder, some thieves, having gained faith, went forth into homelessness, while others declared themselves lay followers. Illuminating this meaning, the compilers of the Dhamma recited two verses beginning with 'Having heard, the thieves...' Herein, 'of the sage' means of the Elder Adhimutta, who is a sage (isi) by virtue of seeking (esana) higher virtue, training, and so on. 'Having laid down' means having abandoned. 'Weapons and arms' refers to weapons such as swords, and arms such as bows and quivers. 'And from that deed' means from that deed of thievery.

Te pabbajitvā sugatassa sāsaneti te corā sobhanagamanatādīhi sugatassa bhagavato sāsane pabbajjaṃ upagantvā. Bhāvanāvisesādhigatāya odagyalakkhaṇāya pītiyā samannāgamena udaggacittā. Sumanāti somanassappattā. Katindriyāti bhāvitindriyā. Phusiṃsūti aggamaggādhigamena asaṅkhataṃ nibbānaṃ adhigacchiṃsu. Adhimutto kira core nibbisevane katvā, te tattheva ṭhapetvā, mātu santikaṃ gantvā, mātaraṃ āpucchitvā, paccāgantvā tehi saddhiṃ upajjhāyassa santikaṃ gantvā, pabbājetvā upasampadaṃ akāsi. Atha tesaṃ kammaṭṭhānaṃ ācikkhi, te nacirasseva arahatte patiṭṭhahiṃsu. Tena vuttaṃ ‘‘pabbajitvā…pe… asaṅkhata’’nti.

They, having gone forth in the Sugata’s dispensation—those thieves, having undertaken the going forth in the dispensation of the Blessed One, the Sugata (so called because of his good going, and so on). Uplifted in mind—endowed with joy characterized by elation, attained through distinction in meditation. Glad-minded—having attained mental happiness. With faculties perfected—with faculties developed. They attained—they attained the unconditioned, Nibbāna, through the attainment of the highest path. It is said that Adhimutta, having made the thieves desist from their evil ways, left them there, went to his mother, took leave of her, returned, and together with them went to his preceptor. He had them ordained and conferred the higher ordination. Then he taught them a meditation subject, and before long, they were established in Arahantship. Therefore it is said: 'Having gone forth… the unconditioned.'

Adhimuttattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Adhimutta is concluded.

2. Pārāpariyattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Pārāpariya

Samaṇassa ahu cintātiādikā āyasmato pārāpariyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇamahāsālassa putto hutvā [Pg.272] nibbatti. Tassa vayappattassa gottavasena pārāpariyotveva samaññā ahosi. So tayo vede uggahetvā brāhmaṇasippesu nipphattiṃ gato. Ekadivasaṃ satthu dhammadesanākāle jetavanavihāraṃ gantvā parisapariyante nisīdi. Satthā tassa ajjhāsayaṃ oloketvā indriyabhāvanāsuttaṃ (ma. ni. 3.453) desesi. So taṃ sutvā paṭiladdhasaddho pabbaji. Taṃ suttaṃ uggahetvā tadatthamanucintesi. Yathā pana anucintesi, svāyamattho gāthāsu eva āvi bhavissati. So tathā anuvicintento āyatanamukhena vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ patto. Aparabhāge attanā cintitākāraṃ pakāsento –

‘A thought arose for the monk,’ and so on—these are the verses of the Venerable Elder Pārāpariya. What is their origin? He too, having made his aspiration in the presence of previous Buddhas, accumulated wholesome deeds as a supporting condition for liberation in various existences, and wandered only in happy destinations. In this Buddha’s dispensation, he was reborn as the son of a wealthy brahmin in Sāvatthī. When he came of age, he was known simply as Pārāpariya by his clan name. Having mastered the three Vedas and become accomplished in the brahminical arts, he attained proficiency. One day, during the Teacher’s discourse on the Dhamma, he went to the Jetavana Monastery and sat at the edge of the assembly. The Teacher, discerning his disposition, taught him the Indriyabhāvanā Sutta (Majjhima Nikāya 3.453). Hearing it, he gained faith and went forth. He learned that sutta and reflected on its meaning. The manner in which he reflected—that very meaning will become manifest in the verses. Reflecting thus, he established insight by way of the sense bases and before long attained arahantship. Later, revealing the manner of his own reflection, he said—

726.

726.

‘‘Samaṇassa ahu cintā, pārāpariyassa bhikkhuno;

Ekakassa nisinnassa, pavivittassa jhāyino.

“A thought arose for the ascetic, for the bhikkhu Pārāpariya, as he sat alone, secluded, and meditating.”

727.

727.

‘‘Kimānupubbaṃ puriso, kiṃ vataṃ kiṃ samācāraṃ;

Attano kiccakārīssa, na ca kañci viheṭhaye.

“What is the sequence for a person, what observance, what conduct, such that in doing his own duty, he would not harm anyone?”

728.

728.

‘‘Indriyāni manussānaṃ, hitāya ahitāya ca;

Arakkhitāni ahitāya, rakkhitāni hitāya ca.

“The faculties of humans are for their welfare and for their harm; unguarded, they are for harm; guarded, they are for welfare.”

729.

729.

‘‘Indriyāneva sārakkhaṃ, indriyāni ca gopayaṃ;

Attano kiccakārīssa, na ca kañci viheṭhaye.

“By carefully guarding the faculties, and by protecting the faculties, one would do one's own duty and not harm anyone.”

730.

730.

‘‘Cakkhundriyaṃ ce rūpesu, gacchantaṃ anivārayaṃ;

Anādīnavadassāvī, so dukkhā na hi muccati.

“If, not restraining the eye faculty as it goes toward forms, one does not see the peril, one is not freed from suffering.”

731.

731.

‘‘Sotindriyaṃ ce saddesu, gacchantaṃ anivārayaṃ;

Anādīnavadassāvī, so dukkhā na hi muccati.

“If, not restraining the ear faculty as it goes toward sounds, one does not see the peril, one is not freed from suffering.”

732.

732.

‘‘Anissaraṇadassāvī, gandhe ce paṭisevati;

Na so muccati dukkhamhā, gandhesu adhimucchito.

“Not seeing the escape, if one indulges in scents, being infatuated with scents, one is not released from suffering.”

733.

733.

‘‘Ambilaṃ madhuraggañca, tittakaggamanussaraṃ;

Rasataṇhāya gadhito, hadayaṃ nāvabujjhati.

“Recalling the sour, the finest sweet, and the finest bitter, greedy with craving for tastes, one's heart does not understand.”

734.

734.

‘‘Subhānyappaṭikūlāni[Pg.273], phoṭṭhabbāni anussaraṃ;

Ratto rāgādhikaraṇaṃ, vividhaṃ vindate dukhaṃ.

“Recalling pleasant and non-repulsive tangible objects, being impassioned, one experiences various kinds of suffering that have lust as their cause.”

735.

735.

‘‘Manaṃ cetehi dhammehi, yo na sakkoti rakkhituṃ;

Tato naṃ dukkhamanveti, sabbehetehi pañcahi.

“Whoever is unable to guard the mind from these things, suffering follows them from all these five.”

736.

736.

‘‘Pubbalohitasampuṇṇaṃ, bahussa kuṇapassa ca;

Naravīrakataṃ vagguṃ, samuggamiva cittitaṃ.

“Full of pus and blood, and of much carrion, a beautiful thing made by a hero of a man, like an ornate casket.”

737.

737.

‘‘Kaṭukaṃ madhurassādaṃ, piyanibandhanaṃ dukhaṃ;

Khuraṃva madhunā littaṃ, ullihaṃ nāvabujjhati.

“Bitter with a sweet taste, a painful bond of affection; like a razor smeared with honey, one licks it and does not understand.”

738.

738.

‘‘Itthirūpe itthisare, phoṭṭhabbepi ca itthiyā;

Itthigandhesu sāratto, vividhaṃ vindate dukhaṃ.

“Attached to a woman’s form, a woman’s voice, and a woman’s touch, infatuated with a woman’s scents, one experiences various sufferings.”

739.

739.

‘‘Itthisotāni sabbāni, sandanti pañca pañcasu;

Tesamāvaraṇaṃ kātuṃ, yo sakkoti vīriyavā.

“All the streams related to a woman flow, five into five; he who is energetic is able to build a barrier against them.”

740.

740.

‘‘So atthavā so dhammaṭṭho, so dakkho so vicakkhaṇo;

Kareyya ramamānopi, kiccaṃ dhammatthasaṃhitaṃ.

“He has the goal, he is established in the Dhamma, he is skilled, he is discerning; even while taking delight, he should do the duty connected with the Dhamma and the goal.”

741.

741.

‘‘Atho sīdati saññuttaṃ, vajje kiccaṃ niratthakaṃ;

Na taṃ kiccanti maññitvā, appamatto vicakkhaṇo.

“Then the attached one sinks down; a heedful and discerning person should avoid a useless task, not considering it a duty.”

742.

742.

‘‘Yañca atthena saññuttaṃ, yā ca dhammagatā rati;

Taṃ samādāya vattetha, sā hi ve uttamā rati.

“That which is connected with the goal, and the delight that is grounded in the Dhamma—one should live having undertaken that, for that is truly the highest delight.”

743.

743.

‘‘Uccāvacehupāyehi, paresamabhijigīsati;

Hantvā vadhitvā atha socayitvā, ālopati sāhasā yo paresaṃ.

“By various means, one seeks to conquer others; having struck, killed, and then caused grief, one violently robs others.”

744.

744.

‘‘Tacchanto āṇiyā āṇiṃ, nihanti balavā yathā;

Indriyānindriyeheva, nihanti kusalo tathā.

“Just as a strong man strikes down a peg with a peg while shaping it, so the skilled one strikes down the faculties with the faculties.”

745.

745.

‘‘Saddhaṃ [Pg.274] vīriyaṃ samādhiñca, satipaññañca bhāvayaṃ;

Pañca pañcahi hantvāna, anīgho yāti brāhmaṇo.

“Developing faith, energy, concentration, mindfulness, and wisdom, having struck down the five with the five, the brahmin goes untroubled.”

746.

746.

‘‘So atthavā so dhammaṭṭho, katvā vākyānusāsaniṃ;

Sabbena sabbaṃ buddhassa, so naro sukhamedhatī’’ti. – imā gāthā abhāsi;

“He who has the goal, who is established in the Dhamma, having carried out the instruction of the Buddha’s word in its entirety, that person grows in happiness.” —Thus he spoke these verses.

Tattha samaṇassāti pabbajitassa. Ahūti ahosi. Cintāti dhammacintā dhammavicāraṇā. Pārāpariyassāti pārāparagottassa. ‘‘Pārācariyassā’’tipi paṭhanti. Bhikkhunoti saṃsāre bhayaṃ ikkhanasīlassa. Ekakassāti asahāyassa, etena kāyavivekaṃ dasseti. Pavivittassāti pavivekahetunā kilesānaṃ vikkhambhanena vivekaṃ āraddhassa, etena cittavivekaṃ dasseti. Tenāha ‘‘jhāyino’’ti. Jhāyinoti jhāyanasīlassa, yonisomanasikāresu yuttassāti attho. Sabbametaṃ thero attānaṃ paraṃ viya katvā vadati.

Herein, ‘for the ascetic’ (samaṇassa) means for one who has gone forth. ‘Arose’ (ahu) means ‘there was’ (ahosi). ‘A thought’ (cintā) means a reflection on the Dhamma, an investigation of the Dhamma. ‘For Pārāpariya’ (pārāpariyassa) means of the Pārāpara clan. Some also read ‘Pārācariyassa.’ ‘For the bhikkhu’ (bhikkhuno) means for one whose nature is to see danger (bhayaṃ ikkhanasīlassa) in the cycle of existence. ‘Alone’ (ekakassa) means without a companion; by this he indicates physical seclusion. ‘Secluded’ (pavivittassa) means one who has embarked on seclusion by suppressing the defilements; by this he indicates mental seclusion. Therefore he says ‘meditating’ (jhāyino). ‘Meditating’ means one whose nature is to meditate, one engaged in wise attention—this is the meaning. All this the Elder speaks, making himself out to be another person.

‘‘Kimānupubba’’ntiādinā taṃ cintanaṃ dasseti. Tattha paṭhamagāthāyaṃ tāva kimānupubbanti anupubbaṃ anukkamo, anupubbameva vakkhamānesu vatasamācāresu ko anukkamo, kena anukkamena te paṭipajjitabbāti attho. Puriso kiṃ vataṃ kiṃ samācāranti atthakāmo puriso samādiyitabbaṭṭhena ‘‘vata’’nti laddhanāmaṃ, kīdisaṃ sīlaṃ samācāraṃ, samācaranto, attano kiccakārī kattabbakārī assa, kañci sattaṃ na ca viheṭhaye, na bādheyyāti attho. Attano kiccaṃ nāma samaṇadhammo, saṅkhepato sīlasamādhipaññā, taṃ sampādentassa paraviheṭhanāya lesopi natthi tāya sati samaṇabhāvasseva abhāvato.

By ‘What is the sequence?’ and so on, he shows that contemplation. Here, in the first verse, ‘What is the sequence?’ (kimānupubbaṃ) means ‘sequence,’ ‘order.’ What is the order among the observances and conduct to be explained? By what order should they be practiced? This is the meaning. ‘What observance, what conduct should a person undertake?’ (kiṃ vataṃ kiṃ samācāraṃ) means: What kind of virtue and conduct should a person desiring the goal undertake—‘observance’ (vata) being so called because it should be undertaken—so that, practicing it, he would be one who does his own duty, fulfilling what ought to be done, and would not harm or oppress any being? This is the meaning. One’s own duty is the practice of an ascetic—in brief, virtue, concentration, and wisdom. For one who fulfills this, there is not even the slightest harm to others, for in the presence of such harm, the very state of being an ascetic is non-existent.

Yathāha bhagavā – ‘‘na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto’’ti (dha. pa. 184). Ettha ca vataggahaṇena vārittasīlaṃ gahitaṃ, samācāraggahaṇena samācaritabbato cārittasīlena saddhiṃ jhānavipassanādi, tasmā vārittasīlaṃ padhānaṃ. Tatthāpi ca yasmā indriyasaṃvare siddhe sabbaṃ sīlaṃ surakkhitaṃ, sugopitameva hoti, tasmā indriyasaṃvarasīlaṃ tāva dassetukāmo indriyānaṃ arakkhaṇe rakkhaṇe ca ādīnavānisaṃse vibhāvento [Pg.275] ‘‘indriyāni manussāna’’ntiādimāha. Tattha indriyānīti rakkhitabbadhammanidassanaṃ, tasmā cakkhādīni cha indriyānīti vuttaṃ hoti. Manussānanti rakkhaṇayogyapuggalanidassanaṃ. Hitāyāti atthāya. Ahitāyāti anatthāya. Hontīti vacanaseso. Kathaṃ pana tāniyeva hitāya ca ahitāya hontīti āha ‘‘rakkhitānī’’tiādi. Tassattho – yassa cakkhādīni indriyāni satikavāṭena apihitāni, tassa rūpādīsu abhijjhādipāpadhammapavattiyā dvārabhāvato anatthāya pihitāni, tadabhāvato atthāya saṃvattantīti.

As the Blessed One has said: “For one gone forth is not an injurer of others; one who harms another is not an ascetic” (Dhp. 184). Here, by the taking of ‘observance’ (vata), the virtue of restraint is taken; and by the taking of ‘conduct’ (samācāra), the virtue of practice along with jhāna, insight, and so on, is taken, because it should be practiced. Therefore, the virtue of restraint is primary. And in that regard, since all virtue is well-guarded and well-protected when sense restraint is accomplished, therefore, wishing to first show the virtue of sense restraint, explaining the perils and benefits of not guarding and guarding the faculties, he said: “The faculties of humans…” and so on. Here, ‘the faculties’ (indriyāni) is an indication of the things that should be guarded; therefore, it is said to be the six faculties beginning with the eye. ‘Of humans’ (manussānaṃ) is an indication of the persons fit for guarding. ‘For welfare’ (hitāya) means for benefit. ‘For harm’ (ahitāya) means for detriment. ‘They are’ is the remainder of the statement. But how do these very faculties lead to both welfare and harm? He says: “When guarded…” and so on. Its meaning is this: For one whose faculties, such as the eye, are covered by the gate of mindfulness, they are closed to harm, which comes from their being a door for the arising of unwholesome states like covetousness regarding forms, etc.; due to the absence of that state, they lead to welfare.

Indriyāneva sārakkhanti yasmā indriyasaṃvaro paripuṇṇo sīlasampadaṃ paripūreti, sīlasampadā paripuṇṇā samādhisampadaṃ paripūreti, samādhisampadā paripuṇṇā paññāsampadaṃ paripūreti, tasmā indriyārakkhā attahitapaṭipattiyāva mūlanti dassento āha ‘‘indriyāneva sārakkha’’nti. Satipubbaṅgamena ārakkhena saṃrakkhanto yonisomanasikārena indriyāni eva tāva sammadeva rakkhanto, yathā akusalacorā tehi tehi dvārehi pavisitvā cittasantāne kusalaṃ bhaṇḍaṃ na vilumpanti, tathā tāni pidahantoti attho. Sārakkhanti ca saṃ-saddassa sābhāvaṃ katvā vuttaṃ, ‘‘sārāgo’’tiādīsu viya. ‘‘Saṃrakkha’’nti ca pāṭho. Indriyāni ca gopayanti tasseva pariyāyavacanaṃ, pariyāyavacane payojanaṃ nettiaṭṭhakathāyaṃ vuttanayeneva veditabbaṃ. ‘‘Attano kiccakārīssā’’ti iminā attahitapaṭipattiṃ dasseti, ‘‘na ca kañci viheṭhaye’’ti iminā parahitapaṭipattiṃ, ubhayenāpi vā attahitapaṭipattimeva dasseti parāviheṭhanassāpi attahitapaṭipattibhāvato. Atha vā padadvayenapi attahitapaṭipattiṃ dasseti puthujjanassa sekkhassa ca parahitapaṭipattiyāpi attahitapaṭipattibhāvato.

Because one guards the sense faculties well, the complete restraint of the sense faculties fulfills the perfection of virtue; the complete perfection of virtue fulfills the perfection of concentration; and the complete perfection of concentration fulfills the perfection of wisdom. Therefore, showing that the protection of the sense faculties is the very root of the practice for one's own welfare, it is said: 'One should guard the sense faculties well.' Guarding them well with protection preceded by mindfulness, guarding the sense faculties rightly with proper attention, just as unwholesome thieves, entering through various doors, do not plunder the wholesome treasures in the stream of consciousness—in that way one closes them off. This is the meaning. And 'sārakkhanti' is said by treating the prefix 'saṃ-' as 'sā-', as in 'sārāgo' and so on. And 'saṃrakkha' is also a reading. And 'they guard the sense faculties' is a synonymous expression for that very thing; the purpose of synonymous expressions should be understood in the way stated in the Nettiaṭṭhakathā. By 'one will do one's own duty' he shows the practice for one's own welfare; by 'and does not harm anyone' he shows the practice for the welfare of others. Or, by both, he shows only the practice for one's own welfare, since not harming others is also the practice for one's own welfare. Or, by both phrases, he shows the practice for one's own welfare, since for ordinary people and trainees, the practice for others' welfare is also the practice for one's own welfare.

Evaṃ rakkhitāni indriyāni hitāya hontīti vodānapakkhaṃ saṅkhepeneva dassetvā, arakkhitāni ahitāya hontīti saṃkilesapakkhaṃ pana vibhajitvā dassento ‘‘cakkhundriyaṃ ce’’tiādimāha. Tattha cakkhundriyaṃ ce rūpesu, gacchantaṃ anivārayaṃ. Anādīnavadassāvīti yo nīlapītādibhedesu iṭṭhāniṭṭhesu rūpāyatanesu gacchantaṃ yathāruci pavattantaṃ cakkhundriyaṃ anivārayaṃ, anivārayanto appaṭibāhanto tathāpavattiyaṃ ādīnavadassāvī na hoti ce, diṭṭhadhammikaṃ samparāyikañca ādīnavaṃ dosaṃ na passati ce[Pg.276]. ‘‘Gacchantaṃ nivāraye anissaraṇadassāvī’’ti ca pāṭho. Tattha yo ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’ti (saṃ. ni. 4.95) vuttavidhinā diṭṭhamatteyeva ṭhatvā satisampajaññavasena rūpāyatane pavattamāno tattha nissaraṇadassāvī nāma. Vuttavipariyāyena anissaraṇadassāvī daṭṭhabbo. So dukkhā na hi muccatīti so evarūpo puggalo vaṭṭadukkhato na muccateva. Ettha ca cakkhundriyassa anivāraṇaṃ nāma yathā tena dvārena abhijjhādayo pāpadhammā anvāssaveyyuṃ, tathā pavattanaṃ, taṃ pana atthato satisampajaññassa anuṭṭhāpanaṃ daṭṭhabbaṃ. Sesindriyesupi eseva nayo. Adhimucchitoti adhimuttataṇhāya mucchaṃ āpanno. Ambilanti ambilarasaṃ. Madhuragganti madhurarasakoṭṭhāsaṃ. Tathā tittakaggaṃ. Anussaranti assādavasena taṃ taṃ rasaṃ anuvicintento. Ganthitoti rasataṇhāya tasmiṃ tasmiṃ rase ganthito bandho. ‘‘Gadhito’’ti ca paṭhanti, gedhaṃ āpannoti attho. Hadayaṃ nāvabujjhatīti ‘‘dukkhassantaṃ karissāmī’’ti pabbajjādikkhaṇe uppannaṃ cittaṃ na jānāti na sallakkheti, sāsanassa hadayaṃ abbhantaraṃ anavajjadhammānaṃ sammaddanarasataṇhāya gadhito nāvabujjhati na jānāti, na paṭipajjatīti attho.

Having thus briefly shown the guarded sense faculties as being for one's welfare, he now explains in detail the unguarded sense faculties as being for one's harm, beginning with 'If the eye faculty.' Here, 'If the eye faculty among forms goes unrestrained, not seeing the danger' means: one who does not restrain the eye faculty as it moves according to its liking among visible objects, whether desirable or undesirable, of various kinds such as blue and yellow; one who, not restraining it, not checking it, does not see the danger in such behavior, that is, does not see the danger and fault both in this present life and in the future. And there is a variant reading: 'One who does not see an escape should restrain it as it goes.' Here, one who, standing merely on what is seen according to the method stated in 'In the seen, there will be only the seen' (SN 35.95), and who, through mindfulness and clear comprehension, engages with the sphere of forms, is called 'one who sees an escape.' The opposite of this should be understood as 'one who does not see an escape.' 'Such a person is not freed from suffering' means such an individual is indeed not freed from the suffering of the cycle of rebirth. Here, the non-restraint of the eye faculty means to let it proceed in such a way that evil, unwholesome states such as covetousness might flow in through that door; this, in essence, should be understood as the non-establishment of mindfulness and clear comprehension. This same method applies to the other faculties. 'Infatuated' means overcome by the stupor of craving. 'Sour' means the sour taste. 'The best of sweet' means the portion of sweet taste. Similarly, 'the best of bitter.' 'They recall' means reflecting on this or that taste by way of enjoyment. 'Bound' means bound, tied by the craving for taste to this or that flavor. Some read 'gadhito' (greedy), meaning having become greedy. 'The heart is not understood' means one does not know, does not recognize the mind that arose at the moment of going forth with the thought, 'I will make an end of suffering.' Greedy with the craving for tastes, which crushes blameless qualities, one does not understand the heart, the inner core of the teaching; that is, one does not know it, does not practice it.

Subhānīti sundarāni. Appaṭikūlānīti manoramāni, iṭṭhāni. Phoṭṭhabbānīti upādiṇṇānupādiṇṇappabhede phasse. Rattoti rajjanasabhāvena rāgena ratto. Rāgādhikaraṇanti rāgahetu. Vividhaṃ vindate dukhanti rāgapariḷāhādivasena diṭṭhadhammikañca nirayasantāpādivasena abhisamparāyañca nānappakāraṃ dukkhaṃ paṭilabhati.

'Beautiful things' means lovely things. 'Not repulsive' means pleasing, desirable. 'Tangible objects' means contacts, of the kinds that are grasped and ungrasped. 'Attached' means attached by lust, which has the nature of attachment. 'A cause for lust' means a reason for lust. 'One finds various kinds of suffering' means one obtains various kinds of suffering, both in this present life through the burning of lust and so on, and in the life to come through the torments of hell and so on.

Manaṃ cetehīti manañca etehi rūpārammaṇādīhi dhammārammaṇappabhedehi ca. Nanti puggalaṃ. Sabbehīti sabbehi pañcahipi. Idaṃ vuttaṃ hoti – yo puggalo manaṃ, manodvāraṃ, etehi yathāvuttehi rūpādīhi pañcahi dhammehi dhammārammaṇappabhedato ca. Tattha pavattanakapāpakammanivāraṇena rakkhituṃ, gopituṃ na sakkoti, tato tassa arakkhaṇato naṃ puggalaṃ taṃnimittaṃ dukkhaṃ anveti, anugacchati, anugacchantañca etehi pañcahipi rūpārammaṇādīhi chaṭṭhārammaṇena saddhiṃ sabbehipi ārammaṇappaccayabhūtehi anugacchatīti. Ettha cakkhundriyaṃ, sotindriyañca asampattaggāhibhāvato ‘‘gacchantaṃ [Pg.277] anivāraya’’nti vuttaṃ itaraṃ sampattaggāhīti ‘‘gandhe ce paṭisevatī’’tiādinā vuttaṃ. Tatthāpi ca rasataṇhā ca phoṭṭhabbataṇhā ca sattānaṃ visesato balavatīti ‘‘rasataṇhāya gadhito, phoṭṭhabbāni anussarantoti’’ vuttanti daṭṭhabbaṃ.

'The mind and with these' means the mind and with these objects such as forms and the various kinds of mental objects. 'Naṃ' refers to a person. 'By all' means by all five. This is what is said: When a person is unable to guard or protect the mind, the mind-door, from these five aforementioned objects such as forms, and from the various kinds of mental objects, by preventing the evil actions that arise there, then due to that lack of protection, suffering on account of that follows that person, it pursues them. And as it pursues, it does so together with all five objects, such as forms, along with the sixth object, all of which are conditions for the arising of objects. Here, the eye faculty and the ear faculty, because they grasp what has not arrived at them, are spoken of with the words 'does not restrain it as it goes.' The other faculties, because they grasp what has arrived at them, are spoken of with the words 'if one partakes of scents,' and so on. And there, it should be understood that craving for tastes and craving for tangible objects are especially strong in beings, and so it is said, 'greedy with the craving for tastes, recalling tangible objects.'

Evaṃ aguttadvārassa puggalassa chahi dvārehi chasupi ārammaṇesu asaṃvaranimittaṃ uppajjanakadukkhaṃ dassetvā svāyamasaṃvaro yasmā sarīrasabhāvānavabodhena hoti, tasmā sarīrasabhāvaṃ vicinanto ‘‘pubbalohitasampuṇṇa’’ntiādinā gāthādvayamāha. Tassattho – sarīraṃ nāmetaṃ pubbena lohitena ca sampuṇṇaṃ bharitaṃ aññena ca pittasemhādinā bahunā kuṇapena, tayidaṃ naravīrena naresu chekena sippācariyena kataṃ vaggu maṭṭhaṃ lākhāparikammādinā cittitaṃ, anto pana gūthādiasucibharitaṃ samuggaṃ viya chavimattamanoharaṃ bālajanasammohaṃ dukkhasabhāvatāya nirayādidukkhatāpanato ca kaṭukaṃ, parikappasambhavena amūlakena assādamattena madhuratāya madhurassādaṃ, tato eva piyabhāvanibandhanena piyanibandhanaṃ, dussahatāya appatītatāya ca dukhaṃ, īdise sarīre assādalobhena mahādukkhaṃ paccanubhuyyamānaṃ anavabujjhanto loko madhuragiddho khuradhārālehakapuriso viya daṭṭhabboti.

Thus, having shown the suffering that arises on account of the lack of restraint in the six doors with regard to the six objects for a person with unguarded doors, and because this lack of restraint occurs through not understanding the nature of the body, he therefore investigates the nature of the body and speaks two verses beginning with 'filled with pus and blood.' The meaning is this: this so-called body is filled and replete with pus and blood, and with much other carrion such as bile and phlegm. This body, made by a hero among men, a clever artisan, is beautiful, polished, and decorated with lacquer-work and so on, but inside it is like a casket filled with filth such as excrement. It is charming only by its skin, a delusion for foolish people. It is bitter due to its nature of suffering and because it torments with the suffering of hell and so on. It has a sweet taste because of a sweetness that is a mere flavor, rootless, arising from imagination. For that very reason, it is a basis for affection because it is a basis for the state of being dear. It is suffering due to being unbearable and unpleasant. The world, not understanding the great suffering being experienced through greed for the flavor in such a body, and being greedy for sweetness, should be seen as like a man licking a razor's edge.

Idāni ete cakkhādīnaṃ gocarabhūtā rūpādayo vuttā, te visesato purisassa itthipaṭibaddhā kamanīyāti tattha saṃvaro kātabboti dassento ‘‘itthirūpe’’tiādimāha. Tattha itthirūpeti itthiyā catusamuṭṭhānikarūpāyatanasaṅkhāte vaṇṇe. Api ca yo koci itthiyā nivatthassa alaṅkārassa vā gandhavaṇṇakādīnaṃ vā piḷandhanamālānaṃ vā kāyapaṭibaddho vaṇṇo purisassa cakkhuviññāṇassa ārammaṇabhāvāya upakappati, sabbametaṃ ‘‘itthirūpa’’ntveva veditabbaṃ. Itthisareti itthiyā gītalapitahasitaruditasadde. Api ca itthiyā nivatthavatthassapi alaṅkataalaṅkārassapi itthipayoganipphāditā veṇuvīṇāsaṅkhapaṇavādīnampi saddā idha itthisaraggahaṇena gahitāti veditabbā. Sabbopeso purisassa cittaṃ ākaḍḍhatīti. ‘‘Itthirase’’ti pana pāḷiyā catusamuṭṭhānikarasāyatanavasena vuttaṃ. Itthiyā kiṃkārapaṭissāvitādivasena assavaraso ceva paribhogaraso [Pg.278] ca itthirasoti eke. Yo pana itthiyā oṭṭhamaṃsasammakkhitakheḷādiraso, yo ca tāya purisassa dinnayāgubhattādīnaṃ raso, sabbopeso ‘‘itthiraso’’tveva veditabbo. Phoṭṭhabbepi ca itthiyā kāyasamphasso, itthisarīrārūḷhānaṃ vatthālaṅkāramālādīnaṃ phasso ‘‘itthiphoṭṭhabbo’’tveva veditabbo. Ettha ca yesaṃ itthirūpe itthisareti pāḷi, tesaṃ api-saddena itthirasasaṅgaho daṭṭhabbo. Itthigandhesūti itthiyā catusamuṭṭhānikagandhāyatanesu. Itthiyā sarīragandho nāma duggandho. Ekaccā hi itthī assagandhinī hoti, ekaccā meṇḍagandhinī, ekaccā sedagandhinī, ekaccā soṇitagandhinī, tathāpi tāsu andhabālo rajjateva. Cakkavattino pana itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho, ayaṃ na sabbāsaṃ hotīti, itthiyā sarīre ārūḷho āgantuko anulimpanādigandho ‘‘itthigandho’’ti veditabbo. Sārattoti suṭṭhu ratto gadhito mucchito, idaṃ pana padaṃ ‘‘itthirūpe’’tiādīsupi yojetabbaṃ. Vividhaṃ vindate dukhanti itthirūpādīsu sarāganimittaṃ diṭṭhadhammikaṃ vadhabandhanādivasena samparāyikaṃ pañcavidhabandhanādivasena nānappakāraṃ dukkhaṃ paṭilabhati.

Now, these sense objects—forms and so on—which are the domains of the eye and other senses, have been described. They are particularly connected to women and are desirable; therefore, restraint should be practiced regarding them. To illustrate this, the text says, 'Regarding a woman’s form,' and so on. Here, 'a woman’s form' refers to the visual sense-sphere, which is a woman’s complexion arisen from the four great elements. Moreover, whatever complexion is connected with a woman’s body—whether of her clothing, ornaments, perfumes, colors, etc., or garlands she wears—that becomes an object for a man’s eye-consciousness, all of that should be understood as 'a woman’s form.' 'A woman’s voice' refers to the sounds of a woman singing, speaking, laughing, or crying. Also, the sounds of a woman’s clothing or ornaments, or sounds produced by her use of instruments such as flutes, lutes, conches, and drums, are to be understood as included here under 'a woman’s voice.' All of this captivates a man’s mind. As for 'a woman’s taste,' in the Pāli text, it is spoken of as the taste sense-sphere arisen from the four great elements. Some say that 'a woman's taste' is both the taste of what is savored, such as saliva from kissing, and the taste of what is consumed, such as food offered by her. Furthermore, the taste of saliva, etc., mixed with the flesh of her lips, and the taste of gruel, rice, etc., given by her to a man—all of this should be understood as 'a woman’s taste.' Similarly, 'a woman’s touch' refers to physical contact with a woman’s body, or contact with garments, ornaments, garlands, etc., worn on a woman’s body; all of this is to be understood as 'a woman’s touch.' Here, for those for whom the Pāli text reads 'a woman's form, a woman's voice,' the inclusion of 'a woman's taste' should be understood by the word 'api' (also). 'A woman’s scent' refers to the olfactory sense-sphere, which is a woman’s scent arisen from the four great elements. The natural scent of a woman’s body is a foul smell. Some women smell like horses, others like goats, some like sweat, and others like blood. Yet, the blind fool is still infatuated with them. However, the body of a wheel-turning monarch’s queen emits the fragrance of sandalwood, and her mouth smells like lotuses—but this is not the case for all women. Thus, any adventitious fragrance applied to a woman’s body, such as perfumes or ointments, should be understood as 'a woman’s scent.' 'Infatuated' means thoroughly impassioned, greedy, deluded. This term should be applied to all the preceding phrases: 'a woman’s form,' and so on. 'Experiences manifold suffering' means that one who is attached to the sign of lust regarding a woman’s form and so on obtains various kinds of suffering—both in this very life, by way of execution, imprisonment, etc., and in the future life, by way of the fivefold bondage, etc.

Itthisotāni sabbānīti itthiyā rūpādiārammaṇāni sabbāni anavasesāni pañca taṇhāsotāni sandanti. Pañcasūti purisassa pañcasu dvāresu. Tesanti tesaṃ pañcannaṃ sotānaṃ. Āvaraṇanti saṃvaraṇaṃ, yathā asaṃvaro na uppajjati, evaṃ satisampajaññaṃ paccupaṭṭhapetvā saṃvaraṃ pavattetuṃ yo sakkoti, so vīriyavā āraddhavīriyo akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāyāti attho.

'All a woman's streams' means that all five streams of craving flow without remainder towards a woman’s sense objects, such as form. 'In the five' means in the five doors of a man. 'Of these' means of those five streams. 'A barrier' means restraint. The meaning is that one who is able to establish mindfulness and clear comprehension and to maintain restraint, so that lack of restraint does not arise, is energetic, with aroused effort for the abandoning of unwholesome states and the undertaking of wholesome states.

Evaṃ rūpādigocare pabbajitassa paṭipattiṃ dassetvā idāni gahaṭṭhassa dassetuṃ ‘‘so atthavā’’tiādi vuttaṃ. Tattha so atthavā so dhammaṭṭho, so dakkho so vicakkhaṇoti so puggalo imasmiṃ loke atthavā, buddhimā, dhamme ṭhito, dhamme dakkho, dhamme cheko, analaso vā vicakkhaṇo iti kattabbatāsu kusalo nāma. Kareyya ramamānopi, kiccaṃ dhammatthasaṃhitanti geharatiyā ramamānopi dhammatthasaṃhitaṃ dhammato atthato ca anapetameva taṃ taṃ kattabbaṃ. Anuppannānaṃ bhogānaṃ uppādanaṃ, uppannānaṃ paripālanaṃ, paribhogañca kareyya, aññamaññaṃ, avirodhena, aññamaññaṃ, abādhanena, tivaggatthaṃ anuyuñjeyyāti adhippāyo[Pg.279]. Ayañca nayo yesaṃ sammāpaṭipattiavirodhena tivaggatthassa vasena vattati bimbisāramahārājādīnaṃ viya, tesaṃ vasena vutto. Na yesaṃ kesañci vasenāti daṭṭhabbaṃ.

Having shown the practice for one who has gone forth regarding the sphere of form and so on, now to show it for the householder, the text says, 'He is purposeful,' and so on. Here, 'he is purposeful, he is established in the Dhamma, he is skilled, he is discerning' means that person is purposeful in this world, intelligent, established in the Dhamma, skilled in the Dhamma, expert in the Dhamma, or discerning and not lazy; that is, he is skillful in what ought to be done. 'Even while enjoying himself, he should do what is connected with the Dhamma and its purpose' means that even while delighting in household life, he should perform each and every duty that is connected with the Dhamma and its purpose, without deviating from the Dhamma or its purpose. The intention is that he should generate wealth that has not yet arisen, protect what has arisen, and make use of it, and he should pursue the threefold good without mutual conflict or harm. And this method is stated with reference to those, like King Bimbisāra and others, whose conduct proceeds by way of the threefold good without conflicting with right practice. It should be understood that this is not stated with reference to just anyone.

Atho sīdati saññuttanti yadi idhaloke supasaṃhitaṃ diṭṭhadhammikaṃ atthaṃ pariggahetvā ṭhitaṃ. Vajje kiccaṃ niratthakanti samparāyikattharahitaṃ anatthupasaṃhitaṃ kiccaṃ sacepi vissajjeyya pariccajeyya. Na taṃ kiccanti maññitvā, appamatto vicakkhaṇoti satiavippavāsena appamatto vicāraṇapaññāsambhavena vicakkhaṇo anatthupasaṃhitaṃ, taṃ kiccaṃ mayā na kātabbanti maññitvā vivajjeyya.

'Then he sinks, bound' refers to one who is established, having grasped a well-connected, worldly benefit in this life. 'One should avoid a meaningless duty' means: one should give up, one should abandon, a duty that is devoid of benefit in the future life and is connected with what is not beneficial. 'Not regarding it as a duty, heedful and discerning' means that being heedful through the non-absence of mindfulness, and discerning through the arising of investigative wisdom, one should avoid that duty which is connected with what is not beneficial, thinking, 'This duty should not be done by me.'

Vivajjetvā pana yañca atthena saññuttaṃ, yā ca dhammagatā rati. Taṃ samādāya vattethāti yaṃkiñci diṭṭhadhammikasamparāyikappabhedena atthena hitena saṃyuttaṃ tadubhayahitāvahaṃ, yā ca adhikusaladhammagatā samathavipassanāsahitā rati, tadubhayaṃ sammā ādiyitvā pariggahaṃ katvā vatteyya. ‘‘Sabbaṃ ratiṃ dhammarati jinātī’’ti (dha. pa. 354) vacanato sā hi ekaṃsena uttamatthassa pāpanato uttamā rati nāma.

The phrase 'But having abandoned [the former], whatever is connected with benefit and whatever is delight pertaining to the Dhamma, one should live having undertaken that' means: whatever is connected with benefit, with welfare, classified as pertaining to this very life and to the future life, bringing welfare to both; and that delight which pertains to superior wholesome states, accompanied by serenity and insight—one should live having rightly undertaken and embraced both of these. For, as it is said, 'The delight in the Dhamma conquers all delight' (Dhammapada 354), and because it assuredly leads to the supreme goal, it is called the supreme delight.

Yaṃ pana kāmaratisaṃyuttaṃ kiccaṃ niratthakanti vuttaṃ, tassā anatthupasaṃhitabhāvaṃ dassetuṃ ‘‘uccāvacehī’’tiādi vuttaṃ. Tattha uccāvacehīti mahantehi ceva khuddakehi ca. Upāyehīti nayehi. Paresamabhijigīsatīti paresaṃ santakaṃ āharituṃ icchati, pare vā sabbathā hāpeti, jināpeti paraṃ hantvā, vadhitvā atha socayitvā, ālopati sāhasā yo paresaṃ. Idaṃ vuttaṃ hoti – yo puggalo kāmahetu pare hananto, ghātento, socento sandhicchedasandhiruhanapasayhāvahārādīhi nānupāyehi paresaṃ santakaṃ harituṃ vāyamanto sāhasākāraṃ karoti, ālopati, jigīsati sāpateyyavasena pare hāpeti, tassa taṃ kiccaṃ kāmaratisannissitaṃ anatthupasaṃhitaṃ ekantanihīnanti. Etena tappaṭipakkhato dhammagatāya ratiyā ekaṃsato uttamabhāvaṃyeva vibhāveti.

Now, regarding what was said, 'a duty connected with sensual delight is meaningless,' to show its connection with what is not beneficial, the text says, 'with high and low,' and so on. Here, 'with high and low' means with great and small. 'Means' means methods. 'He desires to conquer others' means he wishes to take what belongs to others, or he utterly ruins others. 'He conquers another by killing, striking, and then causing grief; he plunders others with violence.' This is what is meant: a person who, for the sake of sensual pleasures, kills others, slays them, causes them to grieve, and strives to take what belongs to others through various means such as housebreaking, highway robbery, violent theft, etc., acting with violence, plundering, and desiring to deprive others of their property by conquest—for him, that duty, being based on sensual delight, is connected with what is not beneficial and is utterly base. By this, the supreme nature of the delight pertaining to the Dhamma is revealed as its complete opposite.

Idāni yaṃ ‘‘tesamāvaraṇaṃ kātuṃ yo sakkotī’’ti indriyānaṃ āvaraṇaṃ vuttaṃ, taṃ upāyena saha vibhāvento ‘‘tacchanto āṇiyā āṇiṃ[Pg.280], nihanti balavā yathā’’ti āha. Yathā balavā kāyabalena, ñāṇabalena ca samannāgato tacchako rukkhadaṇḍagataṃ āṇiṃ nīharitukāmo tato balavatiṃ āṇiṃ koṭento tato nīharati, tathā kusalo bhikkhu cakkhādīni indriyāni vipassanābalena nihantukāmo indriyehi eva nihanti.

Now, concerning what was said—'One who is able to make a barrier for them'—the restraint of the sense faculties was mentioned. Explaining this together with its method, the text says: 'Just as a strong carpenter, shaping wood, knocks out a peg with a peg.' Just as a strong carpenter, endowed with bodily strength and the strength of wisdom, wishing to extract a peg stuck in a piece of timber, knocks it out by striking it with a stronger peg; so too a skilled bhikkhu, wishing to subdue the sense faculties of the eye and so on with the power of insight, subdues them with those very sense faculties.

Katamehi panāti āha ‘‘saddha’’ntiādi. Tassattho – adhimokkhalakkhaṇaṃ saddhaṃ, paggahalakkhaṇaṃ vīriyaṃ, avikkhepalakkhaṇaṃ samādhiṃ, upaṭṭhānalakkhaṇaṃ satiṃ, dassanalakkhaṇaṃ paññanti imānipi vimuttiparipācakāni pañcindriyāni bhāvento vaḍḍhento etehi pañcahi indriyehi cakkhādīni pañcindriyāni anunayapaṭighādikilesuppattiyā dvārabhāvavihanena hantvā, ariyamaggena tadupanissaye kilese samucchinditvā, tato eva anīgho niddukkho brāhmaṇo anupādisesaparinibbānameva yāti upagacchatīti.

But with what? He says: “Faith,” and so on. The meaning is this: faith is characterized by determination, energy by exertion, concentration by non-distraction, mindfulness by establishment, and wisdom by seeing. By developing and strengthening these five faculties, which mature liberation, one strikes down the five faculties of the eye and so on by means of these five faculties, by destroying their function as doorways for the arising of defilements such as attraction and aversion. Having eradicated the defilements that are dependent on them through the Noble Path, one thus becomes untroubled, sorrowless, a brahmin, and attains final Nibbāna without residue.

So atthavāti so yathāvutto brāhmaṇo uttamatthena samannāgatattā atthavā, taṃ sampāpake dhamme ṭhitattā dhammaṭṭho. Sabbena sabbaṃ anavasesena vidhinā anavasesaṃ buddhassa bhagavato vākyabhūtaṃ anusāsaniṃ katvā yathānusiṭṭhaṃ paṭipajjitvā ṭhito. Tato eva so naro uttamapuriso nibbānasukhañca edhati, brūheti, vaḍḍhetīti.

The phrase “He is possessed of the goal” (So atthavā) means that the brahmin, as described, is possessed of the goal because he is endowed with the supreme goal, and he is righteous because he is established in the Dhamma that leads to its attainment. Having fully and completely, without residue, by all means, carried out the instruction, the teaching consisting of the words of the Blessed Buddha, and having practiced as instructed, he stands firm. Therefore, that man, that supreme person, attains, develops, and increases the happiness of Nibbāna.

Evaṃ therena attano cintitākāravibhāvanāvasena paṭipattiyā pakāsitattā idameva cassa aññābyākaraṇaṃ daṭṭhabbaṃ.

Thus, since the Elder has revealed the way of practice by way of explaining the manner of his own thought, this itself should be regarded as his declaration of final knowledge.

Pārāpariyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Pārāpariya is completed.

3. Telakānittheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Telakāni

Cirarattaṃ vatātāpītiādikā āyasmato telakānittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde satthu abhijātito puretaraṃyeva sāvatthiyaṃ aññatarasmiṃ brāhmaṇakule nibbattitvā telakānīti laddhanāmo vayappatto hetusampannatāya kāme jigucchanto gharāvāsaṃ pahāya paribbājakapabbajjaṃ pabbajitvā vivaṭṭajjhāsayo ‘‘ko so pāraṅgato loke’’tiādinā vimokkhapariyesanaṃ [Pg.281] caramāno te te samaṇabrāhmaṇe upasaṅkamitvā pañhaṃ pucchati, te na sampāyanti. So tena anārādhitacitto vicarati. Atha amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke lokahitaṃ karonte ekadivasaṃ satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahatte patiṭṭhāti. So ekadivasaṃ bhikkhūhi saddhiṃ nisinno attanā adhigatavisesaṃ paccavekkhitvā tadanusārena attano paṭipattiṃ anussaritvā taṃ sabbaṃ bhikkhūnaṃ ācikkhanto –

“Long indeed have I been ardent,” and so forth, are the verses of the Venerable Telakāni. What is their origin? He, too, having made a resolve under former Buddhas, accumulated wholesome actions in various existences as a support for liberation. In this Buddha’s dispensation, even before the Teacher’s arising, he was born in a certain brahmin family in Sāvatthī and was named Telakāni. When he came of age, being endowed with the requisite conditions, he grew disgusted with sensual pleasures, abandoned household life, and went forth into the life of a wandering ascetic. With a mind inclined towards liberation, he wandered seeking freedom, asking, “Who in this world has gone beyond?” and so on. Approaching various ascetics and brahmins, he posed his questions, but they could not satisfy him. With an ungratified mind, he wandered on. Then, when our Blessed One arose in the world and set in motion the supreme Wheel of Dhamma for the welfare of the world, one day he approached the Teacher, heard the Dhamma, and gained faith. He went forth, devoted himself to the practice of insight meditation, and before long was established in arahantship. One day, while sitting with the monks, reflecting on the special attainment he had achieved, he recollected his own practice in accordance with it and recounted all of it to the monks:

747.

747.

‘‘Cirarattaṃ vatātāpī, dhammaṃ anuvicintayaṃ;

Samaṃ cittassa nālatthaṃ, pucchaṃ samaṇabrāhmaṇe.

“For a long time indeed, I was ardent, reflecting on the Dhamma; I did not obtain peace of mind, though I questioned ascetics and brahmins.

748.

748.

‘‘Ko so pāraṅgato loke, ko patto amatogadhaṃ;

Kassa dhammaṃ paṭicchāmi, paramatthavijānanaṃ.

“Who in the world has gone beyond? Who has reached the immersion in the deathless? Whose teaching shall I accept, for the knowing of the ultimate truth?

749.

749.

‘‘Antovaṅkagato āsi, macchova ghasamāmisaṃ;

Baddho mahindapāsena, vepacityasuro yathā.

“I had gone into inner crookedness, like a fish for the baited flesh; bound by the noose of Mahinda, like Vepacitti the Asura.

750.

750.

‘‘Añchāmi naṃ na muñcāmi, asmā sokapariddavā;

Ko me bandhaṃ muñcaṃ loke, sambodhiṃ vedayissati.

“I pull at it, I do not release it, from this sorrow and lamentation. Who in the world, releasing my bond, will make known to me full enlightenment?

751.

751.

‘‘Samaṇaṃ brāhmaṇaṃ vā kaṃ, ādisantaṃ pabhaṅgunaṃ;

Kassa dhammaṃ paṭicchāmi, jarāmaccupavāhanaṃ.

“What ascetic or brahmin, pointing out the perishable nature of things, is there? Whose teaching shall I accept, which carries one beyond old age and death?

752.

752.

‘‘Vicikicchākaṅkhāganthitaṃ, sārambhabalasaññutaṃ;

Kodhappattamanatthaddhaṃ, abhijappappadāraṇaṃ.

“Bound by doubt and perplexity, yoked to the force of rivalry; fallen into anger, not stubborn, torn apart by covetousness.

753.

753.

‘‘Taṇhādhanusamuṭṭhānaṃ, dve ca pannarasāyutaṃ;

Passa orasikaṃ bāḷhaṃ, bhetvāna yadi tiṭṭhati.

“Arisen from the bow of craving, and joined with two and fifteen; see the forceful, chest-born dart, which, having pierced, remains.

754.

754.

‘‘Anudiṭṭhīnaṃ appahānaṃ, saṅkappaparatejitaṃ;

Tena viddho pavedhāmi, pattaṃva māluteritaṃ.

“Through not abandoning underlying views, incited by intentions, struck by that, I tremble, like a leaf driven by the wind.

755.

755.

‘‘Ajjhattaṃ me samuṭṭhāya, khippaṃ paccati māmakaṃ;

Chaphassāyatanī kāyo, yattha sarati sabbadā.

“Arising from within me, my own suffering quickly ripens; this body, the sphere of the six senses, is where it always flows.

756.

756.

‘‘Taṃ [Pg.282] na passāmi tekicchaṃ, yo metaṃ sallamuddhare;

Nānārajjena satthena, nāññena vicikicchitaṃ.

“I see no physician who could extract this dart from me; a dart of doubt, not to be removed by any royal power, weapon, or other means.

757.

757.

‘‘Ko me asattho avaṇo, sallamabbhantarapassayaṃ;

Ahiṃsaṃ sabbagattāni, sallaṃ me uddharissati.

“Who, without weapon or wound, will extract this dart lodged within me, without harming any of my limbs?

758.

758.

‘‘Dhammappati hi so seṭṭho, visadosappavāhako;

Gambhīre patitassa me, thalaṃ pāṇiñca dassaye.

“Truly, he, the Lord of Dhamma, is the best, the dispeller of poison and faults; for me, fallen into the deep, he would show the shore and a hand.

759.

759.

‘‘Rahadehamasmi ogāḷho, ahāriyarajamattike;

Māyāusūyasārambha, thinamiddhamapatthaṭe.

“I am plunged into a deep pool, in unremovable defilement and mud; where deceit, envy, rivalry, and sloth and torpor are spread out.

760.

760.

‘‘Uddhaccameghathanitaṃ, saṃyojanavalāhakaṃ;

Vāhā vahanti kuddiṭṭhiṃ, saṅkappā rāganissitā.

“Restlessness is the thunder of the cloud, fetters are the rain-clouds; torrents carry wrong views, intentions are based on lust.

761.

761.

‘‘Savanti sabbadhi sotā, latā ubbhijja tiṭṭhati;

Te sote ko nivāreyya, taṃ lataṃ ko hi checchati.

“Streams flow everywhere, a creeper springs up and stands; who can restrain those streams? Who indeed will cut that creeper?

762.

762.

‘‘Velaṃ karotha bhaddante, sotānaṃ sannivāraṇaṃ;

Mā te manomayo sotā, rukkhaṃva sahasā luve.

“Make a dam, venerable sirs, for the restraint of the streams; lest the mind-made streams suddenly uproot you like a tree.

763.

763.

‘‘Evaṃ me bhayajātassa, apārā pāramesato;

Tāṇo paññāvudho satthā, isisaṅghanisevito.

“Thus for me, for whom fear was born, seeking the far shore but without a shore, the Teacher was my refuge, armed with wisdom, attended by the assembly of seers.

764.

764.

‘‘Sopānaṃ sugataṃ suddhaṃ, dhammasāramayaṃ daḷhaṃ;

Pādāsi vuyhamānassa, mā bhāyīti ca mabravi.

“A well-made, pure staircase, firm, made of the Dhamma's essence, he gave to me as I was being swept away, and said to me, ‘Do not fear.’

765.

765.

‘‘Satipaṭṭhānapāsādaṃ, āruyha paccavekkhisaṃ;

Yaṃ taṃ pubbe amaññissaṃ, sakkāyābhirataṃ pajaṃ.

“Having ascended the palace of the foundations of mindfulness, I surveyed the folk—that folk delighting in personality-view, which I formerly misapprehended.

766.

766.

‘‘Yadā ca maggamaddakkhiṃ, nāvāya abhirūhanaṃ;

Anadhiṭṭhāya attānaṃ, titthamaddakkhimuttamaṃ.

“And when I saw the path, like embarking on a ship, not clinging to self, I beheld the supreme ford.

767.

767.

‘‘Sallaṃ attasamuṭṭhānaṃ, bhavanettippabhāvitaṃ;

Etesaṃ appavattāya, desesi maggamuttamaṃ.

“The dart arisen from self, produced by the craving that leads to existence; for the non-occurrence of these, he taught the supreme path.

768.

768.

‘‘Dīgharattānusayitaṃ[Pg.283], cirarattamadhiṭṭhitaṃ;

Buddho mepānudī ganthaṃ, visadosappavāhano’’ti. – imā gāthā abhāsi;

“Latent for a long time, ingrained for a long time—the Buddha dispelled my bond, he, the dispeller of poison and faults.” – he spoke these verses.

Tattha cirarattaṃ vatāti cirakālaṃ vata. Ātāpīti vīriyavā vimokkhadhammapariyesane āraddhavīriyo. Dhammaṃ anuvicintayanti ‘‘kīdiso nu kho vimokkhadhammo, kathaṃ vā adhigantabbo’’ti vimuttidhammaṃ anuvicinanto gavesanto. Samaṃ cittassa nālatthaṃ, pucchaṃ samaṇabrāhmaṇeti te te nānātitthiye samaṇabrāhmaṇe vimuttidhammaṃ pucchanto pakatiyā anupasantasabhāvassa cittassa samaṃ vūpasamabhūtaṃ vaṭṭadukkhavissaraṇaṃ ariyadhammaṃ nālatthaṃ nādhigacchanti attho.

Here, “long indeed” means for a long time indeed. “Ardent” means energetic, having aroused vigor in the search for the Dhamma of liberation. “Reflecting on the Dhamma” means pondering, “What is the nature of the Dhamma of liberation? How is it to be attained?”—thus searching for and seeking the liberating Dhamma. “I did not obtain peace of mind, though I questioned ascetics and brahmins” means asking those various sectarians, ascetics and brahmins, about the liberating Dhamma; I did not obtain peace for a mind whose nature is unpacified—that is, I did not attain the noble Dhamma which is the calming, the subsiding of suffering, the release from the round of existence. This is the meaning.

Ko so pāraṅgatotiādi pucchitākāradassanaṃ. Tattha ko so pāraṅgato loketi imasmiṃ loke titthakārapaṭiññesu samaṇabrāhmaṇesu ko nu kho so saṃsārassa pāraṃ nibbānaṃ upagato. Ko patto amatogadhanti nibbānapatiṭṭhaṃ vimokkhamaggaṃ ko patto adhigatoti attho. Kassa dhammaṃ paṭicchāmīti kassa samaṇassa vā brāhmaṇassa vā ovādadhammaṃ paṭiggaṇhāmi paṭipajjāmi. Paramatthavijānananti paramatthassa vijānanaṃ, aviparītappavattinivattiyo pavedentanti attho.

“Who is the one gone to the far shore?” and so forth, shows the form of the question. Here, “Who is the one who has gone beyond in this world?” means: among the ascetics and brahmins in this world who claim to be founders of sects, who is it that has gone to the far shore of saṃsāra, Nibbāna? “Who has reached the immersion in the deathless?” means: who has attained, who has realized the path to liberation that is established in Nibbāna? “Whose teaching shall I accept?” means: whose Dhamma of instruction—whether from an ascetic or a brahmin—shall I receive and practice? “For the knowing of the ultimate truth” means for the knowing of the ultimate truth, indicating the non-perverted proceeding and turning back—this is the meaning.

Antovaṅkagato āsīti vaṅkaṃ vuccati diṭṭhigataṃ manovaṅkabhāvato, sabbepi vā kilesā, antoti pana hadayavaṅkassa anto, hadayabbhantaragatakilesavaṅko vā ahosīti attho. Macchova ghasamāmisanti āmisaṃ ghasanto khādanto maccho viya, gilabaḷiso maccho viyāti adhippāyo. Baddho mahindapāsena, vepacityasuro yathāti mahindassa sakkassa pāsena baddho yathā vepacitti asurindo aserivihārī mahādukkhappatto, evamahaṃ pubbe kilesapāsena baddho āsiṃ, aserivihārī mahādukkhappattoti adhippāyo.

“I was gone into inner crookedness”: ‘crookedness’ is said to be wrong view because of crookedness of mind, or all defilements. ‘Inner’ means the inside of the heart's crookedness, or it means, I had a crookedness of defilements gone into the interior of the heart—this is the meaning. “Like a fish devouring bait” means like a fish devouring and eating bait; the intended meaning is like a fish swallowing a baited hook. “Bound by the noose of Mahinda, like Vepacitti the Asura”: just as Vepacitti, the Asura lord, was bound by the noose of Mahinda, Sakka, and dwelt without freedom, having attained great suffering, so too, in the past, was I bound by the noose of defilements, dwelling without freedom, having attained great suffering—this is the intended meaning.

Añchāmīti ākaḍḍhāmi. Nanti kilesapāsaṃ. Na muñcāmīti na mocemi. Asmā sokapariddavāti imasmā sokaparidevavaṭṭato. Idaṃ vuttaṃ hoti – yathāpāsena baddho migo sūkaro vā mocanupāyaṃ ajānanto paripphandamāno taṃ āviñchanto bandhanaṃ daḷhaṃ karoti, evaṃ ahaṃ pubbe [Pg.284] kilesapāsena paṭimukko mocanupāyaṃ ajānanto kāyasañcetanādivasena paripphandamāno taṃ na mocesiṃ, aññadatthu taṃ daḷhaṃ karonto sokādinā paraṃ kilesaṃ eva pāpuṇinti. Ko me bandhaṃ muñcaṃ loke, sambodhiṃ vedayissatīti imasmiṃ loke etaṃ kilesabandhanena bandhaṃ muñcanto sambujjhati etenāti ‘‘sambodhī’’ti laddhanāmaṃ vimokkhamaggaṃ ko me vedayissati ācikkhissatīti attho. ‘‘Bandhamuñca’’ntipi paṭhanti, bandhā, bandhassa vā mocakaṃ sambodhinti yojanā.

“I pull” means I draw it taut. “It” refers to the snare of defilements. “I do not release” means I do not set it free. “From this sorrow and lamentation” means from this cycle of sorrow and lamentation. This is what is meant: just as a wild animal or a boar, bound by a snare, not knowing the means of release, struggles and tightens the bond by pulling on it, so too in the past, I, caught in the snare of defilements, not knowing the means of release, struggled through bodily intentions and the like, and did not release it. Instead, by tightening it, I only attained further defilements such as sorrow. “Who in this world, releasing me from bondage, will make known enlightenment to me?” means: in this world, who will release me from this bondage of defilements and teach me the path to liberation, which has received the name “enlightenment” because one awakens by means of it?—this is the meaning. Some also read “bandhamuñcaṃ” (releasing from bondage); the construction is: the enlightenment that releases from bondage, or is the releaser of bondage.

Ādisantanti desentaṃ. Pabhaṅgunanti pabhañjanaṃ kilesānaṃ viddhaṃsanaṃ, pabhaṅgunaṃ vā dhammappavattiṃ ādisantaṃ kathentaṃ jarāya maccuno ca pavāhanaṃ kassa dhammaṃ paṭicchāmi. ‘‘Paṭipajjāmī’’ti vā pāṭho, so evattho. Vicikicchākaṅkhāganthitanti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādinayappavattāya (ma. ni. 1.18; saṃ. ni. 2.20) vicikicchāya āsappanaparisappanākāravuttiyā kaṅkhāya ca ganthitaṃ. Sārambhabalasaññutanti karaṇuttariyakaraṇalakkhaṇena balappattena sārambhena yuttaṃ. Kodhappattamanatthaddhanti sabbattha kodhena yuttamanasā thaddhabhāvaṃ gataṃ abhijappappadāraṇaṃ. Icchitālābhādivasena hi taṇhā sattānaṃ cittaṃ padālentī viya pavattati. Dūre ṭhitassāpi vijjhanupāyatāya taṇhāva dhanu samupatiṭṭhati uppajjati etasmāti taṇhādhanusamuṭṭhānaṃ, diṭṭhisallaṃ. Taṃ pana yasmā vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhīti tiṃsappabhedaṃ, tasmā vuttaṃ ‘‘dve ca pannarasāyuta’’nti, dvikkhattuṃ pannarasabhedavantanti attho. Passa orasikaṃ bāḷhaṃ, bhetvāna yadi tiṭṭhatīti yaṃ urasambandhanīyatāya orasikaṃ bāḷhaṃ balavataraṃ bhetvāna hadayaṃ vinivijjhitvā tasmiṃyeva hadaye tiṭṭhati, taṃ passāti attānameva ālapati.

“Ādisanta,” meaning instructing. “Pabhaṅguna,” meaning the breaking up, the destruction of defilements; or (from one) proclaiming the transient process of phenomena and the dispelling of aging and death—whose Dhamma do I accept? Alternatively, the reading may be “I shall practice,” which conveys the same meaning. “Bound by doubt and uncertainty,” meaning entangled by doubt and uncertainty, which arises in the form of restless questioning such as, “Did I exist in the past?” etc. (as in Majjhima Nikāya 1.18 and Saṃyutta Nikāya 2.20), in the manner of restless wavering and agitation. “Endowed with the force of aggression,” meaning endowed with aggression, which has the characteristic of excessive activity and has attained strength. “With a mind stiffened by anger,” meaning the mind, everywhere imbued with anger, has become rigid, splitting and tearing with murmuring. For craving, by means of desired gains and the like, operates as if splitting the hearts of beings. Even from a distance, craving itself stands ready like a bow, capable of piercing; hence, the dart of views arises from it, born from the bow of craving. But since there are twenty bases for identity-view and ten bases for wrong view—making thirty divisions—it is said, “two and fifteen combined,” meaning having fifteen divisions twice. “See the strong one in the chest, if it remains after piercing,” meaning observe that which is related to the chest, which is strong and powerful, which, having shattered and pierced the heart, remains right there in the heart itself—thus he addresses himself.

Anudiṭṭhīnaṃ appahānanti anudiṭṭhibhūtānaṃ sesadiṭṭhīnaṃ appahānakāraṇaṃ. Yāva hi sakkāyadiṭṭhi santānato na vigacchati, tāva sassatadiṭṭhiādīnaṃ appahānamevāti. Saṅkappaparatejitanti saṅkappena micchāvitakkena pare parajane nissayalakkhaṇaṃ patipatite tejitaṃ ussāhitaṃ. Tena viddho pavedhāmīti tena diṭṭhisallena yathā hadayaṃ āhacca tiṭṭhati, evaṃ viddho pavedhāmi saṅkappāmi sassatucchedādivasena ito cito ca parivaṭṭāmi. Pattaṃva [Pg.285]māluteritanti mālutena vāyunā eritaṃ vaṇṭato muttaṃ dumapattaṃ viya.

“The non-abandonment of secondary views” means the cause for not abandoning the remaining views that have become secondary. For as long as identity-view does not depart from the mental continuum, there is no abandonment of eternalism and other such views. “Incited by the thoughts of others,” meaning incited and spurred on by wrong thought, which has fallen into a state of dependence upon other people. “Pierced by that, I tremble,” meaning being struck by that dart of views, which remains having struck the heart; thus pierced, I tremble, I form thoughts, I turn about here and there in terms of eternalism, annihilationism, and so forth. “Like a leaf stirred by the wind,” meaning like a tree leaf detached from its stalk and stirred by the wind.

Ajjhattaṃ me samuṭṭhāyāti yathā loke sallaṃ nāma bāhirato uṭṭhāya ajjhattaṃ nimmathetvā bādhati, na evamidaṃ. Idaṃ pana ajjhattaṃ me mama attabhāve samuṭṭhāya so attabhāvasaññito chaphassāyatanakāyo yathā khippaṃ sīghaṃ paccati, ḍayhati. Yathā kiṃ? Aggi viya sanissayaḍāhako taṃyeva māmakaṃ mama santakaṃ attabhāvaṃ ḍahanto yattha uppanno, tattheva sarati pavattati.

“Arising within me”: just as in the world a dart arises externally and, having penetrated within, causes pain, this is not so. Rather, this arises within me, in my own being, so that this body of the six sense bases, designated as one's own being, is quickly and swiftly cooked and burned. Like what? Like a fire that burns its own support, it burns my own being, that which belongs to me, and where it has arisen, there it moves and continues.

Taṃ na passāmi tekicchanti tādisāya tikicchāya niyuttatāya tekicchaṃ sallakattaṃ bhisakkaṃ taṃ na passāmi. Yo metaṃ sallamuddhareti yo bhisakko etaṃ diṭṭhisallaṃ kilesasallañca uddhareyya, uddharanto ca nānārajjena rajjusadisasaṅkhātāya esanisalākāya pavesetvāna satthena kantitvā nāññena mantāgadappayogena vicikicchitaṃ sallaṃ tikicchituṃ sakkāti āharitvā yojetabbaṃ. Vicikicchitanti, ca nidassanamattametaṃ. Sabbassapi kilesasallassa vasena attho veditabbo.

“I do not see that physician” means I do not see that physician, that surgeon, appointed for such a treatment. “Who would extract this dart from me?” means what physician would extract this dart of views and the dart of defilements? And while extracting, having inserted a probe-splinter, which is described as being like a rope with various strings, and having cut with a knife—and not by any other application of charms or medicinal powders—can the doubtful dart be treated. This is how it should be connected and applied. “Doubtful” is merely illustrative here. The meaning should be understood in terms of all darts of defilements.

Asatthoti sattharahito. Avaṇoti vaṇena vinā. Abbhantarapassayanti abbhantarasaṅkhātaṃ hadayaṃ nissāya ṭhitaṃ. Ahiṃsanti apīḷento. ‘‘Ahiṃsā’’ti ca pāṭho, ahiṃsāya apīḷanenāti attho. Ayañhettha saṅkhepattho – ko nu kho kiñci satthaṃ aggahetvā vaṇañca akaronto tato eva sabbagattāni abādhento mama hadayabbhantaragataṃ pīḷājananato anto tudanato anto ruddhanato ca paramattheneva sallabhūtaṃ kilesasallaṃ uddharissatīti.

“Without a knife” means devoid of a knife. “Without a wound” means free from a wound. “Resting within” means situated depending on the heart, which is reckoned as internal. “Not harming” means not oppressing. There is also the reading “ahiṃsā” (by non-harming), meaning by not oppressing. Here, this is the concise meaning: Who now, without taking up any knife and without causing a wound, and thus without afflicting all the limbs, will extract the dart of defilements, which resides within my heart and which is a dart in the ultimate sense because it causes oppression, internal piercing, and internal obstruction?

Evaṃ dasahi gāthāhi pubbe attanā cintitākāraṃ dassetvā punapi taṃ pakārantarena dassetuṃ ‘‘dhammappati hi so seṭṭho’’tiādimāha. Tattha dhammappatīti dhammanimittaṃ dhammahetu. Hīti nipātamattaṃ. So seṭṭhoti so puggalo uttamo. Visadosappavāhakoti yo mayhaṃ rāgādikilesassa pavāhako ucchinnako. Gambhīre patitassa me, thalaṃ pāṇiñca dassayeti ko nu kho atigambhīre saṃsāramahoghe patitassa mayhaṃ ‘‘mā bhāyī’’ti assāsento nibbānathalaṃ taṃsampāpakaṃ ariyamaggahatthañca dasseyya.

Thus, having shown in ten verses the way he had previously reflected, he spoke again to show it in another way, beginning with, “For that master of the Dhamma is the best.” Herein, “master of the Dhamma” means one whose sign is the Dhamma, whose cause is the Dhamma. “Hi” is merely a particle. “He is the best” means that person is supreme. “Dispeller of the flow of venomous corruption” means he who dispels, who cuts off, my defilements such as lust. “For me, fallen into the deep, show the shore and a hand” means who, indeed, for me, fallen into the exceedingly deep great flood of saṃsāra, consoling me with “Fear not,” would show the shore of Nibbāna and the hand of the Noble Path that leads to it?

Rahadehamasmi [Pg.286] ogāḷhoti mahati saṃsārarahade ahamasmi sasīsaṃ nimujjanavasena otiṇṇo anupaviṭṭho. Ahāriyarajamattiketi apanetuṃ asakkuṇeyyo rāgādirajo mattikā kaddamo etassāti ahāriyarajamattiko, rahado. Tasmiṃ rahadasmiṃ. ‘‘Ahāriyarajamantike’’ti vā pāṭho, antike ṭhitarāgādīsu dunnīharaṇīyarāgādirajeti attho. Santadosapaṭicchādanalakkhaṇā māyā, parasampattiasahanalakkhaṇā usūyā, karaṇuttariyakaraṇalakkhaṇo sārambho, cittālasiyalakkhaṇaṃ thinaṃ, kāyālasiyalakkhaṇaṃ middhanti ime pāpadhammā patthaṭā yaṃ rahadaṃ, tasmiṃ māyāusūyasārambhathinamiddhamapatthaṭe, makāro cettha padasandhikaro vutto. Yathāvuttehi imehi pāpadhammehi patthaṭeti attho.

"I am plunged into the swamp," means I have entered, plunged into, by way of submerging my head in the great swamp of saṃsāra. "With mud that cannot be removed," means this swamp has mud—the defilement of lust and so forth—that cannot be removed. In that swamp. Alternatively, the reading may be "near the mud that cannot be removed," meaning the defilements such as passion, being difficult to extract, are near. Deceit, characterized by concealing one's faults; envy, characterized by intolerance of others' success; contention, characterized by doing more than is necessary; sloth of mind; and torpor of body—these evil states are spread out in that swamp. The meaning is that these evil states, as described, are spread out (the letter 'm' here is said to be a connective between words).

Uddhaccameghathanitaṃ, saṃyojanavalāhakanti vacanavipallāsena vuttaṃ, bhantasabhāvaṃ uddhaccaṃ meghathanitaṃ meghagajjitaṃ etesanti uddhaccameghathanitā. Dasavidhā saṃyojanā eva valāhakā etesanti saṃyojanavalāhakā. Vāhā mahāudakavāhasadisā rāganissitā micchāsaṅkappā asubhādīsu ṭhitā kuddiṭṭhiṃ maṃ vahanti apāyasamuddameva uddissa kaḍḍhantīti attho.

"Restlessness is the thunder of a cloud, fetters are a mass of clouds"—this is said with a transposition of words. Restlessness, whose nature is agitation, is the thunder of a cloud, the rumbling of a cloud—thus, "restlessness is the thunder of a cloud." The ten kinds of fetters are indeed a mass of clouds—thus, "fetters are a mass of clouds." The torrents, similar to great torrents of water, are wrong thoughts based on lust, established in perceptions of the unattractive and so forth, carrying me along with wrong view, drawing me towards the very ocean of woe—this is the meaning.

Savanti sabbadhi sotāti taṇhāsoto, diṭṭhisoto, mānasoto, avijjāsoto, kilesasototi ime pañcapisotā cakkhudvārādīnaṃ vasena sabbesu rūpādīsu ārammaṇesu savanato ‘‘rūpataṇhā…pe… dhammataṇhā’’tiādinā (vibha. 204, 232) sabbabhāgehi vā savanato sabbadhi savanti. Latāti paliveṭhanaṭṭhena saṃsibbanaṭṭhena latā viyāti latā, taṇhā. Ubbhijja tiṭṭhatīti chahi dvārehi ubbhijjitvā rūpādīsu ārammaṇesu tiṭṭhati. Te soteti taṇhādike sote mama santāne sandante maggasetubandhanena ko purisaviseso nivāreyya, taṃ latanti taṇhālataṃ, maggasatthena ko checchati chindissati.

"The streams flow everywhere"—these are the stream of craving, the stream of views, the stream of conceit, the stream of ignorance, and the stream of defilements. These five streams flow everywhere because they flow through the sense doors of the eye and so on, in all objects such as forms, or because they flow in all aspects, as described in the Vibhaṅga (Vibh 204, 232): "craving for forms... craving for mental phenomena." "A creeper"—because it entwines and interweaves, it is like a creeper, meaning craving. "It springs up and stands," means it springs up through the six doors and stands in objects such as forms. Those streams—what exceptional person could restrain those streams of craving and the like that flow in my continuum by building a dam with the path? That creeper—the creeper of craving—who will cut it, sever it with the sword of the path?

Velaṃ karothāti tesaṃ sotānaṃ velaṃ setuṃ karotha sannivāraṇaṃ. Bhaddanteti ālapanākāradassanaṃ. Mā te manomayo sototi udakasoto oḷāriko, tassa bālamahājanenapi setuṃ [Pg.287] katvā nivāraṇaṃ sakkā. Ayaṃ pana manomayo soto sukhumo dunnivāraṇo. So yathā udakasoto vaḍḍhanto kūle ṭhitaṃ rukkhaṃ pātetvāva nāseti, evaṃ tumhe apāyatīre ṭhite tattha sahasā pātetvā apāyasamuddaṃ pāpento mā luve mā vināseyya mā anayabyasanaṃ pāpeyyāti attho.

"Make a barrier," means, "Construct a barrier, a dam, a restraint for those streams." "Venerable sir," shows the manner of address. "Let not the mind-made stream"—a stream of water is gross, and a barrier can be built to restrain it even by foolish, common people. But this mind-made stream is subtle and hard to restrain. Just as a rising stream of water fells and destroys a tree standing on the bank, so too, may it not cut you down, may it not destroy you, may it not lead you to misfortune and ruin, by suddenly casting you, who are standing on the shore of the lower realms, into the ocean of woe—this is the meaning.

Evaṃ ayaṃ thero purimattabhāve parimadditasaṅkhārattā ñāṇaparipākaṃ gatattā pavattidukkhaṃ upadhārento yathā vicikicchādike saṃkilesadhamme pariggaṇhi, tamākāraṃ dassetvā idāni jātasaṃvego kiṃkusalagavesī satthu santikaṃ gato yaṃ visesaṃ adhimucci, taṃ dassento ‘‘evaṃ me bhayajātassā’’tiādimāha. Tattha evaṃ me bhayajātassāti evaṃ vuttappakārena saṃsāre jātabhayassa apārā orimatīrato sappaṭibhayato saṃsāravaṭṭato ‘‘kathaṃ nu kho muñceyya’’nti pāraṃ nibbānaṃ, esato gavesato, tāṇo sadevakassa lokassa tāṇabhūto kilesasamucchedanī paññā āvudho etassāti paññāvudho. Diṭṭhadhammikādiatthena sattānaṃ yathārahaṃ anusāsanato satthā, isisaṅghena aggasāvakādiariyapuggalasamūhena nisevito payirupāsito isisaṅghanisevito, sopānanti desanāñāṇena suṭṭhu katattā abhisaṅkhatattā sukataṃ, upakkilesavirahitato suddhaṃ, saddhāpaññādisārabhūtaṃ dhammasāramayaṃ paṭipakkhehi acalanīyato daḷhaṃ, vipassanāsaṅkhātaṃ sopānaṃ mahoghena vuyhamānassa mayhaṃ satthā pādāsi, dadanto ca ‘‘iminā te sotthi bhavissatī’’ti samassāsento mā bhāyīti ca abravi, kathesi.

Thus this elder, due to having thoroughly dealt with the formations in a previous existence and his wisdom having reached maturity, was reflecting on the suffering of ongoing existence when he comprehended the defiling states such as doubt. To show this, and how, having become spiritually stirred and seeking what is wholesome, he went into the Teacher's presence and was liberated into a special attainment, he speaks the verse beginning, “Thus, for me in whom fear had arisen.” Herein, “Thus, for me in whom fear had arisen” means for one in whom fear had arisen in the cycle of saṃsāra, which is without a far shore, is the near shore, and is fraught with peril, and who was seeking and searching for the far shore, Nibbāna, thinking, “How indeed might I be freed?” He was a refuge for the world with its devas, and his weapon is the wisdom that eradicates defilements—thus, he is “one with the weapon of wisdom.” Because he instructs beings appropriately according to what is visible in this life and so on, he is the Teacher. He is served and attended by the assembly of seers, by the group of noble individuals such as the chief disciples—thus, he is “attended by the assembly of seers.” The staircase—well-made, thoroughly constructed by the knowledge of teaching; pure, being free from imperfections; composed of the essence of the Dhamma, which is the essence of faith, wisdom, and so on; and firm, being unshakeable by opponents—this staircase, known as insight, the Teacher gave to me as I was being swept away by the great flood. And giving it, comforting me, saying, “By this you will be safe,” he also said, “Do not fear,” and taught.

Satipaṭṭhānapāsādanti tena vipassanāsopānena kāyānupassanādinā laddhabbacatubbidhasāmaññaphalavisesena catubhūmisampannaṃ satipaṭṭhānapāsādaṃ āruhitvā paccavekkhisaṃ catusaccadhammaṃ maggañāṇena patiavekkhiṃ paṭivijjhiṃ. Yaṃ taṃ pubbe amaññissaṃ, sakkāyābhirataṃ pajanti evaṃ paṭividdhasacco yaṃ sakkāye ‘‘ahaṃ mamā’’ti abhirataṃ pajaṃ titthiyajanaṃ tena parikappitaattānañca pubbe sārato amaññissaṃ. Yadā ca maggamaddakkhiṃ, nāvāya abhirūhananti ariyamagganāvāya abhiruhanūpāyabhūtaṃ yadā vipassanāmaggaṃ yāthāvato addakkhiṃ. Tato paṭṭhāya taṃ titthiyajanaṃ attānañca anadhiṭṭhāya citte aṭṭhapetvā aggahetvā titthaṃ nibbānasaṅkhātassa amatamahāpārassa [Pg.288] titthabhūtaṃ ariyamaggadassanaṃ sabbehi maggehi sabbehi kusaladhammehi ukkaṭṭhaṃ addakkhiṃ, yāthāvato apassinti attho.

The “palace of the foundations of mindfulness” means that having ascended, by means of that insight-staircase, the palace of the foundations of mindfulness—which is endowed with four levels and with the distinction of the four kinds of fruits of recluseship to be attained through the contemplation of the body and so on—I reviewed the teaching of the Four Noble Truths with the knowledge of the path; I penetrated them. What I had previously thought, “people delighting in personal identity,” means that having thus penetrated the truth, I had previously regarded as essential those people, the sectarians, who delight in personal identity with the notions of “I” and “mine” in the existing body, and also the self conceived by them. And when I saw the path, “boarding the boat” means that when I truly saw the path of insight, which is the means for boarding the boat of the Noble Path. From then on, without establishing that sectarian view or that self in my mind, without grasping them, I saw the vision of the Noble Path—which is the ford to the deathless great beyond called Nibbāna—as supreme among all paths and all wholesome states. The meaning is: I saw it as it truly is.

Evaṃ attano anuttaraṃ maggādhigamaṃ pakāsetvā idāni tassa desakaṃ sammāsambuddhaṃ thomento ‘‘sallaṃ attasamuṭṭhāna’’ntiādimāha. Tattha sallanti diṭṭhimānādikilesasallaṃ. Attasamuṭṭhānanti ‘‘aha’’nti mānaṭṭhānatāya ‘‘attā’’ti ca laddhanāme attabhāve sambhūtaṃ. Bhavanettippabhāvitanti bhavataṇhāsamuṭṭhitaṃ bhavataṇhāsannissayaṃ. Sā hi diṭṭhimānādīnaṃ sambhavo. Etesaṃ appavattāyāti yathāvuttānaṃ pāpadhammānaṃ appavattiyā anuppādāya. Desesi maggamuttamanti uttamaṃ seṭṭhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ, tadupāyañca vipassanāmaggaṃ kathesi.

Having thus revealed his attainment of the supreme path, now, praising the Perfectly Enlightened One who taught it, he said, “The dart arisen from self,” and so on. Herein, “dart” refers to the dart of defilements such as wrong view and conceit. “Arisen from self” means arisen in individual existence, which has obtained the name “self” because it is the basis for the conceit “I am.” “Produced by the guide to becoming” means arisen from craving for existence, dependent on craving for existence. For that craving is indeed the origin of wrong view, conceit, and so on. “For the non-occurrence of these” means for the non-arising, for the non-occurrence of the evil states mentioned. “He taught the supreme path” means he taught the supreme, excellent Noble Eightfold Path, and also the path of insight as the means to it.

Dīgharattānusayitanti anamatagge saṃsāre cirakālaṃ santāne anu anu sayitaṃ kāraṇalābhena uppajjanārahabhāvena thāmagataṃ, tato ca cirarattaṃ adhiṭṭhitaṃ santānaṃ ajjhāruyha ṭhitaṃ. Ganthanti abhijjhākāyaganthādiṃ mama santāne ganthabhūtaṃ kilesavisadosaṃ pavāhano buddho bhagavā attano desanānubhāvena apānudī parijahāpesi, ganthesu hi anavasesato pahīnesu appahīno nāma kileso natthīti.

“Long latent” means what has lain latent in the continuum for a long time in beginningless saṃsāra, having become strong due to its capacity to arise when conditions are met, and thus having long been established in and having mounted the continuum. “The knot” refers to the defilement, the poison, the fault, such as the bodily knot of covetousness, which had become a knot in my continuum. The Buddha, the Blessed One, the Dispeller, through the power of his teaching, drove it out and caused it to be completely abandoned. For when the knots are completely abandoned without remainder, there is no defilement that remains unabandoned.

Telakānittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Telakāni is finished.

4. Raṭṭhapālattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Raṭṭhapāla

Passa cittakatantiādikā āyasmato raṭṭhapālattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare gahapatimahāsālakule nibbattitvā vayappatto pitu accayena gharāvāse patiṭṭhito ratanakoṭṭhāgārakammikena dassitaṃ aparimāṇaṃ kulavaṃsānugataṃ dhanaṃ disvā ‘‘imaṃ ettakaṃ dhanarāsiṃ mayhaṃ pituayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, mayā pana gahetvā gantuṃ vaṭṭatī’’ti cintetvā kapaṇaddhikādīnaṃ mahādānaṃ adāsi. So abhiññālābhiṃ ekaṃ tāpasaṃ upaṭṭhahanto tena devalokādhipacce niyojito yāvajīvaṃ puññāni katvā tato cuto [Pg.289] devaloke nibbattitvā dibbasampattiṃ anubhavanto tattha yāvatāyukaṃ ṭhatvā tato cuto manussaloke bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa ekaputtako hutvā nibbatti.

“Behold the adorned,” and so on, are the verses of the Venerable Elder Raṭṭhapāla. What is the origin story? It is said that even before the arising of the Blessed One Padumuttara, he was born into a family of a great householder in the city of Haṃsavatī. Having reached adulthood, after his father’s death, he became established in the household life. Seeing the immeasurable wealth inherited through his family lineage, shown by the superintendent of the jewel storehouse, he thought, “My father, grandfather, great-grandfathers, and so on, could not take this much wealth with them, but is it proper for me to take it?” He then gave a great offering to the poor, the destitute, and so on. Attending upon a certain ascetic who had attained supernormal powers, he was exhorted by him to attain sovereignty in the deva world. Having performed meritorious deeds for life, he passed away from there and was reborn in the deva world, where he experienced divine prosperity. Having remained there for his full lifespan, he passed away from there and was reborn in the human world as the only son of a family capable of holding together a divided kingdom.

Tena ca samayena padumuttaro bhagavā loke uppajjitvā pavattitavaradhammacakko veneyyasatte nibbānamahānagarasaṅkhātaṃ khemantabhūmiṃ sampāpesi. Atha so kulaputto anukkamena viññutaṃ patto ekadivasaṃ upāsakehi saddhiṃ vihāraṃ gantvā satthāraṃ dhammaṃ desentaṃ disvā pasannacitto parisapariyante nisīdi. Tena kho pana samayena satthā ekaṃ bhikkhuṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi. Taṃ disvā so pasannamānaso tadatthāya cittaṃ ṭhapetvā satasahassabhikkhuparivutassa bhagavato mahatā sakkārena sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthā tassa anantarāyena ijjhanabhāvaṃ disvā ‘‘anāgate gotamassa nāma sammāsambuddhassa sāsane saddhāpabbajitānaṃ aggo bhavissatī’’ti byākāsi. So satthāraṃ bhikkhusaṅghañca vanditvā uṭṭhāyāsanā pakkāmi. So tattha yāvatāyukaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvenavute kappe phussassa bhagavato kāle satthu vemātikabhātikesu tīsu rājaputtesu satthāraṃ upaṭṭhahantesu tesaṃ puññakiriyāya kiccaṃ akāsi.

At that time, the Blessed One Padumuttara had arisen in the world and, having set in motion the supreme Wheel of Dhamma, led trainable beings to the realm of safety, which is called the great city of Nibbāna. Then, that son of good family gradually attained understanding. One day, while going to the monastery with lay devotees, he saw the Teacher preaching the Dhamma. With a faithful mind, he sat down at the edge of the assembly. At that time, the Teacher established a certain bhikkhu in the foremost position among those who had gone forth out of faith. Seeing this, with a faithful mind, he set his heart on that goal. He then provided a great offering for seven days with great reverence to the Blessed One, who was surrounded by a hundred thousand bhikkhus, and made an aspiration. The Teacher, seeing that his aspiration would be fulfilled without obstruction, prophesied, “In the future, in the dispensation of the Perfectly Self-Enlightened Buddha named Gotama, he will be foremost among those who have gone forth out of faith.” Having paid homage to the Teacher and the Saṅgha of bhikkhus, he rose from his seat and departed. There, he performed meritorious deeds for as long as he lived. After passing away from there, he wandered through the realms of gods and humans. Ninety-two eons ago from this one, during the time of the Blessed One Phussa, when the Teacher was being attended by his three step-brothers who were princes, he performed duties related to their meritorious deeds.

Evaṃ tattha tattha bhave taṃ taṃ bahuṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kururaṭṭhe thullakoṭṭhikanigame raṭṭhapālaseṭṭhino gehe nibbatti, tassa bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthe kule nibbattattā raṭṭhapāloti vaṃsānugatameva nāmaṃ ahosi. So mahatā parivārena vaḍḍhanto anukkamena yobbanapatto mātāpitūhi patirūpena dārena saṃyojito mahante ca yase patiṭṭhāpito dibbasampattisadisaṃ sampattiṃ paccanubhoti. Atha bhagavā kururaṭṭhe janapadacārikaṃ caranto thullakoṭṭhikaṃ anupāpuṇi. Taṃ sutvā raṭṭhapālo kulaputto satthāraṃ upasaṅkamitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitukāmo sattāhaṃ bhattacchedaṃ katvā kicchena kasirena mātāpitaro anujānāpetvā satthāraṃ upasaṅkamitvā pabbajjaṃ yācitvā satthu āṇattiyā aññatarassa therassa santike pabbajitvā yonisomanasikārena kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.97-111) –

Thus, having accumulated much merit in various existences here and there, wandering only in happy destinations, during this Buddha’s arising, he was born in the house of the setthi Raṭṭhapāla in the town of Thullakoṭṭhika in the Kuru country. Because he was born into a family capable of holding together a divided kingdom, the name Raṭṭhapāla was indeed hereditary. Growing up with a large retinue, he gradually reached youth and was united with a suitable wife by his parents, and established in great fame, he experienced prosperity akin to divine happiness. Then the Blessed One, traveling on a tour through the Kuru country, reached Thullakoṭṭhika. Hearing this, the young man Raṭṭhapāla approached the Teacher and, having heard the Dhamma in the Teacher’s presence, acquired faith. Desiring to go forth, he observed a week of abstinence from food and, with great difficulty and hardship, persuaded his parents to give their consent. He then approached the Teacher, requested ordination, and, by the Teacher’s command, received ordination in the presence of a certain elder. Applying wise attention to his practice, he developed insight and attained arahantship. Thus it was said in the Apadāna (Apa. Thera 1.2.97-111):

‘‘Padumuttarassa [Pg.290] bhagavato, lokajeṭṭhassa tādino;

Varanāgo mayā dinno, īsādanto urūḷhavā.

“To the Blessed Padumuttara, the foremost in the world, the Immovable One; a choice elephant was given by me, with tusks like plough-shafts, mighty.

‘‘Setacchatto pasobhito, sakappano sahatthipo;

Agghāpetvāna taṃ sabbaṃ, saṅghārāmaṃ akārayiṃ.

“Adorned with a white parasol, with its trappings, together with the elephant; having had all that appraised, I had a monastery built for the Saṅgha.

‘‘Catupaññāsasahassāni, pāsāde kārayiṃ ahaṃ;

Mahoghadānaṃ karitvāna, niyyādesiṃ mahesino.

“Fifty-four thousand mansions I had built; having made a great offering, I dedicated it to the Great Seer.

‘‘Anumodi mahāvīro, sayambhū aggapuggalo;

Sabbe jane hāsayanto, desesi amataṃ padaṃ.

“The Great Hero rejoiced, the Self-Existent, the foremost person; delighting all people, he taught the deathless state.

‘‘Taṃ me buddho viyākāsi, jalajuttaranāmako;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

“The Buddha named Jalajuttara declared that to me; seated in the Saṅgha of bhikkhus, he spoke these verses.

‘‘Catupaññāsasahassāni, pāsāde kārayī ayaṃ;

Kathayissāmi vipākaṃ, suṇotha mama bhāsato.

“I shall tell of the result; listen to me as I speak.

‘‘Aṭṭhārasasahassāni, kūṭāgārā bhavissare;

Byamhuttamamhi nibbattā, sabbasoṇṇamayā ca te.

“Eighteen thousand pinnacled mansions, all made of gold, will arise in the supreme Brahmā realm.

‘‘Paññāsakkhattuṃ devindo, devarajjaṃ karissati;

Aṭṭhapaññāsakkhattuñca, cakkavattī bhavissati.

“Fifty times he will be king of gods, he will rule the kingdom of the gods; and fifty-eight times he will be a wheel-turning monarch.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“After a hundred thousand aeons, a Teacher named Gotama, born into the Okkāka clan, will arise in the world.

‘‘Devalokā cavitvāna, sukkamūlena codito;

Aḍḍhe kule mahābhoge, nibbattissati tāvade.

“Having passed away from the deva world, impelled by the root of merit, he will at that time be reborn into a wealthy family, one of great possessions.

‘‘So pacchā pabbajitvāna, sukkamūlena codito;

Raṭṭhapāloti nāmena, hessati satthu sāvako.

“Having later gone forth, impelled by the root of merit, he will be a disciple of the Teacher, known by the name Raṭṭhapāla.

‘‘Padhānapahitatto so, upasanto nirūpadhi;

Sabbāsave pariññāya, nibbāyissatināsavo.

“Striving with resolute mind, peaceful, without acquisitions, having fully understood all the taints, he will attain Nibbāna, taintless.

‘‘Uṭṭhāya abhinikkhamma, jahitā bhogasampadā;

Kheḷapiṇḍeva bhogamhi, pemaṃ mayhaṃ na vijjati.

“Having risen up and gone forth, having abandoned wealth and possessions, I have no affection for wealth, which is like a lump of spittle.

‘‘Vīriyaṃ [Pg.291] me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

“Energy is my burden-bearer, leading to the safety from bondage. I bear this final body in the Dispensation of the Perfectly Self-Enlightened One.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges, and these eight liberations, the six supernormal powers have been realized; the Buddha’s teaching has been done.”

Arahattaṃ pana patvā satthāraṃ anujānāpetvā mātāpitaro passituṃ thullakoṭṭhikaṃ gantvā, tattha sapadānaṃ piṇḍāya caranto pitu nivesane ābhidosikaṃ kummāsaṃ labhitvā taṃ amataṃ viya paribhuñjanto, pitarā nimantito svātanāya adhivāsetvā, dutiyadivase pitu nivesane piṇḍapātaṃ paribhuñjitvā alaṅkatapaṭiyatte itthāgārajane upagantvā ‘‘kīdisā nāma tā, ayyaputta, accharāyo, yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’tiādīni (ma. ni. 2.301) vatvā, palobhanakammaṃ kātuṃ āraddhe tassa adhippāyaṃ parivattetvā aniccatādipaṭisaṃyuttaṃ dhammaṃ kathento –

Having attained arahantship, he obtained permission from the Teacher to visit his parents. Going to Thullakoṭṭhika, he went on an alms round there in sequence. At his father’s house, he received sour gruel from the previous day and ate it as if it were ambrosia. Invited by his father for the next day’s meal, he accepted. The following day, after eating the alms meal at his father’s house, he approached the women of the inner chambers, who were adorned and prepared. When they said, “What kind of nymphs, my lord, are those for whose sake you lead the holy life?” and so on, and began to entice him, he turned their intention and taught them the Dhamma connected with impermanence and so on:

769.

769.

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

“Behold this decorated image, a body of sores, built up, diseased, full of many thoughts, in which there is no lasting stability.

770.

770.

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.

“Behold this decorated form, with jewels and earrings; a skeleton covered with skin, it shines along with its clothes.

771.

771.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Feet reddened with lac, face smeared with powder—enough to delude the fool, but not the seeker of the Far Shore.

772.

772.

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Hair plaited in eight strands, eyes smeared with collyrium—enough to delude the fool, but not the seeker of the Far Shore.

773.

773.

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Like a new, decorated collyrium pot, this foul body is adorned—enough to delude the fool, but not the seeker of the Far Shore.

774.

774.

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, kandante migabandhake.

"The hunter laid the snare, but the deer did not touch the trap. Having eaten the bait, we go away, while the deer-catchers lament."

775.

775.

‘‘Chinno [Pg.292] pāso migavassa, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, socante migaluddake’’ti. – imā gāthā abhāsi;

"The hunter’s snare is cut; the deer did not touch the trap. Having eaten the bait, we go, while the deer-hunters grieve." – These verses he spoke.

Tattha cittakatanti cittaṃ kataṃ cittakataṃ, vatthābharaṇamālādīhi vicittaṃ katanti attho. Bimbanti dīghādibhāvena yuttaṭṭhānesu dīghādīhi aṅgapaccaṅgehi maṇḍitaṃ attabhāvaṃ. Arukāyanti navannaṃ vaṇamukhānaṃ lomakūpānañca vasena vissandamānaasuciṃ, sabbaso ca arubhūtaṃ vaṇabhūtaṃ arūnaṃ vā kāyaṃ. Samussitanti tīhi aṭṭhisatehi samussitaṃ. Āturanti sabbakālaṃ iriyāpathantarādīhi pariharitabbatāya niccaṃ gilānaṃ. Bahusaṅkappanti bālajanena abhūtaṃ āropetvā bahudhā saṅkappitabbaṃ. Yassa natthi dhuvaṃ ṭhitīti yassa kāyassa dhuvabhāvo ṭhitisabhāvo natthi, ekaṃsato bhedanavikiraṇaviddhaṃsanadhammoyeva. Taṃ passāti samīpe ṭhitaṃ janaṃ, attānameva vā sandhāya vadati.

Here, `cittakataṃ` means `cittaṃ kataṃ`, that is, made varied by clothes, ornaments, garlands, and so on. `Bimbaṃ` refers to the body adorned with limbs and features such as height, suited to their proper places. `Arukāyaṃ` means a body of sores, with impurities oozing from the nine orifices and hair follicles, entirely of the nature of sores, or a body of wounds. `Samussitaṃ` means propped up by three hundred bones. `Āturaṃ` means constantly sick, requiring constant care due to the need to maintain postures and so on at all times. `Bahusaṅkappaṃ` implies that it is subject to many imaginings, with foolish people imposing upon it various unreal notions. `Yassa natthi dhuvaṃ ṭhiti` means that for this body, there is no lasting nature or stable condition; it is inevitably subject to breaking up, scattering, and destruction. `Taṃ passa` refers to either a person standing nearby or is spoken with reference to oneself.

Rūpanti sarīraṃ. Sarīrampi hi ‘‘aṭṭhiñca paṭicca, nhāruñca paṭicca, maṃsañca paṭicca, cammañca paṭicca, ākāso parivārito ‘rūpantveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) rūpanti vuccati. Maṇinā kuṇḍalena cāti sīsūpagādiābharaṇagatena maṇinā kuṇḍalena cittakataṃ. Aṭṭhiṃ tacena onaddhanti allacammena pariyonaddhaṃ atirekatisatapabhedaṃ aṭṭhiṃ passāti yojanā. Kuṇḍalena cāti ca-saddena sesābharaṇālaṅkāre saṅgaṇhāti. Saha vatthehi sobhatīti tayidaṃ rūpaṃ maṇinā cittakatampi vatthehi paṭicchāditameva sobhati, na apaṭicchāditanti attho. Ye pana ‘‘aṭṭhitacenā’’ti paṭhanti, tesaṃ aṭṭhitacenaṃ onaddhaṃ sobhati, onaddhattā aṭṭhitacenāti attho.

Here, `rūpaṃ` means the body. Indeed, the body is referred to as `rūpaṃ` in passages such as, “depending on bones, sinews, flesh, and skin, and enclosed by space, it comes to be designated as ‘form’” (MN 1.306). `Maṇinā kuṇḍalena ca` means adorned with gems and earrings, that is, ornamented with gems and earrings among the head-ornaments and so on. `Aṭṭhiṃ tacena onaddhaṃ` is the construction meaning, “one sees bone enveloped by fresh skin, bone which is divided into more than three hundred parts.” The word `ca` in `kuṇḍalena ca` includes the remaining ornaments and decorations. `Saha vatthehi sobhati` means that this form, even when adorned with gems, shines only when covered with garments, not when uncovered—this is the meaning. But for those who read `aṭṭhitacenā`, the meaning is: being covered with skin, the bone shines; because it is covered, it is `aṭṭhitacena`.

Alattakakatāti alattakena katarañjanā lākhāya saṃrañjitā. Pādāti caraṇā. Mukhaṃ cuṇṇakamakkhitanti mukhaṃ cuṇṇakena makkhitaṃ, yaṃ maṇḍanamanuyuttā sāsapakakkena mukhapīḷakādīni haritvā loṇamattikāya duṭṭhalohitaṃ haritvā mukhacuṇṇakavilepanaṃ karonti, taṃ sandhāya vuttaṃ. Alanti bālassa andhaputhujjanassa no ca pāragavesino vaṭṭābhiratassa mohāya sammohanāya samatthaṃ tassa cittaṃ mohetuṃ pariyattaṃ, pāragavesino pana vivaṭṭābhiratassa no alaṃ na pariyattaṃ.

Here, `alattakakatā` means colored with lac dye, dyed with lac. `Pādā` means feet. `Mukhaṃ cuṇṇakamakkhitaṃ` means the face is smeared with powder; this refers to the practice of adornment where, having removed facial blemishes and so on with mustard paste and having removed unhealthy blood with salty clay, they apply facial powder and cosmetics. `Alaṃ` signifies that it is sufficient to delude and bewilder the mind of a foolish, blind ordinary person who delights in the round of existence; but for one who seeks the Far Shore and delights in turning away from the round, it is not sufficient or capable.

Aṭṭhāpadakatāti [Pg.293] aṭṭhapadākārena katā sañcitā purimabhāge kese kappetvā nalāṭassa paṭicchādanavasena katā kesaracanā aṭṭhapadaṃ nāma, yaṃ ‘‘alaka’’ntipi vuccati. Nettā añjanamakkhitāti ubhopi nayanāni anto dvīsu antesu ca yathā añjanacchāyā dissati, evaṃ añjitañjanāni.

Here, `aṭṭhāpadakatā` means made or arranged in the shape of an eight-part design; it is a hair arrangement called `aṭṭhapada`, which is also called `alaka`, made by cutting the hair in the front and arranging it so as to cover the forehead. `Nettā añjanamakkhitā` means both eyes are anointed with collyrium in such a way that the shadow of the collyrium is visible inside and at the two corners.

Añjanīva navā cittā, pūtikāyo alaṅkatoti yathā añjanī añjananāḷikā navā abhinavā mālākammamakaradantādivasena cittā bahi maṭṭhā ujjalā dassanīyā, anto pana na dassanīyā hoti, evameva tāsaṃ kāyo nhānabbhañjanavatthālaṅkārehi alaṅkato bahi ujjalo, anto pana pūti nānappakāraasucīhi bharito tiṭṭhatīti attho.

Here, `añjanīva navā cittā, pūtikāyo alaṅkato` means that just as a new eyeliner pot, newly made and adorned with carvings of flowers, crocodiles’ teeth, and so on, is smooth, shining, and pleasing to the eye on the outside, but not pleasing inside, so too is their body. Outwardly, it is adorned with bathing, anointing, clothing, and ornaments, shining and attractive. But inside, it is foul, filled with various kinds of impurities—this is the meaning.

Odahīti oḍḍesi. Migavoti, migaluddako. Pāsanti, daṇḍavāguraṃ. Nāsadāti na saṅghaṭṭesi. Vāguranti pāsaṃ. Nivāpanti migānaṃ khādanatthāya khittaṃ tiṇādighāsaṃ. Upamā kho ayaṃ therena katā atthassa viññāpanāya. Ayañhettha attho – yathā migānaṃ māraṇatthāya daṇḍavāguraṃ oḍḍetvā tattha nivāpaṃ vikiriya migaluddake nilīne ṭhite tattheko javaparakkamasampanno cheko migo pāsaṃ aphusanto eva yathāsukhaṃ nivāpaṃ khāditvā, ‘‘vañcesi vata migo’’ti migaluddake viravante eva gacchati. Aparo migo balavā cheko javasampannova tattha gantvā nivāpaṃ khāditvā tattha tattha pāsaṃ chinditvā, ‘‘vañcesi vata migo, pāso chinno’’ti migaluddake socante eva gacchati, evaṃ mayampi pubbe puthujjanakāle mātāpitūhi āsajjanatthāya niyyādite bhoge bhuñjitvā tattha tattha asajjamānā nikkhantā. Idāni pana sabbaso chinnakilesā apāsā hutvā ṭhitā, tehi dinnabhojanaṃ bhuñjitvā tesu socantesu eva gacchāmāti.

Here, `odahi` means he laid out. `Migavo` means a deer hunter. `Pāsaṃ` refers to a snare, a trap made with a pole. `Nāsadā` means he did not touch. `Vāguraṃ` is the snare. `Nivāpaṃ` is the grass and other fodder scattered for the deer to eat. This simile was given by the Elder to explain the meaning. The meaning here is this: Just as a deer hunter lays out a pole-trap to kill deer, scatters bait there, and lies hidden, a swift, skilled, and powerful deer comes, avoids the snare, eats the bait at will, and leaves while the hunter cries, “Alas, the deer has deceived me!” Another strong, skilled, and swift deer comes there, eats the bait, breaks the snare in various places, and leaves while the hunter laments, “Alas, the deer has deceived me; the snare is broken!” Similarly, in the past, when we were ordinary people, we enjoyed the wealth given by our parents in order to create attachment, yet we departed without becoming attached. But now, having completely severed the defilements and become free from snares, we eat the food given by them and depart while they grieve.

Evaṃ thero migaluddakaṃ viya mātāpitaro, hiraññasuvaṇṇaṃ itthāgārañca vāgurajālaṃ viya, attanā pubbe bhuttabhoge ca idāni bhuttabhojanañca nivāpatiṇaṃ viya, attānaṃ mahāmigaṃ viya ca katvā dasseti. Imā gāthā vatvā vehāsaṃ abbhuggantvā rañño korabyassa migājinauyyāne maṅgalasilāpaṭṭe nisīdi. Therassa kira pitā sattasu dvārakoṭṭhakesu aggaḷaṃ dāpetvā [Pg.294] malle āṇāpesi ‘‘nikkhamituṃ mā detha, kāsāyāni apanetvā setakāni nivāsethā’’ti, tasmā thero ākāsena agamāsi. Atha rājā korabyo therassa tattha nisinnabhāvaṃ sutvā taṃ upasaṅkamitvā sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ‘‘idha, bho raṭṭhapāla, pabbajanto byādhipārijuññaṃ vā jarābhogañātipārijuññaṃ vā patto pabbajati. Tvaṃ pana kiñcipi pārijuññaṃ anupagato eva kasmā pabbajito’’ti pucchi. Athassa thero, ‘‘upaniyyati loko addhuvo, atāṇo loko anabhissaro, assako loko sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso’’ti (ma. ni. 2.305) imesaṃ catunnaṃ dhammuddesānaṃ attānaṃ vivittabhāvaṃ kathetvā tassā desanāya anugītiṃ kathento –

Thus, the elder showed his parents as the deer hunter, the gold and silver and the women’s quarters as the snare-net, the pleasures he had enjoyed before and the food he now ate as the bait of grass, and himself as the great deer. Having spoken these verses, he rose into the air and went to King Koravya’s deer park, where he sat on the auspicious stone slab. It is said that the elder’s father had the bolts fastened at the seven gatehouses and ordered the strongmen, “Do not let him leave; take away his saffron robes and clothe him in white.” Therefore, the elder went through the air. Then King Koravya, hearing that the elder was seated there, approached him. After exchanging pleasant and courteous greetings, he asked, “Friend Raṭṭhapāla, one who goes forth usually does so afflicted by some kind of loss—loss through old age, loss of wealth, or loss of relatives. But you have not undergone any such loss. Why then have you gone forth?” Then the elder, having described his own state of detachment through these four summaries of the Dhamma: “The world is swept away, it does not endure; the world is without shelter and without a protector; the world has nothing of its own, one has to leave everything and pass on; the world is incomplete, insatiate, a slave to craving” (MN 2.305), proceeded to recite in verse this teaching—

776.

776.

‘‘Passāmi loke sadhane manusse, laddhāna vittaṃ na dadanti mohā;

Luddhā dhanaṃ sannicayaṃ karonti, bhiyyova kāme abhipatthayanti.

"I see in the world people with wealth, who, having gained riches, do not give, out of delusion. Being greedy, they make a hoard of wealth, and desire sensual pleasures even more."

777.

777.

‘‘Rājā pasayhappathaviṃ vijetvā, sasāgarantaṃ mahimāvasanto;

Oraṃ samuddassa atittarūpo, pāraṃ samuddassapi patthayetha.

"A king, having conquered the earth by force and ruling over the land to the ocean’s edge, unsatisfied with this side of the ocean, would still desire the other side as well."

778.

778.

‘‘Rājā ca aññe ca bahū manussā, avītataṇhā maraṇaṃ upenti;

Ūnāva hutvāna jahanti dehaṃ, kāmehi lokamhi na hatthi titti.

"A king and many other people go to their death with craving unallayed; still wanting, they abandon the body, for in the world there is no satisfaction in sensual pleasures."

779.

779.

‘‘Kandanti naṃ ñātī pakiriya kese, ‘aho vatā no amarā’ti cāhu;

Vatthena naṃ pārutaṃ nīharitvā, citaṃ samodhāya tato ḍahanti.

"His relatives wail for him with dishevelled hair, crying, 'Alas, if only our one were immortal!' Having carried him out, wrapped in a cloth, they place him on a pyre and then burn him."

780.

780.

‘‘So [Pg.295] ḍayhati sūlehi tujjamāno, ekena vatthena pahāya bhoge;

Na mīyamānassa bhavanti tāṇā, ñātī ca mittā atha vā sahāyā.

"He burns, being pierced by stakes, having abandoned his possessions, with a single cloth. No protection exists for one who is dying, neither relatives nor friends nor companions."

781.

781.

‘‘Dāyādakā tassa dhanaṃ haranti, satto pana gacchati yenakammaṃ;

Na mīyamānaṃ dhanamanveti kiñci, puttā ca dārā ca dhanañca raṭṭhaṃ.

"His heirs take his wealth, but the being goes according to his kamma. No wealth whatsoever follows the dying one, neither sons nor wife nor wealth nor kingdom."

782.

782.

‘‘Na dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;

Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.

"One does not obtain long life through wealth, nor does one ward off old age with riches. For the wise say this life is short, impermanent, and subject to change."

783.

783.

‘‘Aḍḍhā daliddā ca phusanti phassaṃ, bālo ca dhīro ca tatheva phuṭṭho;

Bālo hi bālyā vadhitova seti, dhīro ca no vedhati phassaphuṭṭho.

"The rich and the poor experience contact; the fool and the wise are touched by it alike. The fool, through his folly, lies as if slain, while the wise one does not tremble when touched by contact."

784.

784.

‘‘Tasmā hi paññāva dhanena seyyā, yāya vosānamidhādhigacchati;

Abyositattā hi bhavābhavesu, pāpāni kammāni karoti mohā.

"Therefore wisdom is indeed better than wealth, for through it one attains consummation here. Through lack of consummation, in existence after existence, one does evil deeds through delusion."

785.

785.

‘‘Upeti gabbhañca parañca lokaṃ, saṃsāramāpajja paramparāya;

Tassappapañño abhisaddahanto, upeti gabbhañca parañca lokaṃ.

"He enters the womb and the world beyond, falling into saṃsāra in succession. The one of little wisdom, assenting to that, enters the womb and the world beyond."

786.

786.

‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati pāpadhammo;

Evaṃ pajā pecca paramhi loke, sakammunā haññati pāpadhammo.

"Just as a thief, an evildoer, caught at the breach, is struck down by his own deed; so too a person, an evildoer, having passed away, is struck down in the next world by their own deed."

787.

787.

‘‘Kāmā [Pg.296] hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, tasmā ahaṃ pabbajitomhi rāja.

"Sensual pleasures are indeed variegated, sweet, and delightful; in diverse forms they churn the mind. Having seen the danger in the strands of sensual pleasure, therefore, O king, I have gone forth."

788.

788.

‘‘Dumapphalānīva patanti māṇavā, daharā ca vuḍḍhā ca sarīrabhedā;

Etampi disvā pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.

"Like fruits from a tree, mortals fall, both the young and the old, at the dissolution of the body. Seeing this too, O king, I have gone forth; the ascetic life is surely the better, the unfailing path."

789.

789.

‘‘Saddhāyāhaṃ pabbajito, upeto jinasāsane;

Avañjhā mayhaṃ pabbajjā, anaṇo bhuñjāmi bhojanaṃ.

"Through faith I went forth, having entered the Conqueror's Dispensation. My going forth is not in vain; I eat my food without debt."

790.

790.

‘‘Kāme ādittato disvā, jātarūpāni satthato;

Gabbhavokkantito dukkhaṃ, nirayesu mahabbhayaṃ.

"Seeing sensual pleasures as burning, gold as a weapon, descent into the womb as suffering, and great fear in the hells."

791.

791.

‘‘Etamādīnavaṃ ñatvā, saṃvegaṃ alabhiṃ tadā;

Sohaṃ viddho tadā santo, sampatto āsavakkhayaṃ.

"Knowing this danger, I then found spiritual urgency. Pierced by that, being at peace, I attained the destruction of the taints."

792.

792.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

"The Teacher has been attended to by me, the Buddha’s teaching has been done. The heavy burden has been laid down, the guide to existence has been uprooted."

793.

793.

‘‘Yassatthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo’’ti. – imā gāthā avoca;

"For the sake of which I went forth from home to homelessness, that goal of mine has been attained: the destruction of all fetters." – He spoke these verses.

Tattha passāmi loketi ahaṃ, mahārāja, imasmiṃ loke sadhane dhanasampanne aḍḍhe manusse passāmi, te pana laddhāna vittaṃ dhanaṃ labhitvā bhogasampattiyaṃ ṭhitā samaṇabrāhmaṇādīsu kassaci kiñcipi na dadanti. Kasmā? Mohā kammassakatāpaññāya abhāvato. Luddhā lobhābhibhūtā yathāladdhaṃ dhanaṃ sannicayaṃ sabbaso nicetabbaṃ nidhetabbaṃ karonti. Bhiyyova yathādhigatakāmato upari kāme kāmaguṇe ‘‘tathāhaṃ edise ca bhoge paṭilabheyya’’nti abhipatthayanti paccāsīsanti tajjañca vāyāmaṃ karonti.

"'Here I see in the world' means: I, great king, see in this world people who are wealthy, endowed with riches, and affluent. Yet they, having obtained wealth and riches and being established in the possession of enjoyments, do not give anything whatsoever to anyone among ascetics, brahmins, and others. Why? Because of delusion, due to the absence of wisdom regarding the ownership of kamma. Greedy, overcome by avarice, they make a complete accumulation of the wealth they have acquired, to be stored up and hidden away. Moreover, beyond the sensual pleasures already acquired, they desire and long for further sensual pleasures, thinking, 'May I obtain such enjoyments!' and they strive for that very thing."

Bhiyyo [Pg.297] kāmapatthanāya udāharaṇaṃ dassento ‘‘rājā’’tiādimāha. Tattha pasayhappathaviṃ vijetvāti attano vaṃsānugataṃ pathaviṃ balakkārena abhivijiya. Āvasantoti pasāsento. Oraṃ samuddassāti anavasesaṃ samuddassa orabhāgaṃ labhitvāpi tena atittarūpo pāraṃ samuddassa dīpantarampi patthayeyya.

To show an example of further craving for sensual pleasures, he said 'the king,' etc. Therein, 'having conquered the earth by force' means having forcefully conquered the earth that has come down through his lineage. 'Ruling' means governing. 'This side of the ocean' means that even having obtained the entire near side of the ocean, being unsatisfied by it, he would desire the far side of the ocean, even another island.

Avītataṇhāti avigatataṇhā. Ūnāvāti aparipuṇṇamanorathāva. Kāmehi lokamhi na hatthi tittīti taṇhāvipannānaṃ imasmiṃ loke vatthukāmehi titti nāma natthi.

"'Unquenched craving' means craving that has not departed. 'Still unfulfilled' means their wishes are unfulfilled. 'There is no satisfaction with sensual pleasures in the world' means that for those ruined by craving, there is no such thing as satisfaction with material sensual pleasures in this world.

Kandanti nanti matapurisaṃ uddissa tassa guṇe kittentā kandanaṃ karonti. Aho vatā no amarāti cāhūti aho vata amhākaṃ ñātī amarā siyunti ca kathenti, gāthāsukhatthañhettha vatā-iti dīghaṃ katvā vuttaṃ.

"'They lament him' means: referring to the dead person and praising his virtues, they lament. 'And they said, "Oh, if only we were immortal!"' means they say, 'Oh, if only our relatives were immortal!' Here, for the sake of the verse's meter, `vatā` is said, having been made long.

So ḍayhati sūlehi tujjamānoti so matasatto chavaḍāhakehi sammā jhāpetuṃ sūlehi tujjamāno. Tāṇāti parittāṇakarā.

"'He burns, being pierced by stakes' means that the dead being, being pierced by stakes by the corpse-burners in order to be properly cremated. 'Protections' means those who provide protection.

Yenakammanti yathākammaṃ. Dhananti dhanāyitabbaṃ yaṃkiñci vatthu. Puna dhananti hiraññasuvaṇṇaṃ sandhāya vadati.

"'According to his kamma' means in accordance with his kamma. 'Wealth' means any object to be considered wealth. Again, 'wealth' is said in reference to gold and silver.

‘‘Na dīghamāyu’’ntiādinā kāmaguṇassa jarāya ca paṭikārābhāvaṃ vatvā puna tassa ekantikabhāvaṃ dassetuṃ ‘‘appaṃ hī’’tiādi vuttaṃ. Phusantīti aniṭṭhaphassaṃ phusanti pāpuṇanti, tattha aḍḍhadaliddatā akāraṇanti dasseti. Phassaṃ bālo ca dhīro ca tatheva phuṭṭhoti yathā bālo iṭṭhāniṭṭhasamphassaṃ phuṭṭho, tatheva dhīro iṭṭhāniṭṭhaphassaṃ phuṭṭho hoti, na ettha bālapaṇḍitānaṃ koci viseso. Ayaṃ pana viseso, bālo hi bālyā vadhitova setīti bālapuggalo kenaci dukkhadhammena phuṭṭho socanto kilamanto urattāḷiṃ kandanto bālabhāvena vadhito pīḷitova hutvā seti sayati. Ito cito ca āvaṭṭanto vivaṭṭanto virodhento vedhati phassaphuṭṭhoti dhīro pana paṇḍito dukkhasamphassena samphuṭṭho na vedhati kampanamattampi tassa na hotīti.

Having stated with 'Not long life,' etc., the lack of a remedy for the strands of sensual pleasure and for old age, to show again its certain nature, 'short indeed,' etc., was said. 'They experience' means they experience, they attain, an undesirable contact; it shows that wealth and poverty are not the cause there. 'The fool and the wise are touched by contact in the same way' means just as a fool is touched by agreeable and disagreeable contact, so too is the wise person touched by agreeable and disagreeable contact; there is no distinction here between fools and the wise. But this is the distinction: 'the fool, indeed, through foolishness, lies as if slain' means that a foolish person, when touched by some painful state, grieves, becomes weary, beats his breast, and cries; due to his foolishness, he lies down as if slain and oppressed, tossing and turning this way and that, struggling. 'The wise person... does not tremble when touched by contact' means that the wise person, the intelligent one, though touched by painful contact, does not tremble; not even a slight tremor occurs in him.

Tasmāti [Pg.298] yasmā bālapaṇḍitānaṃ lokadhamme edisī pavatti, tasmā hi paññāva dhanena seyyā, yāya vosānamidhādhigacchatīti paññāva dhanato pāsaṃsatarā, yāya paññāya vosānaṃ bhavassa pariyosānabhūtaṃ nibbānaṃ adhigacchati. Abyositattā hīti anadhigataniṭṭhattā. Bhavābhavesūti mahantāmahantesu bhavesu.

"'Therefore' means: because such is the proceeding of worldly conditions for fools and the wise. 'Therefore wisdom is indeed better than wealth, by which one attains consummation here' means: wisdom is more praiseworthy than wealth, by which wisdom one attains the consummation, that which is the end of becoming, Nibbāna. 'Indeed, due to being unconsummated' means due to not having attained the conclusion. 'In existence after existence' means in great and greater existences.

Upeti gabbhañca parañca lokaṃ, saṃsāramāpajja paramparāyāti yo pāpāni katvā aparāparaṃ saṃsaraṇamāpajjitvā upeti gabbhañca parañca lokaṃ gabbhaseyyāya paralokuppattiyā ca na muccati, tassa pāpakammakārino puggalassa kiriyaṃ abhisaddahanto ‘‘attā ca me hotī’’ti pattiyāyanto aññopi appapañño bālo yathā paṭipajjitvā upeti gabbhañca parañca lokaṃ, na tato parimuccati.

"'He enters the womb and the world beyond, falling into saṃsāra in succession' means this: one who, having done evil deeds and having fallen into wandering again and again, enters the womb and the world beyond, is not freed from lying in the womb or from arising in the next world. Furthermore, another foolish, unwise person, assenting to the action of that evil-doer and believing, 'I too shall be thus,' proceeds in the same way and enters the womb and the world beyond; he is not released from that.

Coro yathāti yathā coro pāpadhammo gharasandhiṃ chindanto sandhimukhe ārakkhakapurisehi gahito sakammunā tena attano sandhicchedakammunā kāraṇabhūtena kasādīhi tāḷanādivasena haññati rājapurisehi bādhiyyati bajjhati ca. Evaṃ pajāti evamayaṃ sattaloko idha pāpāni karitvā pecca patvā tena kammunā paramhi loke nirayādīsu haññati, pañcavidhabandhanakammakāraṇādivasena bādhiyyati.

"'Just as a thief' means this: just as a thief, an evildoer, while breaking a house-breach, is caught at the breach-opening by guards and, with his own act of house-breaking as the cause, is struck with whips and the like, afflicted, and bound by the king's men. 'So too are people' means this: so too this world of beings, having done evil here and passed away, is tormented by that kamma in the next world in hell and the like, and is afflicted by means of the five kinds of bondage, with kamma as the cause, and so on.

Evametāhi ekādasahi gāthāhi yathārahaṃ cattāro dhammuddese pakāsetvā idāni kāmesu saṃsāre ca ādīnavaṃ disvā saddhāya attano pabbajitabhāvaṃ pabbajitakiccassa ca matthakappattiṃ vibhāvento ‘‘kāmā hī’’tiādimāha. Tattha kāmāti vatthukāmā manāpiyā rūpādayo dhammā, kilesakāmā sabbepi rāgappabhedā. Idha pana vatthukāmā veditabbā. Te hi rūpādivasena anekappakāratāya citrā. Lokassādavasena iṭṭhākāratāya madhurā. Bālaputhujjanānaṃ manaṃ ramentīti manoramā. Virūparūpenāti vividharūpena, anekavidhasabhāvenāti attho. Te hi rūpādivasena citrā, nīlādivasena vividharūpā. Evaṃ tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ pabbajjāya abhiramituṃ na dentīti iminā appassādabahudukkhatādinā ādīnavaṃ kāmaguṇesu disvā tasmā taṃnimittaṃ ahaṃ pabbajito amhi. Dumapphalāni [Pg.299] pakkakāle aparipakkakāle ca yattha katthaci parūpakkamato sarasato vā patanti, evaṃ sattā daharā ca vuḍḍhā ca sarīrassa bhedā patantiyeva. Etampi disvāti evaṃ aniccatampi paññācakkhunā disvā, na kevalaṃ appassādatāditāya ādīnavamevāti adhippāyo. Apaṇṇakanti aviraddhanakaṃ sāmaññameva samaṇabhāvova seyyo uttaritaro.

Thus, having explained the four Dhamma summaries appropriately through these eleven verses, now, seeing the dangers in sensual pleasures and in the cycle of existence, and clarifying his own state of having gone forth out of faith and the culmination of the renunciant’s task, he says, “For sensual pleasures are…” Herein, “sensual pleasures” refers to desirable objects such as forms, etc., which are the objects of sensual pleasure, and all kinds of lust, which are the defilements of sensual pleasure. Here, however, it should be understood as referring to the objects of sensual pleasure. They are diverse in many ways through forms, etc., hence “variegated.” Pleasing in appearance due to worldly enjoyment, hence “sweet.” They delight the minds of foolish ordinary people, hence “charming.” “With diverse forms” means with various appearances, having many different natures. For they are variegated in terms of forms, etc., and of various forms in terms of blue, etc. Thus, showing allure in various ways through their diverse forms, they agitate the mind, not allowing it to delight in renunciation. Therefore, seeing the danger in sensual pleasures—such as little satisfaction and much suffering—I have gone forth on account of that. Just as tree fruits fall, whether in season or out of season, ripe or unripe, wherever they may be, through external agency or of their own accord, so too do beings, young and old, fall when the body breaks apart. ‘Seeing this too’ means having seen this impermanence with the eye of wisdom, not only the danger of little satisfaction and so on—this is the intention. “Unerring” means the unfailing state of recluseship itself is better, superior.

Saddhāyāti kammaṃ kammaphalaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiñca saddahitvā. Upeto jinasāsaneti satthu sāsane sammāpaṭipattiṃ upagato. Avañjhā mayhaṃ pabbajjā arahattassa adhigatattā. Tato eva anaṇo bhuñjāmi bhojanaṃ nikkilesavasena sāmibhāvato sāmiparibhogena paribhuñjanato.

“With faith” means having faith in kamma, the result of kamma, the Buddha’s perfect enlightenment, the Dhamma’s perfect well-proclaimedness, and the Sangha’s good practice. “Endowed with the Victor’s teaching” means having undertaken right practice in the Teacher’s dispensation. “My going forth is not in vain,” because of the attainment of arahantship. “Therefore, I partake of food without debt,” since, being free from defilements, I partake as a master, with a master’s enjoyment.

Kāme ādittato disvāti vatthukāme kilesakāme ca ekādasahi aggīhi ādittabhāvato disvā. Jātarūpāni satthatoti katākatappabhedā sabbasuvaṇṇavikatiyo anatthāvahatāya nisitasatthato. Gabbhavokkantito dukkhanti gabbhavokkantito paṭṭhāya sabbasaṃsārapavattidukkhaṃ. Nirayesu mahabbhayanti saussadesu aṭṭhasu mahānirayesu labbhamānaṃ mahābhayañca sabbattha disvāti yojanā.

“Seeing sensual pleasures as burning” means seeing both the objects of sensual pleasure and the defilements of sensual pleasure as ablaze with the eleven fires. “Gold as a weapon” means all forms of gold, whether worked or unworked, are like a sharpened weapon because they bring harm. “Suffering from conception in the womb” means all suffering arising in the cycle of existence, starting from conception in the womb. “And great terror in the hells” means the great fear that is obtained in the eight great hells with their subsidiary hells—this connection is to be seen everywhere.

Etamādīnavaṃ ñatvāti etaṃ kāmānaṃ ādittatādiṃ saṃsāre ādīnavaṃ dosaṃ ñatvā. Saṃvegaṃ alabhiṃ tadāti tasmiṃ satthu santike dhammassa sutakāle bhavādike saṃvegaṃ alatthaṃ. Viddho tadā santoti tasmiṃ gahaṭṭhakāle rāgasallādīhi viddho samāno idāni satthu sāsanaṃ āgamma sampatto āsavakkhayaṃ, viddho vā cattāri saccāni, paṭividdhoti attho. Sesaṃ antarantarādīsu vuttattā suviññeyyameva.

“Knowing this danger” means knowing this fault, the burning nature of sensual pleasures, and so on, in the cycle of existence. “I gained urgency at that time” means at that time, near the Teacher, during the hearing of the Dhamma, I gained urgency regarding becoming and so on. “Pierced then, at peace” means being pierced by the arrows of lust and other defilements during that householder life, now, having come to the Teacher’s dispensation, I have attained the destruction of the taints; or, pierced the four truths, meaning penetrated. The rest, having been stated in the intervening sections, is easily understood.

Evaṃ thero rañño korabyassa dhammaṃ desetvā satthu santikameva gato. Satthā ca aparabhāge ariyagaṇamajjhe nisinno theraṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesīti.

Thus, having taught the Dhamma to King Korabya, the elder went to the presence of the Teacher. Later, the Teacher, seated amidst the assembly of noble ones, placed the elder in the foremost position among those who had gone forth out of faith.

Raṭṭhapālattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Raṭṭhapāla is concluded.

5. Mālukyaputtattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Mālukyaputta

Rūpaṃ [Pg.300] disvā sati muṭṭhātiādikā āyasmato mālukyaputtassa gāthā. Imassa āyasmato vatthu heṭṭhā chakkanipāte (theragā. 399 ādayo) vuttameva. Tā pana gāthā therena arahatte patiṭṭhitena ñātīnaṃ dhammadesanāvasena bhāsitā. Idha pana puthujjanakāle ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’ti yācitena satthārā ‘‘taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti, atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te sotaviññeyyā saddā…pe… ghāna…jivhā…kāya…manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti, atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ, mute mutamattaṃ, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ, sute sutamattaṃ, mute mutamattaṃ, viññāte viññātamattaṃ bhavissati, tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena, tato tvaṃ, mālukyaputta, na tattha. Yato tvaṃ, mālukyaputta, na tattha, tato tvaṃ, mālukyaputta, nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā’’ti (saṃ. ni. 4.95). Saṃkhittena dhamme desite tassa dhammassa sādhukaṃ uggahitabhāvaṃ pakāsentena –

“Having seen form, mindfulness is lost”—these are the verses of Venerable Mālukyaputta, beginning thus. The story of this venerable one has already been mentioned below in the Book of Sixes (Theragāthā 399 ff.). However, those verses were spoken by the elder, established in arahantship, as a teaching for his relatives. Here, however, during his time as an ordinary person, when he requested the Teacher, “Good sir, may the Blessed One teach me the Dhamma in brief,” the Teacher asked him: “What do you think, Mālukyaputta? Regarding those forms cognizable by the eye, unseen, never seen before, and which you do not see, nor does it occur to you that you might see them, is there any desire, lust, or affection in you for them?” “No, venerable sir.” “Regarding those sounds cognizable by the ear… smells… tastes… tactile sensations… mental phenomena cognizable by the mind, unknown, never known before, and which you do not know, nor does it occur to you that you might know them, is there any desire, lust, or affection in you for them?” “No, venerable sir.” “And in this regard, Mālukyaputta, with respect to things seen, heard, sensed, or cognized: in the seen there will be merely the seen; in the heard, merely the heard; in the sensed, merely the sensed; in the cognized, merely the cognized. When, Mālukyaputta, with respect to things seen, heard, sensed, or cognized, there is merely the seen, merely the heard, merely the sensed, merely the cognized, then, Mālukyaputta, you will not be ‘by that’. When, Mālukyaputta, you are not ‘by that’, then, Mālukyaputta, you will not be ‘in that’. When, Mālukyaputta, you are not ‘in that’, then, Mālukyaputta, you will be neither here nor beyond nor in between. This itself is the end of suffering.” (Saṃyutta Nikāya 4.95). Declaring his proper grasp of the Dhamma when it was taught in brief—

794.

794.

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having seen a form, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

795.

795.

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For one such as this, feelings increase, manifold, born from form; covetousness and malice afflict his mind; thus accumulating suffering, Nibbāna is said to be far away.

796.

796.

‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having heard a sound, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

797.

797.

‘‘Tassa [Pg.301] vaḍḍhanti vedanā, anekā saddasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For one such as this, feelings increase, manifold, born from sound; covetousness and malice afflict his mind; thus accumulating suffering, Nibbāna is said to be far away.

798.

798.

‘‘Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having smelled an odor, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

799.

799.

‘‘Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For one such as this, feelings increase, manifold, born from odor; covetousness and malice afflict his mind; thus accumulating suffering, Nibbāna is said to be far away.

800.

800.

‘‘Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having tasted a flavor, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

801.

801.

‘‘Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For one such as this, feelings increase, manifold, born from flavor; covetousness and malice afflict his mind; thus accumulating suffering, Nibbāna is said to be far away.

802.

802.

‘‘Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having touched a tactile object, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

803.

803.

‘‘Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For one such as this, feelings increase, manifold, born from tactile objects; covetousness and malice afflict his mind; thus accumulating suffering, Nibbāna is said to be far away.

804.

804.

‘‘Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having cognized a mental phenomenon, mindfulness is lost; while focusing the mind on an agreeable sign, with a mind inflamed with passion, one experiences it and adheres to it.

805.

805.

‘‘Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evamācinato dukkhaṃ, ārā nibbāna vuccati.

For him, feelings increase, manifold, born from mental phenomena; covetousness and vexation afflict his mind; for one thus accumulating suffering, Nibbāna is said to be far away.

806.

806.

‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by forms; seeing a form, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

807.

807.

‘‘Yathāssa [Pg.302] passato rūpaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccati.

For him who sees a form and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.

808.

808.

‘‘Na so rajjati saddesu, saddaṃ sutvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by sounds; having heard a sound, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

809.

809.

‘‘Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccati.

For him who hears a sound and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.

810.

810.

‘‘Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by scents; having smelled a scent, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

811.

811.

‘‘Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccati.

For him who smells a scent and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.

812.

812.

‘‘Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by flavors; having tasted a flavor, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

813.

813.

‘‘Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccati.

For him who tastes a flavor and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.

814.

814.

‘‘Na so rajjati phassesu, phassaṃ phussa paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by contacts; having touched a contact, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

815.

815.

‘‘Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccati.

For him who touches a contact and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.

816.

816.

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

He is not impassioned by mental phenomena; having known a mental phenomenon, he is mindful. With a dispassionate mind, he experiences it, and does not cling to it.

817.

817.

‘‘Yathāssa [Pg.303] vijānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccatī’’ti. –

For him who knows a mental phenomenon and experiences the feeling, it diminishes, it does not accumulate; thus he fares mindfully. For one thus diminishing suffering, Nibbāna is said to be near.”

Imā gāthā abhāsi.

He spoke these verses.

Tattha rūpaṃ disvāti cakkhuviññeyyaṃ rūpaṃ cakkhudvārena upalabhitvā. Sati muṭṭhā, piyaṃ nimittaṃ manasi karototi tasmiṃ rūpe diṭṭhamatte eva aṭṭhatvā subhanimittaṃ manasi karoto subhākāraggahaṇavasena ayoniso manasi karoto sati muṭṭhā hoti. Tathā ca sati sārattacitto vedeti taṃ rūpārammaṇaṃ ratto, giddho, gadhito hutvā anubhavati, assādeti, abhinandati. Tathābhūto ca tañca ajjhosa tiṭṭhatīti tañca rūpārammaṇaṃ ajjhosāya ‘‘sukhaṃ sukha’’nti abhinivissa gilitvā pariniṭṭhāpetvā tiṭṭhati.

Herein, 'having seen a form' means: having perceived through the eye-door a form cognizable by the eye. 'Mindfulness is lost, one attends to the pleasing sign' means: for one who, having merely seen that form and not being established, attends to the sign of the beautiful, for one who attends improperly by grasping the aspect of beauty, mindfulness is lost. And so, with an impassioned mind, he experiences that form-object: being impassioned, greedy, and infatuated, he experiences, savors, and delights in it. And being so, 'he remains clinging to it' means: having clung to that form-object, having become fixated on it as 'pleasant, pleasant,' having swallowed it and consumed it, he remains.

Tassa vaḍḍhanti vedanā, anekā rūpasambhavāti tassa evarūpassa puggalassa rūpasambhavā rūpārammaṇā sukhādibhedena anekā vedanā kilesuppattihetubhūtā vaḍḍhanti. Abhijjhā ca vihesā ca, cittamassūpahaññatīti piyarūpe sārajjanavasena uppajjamānāya abhijjhāya, apiyarūpe byāpajjanavasena piyarūpasseva vipariṇāmaññathābhāvāya uppajjamānāya sokādilakkhaṇāya vihesāya ca assa puggalassa cittaṃ upahaññati bādhīyati. Evamācinato dukkhanti vuttākārena taṃ taṃ vedanassādavasena bhavābhisaṅkhāraṃ ācinato vaṭṭadukkhaṃ pavattati. Tenāha bhagavā – ‘‘vedanāpaccayā taṇhā…pe… dukkhakkhandhassa samudayo hotī’’ti (vibha. 225; saṃ. ni. 2.1). Tathābhūtassa ārā ārakā dūre nibbānaṃ vuccati, tassa taṃ dullabhanti attho. Saddaṃ sutvātiādigāthāsupi vuttanayeneva attho veditabbo. Tattha ghatvāti ghāyitvā. Bhotvāti sāyitvā. Phussāti phusitvā. Dhammaṃ ñatvāti dhammārammaṇaṃ vijānitvā.

'For him, feelings increase, manifold, born from forms' means: for such a person, manifold feelings—differentiated as pleasant and so on, born from forms, having forms as their object, and being a cause for the arising of defilements—increase. 'Covetousness and vexation afflict his mind' means: the mind of this person is afflicted and tormented by covetousness, which arises through lusting after agreeable forms, and by vexation—characterized by sorrow and the like—which arises through aversion towards disagreeable forms or through the change and alteration of agreeable forms themselves. 'For one thus accumulating suffering' means: for one who, in the manner stated, accumulates the volitional formations of existence by savoring this or that feeling, the suffering of the cycle of rebirth continues. Therefore the Blessed One said: 'With feeling as condition, craving arises… the origin of this whole mass of suffering' (Vibha 225; SN 12.1). For one who is thus, 'Nibbāna is said to be far away' means it is far, distant; the meaning is that it is difficult for him to attain. The meaning in the verses beginning 'having heard a sound,' and so on, should be understood in the same way. There, 'having smelled' (ghatvā) is ghāyitvā; 'having eaten' (bhotvā) is sāyitvā (having tasted); 'having touched' (phussa) is phusitvā; 'having known a phenomenon' is having cognized a mental object.

Evaṃ chadvāragocare sārajjantassa vaṭṭaṃ dassetvā idāni tattha virajjantassa vivaṭṭaṃ dassento ‘‘na so rajjati rūpesū’’tiādimāha. Tattha na so rajjati rūpesu, rūpaṃ disvā paṭissatoti yo puggalo rūpaṃ disvā āpāthagataṃ [Pg.304] rūpārammaṇaṃ cakkhudvārikena viññāṇasantānena gahetvā catusampajaññavasena sampajānakāritāya paṭissato hoti, so rūpārammaṇesu na rajjati rāgaṃ na janeti, aññadatthu virattacitto vedeti, rūpārammaṇamhi samudayādito yathābhūtaṃ pajānanto nibbindati, nibbindanto taṃ tatthuppannavedanañca virattacitto vedeti, tathābhūto ca tañca najjhosa tiṭṭhatīti taṃ rūpārammaṇaṃ sammadeva virattacittatāya ajjhosāya na tiṭṭhati ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṇhāmānadiṭṭhivasena nābhinivisati.

Thus, having shown the cycle of rebirth for one who is impassioned by the objects of the six sense doors, now, showing the ending of the cycle for one who is dispassionate towards them, he said, 'He is not impassioned by forms,' and so on. Herein, 'He is not impassioned by forms; seeing a form, he is mindful' means: a person who, having seen a form that has come into range, having grasped the form-object through the continuum of eye-consciousness, becomes mindful by acting with clear comprehension by way of the fourfold clear comprehension. He is not impassioned by form-objects, he does not generate lust. On the contrary, with a dispassionate mind he experiences feeling. Understanding the form-object as it really is, beginning with its arising, he becomes disenchanted. Being disenchanted, he experiences the feeling that arises there with a dispassionate mind. And being so, 'he does not cling to it' means: because his mind is rightly dispassionate, he does not cling to that form-object; he does not become fixated on it by way of craving, conceit, and views, thinking, 'This is mine, this I am, this is my self.'

Yathāssa passato rūpanti assa yogino yathā tattha abhijjhādayo nappavattanti, evaṃ aniccādito rūpaṃ passantassa. Sevato cāpi vedananti taṃ ārabbha uppannaṃ vedanaṃ taṃsampayuttadhamme ca gocarasevanāya sevato cāpi. Khīyatīti sabbaṃ kilesavaṭṭaṃ parikkhayaṃ pariyādānaṃ gacchati. Nopacīyatīti na upaciyati na ācayaṃ gacchati. Evaṃ so caratī satoti evaṃ kilesāpanayanapaṭipattiyā sato sampajāno hutvā carati, viharati. Evaṃ apacinato dukkhanti vuttanayena apacayagāminiyā maggapaññāya sakalaṃ vaṭṭadukkhaṃ apacinantassa. Santike nibbāna vuccatīti saupādisesaanupādisesanibbānadhātusamīpe evāti vuccati asaṅkhatāya dhātuyā sacchikatattā. Na so rajjati saddesūtiādīsupi imināva nayena attho veditabbo.

'For him who sees a form' means: for that yogi who sees form as impermanent and so on, just as covetousness and so on do not arise there. 'And experiences the feeling' means: and by attending to the feeling that has arisen in relation to it, and to the states associated with it, through the cultivation of the sense-object. 'It diminishes' means: the whole cycle of defilements goes to destruction and exhaustion. 'It does not accumulate' means: it is not built up, it does not go to accumulation. 'Thus he fares mindfully' means: thus, by means of the practice that removes defilements, being mindful and clearly comprehending, he fares, he dwells. 'For one thus diminishing suffering' means: for one who, in the manner stated, diminishes all the suffering of the cycle of rebirth by means of the path-wisdom that leads to diminishing. 'Nibbāna is said to be near' means: it is said to be truly near the Nibbāna element with and without residue remaining, because of having realized the unconditioned element. In 'He is not impassioned by sounds,' and so on, the meaning should be understood in this same way.

Evaṃ thero imāhi gāthāhi satthu ovādassa attanā upadhāritabhāvaṃ pavedetvā uṭṭhāyāsanā satthāraṃ vanditvā gato nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

Thus, the elder, having declared through these verses that he had personally borne in mind the Teacher's advice, rose from his seat, paid homage to the Teacher, and departed. Not long after, having developed insight, he attained arahantship.

Mālukyaputtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mālukyaputta is finished.

6. Selattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Sela

Paripuṇṇakāyotiādikā āyasmato selattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabhagavato kāle kulagehe nibbattitvā viññutaṃ patto gaṇapāmokkho hutvā tīṇi purisasatāni samādapetvā tehi saddhiṃ satthu gandhakuṭiṃ kāretvā katapariyositāya gandhakuṭiyā [Pg.305] sabhikkhusaṅghassa bhagavato mahādānaṃ pavattetvā satthāraṃ bhikkhū ca ticīvarena acchādesi. So tena puññakammena ekaṃ buddhantaraṃ devaloke eva vasitvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde aṅguttarāpesu āpaṇe nāma brāhmaṇagāme brāhmaṇakule nibbattitvā seloti laddhanāmo ahosi. So vayappatto tīsu vedesu, brāhmaṇasippesu ca nipphattiṃ gantvā tīṇi māṇavakasatāni mante vācento āpaṇe paṭivasati. Tena ca samayena satthā sāvatthito nikkhamitvā aḍḍhateḷasahi bhikkhusatehi saddhiṃ aṅguttarāpesu cārikaṃ caranto selassa, antevāsikānañca ñāṇaparipākaṃ disvā aññatarasmiṃ vanasaṇḍe viharati. Atha keṇiyo nāma jaṭilo satthu āgamanaṃ sutvā tattha gantvā saddhiṃ bhikkhusaṅghena satthāraṃ svātanāya nimantetvā sake assame pahūtaṃ khādanīyaṃ bhojanīyaṃ paṭiyādeti. Tasmiñca samaye selo brāhmaṇo saddhiṃ tīhi māṇavakasatehi jaṅghāvihāraṃ anuvicaranto keṇiyassa assamaṃ pavisitvā jaṭile kaṭṭhaphālanuddhanasampādanādinā dānūpakaraṇaṃ sajjente disvā, ‘‘kiṃ nu kho te, keṇiya, mahāyañño paccupaṭṭhito’’tiādiṃ pucchitvā tena ‘‘buddho bhagavā mayā svātanāya nimantito’’ti vutte ‘‘buddho’’ti vacanaṃ sutvāva haṭṭho udaggo pītisomanassajāto tāvadeva māṇavakehi saddhiṃ satthāraṃ upasaṅkamitvā katapaṭisanthāro ekamantaṃ nisinno bhagavato kāye bāttiṃsamahāpurisalakkhaṇāni disvā ‘‘imehi lakkhaṇehi samannāgato rājā vā hoti cakkavattī, buddho vā loke vivaṭṭacchado, ayaṃ pana pabbajito, no ca kho naṃ jānāmi ‘buddho vā, no vā’, sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti asammāsambuddho hi sammukhe ṭhatvā buddhaguṇehi abhitthavīyamāno sārajjati maṅkubhāvaṃ āpajjati avesārajjappattatāya ananuyogakkhamattā, yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti evaṃ pana cintetvā –

The verses beginning 'Paripuṇṇakāyo' are those of the Venerable Elder Sela. What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born into a good family, and having reached maturity, became the leader of a group. He inspired three hundred men and, together with them, had a fragrant hut built for the Teacher. When the fragrant hut was completed, he held a great almsgiving for the Blessed One with the community of bhikkhus, and clothed the Teacher and the bhikkhus with the triple robe. By that meritorious deed, he dwelt in the celestial world for one Buddha-interval. Having passed away from there, he wandered among gods and humans until, during this Buddha's appearance, he was born into a brahmin family in a brahmin village named Āpaṇa in the country of Aṅguttarāpa, and received the name Sela. Having come of age, he achieved mastery in the three Vedas and the brahminical arts, and resided in Āpaṇa, teaching the hymns to three hundred young men. At that time, the Teacher, having departed from Sāvatthī, was journeying through the country of Aṅguttarāpa with twelve hundred and fifty bhikkhus. Seeing the maturity of knowledge in Sela and his pupils, he stayed in a certain forest grove. Then a matted-hair ascetic named Keṇiya, hearing of the Teacher’s arrival, went there and invited the Teacher, together with the community of bhikkhus, for the next day’s meal. At his own hermitage, he prepared abundant food, both hard and soft. At that time, the brahmin Sela, while wandering on foot with his three hundred pupils, entered Keṇiya’s hermitage. Seeing the matted-hair ascetics preparing the requisites for the offering—by splitting firewood, drawing water, and so on—he asked, 'Keṇiya, is some great sacrifice being prepared for you?' and so on. When he was told, 'The Buddha, the Blessed One, has been invited by me for tomorrow’s meal,' upon hearing the word 'Buddha,' he became joyful, elated, and filled with rapture and happiness. He immediately approached the Teacher with his young men, and after exchanging courteous greetings, sat to one side. Seeing the thirty-two marks of a great man on the Blessed One’s body, he thought: 'One endowed with these marks becomes either a wheel-turning king or a Buddha in the world who has rolled back the veil. This one, however, is a renunciant, and I do not know whether he is a Buddha or not. But I have heard this from aged, venerable brahmins, teachers and their teachers, when they were speaking: "Those who are Arahants, Perfectly Enlightened Buddhas, reveal themselves when their own praise is spoken." For one who is not a Perfectly Enlightened Buddha, if extolled face-to-face with the qualities of a Buddha, becomes embarrassed and downcast, due to not having attained fearlessness and being unable to withstand questioning. What if I were to extol the ascetic Gotama face-to-face with suitable verses?' Having thus reflected—

818.

818.

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

“Perfect of body, radiant, well-born, and lovely to behold; golden-hued are you, O Blessed One, with brilliant white teeth and full of vigor.”

819.

819.

‘‘Narassa [Pg.306] hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

“For a well-born man, whatever distinguishing marks there are, all those marks of a Great Man are present on your body.”

820.

820.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

“With serene eyes and a beautiful face, majestic, upright, and powerful; amidst the community of ascetics, you shine like the sun.”

821.

821.

‘‘Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

“O bhikkhu of lovely appearance, with skin like burnished gold, what use is the ascetic life to you, one of such excellent complexion?”

822.

822.

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa issaro.

“You are worthy to be a king, a wheel-turning monarch, a leader of charioteers; a conqueror of the four quarters, lord of the Rose-Apple Continent.”

823.

823.

‘‘Khattiyā bhogī rājāno, anuyantā bhavanti te;

Rājābhirājā manujindo, rajjaṃ kārehi gotamā’’ti. –

“Warrior kings, wealthy rulers, will become your vassals; O king of kings, lord of men, rule the kingdom, Gotama!”

Chahi gāthāhi bhagavantaṃ abhitthavi.

He extolled the Blessed One with six verses.

Tattha paripuṇṇakāyoti abhibyattarūpānaṃ dvattiṃsāya mahāpurisalakkhaṇānaṃ paripuṇṇatāya ahīnaṅgapaccaṅgatāya ca paripuṇṇasarīro. Surucīti sundarasarīrappabho. Sujātoti ārohapariṇāhasampattiyā, saṇṭhānasampattiyā ca sunibbatto. Cārudassanoti sucirampi passantānaṃ atittijanakaṃ appaṭikkūlaṃ ramaṇīyaṃ cāru eva dassanaṃ assāti cārudassano. Keci panāhu ‘‘cārudassanoti sundaranetto’’ti. Suvaṇṇavaṇṇoti suvaṇṇasadisavaṇṇo. Asīti bhavasi, idaṃ padaṃ ‘‘paripuṇṇakāyo asī’’tiādinā sabbapadehi yojetabbaṃ. Susukkadāṭhoti suṭṭhu sukkadāṭho. Bhagavato hi dāṭhāhi candakiraṇā viya dhavalarasmiyo niccharanti. Vīriyavāti vīriyapāramīpāripūriyā caturaṅgasamannāgatavīriyādhiṭṭhānato catubbidhassa sammappadhānassa sampattiyā ca atisayayutto.

Herein, 'perfect of body' (paripuṇṇakāyo) means having a complete body due to the perfection of the thirty-two manifest marks of a great man and due to his limbs and features being without deficiency. 'Radiant' (suruci) means possessing the radiance of a beautiful body. 'Well-born' (sujāto) means well-formed through the attainment of ideal height and girth, and the attainment of fine proportions. 'Lovely to behold' (cārudassano) means his appearance is charming, delightful, not repulsive, and does not cause weariness even for those who gaze for a long time; thus he is lovely to behold. Some, however, say 'lovely to behold' means 'having beautiful eyes.' 'Golden-hued' (suvaṇṇavaṇṇo) means having a complexion like gold. The word 'asi' means 'you are'; this word should be connected with all the preceding terms, as in 'you are perfect of body,' and so on. 'With brilliant white teeth' (susukkadāṭho) means having extremely white teeth. Indeed, from the Blessed One's teeth, white rays emanate like moonbeams. 'Full of vigor' (vīriyavā) means he is exceedingly endowed due to the fulfillment of the perfection of energy, due to the resolve of energy possessed of four factors, and due to the accomplishment of the four right strivings.

Narassa hi sujātassāti samatiṃsāya pāramīnaṃ, ariyassa vā cakkavattīvattassa paripūritattā suṭṭhu sammadeva jātassa narassa, mahāpurisassāti attho. Sabbe teti ye mahāpurisabhāvaṃ loke aggapuggalabhāvaṃ [Pg.307] byañjayantīti byañjanāti laddhavohārasuppatiṭṭhitapādatādibāttiṃsamahāpurisalakkhaṇasaṅkhātā tambanakhatuṅganakhatādiasītianubyañjanasaṅkhātā ca rūpaguṇā, te anavasesā, tava kāyasmiṃ santīti vacanaseso.

For a well-born man (narassa hi sujātassa): this means a man, a great person, who is rightly and truly born due to the fulfillment of the thirty perfections, or due to the fulfillment of the duties of a noble wheel-turning monarch. All those (sabbe te): these are the characteristics (byañjanā), so called because they manifest the state of a great person, the state of a foremost individual in the world. These are the qualities of form known as the thirty-two marks of a great man, such as well-placed feet, and the eighty minor characteristics, such as copper-colored nails and high-arched nails. The remainder of the statement is: 'they are present on your body without exception.'

Mahāpurisalakkhaṇāti pubbe vuttabyañjanāneva vacanantarena nigamento āha.

He said 'the marks of a great man' (mahāpurisalakkhaṇā), concluding with a different expression for the characteristics already mentioned.

Idāni tesu lakkhaṇesu attanā abhirucitehi lakkhaṇehi bhagavantaṃ thomento ‘‘pasannanetto’’tiādimāha. Bhagavā hi pañca vaṇṇapasādasampattiyā pasannanetto. Paripuṇṇacandamaṇḍalasadisamukhatāya sumukho. Ārohapariṇāhasampattiyā brahā. Brahmujugattatāya uju. Jutimantatāya patāpavā.

Now, praising the Blessed One with those characteristics that he found pleasing, he spoke the verse beginning 'with serene eyes' (pasannanetto). The Blessed One has serene eyes due to the perfection of the five colors of the eye. He has a beautiful face (sumukho) due to his face resembling the orb of the full moon. He is majestic (brahā) due to the perfection of his height and girth. He is upright (uju) due to the straightness of his Brahma-like body. He is powerful (patāpavā) due to his radiance.

Idāni tameva patāpavantataṃ ādiccūpamāya vibhāvento ‘‘majjhe samaṇasaṅghassā’’tiādimāha. Tattha ādiccova virocasīti yathā ādicco uggacchanto sabbaṃ tamagataṃ vidhametvā ālokaṃ karonto virocati, evaṃ tvampi anto ceva bahi ca sabbaṃ avijjātamaṃ viddhaṃsetvā ñāṇālokaṃ karonto virocasi.

Now, explaining that very power with the simile of the sun, he spoke the verse beginning 'amidst the community of ascetics.' Therein, 'you shine like the sun' (ādiccova virocasi) means: just as the rising sun shines, dispelling all darkness and creating light, so too do you shine, destroying all the darkness of ignorance both within and without and creating the light of knowledge.

Dassanīyarūpatāya aṅgīgatānaṃ dassanasampattīnaṃ āvahanato, kalyāṇehi pañcahi dassanehi samannāgatattā ca kalyāṇadassano. Uttamavaṇṇinoti uttamavaṇṇasampannassa.

He is 'lovely to behold' (kalyāṇadassano) because, due to his handsome form, he brings about the attainment of vision for those who approach him, and because he is endowed with the five kinds of beautiful vision. 'Of supreme complexion' (uttamavaṇṇino) means 'of one endowed with a supreme complexion.'

Cakkavattīti cakkaratanaṃ vatteti, catūhi sampatticakkehi vatteti, tehi ca pare vatteti. Parahitāya iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. Atha vā catūhi acchariyadhammehi ca saṅgahavatthūhi ca samannāgamena parehi anabhibhavanīyassa āṇācakkassa vatto etasmiṃ atthītipi cakkavattī. Rathesabhoti rathikesu ājānīyausabhapuriso, mahārathikoti attho. Cāturantoti catusamuddantāya pathaviyā issaro. Vijitāvīti vijitavijayo. Jambusaṇḍassāti jambudīpassa, pākaṭena hi issariyāni dassento evamāha. Cakkavattī pana saparittadīpānaṃ catunnampi mahādīpānaṃ issarova.

A wheel-turner (cakkavattī) is so called because he sets the wheel-treasure rolling; he governs with the four wheels of prosperity, and with them he governs others. He is a wheel-turner because the turning of the wheels of conduct for the welfare of others is present in him. Alternatively, he is a wheel-turner because, being endowed with the four marvelous qualities and the bases of sympathy, the turning of the wheel of command, which cannot be overcome by others, is present in him. A bull among charioteers (rathesabho) is a thoroughbred bull-like man among charioteers, meaning a great charioteer. A ruler of the four quarters (cāturanto) is the sovereign of the earth bounded by the four oceans. A conqueror (vijitāvī) is one who has won victory. Regarding the Rose-apple Grove (Jambusaṇḍa), this means of Jambudīpa; he speaks thus, showing his manifest sovereignty. A wheel-turning monarch, however, is the sovereign of all four great continents together with their surrounding minor islands.

Khattiyāti [Pg.308] jātikhattiyā. Bhogīti bhogiyā. Rājānoti ye keci rajjaṃ kārentā. Anuyantāti anugāmino sevakā. Rājābhirājāti rājūnaṃ pūjanīyo rājā hutvā, cakkavattīti adhippāyo. Manujindoti manussādhipati, manussānaṃ paramissaroti attho.

Khattiyas (khattiyā) are khattiyas by birth. The wealthy (bhogī) are those who possess riches. Kings (rājāno) are any who exercise rule. Followers (anuyantā) are attendants and servants. King of kings (rājābhirājā) means being a king worthy of veneration among kings; the intention is a wheel-turning monarch. Lord of men (manujindo) means sovereign of humans; the meaning is supreme ruler of people.

Evaṃ selena vutte bhagavā ‘‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’’ti imaṃ selassa manorathaṃ pūrento –

When Sela had spoken thus, the Blessed One, fulfilling this aspiration of Sela—'Those who are Arahants, Perfectly Enlightened Buddhas, reveal themselves when their own praise is spoken'—

824.

824.

‘‘Rājāhamasmi sela, (selāti bhagavā) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiya’’nti. – imaṃ gāthamāha;

“I am a king, Sela,” (said the Blessed One) “the supreme King of the Dhamma; I turn the wheel by means of the Dhamma, a wheel that cannot be turned back.” – This verse he spoke.

Tatrāyaṃ adhippāyo – yaṃ maṃ tvaṃ, sela, yācasi, ‘‘rājā arahasi bhavituṃ cakkavattī’’ti, ettha appossukko hohi, rājāhamasmi, sati ca rājatte yathā añño rājā samānopi yojanasataṃ vā anusāsati, dve tīṇi cattāri pañca yojanasatāni vā yojanasahassaṃ vā cakkavattī hutvāpi catudīpapariyantamattaṃ vā, nāhamevaṃ paricchinnavisayo. Ahañhi dhammarājā anuttaro bhavaggato avīcipariyantaṃ katvā tiriyaṃ aparimeyyalokadhātuyo anusāsāmi. Yāvatā hi apadādibhedā sattā, ahaṃ tesaṃ aggo. Na hi me koci sīlena vā…pe… vimuttiñāṇadassanena vā sadiso natthi, kuto bhiyyo. Svāhaṃ evaṃ dhammarājā anuttaro, anuttareneva catusatipaṭṭhānādibhedabodhipakkhiyasaṅkhātena dhammena cakkaṃ vattemi, ‘‘idaṃ pajahatha, idaṃ upasampajja viharathā’’tiādinā āṇācakkaṃ. ‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasacca’’ntiādinā (mahāva. 14; saṃ. ni. 5.1081) pariyattidhammena dhammacakkameva vā. Cakkaṃ appaṭivattiyanti yaṃ cakkaṃ appaṭivattiyaṃ hoti samaṇena vā…pe… kenaci vā lokasminti.

Herein, this is the meaning: As to what you, Sela, ask of me, saying, 'You deserve to be a king, a wheel-turning monarch,' be unconcerned about that. I am a king. But while another king might rule over a hundred leagues, or two, three, four, or five hundred leagues, or even a thousand leagues, and while a wheel-turning monarch's domain extends only to the four continents, my domain is not so limited. For I am the unsurpassed Dhamma King; I teach from the peak of existence down to the Avīci hell, and across immeasurable world-systems. Among all beings, distinguished as footless and so on, I am the foremost. None equals me in virtue... or in the knowledge and vision of liberation; how much less surpasses me. Thus, I, the unsurpassed Dhamma King, turn the wheel with the unsurpassed Dhamma—the factors of enlightenment such as the four foundations of mindfulness—the wheel of command, saying, 'Abandon this, dwell having attained this,' and so on. Or I turn the Dhamma Wheel itself with the Dhamma of the scriptures—'This, bhikkhus, is the Noble Truth of suffering,' and so on. 'A wheel that cannot be turned back' means the wheel that cannot be turned back by any ascetic... or by anyone in the world.

Evaṃ attānamāvikarontaṃ bhagavantaṃ disvā pītisomanassajāto selo puna daḷhīkaraṇatthaṃ –

Seeing the Blessed One thus revealing himself, Sela, filled with joy and happiness, spoke again to further strengthen his conviction:

825.

825.

‘‘Sambuddho [Pg.309] paṭijānāsi, (iti selo brāhmaṇo) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, iti bhāsatha gotama.

“You declare yourself a Perfectly Enlightened One,” (thus spoke Sela the brahmin) “the unsurpassed King of the Dhamma. ‘I turn the wheel by means of the Dhamma,’ thus you speak, Gotama.”

826.

826.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko tetamanuvatteti, dhammacakkaṃ pavattita’’nti. – gāthādvayamāha;

“Who then is your general, the disciple who is the Teacher’s successor? Who keeps turning the Dhamma Wheel that has been set in motion by you?” – These two verses he spoke.

Tattha ko nu senāpatīti dhammarañño bhoto dhammena pavattitassa cakkassa anupavattanako senāpati ko nūti pucchi.

Herein, 'Who then is the commander?' means he asked: “Who is the general who keeps turning the wheel set in motion by the Dhamma of the venerable Dhamma King?”

Tena ca samayena bhagavato dakkhiṇapasse āyasmā sāriputto nisinno hoti, suvaṇṇapuñjo viya siriyā sobhamāno. Taṃ dassento bhagavā –

At that time the Venerable Sāriputta was seated to the Blessed One’s right, shining with glory like a heap of gold. Pointing to him, the Blessed One said:

827.

827.

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā) dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgata’’nti. – gāthamāha;

“The wheel set in motion by me,” (Sela, said the Blessed One) “the unsurpassed Dhamma Wheel, Sāriputta keeps it rolling, born after the Tathāgata.” – Thus he spoke this verse.

Tattha anujāto tathāgatanti, tathāgataṃ anujāto, tathā gatena hetunā ariyāya jātiyā jātoti attho.

Herein, 'born after the Tathāgata' means born following the Tathāgata; the meaning is, born with the noble birth through that same cause.

Evaṃ ‘‘ko nu senāpati bhoto’’ti selena vuttapañhaṃ byākaritvā yaṃ selo āha ‘‘sambuddho paṭijānāsī’’ti tattha naṃ nikkaṅkhaṃ kātukāmo ‘‘nāhaṃ paṭiññāmatteneva paṭijānāmi, api cāhaṃ iminā kāraṇena buddho’’ti ñāpetuṃ –

Having thus answered the question spoken by Sela, “Who then is your general?,” and wishing to make him free from doubt regarding what Sela had said—“You claim to be a Perfectly Enlightened One”—the Blessed One, in order to make known, “I do not claim this merely by assertion, but I am the Buddha for this reason,” spoke:

828.

828.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. – gāthamāha;

“What should be directly known has been directly known; what should be developed has been developed; what should be abandoned has been abandoned by me. Therefore, brahmin, I am a Buddha.” – Thus he spoke this verse.

Tattha abhiññeyyanti cattāri saccāni cattāri ariyasaccāni. Catunnañhi saccānaṃ ariyasaccānañca sāmaññaggahaṇametaṃ yadidaṃ abhiññeyyanti. Tattha ariyasaccesu yaṃ bhāvetabbaṃ maggasaccaṃ, yañca pahātabbaṃ samudayasaccaṃ, tadubhayaggahaṇena [Pg.310] tesaṃ phalabhūtāni nirodhasaccadukkhasaccānipi gahitāneva honti hetuggahaṇeneva phalasiddhito. Tena tattha ‘‘sacchikātabbaṃ sacchikataṃ, pariññeyyaṃ pariññāta’’nti idampi vuttameva hoti. ‘‘Abhiññeyyaṃ abhiññāta’’nti vā iminā ca sabbassapi ñeyyassa abhiññātasambuddhabhāvaṃ uddesavasena pakāsetvā tadekadesaṃ niddesavasena dassento ‘‘bhāvetabbañca bhāvita’’ntiādimāha. Atha vā ‘‘bhāvetabbaṃ bhāvitaṃ, pahātabbaṃ pahīna’’nti iminā attano ñāṇapahānasampadākittanamukhena taṃmūlakattā sabbepi buddhaguṇā kittitā hontīti āha ‘‘tasmā buddhosmi, brāhmaṇā’’ti. Abhiññeyyaabhiññātaggahaṇena hi sabbaso vijjāvimuttīnaṃ gahitattā saphalaṃ catusaccabhāvaṃ saddhiṃ hetusampattiyā dassento bujjhitabbaṃ sabbaṃ bujjhitvā buddho jātosmīti ñāyena hetunā attano buddhabhāvaṃ vibhāveti.

Herein, 'what should be fully known' refers to the four Noble Truths. This term is a general designation for them. Among the Noble Truths, the truth of the path is to be developed, and the truth of the origin is to be abandoned. By grasping these two, their results—the truth of cessation and the truth of suffering—are also grasped, since the result is established by grasping the cause. Thus, it is also implied here: 'What is to be realized has been realized; what is to be fully understood has been fully understood.' Or, by stating 'what should be fully known has been fully known,' he declares in summary his state as a Perfectly Enlightened One who has directly known all that is knowable, and then, explaining a part of it in detail, he says, 'what should be developed has been developed,' and so on. Alternatively, by declaring, 'what should be developed has been developed, what should be abandoned has been abandoned,' he proclaims his accomplishment in knowledge and abandonment, and since all the qualities of a Buddha are rooted in this, he says, 'Therefore, brahmin, I am a Buddha.' For by the term 'what should be fully known has been fully known,' since knowledge and liberation are entirely included, he shows the fruitful state of the four truths together with the accomplishment of their causes. He clarifies his own state as a Buddha through the reasoning that, in accordance with the principle, 'Having awakened to all that is to be awakened, I have become a Buddha.'

Evaṃ nippariyāyena attānaṃ pātukaritvā attani kaṅkhāvitaraṇatthaṃ brāhmaṇaṃ ussāhento –

Having thus revealed himself without ambiguity, he encouraged the brahmin to overcome his doubt about him:

829.

829.

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

“Dispel your doubt in me; be resolved, O brahmin. The sight of Perfectly Enlightened Ones is always rare.”

830.

830.

‘‘Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa buddhosmi, sallakatto anuttaro.

“Of those whose appearance in the world is constantly rare, I, O brahmin, am that Buddha, the unsurpassed dart-extractor.”

831.

831.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vase katvā, modāmi akutobhayo’’ti. – gāthattayamāha;

“Become Brahma, incomparable, crusher of Māra's host, having subdued all enemies, I rejoice, fearless from any quarter.” – Thus he spoke these three verses.

Tattha vinayassūti vinehi chinda. Kaṅkhanti vicikicchaṃ. Adhimuccassūti adhimokkhaṃ kara ‘‘sammāsambuddho’’ti saddaha. Dullabhaṃ dassanaṃ hoti, sambuddhānanti yato kappānaṃ asaṅkhyeyyampi buddhasuñño loko hoti. Sallakattoti, rāgādisallakattano. Brahmabhūtoti seṭṭhabhūto. Atituloti tulaṃ atīto, nirupamoti attho. Mārasenappamaddanoti ‘‘kāmā te paṭhamā senā’’ti (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) evaṃ āgatāya mārasenāya pamaddano. Sabbāmitteti khandhakilesābhisaṅkhāramaccudevaputtamārasaṅkhāte sabbapaccatthike[Pg.311]. Vase katvāti attano vase katvā. Modāmi akutobhayoti kutoci nibbhayo samādhisukhena, phalanibbānasukhena ca modāmi.

Herein, 'vinayassu' means to eliminate, to cut off. 'Kaṅkhaṃ' refers to doubt. 'Adhimuccassu' means to generate conviction, to firmly believe 'the Perfectly Enlightened One.' Rare is the sight of the Fully Enlightened Ones, for even an incalculable number of eons pass with the world devoid of Buddhas. 'Sallakatto' means the remover of the dart of lust and so forth. 'Brahmabhūto' means the best one. 'Atitulo' means beyond measure; 'nirupamo' is the meaning. 'Mārasenappamaddano' refers to the crushing of Māra's army, as stated: 'Your first army is sensual desire' (Snp 438; MN 28; Cnd Nandamāṇavapucchāniddesa 47). 'Sabbāmitte' means all enemies, namely the aggregates, defilements, volitional formations, Death, and Māra the son of a god. 'Vase katvā' means having brought under control, having made them subject to oneself. 'Modāmi akutobhayo' means I rejoice, fearless from any quarter, through the bliss of concentration and the bliss of fruition and Nibbāna.

Evaṃ vutte selo brāhmaṇo tāvadeva bhagavati sañjātapasādo pabbajjāpekkho hutvā –

When this was said, Sela the brahmin immediately gained confidence in the Blessed One and, wishing to go forth, spoke:

832.

832.

‘‘Idaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

“Listen, good sirs, to what the One with Vision speaks; the great hero, the remover of darts, roars like a lion in the forest.

833.

833.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

“The one who has become supreme, incomparable, the crusher of Māra's host; who, seeing him, would not be pleased, even one born of a dark lineage?

834.

834.

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’ti. –

“Whoever wishes to, let him follow me; whoever does not wish to, let him go. Here I will go forth in the presence of the one with excellent wisdom.”

Gāthattayamāha. Yathā taṃ paripākagatāya upanissayasampattiyā codiyamāno.

Thus he spoke three verses, being urged by the ripened perfection of his supporting conditions.

Tattha kaṇhābhijātikoti, nīcajātiko, tamotamaparāyaṇabhāve ṭhito.

Herein, 'kaṇhābhijātiko' means of low birth, established in a state with darkness as its future destination.

Tato tepi māṇavakā hetusampannatāya tattheva pabbajjāpekkhā hutvā –

Then those young men, possessing the necessary conditions, aspiring for ordination right there, spoke:

835.

835.

‘‘Etaṃ ce ruccati bhoto, sammāsambuddhasāsanaṃ;

Mayampi pabbajissāma, varapaññassa santike’’ti. –

“If this teaching of the Perfectly Enlightened One is pleasing to you, sir, we too will go forth in the presence of the one with excellent wisdom.”

Gāthamāhaṃsu, yathā taṃ tena saddhiṃ katādhikārā kulaputtā.

Thus they spoke the verse, as was fitting for those young men of good family who had made a resolve together with him.

Atha selo tesu māṇavakesu tuṭṭhacitto te dassento pabbajjañca yācamāno –

Then Sela, pleased in mind with those young men, indicating them and requesting the going forth, spoke:

836.

836.

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’ti. – gāthamāha;

“These three hundred brahmins here, with hands joined in reverence, beseech: ‘We shall lead the holy life, Blessed One, in your presence.’” Thus he spoke this verse.

Tato [Pg.312] bhagavā yasmā selo heṭṭhā vuttanayena padumuttarassa bhagavato kāle tesaṃyeva tiṇṇaṃ purisasatānaṃ gaṇajeṭṭho hutvā ropitakusalamūlo, idāni pacchimabhavepi tesaṃyeva ācariyo hutvā nibbatto, ñāṇañcassa tesañca paripakkaṃ, ehibhikkhubhāvassa ca upanissayo atthi, tasmā te sabbeva ehibhikkhubhāvena pabbajjāya pabbājento –

Then the Blessed One, because Sela, in the way previously described, had in the time of the Blessed One Padumuttara been the leader of those same three hundred men and had planted wholesome roots, and now in his final existence had been reborn as their teacher, and because his wisdom and theirs was mature, and there was a supporting condition for the 'Come, monk' ordination, therefore ordained them all with the 'Come, monk' ordination, saying:

837.

837.

‘‘Svākhātaṃ brahmacariyaṃ, (selāti bhagavā) sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti. – gāthamāha;

“Well proclaimed is the holy life, (Sela, said the Blessed One,) visible here and now, immediate, where the going forth is not in vain for one who trains diligently.” Thus he spoke this verse.

Tattha sandiṭṭhikanti paccakkhaṃ. Akālikanti maggānantaraphaluppattito na kālantare pattabbaphalaṃ. Yatthāti yaṃnimittā. Maggabrahmacariyanimittā hi pabbajjā amoghā anipphalā, yatthāti vā yasmiṃ sāsane appamattassa sativippavāsarahitassa tīsu sikkhāsu sikkhato.

Herein, 'visible here and now' means directly evident. 'Immediate' means that because the fruit arises immediately after the path, it is not a fruit to be attained at a later time. 'Where' means 'on account of which.' For the going forth on account of the holy life of the path is not in vain, not fruitless. Or 'where' means in which teaching one who is diligent, without lapse of mindfulness, trains in the three trainings.

Evañca vatvā ‘‘etha, bhikkhavo’’ti bhagavā avoca. Tāvadeva te sabbe iddhimayapattacīvaradharā hutvā saṭṭhivassikattherā viya bhagavantaṃ abhivādetvā parivāresuṃ. So evaṃ pabbajitvā vipassanāya kammaṃ karonto sattame divase sapariso arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.208-303) –

And having said this, the Blessed One said, “Come, monks.” Immediately, they all became bearers of bowls and robes created by psychic power and, like elders of sixty years' standing, they paid homage to the Blessed One and surrounded him. Having thus gone forth and undertaking the work of insight, on the seventh day he attained arahantship together with his retinue. Therefore, it is said in the Apadāna (Apa. Thera 1.40.208–303):

‘‘Nagare haṃsavatiyā, vīthisāmī ahosahaṃ;

Mama ñātī samānetvā, idaṃ vacanamabraviṃ.

“In the city of Haṃsavatī, I was the street-master. Gathering my relatives, I spoke these words:

‘‘Buddho loke samuppanno, puññakkhetto anuttaro;

Āsi so sabbalokassa, āhutīnaṃ paṭiggaho.

“A Buddha has arisen in the world, the unsurpassed field of merit; he was the recipient of offerings for the entire world.

‘‘Khattiyā negamā ceva, mahāsālā ca brāhmaṇā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Nobles and townsfolk, and wealthy brahmins, with serene and happy minds, they performed a collective good deed.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Elephant riders, troop leaders, charioteers, and infantry, with serene and happy minds, they performed a collective good deed.

‘‘Uggā [Pg.313] ca rājaputtā ca, vesiyānā ca brāhmaṇā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Nobles and royal princes, merchants and brahmins, with serene and happy minds, they performed a collective good deed.

‘‘Āḷārikā kappakā ca, nhāpakā mālakārakā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Cooks and barbers, bath attendants and garland-makers, with serene and happy minds, they performed a collective good deed.

‘‘Rajakā pesakārā ca, cammakārā ca nhāpitā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Dyers and weavers, leatherworkers and barbers, with serene and happy minds, they performed a collective good deed.

‘‘Usukārā bhamakārā, cammakārā ca tacchakā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Arrow-makers and turners, leatherworkers and carpenters, with serene and happy minds, they performed a collective good deed.

‘‘Kammārā soṇṇakārā ca, tipulohakarā tathā;

Pasannacittā sumanā, pūgadhammaṃ akaṃsu te.

“Blacksmiths and goldsmiths, and workers in tin and lead likewise, with serene and happy minds, they performed a collective good deed.

‘‘Bhatakā ceṭakā ceva, dāsakammakarā bahū;

Yathāsakena thāmena, pūgadhammaṃ akaṃsu te.

“Hired workers and servants, and many slaves and laborers, according to their own ability, they performed a collective good deed.

‘‘Udahārā kaṭṭhahārā, kassakā tiṇahārakā;

Yathāsakena thāmena, pūgadhammaṃ akaṃsu te.

“Water-carriers, wood-gatherers, farmers, and grass-cutters, according to their own ability, they performed a collective good deed.

‘‘Pupphikā mālikā ceva, paṇṇikā phalahārakā;

Yathāsakena thāmena, pūgadhammaṃ akaṃsu te.

“Flower-sellers and garland-makers, leaf-sellers and fruit-bearers, according to their own ability, they performed a collective good deed.

‘‘Gaṇikā kumbhadāsī ca, pūvikā macchikāpi ca;

Yathāsakena thāmena, pūgadhammaṃ akaṃsu te.

“Courtesans and pot-maidens, cake-sellers and fishers, according to their own ability, they performed a collective good deed.

‘‘Etha sabbe samāgantvā, gaṇaṃ bandhāma ekato;

Adhikāraṃ karissāma, puññakkhette anuttare.

“Come, let us all gather together, let us form a company as one; we will make an aspiration in the unsurpassed field of merit.

‘‘Te me sutvāna vacanaṃ, gaṇaṃ bandhiṃsu tāvade;

Upaṭṭhānasālaṃ sukataṃ, bhikkhusaṅghassa kārayuṃ.

“Hearing my words, they immediately formed a group; they had a well-constructed assembly hall built for the Saṅgha of bhikkhus.

‘‘Niṭṭhāpetvāna taṃ sālaṃ, udaggo tuṭṭhamānaso;

Pareto tehi sabbehi, sambuddhamupasaṅkamiṃ.

“Having completed that hall, elated and with a joyful mind, surrounded by all of them, I approached the Sambuddha.

‘‘Upasaṅkamma sambuddhaṃ, lokanāthaṃ narāsabhaṃ;

Vanditvā satthuno pāde, idaṃ vacanamabraviṃ.

“Approaching the Sambuddha, the Lord of the World, the Bull among Men, having paid homage at the Teacher’s feet, I spoke these words:

‘‘Ime [Pg.314] tīṇi satā vīra, purisā ekato gaṇā;

Upaṭṭhānasālaṃ sukataṃ, niyyādenti tuvaṃ muni.

“O Hero, these three hundred men, as one group, offer this well-constructed assembly hall to you, O Sage.

‘‘Bhikkhusaṅghassa purato, sampaṭicchatva cakkhumā;

Tiṇṇaṃ satānaṃ purato, imā gāthā abhāsatha.

“Before the Saṅgha of bhikkhus, O One with Vision, receive this. Before these three hundred, you spoke these verses:

‘‘Tisatāpi ca jeṭṭho ca, anuvattiṃsu ekato;

Sampattiñhi karitvāna, sabbe anubhavissatha.

“The three hundred and their chief have acted in concert; having acquired this merit, you all will experience its fruit.

‘‘Pacchime bhave sampatte, sītibhāvamanuttaraṃ;

Ajaraṃ amataṃ santaṃ, nibbānaṃ phassayissatha.

“When your final existence arrives, you all will attain the supreme state of coolness, ageless, deathless, peaceful Nibbāna.”

‘‘Evaṃ buddho viyākāsi, sabbaññū samaṇuttaro;

Buddhassa vacanaṃ sutvā, somanassaṃ pavedayiṃ.

“Thus the Buddha, the All-Knowing One, the supreme among ascetics, declared. Hearing the Buddha’s words, I expressed my joy.

‘‘Tiṃsakappasahassāni, devaloke ramiṃ ahaṃ;

Devādhipo pañcasataṃ, devarajjamakārayiṃ.

“For thirty thousand eons, I delighted in the world of the gods; five hundred times I ruled the divine kingdom as lord of gods.

‘‘Sahassakkhattuṃ rājā ca, cakkavattī ahosahaṃ;

Devarajjaṃ karontassa, mahādevā avandisuṃ.

“A thousand times I was a king, a wheel-turning monarch; while I was ruling the divine kingdom, the great gods paid homage.”

‘‘Idha mānusake rajjaṃ, parisā honti bandhavā;

Pacchime bhave sampatte, vāseṭṭho nāma brāhmaṇo.

“Here in the human world, I had kingship, and kinsmen as my retinue; in my final existence, there was a brahmin named Vāseṭṭha.”

‘‘Asītikoṭi nicayo, tassa putto ahosahaṃ;

Selo iti mamaṃ nāmaṃ, chaḷaṅge pāramiṃ gato.

“His fortune was eighty crores, and I was his son; my name was Sela, and I had gone to perfection in the six branches of learning.”

‘‘Jaṅghāvihāraṃ vicaraṃ, sasissehi purakkhato;

Jaṭābhārikabharitaṃ, keṇiyaṃ nāma tāpasaṃ.

“While wandering on foot, attended by my pupils, I saw the ascetic named Keṇiya, burdened with the weight of his matted hair.”

‘‘Paṭiyattāhutiṃ disvā, idaṃ vacanamabraviṃ;

Āvāho vā vivāho vā, rājā vā te nimantito.

“Seeing the prepared offering, I spoke these words: ‘Is this for a wedding or a marriage, or have you invited a king?’”

‘‘Āhutiṃ yiṭṭhukāmohaṃ, brāhmaṇe devasammate;

Na nimantemi rājānaṃ, āhutī me na vijjati.

“‘I wish to make an offering to a brahmin esteemed by the gods. I have not invited a king, nor is this a traditional sacrifice.”

‘‘Na catthi mayhamāvāho, vivāho me na vijjati;

Sakyānaṃ nandijanano, seṭṭho loke sadevake.

“‘There is no wedding for me, nor any marriage; it is for the joy-bringer of the Sakyans, the foremost in the world with its gods.”

‘‘Sabbalokahitatthāya[Pg.315], sabbasattasukhāvaho;

So me nimantito ajja, tassetaṃ paṭiyādanaṃ.

“‘For the welfare of the entire world, bringing happiness to all beings—he has been invited by me today, and for him are these preparations.’”

‘‘Timbarūsakavaṇṇābho, appameyyo anūpamo;

Rūpenāsadiso buddho, svātanāya nimantito.

“‘With the splendor of the Timbarūsaka fruit, immeasurable, incomparable; the Buddha, unequalled in form, is invited for tomorrow.’”

‘‘Ukkāmukhapahaṭṭhova, khadiraṅgārasannibho;

Vijjūpamo mahāvīro, so me buddho nimantito.

“‘Like a flame struck from a firebrand, resembling an ember of khadira wood; like lightning is the great hero—that Buddha of mine is invited.’”

‘‘Pabbatagge yathā acci, puṇṇamāyeva candimā;

Naḷaggivaṇṇasaṅkāso, so me buddho nimantito.

“‘Like a flame on a mountain peak, like the moon on the full-moon night; resembling the color of a flame on a reed—that Buddha of mine is invited.’”

‘‘Asambhīto bhayātīto, bhavantakaraṇo muni;

Sīhūpamo mahāvīro, so me buddho nimantito.

“‘Unperturbed, having passed beyond fear, the sage who makes an end of becoming; like a lion is the great hero—that Buddha of mine is invited.’”

‘‘Kusalo buddhadhammehi, apasayho parehi so;

Nāgūpamo mahāvīro, so me buddho nimantito.

“‘Skilled in the qualities of a Buddha, unconquerable by others; like a great elephant is the great hero—that Buddha of mine is invited.’”

‘‘Saddhammācārakusalo, buddhanāgo asādiso;

Usabhūpamo mahāvīro, so me buddho nimantito.

“‘Skilled in the practice of the good Dhamma, the Buddha, a great being unequalled; like a bull is the great hero—that Buddha of mine is invited.’”

‘‘Anantavaṇṇo amitayaso, vicittasabbalakkhaṇo;

Sakkūpamo mahāvīro, so me buddho nimantito.

“‘Of infinite splendor, of immeasurable fame, adorned with all the varied marks; like Sakka is the great hero—that Buddha of mine is invited.’”

‘‘Vasī gaṇī patāpī ca, tejassī ca durāsado;

Brahmūpamo mahāvīro, so me buddho nimantito.

“‘Masterful, a leader of multitudes, majestic, radiant, and hard to assail; like Brahmā is the great hero—that Buddha of mine is invited.’”

‘‘Pattadhammo dasabalo, balātibalapārago;

Dharaṇūpamo mahāvīro, so me buddho nimantito.

“‘He who has attained the Dhamma, the Ten-Powered One, gone beyond strength and superior strength; like the earth is the great hero—that Buddha of mine is invited.’”

‘‘Sīlavīcisamākiṇṇo, dhammaviññāṇakhobhito;

Udadhūpamo mahāvīro, so me buddho nimantito.

“‘Filled with waves of virtue, stirred by knowledge of the Dhamma; like the ocean is the great hero—that Buddha of mine is invited.’”

‘‘Durāsado duppasaho, acalo uggato brahā;

Nerūpamo mahāvīro, so me buddho nimantito.

“‘Hard to assail, difficult to overcome, immovable, exalted, and great; like Mount Neru is the great hero—that Buddha of mine is invited.’”

‘‘Anantañāṇo asamasamo, atulo aggataṃ gato;

Gaganūpamo mahāvīro, so me buddho nimantito.

“‘Of infinite knowledge, equal to the unequalled, incomparable, having reached the supreme state; like the sky is the great hero—that Buddha of mine is invited.’”

‘‘Patiṭṭhā [Pg.316] bhayabhītānaṃ, tāṇo saraṇagāminaṃ;

Assāsako mahāvīro, so me buddho nimantito.

“‘A foundation for the fearful, a shelter for those who go for refuge, the giver of assurance, the great hero—that Buddha of mine is invited.’”

‘‘Āsayo buddhimantānaṃ, puññakkhettaṃ sukhesinaṃ;

Ratanākaro mahāvīro, so me buddho nimantito.

“‘A resort for the wise, a field of merit for those seeking happiness; a mine of jewels, the great hero—that Buddha of mine is invited.’”

‘‘Assāsako vedakaro, sāmaññaphaladāyako;

Meghūpamo mahāvīro, so me buddho nimantito.

“‘The giver of solace, the creator of knowledge, the bestower of the fruits of the holy life; like a rain cloud is the great hero—that Buddha of mine is invited.’”

‘‘Lokacakkhu mahātejo, sabbatamavinodano;

Sūriyūpamo mahāvīro, so me buddho nimantito.

“‘The eye of the world, of great radiance, the dispeller of all darkness; like the sun is the great hero—that Buddha of mine is invited.’”

‘‘Ārammaṇavimuttīsu, sabhāvadassano muni;

Candūpamo mahāvīro, so me buddho nimantito.

“‘A sage skilled in the object-based liberations, one who sees things in their true nature; like the moon is the great hero—that Buddha of mine is invited.’”

‘‘Buddho samussito loke, lakkhaṇehi alaṅkato;

Appameyyo mahāvīro, so me buddho nimantito.

“‘The Buddha, exalted in the world, adorned with the marks; immeasurable, the great hero—that Buddha of mine is invited.’”

‘‘Yassa ñāṇaṃ appameyyaṃ, sīlaṃ yassa anūpamaṃ;

Vimutti asadisā yassa, so me buddho nimantito.

“‘He whose knowledge is immeasurable, whose virtue is incomparable, whose liberation is unequalled—that Buddha of mine is invited.’”

‘‘Yassa dhīti asadisā, thāmo yassa acintiyo;

Yassa parakkamo jeṭṭho, so me buddho nimantito.

“‘He whose resolution is unequalled, whose strength is inconceivable, whose exertion is supreme—that Buddha of mine is invited.’”

‘‘Rāgo doso ca moho ca, visā sabbe samūhatā;

Agadūpamo mahāvīro, so me buddho nimantito.

“‘Passion, hatred, and delusion—all these poisons are uprooted; like an antidote is the great hero—that Buddha of mine is invited.’”

‘‘Klesabyādhibahudukkha-sabbatamavinodano;

Vejjūpamo mahāvīro, so me buddho nimantito.

“‘The dispeller of the sickness of defilements, of much suffering, and of all darkness; like a physician is the great hero—that Buddha of mine is invited.’”

‘‘Buddhoti bho yaṃ vadesi, ghosopeso sudullabho;

Buddho buddhoti sutvāna, pīti me udapajjatha.

“‘“Buddha,” that word you speak, sir, is a sound so very rare; upon hearing “Buddha, Buddha,” joy arose in me.’”

‘‘Abbhantaraṃ agaṇhantaṃ, pīti me bahi nicchare;

Sohaṃ pītimano santo, idaṃ vacanamabraviṃ.

“‘Unable to contain it within, my joy gushed forth; and I, with a joyful and serene mind, spoke these words:’”

‘‘Kahaṃ nu kho so bhagavā, lokajeṭṭho narāsabho;

Tattha gantvā namassissaṃ, sāmaññaphaladāyakaṃ.

“‘Where now is that Blessed One, the foremost in the world, the bull among men? There I shall go to pay homage to him, the bestower of the fruits of the holy life.’”

‘‘Paggayha [Pg.317] dakkhiṇaṃ bāhuṃ, vedajāto katañjalī;

Ācikkhi me dhammarājaṃ, sokasallavinodanaṃ.

“Extending his right arm, filled with joy and with palms joined, he pointed out to me the King of the Dhamma, the remover of the dart of sorrow.”

‘‘Udentaṃva mahāmeghaṃ, nīlaṃ añjanasannibhaṃ;

Sāgaraṃ viya dissantaṃ, passasetaṃ mahāvanaṃ.

“‘Like a great rising cloud, dark, resembling collyrium, appearing like the ocean—behold that great forest.’”

‘‘Ettha so vasate buddho, adantadamako muni;

Vinayanto ca veneyye, bodhento bodhipakkhiye.

“‘Therein dwells the Buddha, the sage, the tamer of the untamed, training those who can be trained and awakening those who can be awakened.’”

‘‘Pipāsitova udakaṃ, bhojanaṃva jighacchito;

Gāvī yathā vacchagiddhā, evāhaṃ viciniṃ jinaṃ.

“‘As one thirsty seeks water, as the hungry seek food, as a cow yearns for her calf, so I sought the Conqueror.’”

‘‘Ācāraupacāraññū, dhammānucchavisaṃvaraṃ;

Sikkhāpemi sake sisse, gacchante jinasantikaṃ.

“‘Knowing proper conduct and etiquette, I trained my own disciples in restraint appropriate to the Dhamma, as they went into the presence of the Conqueror.’”

‘‘Durāsadā bhagavanto, sīhāva ekacārino;

Pade padaṃ nikkhipantā, āgaccheyyātha māṇavā.

“‘Hard to approach are the Blessed Ones, like solitary lions. Placing foot after foot, you should approach, young brahmins.’”

‘‘Āsīviso yathā ghoro, migarājāva kesarī;

Mattova kuñjaro dantī, evaṃ buddhā durāsadā.

“‘Like a fearsome viper, like a maned lion, the king of beasts, like a mighty tusker in rut—so are the Buddhas hard to approach.’”

‘‘Ukkāsitañca khipitaṃ, ajjhupekkhiya māṇavā;

Pade padaṃ nikkhipantā, upetha buddhasantikaṃ.

“‘Disregarding coughing and spitting, young brahmins, placing foot after foot, approach the Buddha’s presence.’”

‘‘Paṭisallānagarukā, appasaddā durāsadā;

Durūpasaṅkamā buddhā, garū honti sadevake.

‘Devoted to seclusion, quiet, hard to approach, Buddhas are difficult to meet, revered in the world with its gods.’

‘‘Yadāhaṃ pañhaṃ pucchāmi, paṭisammodayāmi vā;

Appasaddā tadā hotha, munibhūtāva tiṭṭhatha.

‘When I ask a question or exchange courteous greetings, be silent then, stand as if you were sages.’

‘‘Yaṃ so deseti sambuddho, khemaṃ nibbānapattiyā;

Tamevatthaṃ nisāmetha, saddhammasavanaṃ sukhaṃ.

‘That which the Fully Awakened One teaches for the secure attainment of Nibbāna, listen well to that very meaning—hearing the true Dhamma is a blessing.’

‘‘Upasaṅkamma sambuddhaṃ, sammodiṃ muninā ahaṃ;

Taṃ kathaṃ vītisāretvā, lakkhaṇe upadhārayiṃ.

“Having approached the Fully Awakened One, I exchanged courteous greetings with the sage; after that conversation, I examined his marks.”

‘‘Lakkhaṇe dve ca kaṅkhāmi, passāmi tiṃsalakkhaṇe;

Kosohitavatthaguyhaṃ, iddhiyā dassayī muni.

“I was doubtful about two marks, and I saw thirty marks. The sage displayed by his psychic power his private part concealed in a sheath.”

‘‘Jivhaṃ [Pg.318] ninnāmayitvāna, kaṇṇasote ca nāsike;

Paṭimasi nalāṭantaṃ, kevalaṃ chādayī jino.

“Having extended his tongue, he touched both his ear-holes and nostrils, and the Conqueror completely covered his forehead.”

‘‘Tassāhaṃ lakkhaṇe disvā, paripuṇṇe sabyañjane;

Buddhoti niṭṭhaṃ gantvāna, saha sissehi pabbajiṃ.

“Seeing his marks, complete with their minor characteristics, and concluding, ‘He is the Buddha,’ I went forth together with my disciples.”

‘‘Satehi tīhi sahito, pabbajiṃ anagāriyaṃ;

Aḍḍhamāse asampatte, sabbe pattāmha nibbutiṃ.

“Accompanied by three hundred, I went forth into homelessness. Before half a month had passed, we all attained extinguishment.”

‘‘Ekato kammaṃ katvāna, puññakkhette anuttare;

Ekato saṃsaritvāna, ekato vinivattayuṃ.

“Having performed deeds together in the unsurpassed field of merit, having wandered in saṃsāra together, together they turned away from it.”

‘‘Gopānasiyo datvāna, pūgadhamme vasiṃ ahaṃTena kammena sukatena, aṭṭha hetū labhāmahaṃ.

“Having given rafters, I lived by the Pūga-dhamma. By that well-done deed, I gained eight benefits.”

‘‘Disāsu pūjito homi, bhogā ca amitā mama;

Patiṭṭhā homi sabbesaṃ, tāso mama na vijjati.

“I am honored in all directions, and my wealth is immeasurable. I am a support for all; I have no fear.”

‘‘Byādhayo me na vijjanti, dīghāyuṃ pālayāmi ca;

Sukhumacchaviko homi, āvāse patthite vase.

“Illnesses do not exist for me, and I maintain a long life. I have delicate skin, and I live in a desired dwelling.”

‘‘Aṭṭha gopānasī datvā, pūgadhamme vasiṃ ahaṃ;

Paṭisambhidārahattañca, etaṃ me aparaṭṭhamaṃ.

“Having given eight rafters, I lived according to the Pūga-dhamma. And the analytical knowledges and arahantship—this is my eighth benefit.”

‘‘Sabbavositavosāno, katakicco anāsavo;

Aṭṭha gopānasī nāma, tava putto mahāmuni.

“Having lived the holy life to its conclusion, with task done, free of taints, O great sage, your son is named ‘Eight Rafters.’”

‘‘Pañca thambhāni datvāna, pūgadhamme vasiṃ ahaṃ;

Tena kammena sukatena, pañca hetū labhāmahaṃ.

“Having given five pillars, I lived according to the Pūga-dhamma. By that well-done deed, I gained five benefits.”

‘‘Acalo homi mettāya, anūnaṅgo bhavāmahaṃ;

Ādeyyavacano homi, na dhaṃsemi yathā ahaṃ.

“I am unshaken in loving-kindness; I am without any physical deficiency. I am of trustworthy speech; I do not deceive.”

‘‘Abhantaṃ hoti me cittaṃ, akhilo homi kassaci;

Tena kammena sukatena, vimalo homi sāsane.

“My mind is unagitated; I am without resentment towards anyone. By that well-done deed, I am stainless in the Dispensation.”

‘‘Sagāravo sappatisso, katakicco anāsavo;

Sāvako te mahāvīra, bhikkhu taṃ vandate muni.

“Reverent and deferential, with task done, free from taints, your disciple, O Great Hero, the monk, bows to you, the Sage.”

‘‘Katvā [Pg.319] sukatapallaṅkaṃ, sālāyaṃ paññapesahaṃ;

Tena kammena sukatena, pañca hetū labhāmahaṃ.

“Having made a well-made couch, I had it arranged in the hall. By that well-done deed, I obtained five benefits.”

‘‘Ucce kule pajāyitvā, mahābhogo bhavāmahaṃ;

Sabbasampattiko homi, maccheraṃ me na vijjati.

“Having been born into a high family, I become greatly prosperous. I am endowed with all accomplishments; stinginess does not exist in me.”

‘‘Gamane patthite mayhaṃ, pallaṅko upatiṭṭhati;

Saha pallaṅkaseṭṭhena, gacchāmi mama patthitaṃ.

“When I wish to travel, a couch appears for me. With that excellent couch, I go wherever I desire.”

‘‘Tena pallaṅkadānena, tamaṃ sabbaṃ vinodayiṃ;

Sabbābhiññābalappatto, thero vandati taṃ muni.

“By that gift of a couch, I dispelled all darkness. Having attained the power of all the higher knowledges, the Elder bows to you, O Sage.”

‘‘Parikiccattakiccāni, sabbakiccāni sādhayiṃ;

Tena kammena sukatena, pāvisiṃ abhayaṃ puraṃ.

“Having fulfilled my duties to others and to myself, I accomplished all that had to be done. By that well-done deed, I entered the city of fearlessness.”

‘‘Pariniṭṭhitasālamhi, paribhogamadāsahaṃ;

Tena kammena sukatena, seṭṭhattaṃ ajjhupāgato.

“When the hall was completely finished, I gave it for use. By that well-performed action, I attained excellence.”

‘‘Ye keci damakā loke, hatthiasse damenti ye;

Karitvā kāraṇā nānā, dāruṇena damenti te.

“Whatever tamers there are in the world who tame elephants and horses, they employ various harsh methods to tame them.”

‘‘Na hevaṃ tvaṃ mahāvīra, damesi naranāriyo;

Adaṇḍena asatthena, damesi uttame dame.

“Not so do you, O Great Hero, tame men and women. Without rod or sword, you tame with the highest taming.”

‘‘Dānassa vaṇṇe kittento, desanākusalo muni;

Ekapañhaṃ kathentova, bodhesi tisate muni.

“Praising the virtue of generosity, the Sage, skilled in teaching, as if speaking a single question, awakened three hundred.”

‘‘Dantā mayaṃ sārathinā, suvimuttā anāsavā;

Sabbābhiññābalapattā, nibbutā upadhikkhaye.

“We have been tamed by the charioteer, are fully liberated, free from taints, have attained the power of all higher knowledges, and are extinguished through the destruction of the substrates of existence.”

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Atikkantā bhayā sabbe, sālādānassidaṃ phalaṃ.

“A hundred thousand aeons ago, I gave that gift; all fears have been overcome—this is the fruit of the gift of the hall.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā satthāraṃ upasaṅkamitvā aññaṃ byākaronto –

But having attained arahantship, he approached the Teacher and declared his final knowledge:

838.

838.

‘‘Yaṃ taṃ saraṇamāgamha, ito aṭṭhame cakkhuma;

Sattarattena bhagavā, dantāmha tava sāsane’’ti. –

“We who came to you for refuge, O One with Vision, on the eighth day past; in seven nights, O Blessed One, we have been tamed in your Dispensation.”

Gāthamāha[Pg.320]. Tassattho – pañcahi cakkhūhi cakkhuma bhagavā yasmā mayaṃ ito atīte aṭṭhame divase taṃ saraṇaṃ agamimha. Tasmā sattarattena tava sāsane damakena dantā amha, aho te saraṇagamanassa ānubhāvoti. Tato paraṃ –

He spoke the verse. Its meaning is: O Blessed One, the One with Vision, endowed with the five eyes, since we went for refuge to you on the eighth day past, therefore in seven nights we have been tamed by the Tamer in your Dispensation. Ah, the power of going for refuge to you! Then further:

839.

839.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

“You are the Buddha, you are the Teacher, you are the Sage who conquered Māra. You, having cut off the underlying tendencies, have crossed over and ferry this generation across.”

840.

840.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo’’ti. –

“Your substrates of existence are overcome, your taints are shattered. Like a lion, without grasping, you have abandoned fear and dread.”

Imāhi dvīhi gāthāhi abhitthavitvā osānagāthāya satthāraṃ vandanaṃ yācati –

Having praised the Teacher with these two verses, with a concluding verse he asks to pay homage:

841.

841.

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

“These three hundred monks stand here with hands reverently joined. O Hero, stretch forth your feet, let the great ones pay homage to the Teacher.”

Tattha tuvaṃ buddhoti tvameva imasmiṃ loke sabbaññubuddho. Diṭṭhadhammikādiatthena sattānaṃ anusāsanato tvameva satthā. Sabbesaṃ mārānaṃ abhibhavanato mārābhibhū. Munibhāvato muni. Anusaye chetvāti kāmarāgādike anusaye ariyamaggasatthena chinditvā. Tiṇṇoti sayaṃ saṃsāramahoghaṃ tiṇṇo, desanāhatthena imaṃ pajaṃ sattakāyaṃ tāresi. Upadhīti khandhūpadhiādayo sabbe upadhī. Adupādānoti sabbaso pahīnakāmupādānādiko. Evaṃ vatvā thero sapariso satthāraṃ abhivandatīti.

Here, 'you are the Buddha' means you alone are the All-Knowing Buddha in this world. By instructing beings in the meaning of what is directly visible and beyond, you alone are the Teacher. By overcoming all the Māras, you are the Vanquisher of Māra. By your sagehood, you are the Sage. 'Having cut off the latent tendencies' means having cut off latent tendencies such as sensual desire with the sword of the noble path. 'Having crossed over' means having crossed over the great flood of saṃsāra yourself, you have ferried across this generation, this mass of beings, with the hand of your teaching. 'Substrates' refers to all substrates, such as the substrate of the aggregates. 'Without grasping' means having utterly abandoned grasping based on sensual desire and the like. Having spoken thus, the elder and his assembly paid homage to the Teacher.

Selattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Sela is concluded.

7. Kāḷigodhāputtabhaddiyattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Bhaddiya, son of Kāḷigodhā

Yātaṃ me hatthigīvāyātiādikā āyasmato bhaddiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle mahābhogakule nibbattitvā viññutaṃ patto ekadivasaṃ satthu santike dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ uccākulikānaṃ [Pg.321] aggaṭṭhāne ṭhapiyamānaṃ disvā sayampi taṃ ṭhānantaraṃ patthetvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā byākāsi. Sopi taṃ byākaraṇaṃ sutvā uccākulikasaṃvattanikaṃ kammaṃ pucchitvā dhammassavanassa kārāpanaṃ, dhammamaṇḍape āsanadānaṃ, bījanīdānaṃ, dhammakathikānaṃ pūjāsakkārakaraṇaṃ, uposathāgāre paṭissayadānanti evamādiṃ yāvajīvaṃ bahupuññaṃ katvā tato cuto devamanussesu saṃsaranto kassapassa bhagavato aparabhāge amhākaṃ bhagavato uppattiyā puretaraṃ bārāṇasiyaṃ kuṭumbiyaghare nibbatto sambahule paccekabuddhe piṇḍāya caritvā ekasmiṃyeva ṭhāne samāgantvā bhattavissaggaṃ karonte disvā tattha pāsāṇaphalakāni attharitvā pādodakādiṃ upaṭṭhapento yāvajīvaṃ upaṭṭhahi.

The verses beginning with 'Yātaṃ me hatthigīvāyā' are those of the Venerable Elder Bhaddiya. What is his origin story? He too, having made his aspiration under previous Buddhas, was reborn in a family of great wealth during the time of the Blessed One Padumuttara. Having reached maturity, one day while listening to the Dhamma in the Teacher's presence, he saw the Teacher placing a certain monk in the foremost position among those from high families. Aspiring to that same rank himself, he gave great alms to the community of monks with the Buddha at its head for seven days and made his aspiration. The Teacher, seeing that it would be fulfilled without obstruction, gave a prediction. Hearing this prediction, he inquired about the karma that leads to rebirth in a high family and performed much merit throughout his life, such as arranging for the hearing of the Dhamma, giving seats in Dhamma halls, giving fans, honoring Dhamma preachers, and providing lodging in the Uposatha hall, and so forth. Passing away from there, he wandered among gods and humans. In the period after the Blessed One Kassapa, and before the arising of our Blessed One, he was reborn in a householder's family in Bārāṇasī. There, seeing many Paccekabuddhas who, after going for alms, gathered in one place to partake of their meal, he spread stone slabs for them, and providing water for their feet and so on, he attended upon them for the rest of his life.

So ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare sākiyarājakule nibbatti, bhaddiyotissa nāmaṃ ahosi. So vayappatto anuruddhādīhi pañcahi khattiyehi saddhiṃ satthari anupiyambavane viharante satthu santike pabbajitvā arahattaṃ pāpuṇi. Taṃ satthā aparabhāge jetavane ariyagaṇamajjhe nisinno uccākulikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi. So phalasukhena nibbānasukhena ca vītināmento araññagatopi rukkhamūlagatopi suññāgāragatopi ‘‘aho sukhaṃ, aho sukha’’nti abhikkhaṇaṃ udānaṃ udānesi. Taṃ sutvā bhikkhū satthu ārocesuṃ – ‘‘āyasmā bhaddiyo kāḷigodhāya putto abhikkhaṇaṃ ‘aho sukhaṃ, aho sukha’nti vadati, anabhirato maññe brahmacariyaṃ caratī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, bhaddiya, abhikkhaṇaṃ ‘aho sukhaṃ, aho sukha’nti vadasī’’ti pucchi. So ‘‘saccaṃ bhagavā’’ti paṭijānitvā ‘‘pubbe me, bhante, rajjaṃ kārentassa susaṃvihitārakkho ahosiṃ, tathāpi bhīto ubbiggo ussaṅkito vihāsiṃ. Idāni pana pabbajito abhīto anubbiggo anussaṅkito viharāmī’’ti vatvā –

After wandering among gods and humans for one Buddha-interval, during the appearance of this Buddha, he was reborn in the Sakyan royal family in the city of Kapilavatthu, and his name was Bhaddiya. Having come of age, together with the five Khattiya princes including Anuruddha, he went forth in the presence of the Teacher while the Teacher was dwelling in the Anupiya mango grove, and he attained Arahantship. Later, the Teacher, while seated amidst the assembly of noble ones at Jetavana, placed him in the foremost position among monks from high families. Spending his time with the bliss of fruition and the bliss of Nibbāna, whether in the forest, at the root of a tree, or in an empty dwelling, he frequently uttered the inspired utterance: 'Oh, what happiness! Oh, what happiness!' Hearing this, the monks reported to the Teacher: 'Venerable Bhaddiya, the son of Kāḷigodhā, frequently says, “Oh, what happiness! Oh, what happiness!” We think he is discontented while practicing the holy life.' The Teacher had him summoned and asked, 'Is it true, Bhaddiya, that you frequently say, “Oh, what happiness! Oh, what happiness!”?' He admitted, 'It is true, Blessed One,' and explained, 'Formerly, venerable sir, while I was ruling the kingdom, I was well-guarded, yet I lived in fear, agitation, and suspicion. But now that I have gone forth, I live without fear, without agitation, and without suspicion.' And he said:

842.

842.

‘‘Yātaṃ me hatthigīvāya, sukhumā vatthā padhāritā;

Sālīnaṃ odano bhutto, sucimaṃsūpasecano.

"I have travelled on an elephant's neck, / and fine garments have I worn; / I have eaten rice of the Sāli grain, / with a sauce of pure meat."

843.

843.

‘‘Sojja [Pg.322] bhaddo sātatiko, uñchāpattāgate rato;

Jhāyati anupādāno, putto godhāya bhaddiyo.

"Today that fortunate one, Bhaddiya, is ever diligent, / delighting in what is obtained by gleaning for his bowl; / He meditates without grasping, / Bhaddiya, the son of Godhā."

844.

844.

‘‘Paṃsukūlī sātatiko, uñchāpattāgate rato;

Jhāyati anupādāno, putto godhāya bhaddiyo.

"A wearer of rag-robes, ever diligent, / delighting in what is obtained by gleaning for his bowl; / He meditates without clinging, / Bhaddiya, the son of Godhā."

845.

845.

‘‘Piṇḍapātī sātatiko…pe….

"An alms-food eater, ever diligent…pe…."

846.

846.

‘‘Tecīvarī sātatiko…pe….

"One who has three robes, ever diligent…pe…."

847.

847.

‘‘Sapadānacārī sātatiko…pe….

"Walking for alms house to house, ever diligent…pe…."

848.

848.

‘‘Ekāsanī sātatiko…pe….

"Eating at one sitting, ever diligent…pe…."

849.

849.

‘‘Pattapiṇḍī sātatiko…pe….

"Eating from the bowl, ever diligent…pe…."

850.

850.

‘‘Khalupacchābhattī sātatiko…pe….

"Refusing food taken later, ever diligent…pe…."

851.

851.

‘‘Āraññiko sātatiko…pe….

"A forest-dweller, ever diligent…pe…."

852.

852.

‘‘Rukkhamūliko sātatiko…pe….

"A tree-root dweller, ever diligent…pe…."

853.

853.

‘‘Abbhokāsī sātatiko…pe….

"An open-air dweller, ever diligent…pe…."

854.

854.

‘‘Sosāniko sātatiko…pe….

"A charnel ground dweller, ever diligent…pe…."

855.

855.

‘‘Yathāsanthatiko sātatiko…pe….

"Content with whatever lodging, ever diligent…pe…."

856.

856.

‘‘Nesajjiko sātatiko…pe….

"One who practices sitting, ever diligent…pe…."

857.

857.

‘‘Appiccho sātatiko…pe….

"Of few wishes, ever diligent…pe…."

858.

858.

‘‘Santuṭṭho sātatiko…pe….

"Contented, ever diligent…pe…."

859.

859.

‘‘Pavivitto sātatiko…pe….

"Secluded, ever diligent…pe…."

860.

860.

‘‘Asaṃsaṭṭho sātatiko…pe….

"Unassociated, ever diligent…pe…."

861.

861.

‘‘Āraddhavīriyo [Pg.323] sātatiko…pe….

"With aroused energy, ever diligent…pe…."

862.

862.

‘‘Hitvā satapalaṃ kaṃsaṃ, sovaṇṇaṃ satarājikaṃ;

Aggahiṃ mattikāpattaṃ, idaṃ dutiyābhisecanaṃ.

"Having abandoned a bronze bowl worth a hundred palas, / and a golden one worth a hundred rājikas, / I took up an earthen bowl— / this is my second anointing."

863.

863.

‘‘Ucce maṇḍalipākāre, daḷhamaṭṭālakoṭṭhake;

Rakkhito khaggahatthehi, uttamaṃ vihariṃ pure.

"Within high, circular ramparts, / with strong watchtowers and gatehouses, / guarded by swordsmen, / formerly I lived in the finest of abodes."

864.

864.

‘‘Sojja bhaddo anutrāsī, pahīnabhayabheravo;

Jhāyati vanamogayha, putto godhāya bhaddiyo.

"Today, the fortunate Bhaddiya is untrembling, / having abandoned fear and dread; / He meditates, having plunged into the forest, / Bhaddiya, the son of Godhā."

865.

865.

‘‘Sīlakkhandhe patiṭṭhāya, satiṃ paññañca bhāvayaṃ;

Pāpuṇiṃ anupubbena, sabbasaṃyojanakkhaya’’nti. –

"Established in the aggregate of virtue, developing mindfulness and wisdom, I gradually reached the destruction of all fetters."

Imāhi gāthāhi satthu purato sīhanādaṃ nadi.

With these verses, he roared a lion's roar in the Teacher's presence.

Tattha yātaṃ me hatthigīvāyāti, bhante, pubbe mayā gacchantenāpi hatthigīvāya hatthikkhandhe nisīditvā yātaṃ caritaṃ. Vatthāni pariharantenāpi sukhumā sukhasamphassā kāsikavatthavisesā dhāritā. Odanaṃ bhuñjantenāpi tivassikānaṃ purāṇagandhasālīnaṃ odano tittirakapiñjarādinā sucinā maṃsena upasittatāya sucimaṃsūpasecano bhutto, tathāpi taṃ sukhaṃ na mayhaṃ cittaparitosakaraṃ ahosi, yathā etarahi vivekasukhanti dassento āha ‘‘sojja bhaddo’’tiādi. Ettha ca hatthiggahaṇeneva assarathayānāni, vatthaggahaṇena sabbarājālaṅkārā, odanaggahaṇena sabbabhojanavikati gahitāti veditabbaṃ. Sojjāti so ajja etarahi pabbajjāyaṃ ṭhito. Bhaddoti sīlādiguṇehi samannāgatattā bhaddo. Sātatikoti samaṇadhamme diṭṭhadhammasukhavihāre sātaccayutto. Uñchāpattāgate ratoti uñchācariyāya patte āgate pattapariyāpanne abhirato, teneva santuṭṭhoti adhippāyo. Jhāyatīti phalasamāpattijhānena jhāyati. Putto godhāyāti kāḷigodhāya nāma khattiyāya putto. Bhaddiyoti evaṃnāmo attānameva thero aññaṃ viya katvā vadati.

Therein, 'I have travelled on an elephant's neck,' venerable sir, means that in the past, while travelling, I journeyed seated on an elephant's neck, on its shoulder. Even when wearing garments, I wore fine, pleasant-to-the-touch, special cloths from Kāsī. When eating rice, it was rice from three-year-old fragrant Sāli grain, seasoned with the pure meat of partridges, francolins, and so on, and thus the meal was eaten with a sauce of pure meat. Yet, that pleasure was not as satisfying to my mind as the happiness of seclusion is now—showing this, he said, 'Today, that fortunate one,' etc. Here, it should be understood that by the mention of the elephant, all horse-drawn chariots and vehicles are included; by the mention of garments, all royal ornaments are included; by the mention of rice, all varieties of food are included. 'Today' means: he, today, now, is established in the state of having gone forth. 'Fortunate one' means: he is fortunate because he is endowed with virtues such as morality. 'Ever diligent' means: yoked to constant practice in the ascetic's duties, in the happy dwelling in this very life. 'Delighted with what comes into the alms bowl' means: he is delighted with what comes into the bowl through the practice of gleaning, content with just that—this is the meaning. 'He meditates' means: he meditates with the absorption of the attainment of fruition. 'The son of Godhā' means: he is the son of the Khattiya woman named Kāḷigodhā. 'Bhaddiya' means: by this name, the elder speaks of himself as if he were another.

Gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikaṅgasamādānena paṃsukūliko. Saṅghabhattaṃ paṭikkhipitvā piṇḍapātikaṅgasamādānena piṇḍapātiko. Atirekacīvaraṃ [Pg.324] paṭikkhipitvā tecīvarikaṅgasamādānena tecīvariko. Loluppacāraṃ paṭikkhipitvā sapadānacārikaṅgasamādānena sapadānacārī. Nānāsanabhojanaṃ paṭikkhipitvā ekāsanikaṅgasamādānena ekāsaniko. Dutiyakabhājanaṃ paṭikkhipitvā pattapiṇḍikaṅgasamādānena pattapiṇḍiko. Atirittabhojanaṃ paṭikkhipitvā khalupacchābhattikaṅgasamādānena khalupacchābhattiko. Gāmantasenāsanaṃ paṭikkhipitvā āraññikaṅgasamādānena āraññiko. Channavāsaṃ paṭikkhipitvā rukkhamūlikaṅgasamādānena rukkhamūliko. Channarukkhamūlāni paṭikkhipitvā abbhokāsikaṅgasamādānena abbhokāsiko. Nasusānaṃ paṭikkhipitvā sosānikaṅgasamādānena sosāniko. Senāsanaloluppaṃ paṭikkhipitvā yathāsanthatikaṅgasamādānena yathāsanthatiko. Sayanaṃ paṭikkhipitvā nesajjikaṅgasamādānena nesajjiko. Ayamettha saṅkhepo. Vitthārato pana dhutaṅgakathā visuddhimagge (visuddhi. 1.22 ādayo) vuttanayeneva gahetabbā.

Having rejected a householder's robes, he undertakes the practice of wearing rag-robes and becomes a rag-robe wearer. Having rejected communal meals, he undertakes the practice of living on almsfood and becomes an almsfood eater. Having rejected extra robes, he undertakes the practice of having three robes and becomes one who has three robes. Having rejected wandering for gain, he undertakes the practice of a continuous alms-round and becomes one who goes on a continuous alms-round. Having rejected eating at various sittings, he undertakes the practice of eating at one sitting and becomes a one-sitting eater. Having rejected a second bowl, he undertakes the practice of eating from one bowl and becomes one who eats from one bowl. Having rejected extra food, he undertakes the practice of refusing food offered later and becomes one who refuses food offered later. Having rejected lodgings near a village, he undertakes the practice of forest dwelling and becomes a forest dweller. Having rejected a roofed dwelling, he undertakes the practice of dwelling at the root of a tree and becomes a tree-root dweller. Having rejected roofed dwellings and the roots of trees, he undertakes the practice of open-air dwelling and becomes an open-air dweller. Having rejected a non-charnel ground, he undertakes the practice of charnel-ground dwelling and becomes a charnel-ground dweller. Having rejected greed for lodgings, he undertakes the practice of using whatever lodging is assigned and becomes one who uses whatever lodging is assigned. Having rejected lying down, he undertakes the practice of sitting and becomes a sitter. This is the summary here. In detail, however, the discussion on the ascetic practices should be understood just as explained in the Visuddhimagga (beginning with Visuddhi. 1.22, etc.).

Ucceti uccādiṭṭhāne, uparipāsādatāya vā ucce. Maṇḍalipākāreti maṇḍalākārena pākāraparikkhitte. Daḷhamaṭṭālakoṭṭhaketi thirehi aṭṭālehi dvārakoṭṭhakehi ca samannāgate, nagareti attho.

"High" means in a high place, or high because it is on an upper story of a palace. "With circular ramparts" means enclosed by ramparts in a circular shape. "With strong watchtowers and gatehouses" means furnished with firm watchtowers and gatehouses; the meaning is, a city.

Satiṃ paññañcāti ettha satisīsena samādhiṃ vadati. Phalasamāpattinirodhasamāpattiyo sandhāya ‘‘satiṃ paññañca bhāvaya’’nti vutto. Sesaṃ tattha tattha vuttanayattā uttānameva.

"Mindfulness and wisdom": here, by mindfulness is meant concentration. With reference to fruition attainment and cessation attainment, it is said, "Develop mindfulness and wisdom." The rest is clear, as it is explained in those respective places.

Evaṃ thero satthu sammukhā sīhanādaṃ nadi. Taṃ sutvā bhikkhū abhippasannā ahesuṃ.

Thus the Elder roared the lion's roar in the Teacher's presence. Hearing that, the monks became greatly pleased.

Kāḷigodhāputtabhaddiyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Bhaddiya, son of Kāḷigodhā, is concluded.

8. Aṅgulimālattheragāthāvaṇṇanā

8. The Explanation of the Verses of the Elder Aṅgulimāla.

Gacchaṃ vadesītiādikā āyasmato aṅgulimālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ kosalarañño purohitassa bhaggavassa nāma brāhmaṇassa putto hutvā nibbatti. Tassa jātadivase [Pg.325] sakalanagare āvudhāni pajjaliṃsu, rañño ca maṅgalāvudhaṃ sayanapīṭhe ṭhapitaṃ pajjali, taṃ disvā rājā bhīto saṃviggo niddaṃ na labhi. Purohito tāyaṃ velāyaṃ nakkhattayogaṃ ullokento ‘‘coranakkhattena jāto’’ti sanniṭṭhānamakāsi. So vibhātāya rattiyā rañño santikaṃ gato sukhaseyyaṃ pucchi. Rājā ‘‘kuto, ācariya, sukhaseyyaṃ, rattiyaṃ mayhaṃ maṅgalāvudhaṃ pajjali, tassa ko nu kho vipāko bhavissatī’’ti? ‘‘Mā bhāyi, mahārāja, mayhaṃ ghare dārako jāto. Tassa ānubhāvena sakalanagarepi āvudhāni pajjaliṃsū’’ti. ‘‘Kiṃ bhavissati, ācariyā’’ti? ‘‘Dārako coro bhavissatī’’ti. ‘‘Kiṃ ekacārī coro, udāhu gaṇajeṭṭhako’’ti? ‘‘Ekacāriko, deva’’. ‘‘Kiṃ naṃ māremā’’ti? ‘‘Ekacāriko ce, paṭijaggatha tāva na’’nti āha. Tassa nāmaṃ karontā yasmā jāyamāno rañño cittaṃ vihesento jāto, tasmā hiṃsakoti katvā pacchā diṭṭhaṃ adiṭṭhanti viya ahiṃsakoti vohariṃsu.

"Going, you speak," and so on are the verses of the Venerable Aṅgulimāla Thera. What is the origin? This one too, having performed meritorious deeds in the presence of previous Buddhas, accumulating wholesome actions as a basis for release in various existences, was reborn in this Buddha-era in Sāvatthī as the son of a brahmin named Bhaggava, the chaplain of the King of Kosala. On the day of his birth, all weapons in the city blazed up, and the king’s auspicious weapon placed on his bed also blazed. Seeing this, the terrified and agitated king could not sleep. At that time, the chaplain, observing the constellations, concluded, "He is born under a robber’s star." When night broke, he went to the king and asked about his peaceful rest. The king replied, "How, teacher, could there be peaceful rest? At night, my auspicious weapon blazed—what will be the consequence of this?" "Do not fear, great king. A boy was born in my house. By his power, all weapons in the city blazed." "What will he become, teacher?" "The boy will become a robber." "Will he be a solitary robber or a gang leader?" "A solitary robber, Your Majesty." "Shall we kill him?" "If he is a solitary robber, for now do not act; just watch over him," he said. When naming him, because he was born distressing the king’s mind, they named him Hiṃsaka ("Violent One"); later, as if seeing the unseen, they called him Ahiṃsaka ("Non-Violent One").

So vayappatto pubbakammabalena sattannaṃ hatthīnaṃ balaṃ dhāreti. Tassidaṃ pubbakammaṃ – buddhasuññe loke kassako hutvā nibbatto ekaṃ paccekabuddhaṃ vassodakena tintaṃ allacīvaraṃ sītapīḷitaṃ attano khettabhūmiṃ upagataṃ disvā ‘‘puññakkhettaṃ me upaṭṭhita’’nti somanassajāto aggiṃ katvā adāsi. So tassa kammassa balena nibbattanibbattaṭṭhāne thāmajavabalasampanno ca hutvā imasmiṃ pacchimattabhāve sattannaṃ hatthīnaṃ balaṃ dhāreti. So takkasilaṃ gantvā disāpāmokkhassa ācariyassa santike dhammantevāsī hutvā sippaṃ uggaṇhato ācariyabrāhmaṇaṃ tassa bhariyañca sakkaccaṃ paṭijaggati. Tenassa sā brāhmaṇī gehe labbhamānena bhattādinā saṅgahaṃ karoti. Taṃ asahamānā aññe māṇavā ācariyena saddhiṃ bhedaṃ akaṃsu. Brāhmaṇo tesaṃ vacanaṃ dve tayo vāre asaddahanto hutvā pacchā saddahitvā ‘‘mahābalo māṇavo, na sakkā kenaci mārāpetuṃ, upāyena naṃ māressāmī’’ti cintetvā niṭṭhitasippaṃ attano nagaraṃ gantuṃ āpucchantaṃ māṇavaṃ āha – ‘‘tāta ahiṃsaka, niṭṭhitasippena nāma antevāsinā ācariyassa garudakkhiṇā dātabbā, taṃ mayhaṃ dehī’’ti. ‘‘Sādhu, ācariya, kiṃ dassāmī’’ti? ‘‘Manussānaṃ sahassadakkhiṇahatthaṅgaliyo ānehī’’ti. Brāhmaṇassa kira ayamassa adhippāyo – bahūsu māriyamānesu ekantato eko naṃ māreyyāti[Pg.326]. Taṃ sutvā ahiṃsako attano ciraparicitaṃ nikkaruṇataṃ purakkhatvā sannaddhapañcāvudho kosalarañño vijite jālinaṃ vanaṃ pavisitvā mahāmaggasamīpe pabbatantare vasanto pabbatasikhare ṭhatvā maggena gacchante manusse oloketvā vegena gantvā aṅguliyo gahetvā rukkhagge olambesi. Tā gijjhāpi kākāpi khādiṃsu, bhūmiyaṃ nikkhittā pūtibhāvaṃ agamaṃsu. Evaṃ gaṇanāya aparipūramānāya laddhā laddhā aṅguliyo suttena ganthitvā mālaṃ katvā yaññopacitaṃ viya aṃse olambesi. Tato paṭṭhāya aṅgulimālotvevassa samaññā ahosi.

Having reached maturity, he possessed the strength of seven elephants due to the power of his past deeds. This was his past deed: in a world devoid of Buddhas, he was reborn as a farmer. Seeing a Paccekabuddha, drenched by rain, with a wet robe and suffering from cold, who had come to his field, he thought, "A field of merit has appeared before me," and, filled with joy, he made a fire and offered it. Due to the power of that deed, he was endowed with strength, speed, and power in every rebirth, and in this final existence, he possessed the strength of seven elephants. He went to Takkasilā and became a student under the teacher Disāpāmokkha, learning a craft. He dutifully served the brahmin teacher and his wife. The brahmin’s wife showed him favour with food and other things from the household. Unable to bear this, the other students created a rift with the teacher. The brahmin, disbelieving their words two or three times, later came to believe them and thought, "This student is immensely strong; he cannot be killed by anyone. I will kill him by a stratagem." When the student, having completed his studies, asked permission to return to his own city, the brahmin said, "Dear Ahiṃsaka, a student who has completed his training must give a teacher’s fee to his teacher. Give it to me." "Very well, teacher, what shall I give?" "Bring me a thousand right-hand fingers of humans." The brahmin’s intention was this: while many are being killed, surely one among them will kill him. Hearing this, Ahiṃsaka, embracing his long-familiar cruelty, armed himself with five weapons and entered the Jālina forest in the kingdom of Kosala. Dwelling near a great road between mountains, he stood on a mountain peak, watched for people passing by on the road, swiftly approached, seized their fingers, and hung them from tree branches. Vultures and crows devoured them, and those thrown to the ground rotted away. As the count remained incomplete, he collected the fingers he obtained, strung them together with a thread, made a garland, and hung it on his shoulder like a sacrificial thread. From then on, he was known as Aṅgulimāla.

Evaṃ tasmiṃ manusse mārente maggo avaḷañjo ahosi. So magge manusse alabhanto gāmūpacāraṃ gantvā nilīyitvā āgatāgate manusse māretvā aṅguliyo gahetvā gacchati. Taṃ ñatvā manussā gāmato apakkamiṃsu, gāmā suññā ahesuṃ, tathā nigamā janapadā ca. Evaṃ tena so padeso ubbāsito ahosi. Aṅgulimālassa ca ekāya ūnā sahassaaṅguliyo saṅgahā ahesuṃ. Atha manussā taṃ corupaddavaṃ kosalarañño ārocesuṃ. Rājā pātova nagare bheriṃ carāpesi, ‘‘sīghaṃ aṅgulimālacoraṃ gaṇhāma, balakāyo āgacchatū’’ti. Taṃ sutvā aṅgulimālassa mātā mantāṇī nāma brāhmaṇī tassa pitaraṃ āha – ‘‘putto kira te coro hutvā idañcidañca karoti, taṃ ‘īdisaṃ mā karī’ti saññāpetvā ānehi, aññathā naṃ rājā ghāteyyā’’ti. Brāhmaṇo ‘‘na mayhaṃ tādisehi puttehi attho, rājā yaṃ vā taṃ vā karotū’’ti āha. Atha brāhmaṇī puttasinehena pātheyyaṃ gahetvā ‘‘mama puttaṃ saññāpetvā ānessāmī’’ti maggaṃ paṭipajji.

Thus, while that man was killing people, the road became impassable. Not finding people on the road, he went to the outskirts of a village, hid himself, and killed those who came and went, taking their fingers and leaving. Knowing this, people fled from the village, and the villages became deserted, as did the towns and the countryside. In this way, that region was made desolate by him. And Aṅgulimāla had collected fingers, just one short of a thousand. Then the people reported that bandit menace to the king of Kosala. At dawn, the king had the drum beaten in the city, proclaiming, “Let us quickly capture the bandit Aṅgulimāla! Let the army assemble!” Hearing this, Aṅgulimāla’s mother, a brahmin woman named Mantāṇī, said to his father, “Your son, they say, has become a bandit and is doing such and such deeds. Persuade him to stop such actions and bring him back. Otherwise, the king will have him killed.” The brahmin replied, “I have no need for such a son. Let the king do what he will.” Then, moved by a mother’s love, the brahmin woman took provisions and set out on the road, thinking, “I will persuade my son and bring him back.”

Bhagavā ‘‘ayaṃ ‘aṅgulimālaṃ ānessāmī’ti gacchati, sace sā gamissati, aṅgulimālo ‘aṅgulisahassaṃ pūressāmī’ti mātarampi māressati. So ca pacchimabhaviko, sacāhaṃ na gamissaṃ, mahājāni abhavissā’’ti ñatvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā aṅgulimālaṃ uddissa tiṃsayojanikaṃ maggaṃ padasāva paṭipajjamāno antarāmagge gopālakādīhi vāriyamānopi jālinaṃ vanaṃ upagacchi. Tasmiñca khaṇe tassa mātā tena diṭṭhā, so mātaraṃ dūratova disvā ‘‘mātarampi māretvā ajja ūnaṅguliṃ pūressāmī’’ti asiṃ ukkhipitvā upadhāvi. Tesaṃ [Pg.327] ubhinnaṃ antare bhagavā attānaṃ dassesi. Aṅgulimālo bhagavantaṃ disvā ‘‘kiṃ me mātaraṃ vadhitvā aṅguliyā gahitena? Jīvatu me mātā, yaṃnūnāhaṃ imaṃ samaṇaṃ jīvitā voropetvā aṅguliṃ gaṇheyya’’nti ukkhittāsiko bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā pakatiiriyāpathena gacchantampi attānaṃ aṅgulimālo sabbathāmena dhāvantopi na sakkoti sampāpuṇituṃ. So parihīnajavo ghurughurupassāsī kacchehi sedaṃ muñcanto padaṃ uddharitumpi asakkonto khāṇu viya ṭhito bhagavantaṃ ‘‘tiṭṭha tiṭṭha, samaṇā’’ti āha. Bhagavā gacchantova ‘‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’’ti āha. So ‘‘ime kho samaṇā sakyaputtiyā saccavādino, ayaṃ samaṇo gacchantoyeva ‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti āha, ahañcamhi ṭhito, ko nu kho imassa adhippāyo, pucchitvā naṃ jānissāmī’’ti bhagavantaṃ gāthāya ajjhabhāsi –

The Blessed One, knowing that “This woman is going with the intention, ‘I will bring Aṅgulimāla,’ and if she goes, Aṅgulimāla will kill even his own mother, thinking, ‘I will complete the thousand fingers.’ And he is in his last existence; if I do not go, a great loss will occur,” after the meal and returning from his almsround, himself took his bowl and robe and set out on foot toward Aṅgulimāla, covering a distance of thirty leagues. Even though cowherds and others tried to stop him along the way, he entered the Jālina forest. At that moment, his mother was seen by him. Seeing his mother from afar, he thought, “After killing my mother today, I will complete the missing finger,” and raising his sword, he rushed toward her. Between the two of them, the Blessed One revealed himself. Aṅgulimāla saw the Blessed One and thought, “What use is killing my mother and taking her finger? Let my mother live. What if I were to deprive this ascetic of life and take his finger instead?” Raising his sword, he pursued the Blessed One from behind. Then the Blessed One performed such a feat of psychic power that even though he was walking at a normal pace, Aṅgulimāla, running with all his might, could not catch up. His speed exhausted, panting heavily, sweating from his armpits, unable even to lift his feet, he stood like a tree stump and called out to the Blessed One, “Stop, stop, ascetic!” The Blessed One, still walking, replied, “I have stopped, Aṅgulimāla. You stop too.” He thought, “These ascetics, sons of the Sakyan, are speakers of truth. This ascetic, while walking, says, ‘I have stopped, Aṅgulimāla. You stop too.’ But I am standing still. What could his intention be? I will ask him and find out.” Then he addressed the Blessed One with a verse:

866.

866.

‘‘Gacchaṃ vadesi samaṇa ṭhitomhi, mamañca brūsi ṭhitamaṭṭhitoti;

Pucchāmi taṃ samaṇa etamatthaṃ, kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī’’ti.

“While walking, ascetic, you say, ‘I am standing still,’ and you tell me, who am standing still, that I am not. I ask you, ascetic, about this matter: how is it that you are standing still while I am not?”

Tattha samaṇāti bhagavantaṃ ālapati. Mamanti maṃ. Kathanti kenākārena. Ayañhettha attho – samaṇa, tvaṃ gacchantova samāno ‘‘ṭhitomhī’’ti vadesi. Mamañca ṭhitaṃyeva ‘‘aṭṭhito’’ti brūsi, vadesi. Kāraṇenettha bhavitabbaṃ, tasmā taṃ samaṇaṃ ahaṃ evamatthaṃ pucchāmi. Kathaṃ kenākārena tvaṃ ṭhito ahosi, ahañca aṭṭhitomhīti. Evaṃ vutte bhagavā –

Here, “ascetic” is an address to the Blessed One. “Me” means me. “How” means in what manner. The meaning here is this: Ascetic, while you are going, you say, “I am standing still.” And you tell me, who am standing still, “You are not standing still.” There must be a reason for this. Therefore, I ask you, ascetic, about this matter. In what manner are you standing still, while I am not? When this was said, the Blessed One replied:

867.

867.

‘‘Ṭhito ahaṃ aṅgulimāla sabbadā, sabbesu bhūtesu nidhāya daṇḍaṃ;

Tuvañca pāṇesu asaññatosi, tasmā ṭhitohaṃ tuvamaṭṭhitosī’’ti. –

“I stand still, Aṅgulimāla, for all time, having laid aside the rod toward all beings. You, however, are unrestrained toward living beings; therefore, I stand still while you do not.”

Gāthāya taṃ ajjhabhāsi.

He addressed him with a verse.

Tattha [Pg.328] ṭhito ahaṃ, aṅgulimāla, sabbadā, sabbesu bhūtesu nidhāya daṇḍanti, aṅgulimāla, ahaṃ sabbadā sabbakāle ādimajjhapariyosānesu tasathāvarabhedesu sabbesu sattesu daṇḍaṃ nidhāya nihitadaṇḍo nihitasattho lajjī dayāpanno, tato aññathā avattanato evarūpeneva ṭhito. Tuvañca pāṇesu asaññatosīti tvaṃ pana sattesu saññamarahito asi, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno, tasmā asaññato virativasena aṭṭhito. Tato eva tāsu tāsu gatīsu paribbhamanatopi tuvaṃ idāni iriyāpathena ṭhitopi aṭṭhito asi, ahaṃ pana vuttappakārena ṭhitoti. Tato aṅgulimālo yathābhuccaguṇappabhāvitassa jalatale telassa viya sakalaṃ lokaṃ abhibyāpetvā ṭhitassa bhagavato kittisaddassa sutapubbattā hetusampattiyā ñāṇassa ca paripākagatattā ‘‘ayaṃ so bhagavā’’ti sañjātapītisomanasso ‘‘mahā ayaṃ sīhanādo, mahantaṃ gajjitaṃ, nayidaṃ aññassa bhavissati, samaṇassa maññe gotamassa etaṃ gajjitaṃ, diṭṭho vatamhi mahesinā sammāsambuddhena, mayhaṃ saṅgahakaraṇatthaṃ bhagavā idhāgato’’ti cintetvā –

Herein, “I stand still, Aṅgulimāla, for all time, having laid aside the rod toward all beings” means: Aṅgulimāla, I, for all time—always, in the beginning, middle, and end—toward all beings, whether moving or unmoving, have laid aside the rod. With rod laid down, with weapon laid down, conscientious and compassionate, and because I do not act otherwise, in this very way I stand still. “You, however, are unrestrained toward living beings” means: But you are without restraint toward beings, cruel, with blood on your hands, devoted to striking and killing, without compassion. Therefore, being unrestrained, you are not standing still in the sense of abstinence. Thus, because you are wandering through various states of existence, even though you now stand still in posture, you are not standing still. But I stand still in the way described. Then, Aṅgulimāla, having previously heard the fame of the Blessed One—which, like oil spreading over the surface of water, pervaded the whole world with the radiance of his true virtues—and due to the perfection of the necessary conditions and the maturity of his knowledge, joy and gladness arose in him, and he thought: “This is a great lion’s roar, a mighty thunder! This cannot belong to anyone else; this must be the thunder of the ascetic Gotama. Truly, I have been seen by the great sage, the Perfectly Enlightened One. The Blessed One has come here for the purpose of assisting me!”

868.

868.

‘‘Cirassaṃ vata me mahito mahesī, mahāvanaṃ samaṇo paccapādi;

Sohaṃ cajissāmi sahassapāpaṃ, sutvāna gāthaṃ tava dhammayutta’’nti. –

“For long, indeed, has the great sage been revered! For my sake, the ascetic has come to the great forest. Having heard your verse connected with the Dhamma, I shall abandon a thousand evil deeds.”

Imaṃ gāthaṃ abhāsi.

He uttered this verse.

Tattha cirassaṃ vatāti cirakālena vata. Meti mayhaṃ anuggahatthāya. Mahitoti sadevakena lokena mahatiyā pūjāya pūjito. Mahante sīlakkhandhādiguṇe esi, gavesīti mahesī. Mahāvanaṃ samaṇo paccapādīti imaṃ mahāraññaṃ samitasabbapāpo bhagavā paṭipajji. Sohaṃ cajissāmi sahassapāpaṃ, sutvāna gāthaṃ tava dhammayuttanti sohaṃ dhammayuttaṃ dhammūpasaṃhitaṃ tava gāthaṃ suṇiṃ. Sohaṃ taṃ sutvāna ‘‘cirassampi cirakālenapi saṅgataṃ paricitaṃ pāpasahassaṃ pajahissa’’nti cintetvā idāni naṃ aññadatthu pariccajissāmīti attho. Evaṃ pana vatvā yathā paṭipajji, yathā ca bhagavatā anuggahito, taṃ dassetuṃ –

Here, “For long, indeed” means after a long time. “For my sake” means for the purpose of my benefit. “Revered” means honored with great reverence by the world with its devas. “Great sage” (mahesī) means one who seeks (esi, gavesī) great virtues such as the aggregate of virtue. “The ascetic has come to the great forest” means the Blessed One, who has pacified all evil, has journeyed to this great forest. “I shall abandon a thousand evil deeds, having heard your verse connected with the Dhamma” means: I heard your verse, which is connected with and related to the Dhamma. Having heard it, I thought, “Even after a long time, I shall abandon the thousand evils that have been accumulated and familiar,” and now I shall certainly give them up—this is the meaning. Having said this, to show how he then practiced and how he was assisted by the Blessed One:

869.

869.

‘‘Icceva [Pg.329] coro asimāvudhañca, sobbhe papāte narake anvakāsi;

Avandi coro sugatassa pāde, tattheva pabbajjamayāci buddhaṃ.

“Thus the thief cast his sword and weapon into a pit, a precipice, a chasm. The thief venerated the Sugata’s feet and right there begged the Buddha for the going forth.”

870.

870.

‘‘Buddho ca kho kāruṇiko mahesi, yo satthā lokassa sadevakassa;

Tamehi bhikkhūti tadā avoca, eseva tassa ahu bhikkhubhāvo’’ti.

“The Buddha, compassionate and a great sage, the Teacher of the world with its devas, then said to him, ‘Come, bhikkhu!’ This itself was his becoming a bhikkhu.”

Saṅgītikārā imā dve gāthā ṭhapesuṃ.

The compilers of the recitations included these two verses.

Tattha iccevāti iti eva evaṃ vatvā anantarameva. Coroti aṅgulimālo. Asinti khaggaṃ. Āvudhanti sesāvudhaṃ. Sobbheti samantato chinnataṭe. Papāteti ekato chinnataṭe. Naraketi bhūmiyā phalitavivare. Idha pana tīhipi padehi yattha patitaṃ aññena gahetuṃ na sakkā, tādisaṃ pabbatantarameva vadati. Anvakāsīti anu akāsi, pañcavidhampi attano āvudhaṃ anu khipi chaḍḍesi, tāni chaḍḍetvā bhagavato pādesu sirasā nipatitvā ‘‘pabbājetha maṃ, bhante’’ti āha. Tena vuttaṃ ‘‘avandi coro sugatassa pāde, tattheva pabbajjamayāci buddha’’nti. Evaṃ tena pabbajjāya yācitāya satthā tassa purimakammaṃ olokento ehibhikkhubhāvāya hetusampattiṃ disvā dakkhiṇahatthaṃ pasāretvā – ‘‘ehi, bhikkhu, svākhāto dhammo, cara brahmacariyaṃ, sammā dukkhassa antakiriyāyā’’ti āha. Sā eva ca tassa pabbajjā upasampadā ca ahosi. Tenāha ‘‘tamehi bhikkhūti tadā avoca, eseva tassa ahu bhikkhubhāvo’’ti.

Herein, 'iccevāti' means 'iti eva,' thus, immediately after speaking. 'Coroti' refers to Aṅgulimāla. 'Asinti' means the sword. 'Āvudhanti' refers to the remaining weapons. 'Sobbheti' means a precipice with its banks cut away all around. 'Papāteti' means a precipice with its bank cut away on one side. 'Naraketi' means a fissure in the earth. Here, however, by these three terms is meant a mountain chasm from which something that has fallen cannot be retrieved by another. 'Anvakāsīti' means 'anu akāsi,' he cast down and discarded all five kinds of his weapons one after another. Having discarded them, he bowed with his head at the Blessed One’s feet and said, 'Venerable sir, grant me the going forth.' Therefore, it is said: 'The robber bowed at the Sugata’s feet; right there he begged the Buddha for the going forth.' Thus, when he requested the going forth, the Teacher, reflecting on his past kamma and seeing the causal perfection for his becoming an 'ehi-bhikkhu,' extended his right hand and said, 'Come, bhikkhu, the Dhamma is well-proclaimed. Live the holy life for the complete ending of suffering.' And that itself was his going forth and higher ordination. Therefore, it is said: 'Then he said to him, "Come, bhikkhu!" That itself was his becoming a bhikkhu.'

Evaṃ thero satthu santike ehibhikkhubhāvena pabbajjaṃ upasampadañca labhitvā vipassanāya kammaṃ karonto arahattaṃ patvā vimuttisukhaṃ paṭisaṃvedento pītisomanassajāto udānavasena –

Thus, the Elder, having received the going forth and higher ordination in the presence of the Teacher by way of the 'ehi-bhikkhu' formula, and applying himself to the work of insight, attained arahantship. Experiencing the bliss of liberation, filled with joy and gladness, he uttered this inspired utterance:

871.

871.

‘‘Yo ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Whoever was heedless before, but afterwards is not heedless, illuminates this world like the moon freed from a cloud.

872.

872.

‘‘Yassa [Pg.330] pāpaṃ kataṃ kammaṃ, kusalena pidhīyati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Whose evil deed that was done is covered over by the wholesome, he illuminates this world like the moon freed from a cloud.

873.

873.

‘‘Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. – gāthattayaṃ abhāsi;

“Indeed, the young bhikkhu who applies himself to the Buddha’s Dispensation illuminates this world like the moon freed from a cloud.” Thus he spoke these three verses.

Tassattho – yo puggalo gahaṭṭho vā pabbajito vā kalyāṇamittasaṃsaggato pubbe pāpamittasaṃsaggena vā attano vā paṭisaṅkhānābhāvena pamajjitvā sammāpaṭipattiyaṃ pamādaṃ āpajjitvā, pacchā kalyāṇamittasaṃsaggena yoniso ummujjanto nappamajjati, sammā paṭipajjati, samathavipassanaṃ anuyuñjanto tisso vijjā cha abhiññā pāpuṇāti, so abbhādīhi mutto cando viya okāsalokaṃ attanā adhigatāhi vijjābhiññāhi imaṃ khandhādilokaṃ obhāsetīti.

Its meaning is this: a person, whether a householder or one gone forth, who was formerly heedless—due to association with evil friends or a lack of personal reflection, having fallen into negligence regarding right practice—but who later, through association with good friends, wisely emerges and is not heedless, practices rightly, and, pursuing serenity and insight, attains the three true knowledges and the six supernormal knowledges—that person, just as the moon freed from clouds and so forth illuminates the spatial world, illuminates this world of aggregates and so forth with the true knowledges and supernormal knowledges he has attained himself.

Yassa puggalassa kataṃ upacitaṃ pāpakammaṃ kammakkhayakarena lokuttarakusalena avipākārahabhāvassa āharitattā vipākuppādane dvārapidhānena pidhīyati thakīyati. Sesaṃ vuttanayameva.

For whichever person an evil kamma, done and accumulated, is covered over and closed off by the supramundane wholesome kamma which brings about the destruction of kamma—because it has been rendered incapable of yielding a result, its door to the arising of a result having been shut. The rest is as previously explained.

Daharoti taruṇo, tenassa yogakkhamasarīrataṃ dasseti. So hi uppannaṃ vātātapaparissayaṃ abhibhavitvā yogaṃ kātuṃ sakkoti. Yuñjati buddhasāsane sikkhattaye yuttappayutto hoti, sakkaccaṃ sampādetīti attho.

'Dahara' means young; by this is shown that his body is fit for the spiritual endeavor. For he is able to overcome arisen troubles from wind and sun and to apply himself to the practice. 'Yuñjati buddhasāsane' means he is rightly engaged and devoted to the three trainings; he accomplishes them earnestly—this is the meaning.

Evaṃ pītisomanassajāto vimuttisukhena viharanto yadā nagaraṃ piṇḍāya pavisati, tadā aññenapi khitto leḍḍu therassa kāye nipatati, aññenapi khitto daṇḍo tasseva kāye nipatati. So bhinnena pattena vihāraṃ pavisitvā satthu santikaṃ gacchati. Satthā taṃ ovadati ‘‘adhivāsehi, tvaṃ brāhmaṇa, adhivāsehi, tvaṃ brāhmaṇa, yassa kho, tvaṃ brāhmaṇa, kammassa vipākena bahūni vassasahassāni niraye pacceyyāsi, tassa, tvaṃ brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī’’ti. Atha thero anodhiso sabbasattesu mettacittaṃ upaṭṭhapetvā –

Thus, filled with joy and gladness, dwelling in the bliss of liberation, when he entered the city for alms, a clod of earth thrown by one person fell on the Elder's body, and a stick thrown by another fell on his body. With his bowl broken, he entered the monastery and went to the Teacher. The Teacher advised him: 'Endure, brahmin, endure! You, brahmin, are experiencing in this very life the result of that kamma for which you would have been tormented in hell for many thousands of years.' Then the Elder, having established a mind of loving-kindness toward all beings without distinction—

874.

874.

‘‘Disāpi [Pg.331] me dhammakathaṃ suṇantu, disāpi me yuñjantu buddhasāsane;

Disāpi me te manuje bhajantu, ye dhammamevādapayanti santo.

“May my foes too hear my talk on the Dhamma, may my foes too apply themselves to the Buddha’s Dispensation; may my foes too associate with those good people who cause others to accept the Dhamma.

875.

875.

‘‘Disā hi me khantivādānaṃ, avirodhappasaṃsinaṃ;

Suṇantu dhammaṃ kālena, tañca anuvidhīyantu.

“Indeed, may my foes hear the Dhamma in due season from me, a speaker on patience, one who praises non-opposition; and may they practice in accordance with it.

876.

876.

‘‘Na hi jātu so mamaṃ hiṃse, aññaṃ vā pana kañci naṃ;

Pappuyya paramaṃ santiṃ, rakkheyya tasathāvare.

“For he would surely never harm me, nor any other being; having attained the supreme peace, he would protect beings, both trembling and firm.

877.

877.

‘‘Udakañhi nayanti nettikā, usukārā damayanti tejanaṃ;

Dāruṃ damayanti tacchakā, attānaṃ damayanti paṇḍitā.

“Irrigators lead the water; fletchers straighten the arrow-shaft; carpenters shape the wood; the wise tame themselves.

878.

878.

‘‘Daṇḍeneke damayanti, aṅkusebhi kasāhi ca;

Adaṇḍena asatthena, ahaṃ dantomhi tādinā.

“Some tame with a stick, with goads, and with whips; but I was tamed by the Such-a-One without a stick, without a weapon.

879.

879.

‘‘Ahiṃsakoti me nāmaṃ, hiṃsakassa pure sato;

Ajjāhaṃ saccanāmomhi, na naṃ hiṃsāmi kañci naṃ.

“‘Harmless’ is my name, though I was harmful formerly. Today I am true to my name, for I do not harm anyone at all.

880.

880.

‘‘Coro ahaṃ pure āsiṃ, aṅgulimāloti vissuto;

Vuyhamāno mahoghena, buddhaṃ saraṇamāgamaṃ.

“Formerly I was a robber, renowned as Aṅgulimāla; being swept along by the great flood, I went to the Buddha for refuge.

881.

881.

‘‘Lohitapāṇi pure āsiṃ, aṅgulimāloti vissuto;

Saraṇagamanaṃ passa, bhavanetti samūhatā.

“Formerly I was ‘Bloody-Hands,’ renowned as Aṅgulimāla; see my going for refuge—the guide to existence has been uprooted.

882.

882.

‘‘Tādisaṃ kammaṃ katvāna, bahuṃ duggatigāminaṃ;

Phuṭṭho kammavipākena, anaṇo bhuñjāmi bhojanaṃ.

“Having done much kamma of a kind that leads to a bad destination, I am now touched by its result, yet I eat my food without debt.

883.

883.

‘‘Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

“Foolish, unwise people devote themselves to heedlessness; but the wise person guards heedfulness as their finest treasure.

884.

884.

‘‘Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ;

Appamatto hi jhāyanto, pappoti paramaṃ sukhaṃ.

“Do not devote yourselves to heedlessness, nor to intimacy with sensual delight. For the heedful one, meditating, attains the highest happiness.

885.

885.

‘‘Svāgataṃ [Pg.332] nāpagataṃ, netaṃ dummantitaṃ mama;

Savibhattesu dhammesu, yaṃ seṭṭhaṃ tadupāgamaṃ.

“A good coming, not a bad coming! This was not ill-counseled by me. Among the well-analyzed Dhammas, I have attained that which is best.

886.

886.

‘‘Svāgataṃ nāpagataṃ, netaṃ dummantitaṃ mama;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“A good coming, not a bad coming! This was not ill-counseled by me. The three true knowledges have been attained; the Buddha’s Dispensation has been fulfilled.

887.

887.

‘‘Araññe rukkhamūle vā, pabbatesu guhāsu vā;

Tattha tattheva aṭṭhāsiṃ, ubbiggamanaso tadā.

“In the wilderness, at the foot of a tree, or in mountain caves—wherever I stayed, my mind was then agitated.

888.

888.

‘‘Sukhaṃ sayāmi ṭhāyāmi, sukhaṃ kappemi jīvitaṃ;

Ahatthapāso mārassa, aho satthānukampito.

“Happily I lie down, happily I stand; happily I live my life, out of Māra’s snare. Oh, I am one shown compassion by the Teacher!

889.

889.

‘‘Brahmajacco pure āsiṃ, udicco ubhato ahu.Sojja putto sugatassa, dhammarājassa satthuno.

“Formerly I was of brahmin birth, of high lineage on both sides. Today I am a son of the Well-Farer, the Teacher, the King of Dhamma.

890.

890.

‘‘Vītataṇho anādāno, guttadvāro susaṃvuto;

Aghamūlaṃ vadhitvāna, patto me āsavakkhayo.

“Without craving, without grasping, with sense-doors guarded, well-restrained; having destroyed the root of evil, I have attained the destruction of the taints.

891.

891.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā’’ti. – imā gāthā abhāsi;

“The Teacher has been served by me, the Buddha’s Dispensation has been fulfilled; the heavy burden is laid down, the guide to existence is uprooted.” Thus he spoke these verses.

Tattha disāpīti mayhaṃ disāpi amittā paccatthikāpi ye maṃ evaṃ upavadanti ‘‘yathā mayaṃ aṅgulimālassa vasena ñātiviyogadukkhaparetā dukkhaṃ pāpuṇāma, evaṃ aṅgulimālopi dukkhaṃ pāpuṇātū’’ti. Me dhammakathaṃ suṇantūti mayā satthu santike sutaṃ catusaccadhammapaṭisaṃyuttaṃ kathaṃ suṇantu. Yuñjantūti sutvā ca tadatthāya paṭipajjantu. Te manuje bhajantūti tādise sappurise kalyāṇamitte bhajantu sevantu. Ye dhammamevādapayanti santoti ye sappurisā kusaladhammameva, uttarimanussadhammameva, nibbattitalokuttaradhammameva ca ādapenti samādapenti gaṇhāpenti.

Herein, 'disāpi' means my foes, my enemies and adversaries, who rebuke me thus: 'Just as we, overcome by the suffering of separation from our relatives on account of Aṅgulimāla, experience suffering, so too may Aṅgulimāla experience suffering.' 'Me dhammakathaṃ suṇantu' means: let them hear the talk connected with the Dhamma of the Four Noble Truths which I heard in the Teacher’s presence. 'Yuñjantu' means: having heard it, let them practice for the sake of its goal. 'Te manuje bhajantu' means: let them associate with and serve such good people, such spiritual friends. 'Ye dhammamevādapayanti santo' means: those good people who cause others to undertake, who make them undertake, who make them grasp, the wholesome Dhamma, the superhuman Dhamma, and the realized supramundane Dhamma.

Khantivādānanti adhivāsanakhantimeva vadantānaṃ tato eva avirodhappasaṃsinanti kenaci avirodhabhūtāya mettāya eva pasaṃsanasīlānaṃ. Suṇantu dhammaṃ [Pg.333] kālenāti yuttappayuttakāle tesaṃ santike dhammaṃ suṇantu. Tañca anuvidhīyantūti tañca yathāsutaṃ dhammaṃ sammadeva uggahitvā anukarontu dhammānudhammaṃ paṭipajjantūti attho.

'Khantivādānaṃ' means of those who speak only of forbearance and endurance, and thus praise non-opposition, being accustomed to praising non-opposition through loving-kindness itself. 'Suṇantu dhammaṃ kālena' means: 'Let them listen to the Dhamma from them at the appropriate and suitable time.' 'Tañca anuvidhīyantu' means: 'Having properly grasped that Dhamma as heard, let them emulate it, practicing in accordance with the Dhamma and in conformity with the Dhamma'—this is the meaning.

Na hi jātu so mamaṃ hiṃseti so mayhaṃ diso paccatthiko jātu, ekaṃseneva maṃ na hiṃse, na bādheyya. Aññaṃ vā pana kañci nanti na kevalaṃ maṃyeva, aññaṃ vāpi kañci sattaṃ na hiṃseyya, pappuyya paramaṃ santinti, paramaṃ uttamaṃ santiṃ nibbānaṃ pāpuṇeyya, pāpuṇitvā ca rakkheyya tasathāvareti sabbe ca satte paramāya rakkhāya rakkheyya, sissaṃ puttaṃ viya paripāleyyāti attho.

'Na hi jātu so mamaṃ hiṃseti' means that enemy or adversary of mine would never, certainly, harm or oppress me. 'Aññaṃ vā pana kañci na' means: 'Not only me, but he would not harm any other being either.' 'Pappuyya paramaṃ santiṃ' means: 'He would attain the supreme, highest peace, Nibbāna.' And having attained it, 'rakkheyya tasathāvare' means: 'He would protect all beings, stable and unsteady, with supreme protection; he would cherish them like a pupil or a child'—this is the meaning.

Evaṃ thero imāhi gāthāhi pare pāpato parimocento parittakiriyaṃ nāma katvā attano paṭipattiṃ pakāsento ‘‘udakaṃ hī’’ti gāthamāha. Tattha pathaviyā thalaṭṭhānaṃ khaṇitvā ninnaṭṭhānaṃ pūretvā mātikaṃ vā katvā rukkhadoṇiṃ vā ṭhapetvā attanā icchikicchitaṭṭhānaṃ udakaṃ nentīti nettikā, udakahārino. Tejananti kaṇḍaṃ. Idaṃ vuttaṃ hoti – nettikā attano ruciyā udakaṃ nayanti, usukārāpi tāpetvā vaṅkābhāvaṃ harantā tejanaṃ usuṃ damayanti, ujukaṃ karonti, tacchakāpi nemiādīnaṃ atthāya tacchantā dāruṃ damayanti attano ruciyā ujuṃ vā vaṅkaṃ vā karonti. Evaṃ ettakaṃ ārammaṇaṃ katvā paṇḍitā sappaññā ariyamaggaṃ uppādentā attānaṃ damenti, arahattappattā pana ekantadantā nāma hontīti.

Thus, the elder, freeing others from evil with these verses by making what is called the protective recitation and declaring his own practice, spoke the verse beginning with 'udakaṃ hī.' Herein, 'nettikā' (water-carriers, water-bearers) are those who lead water to a place they desire by digging up a high place in the earth and filling a low place, or by making a channel, or by setting up a wooden trough. 'Tejana' means an arrow shaft. This is said: just as the water-carriers lead water according to their own liking, and the arrow makers, heating it, remove the crookedness and tame the arrow shaft, straightening it, and the carpenters, cutting wood for the sake of wheel-rims and such things, tame the wood, straightening or bending it according to their own liking—so too, the wise and discerning, having taken these examples as their object, generate the noble path and tame themselves. But those who have attained arahantship are indeed called completely tamed.

Idāni purisadammasārathinā satthārā attano damitākāraṃ kataññutañca pakāsento ‘‘daṇḍeneke’’tiādikā pañca gāthā abhāsi. Tattha daṇḍeneke damayantīti rājarājamahāmattādayo daṇḍena, hatthiassādinā balakāyena ca paccatthikādike damenti, gopālādayo ca gāvādike daṇḍena yaṭṭhiyā damenti. Hatthācariyā hatthiṃ aṅkusehi, assācariyā asse kasāhi ca damenti. Adaṇḍena asatthena, ahaṃ dantomhi tādināti ahaṃ pana iṭṭhādīsu tādibhāvappattena sammāsambuddhena vinā eva daṇḍena, vinā satthena, nihitadaṇḍanihitasatthabhāvena danto damito nibbisevano gato amhi.

Now, revealing his own manner of being tamed by the Teacher, the charioteer of men to be tamed, and his gratitude, he spoke five verses beginning with 'daṇḍeneke' (Some tame with a rod). Herein, 'daṇḍeneke damayanti' refers to kings, royal ministers, and others who tame enemies and the like with punishment and with a force of elephants, horses, and so forth; and cowherds and others who tame cattle and the like with a rod or stick. Elephant trainers tame elephants with goads, and horse trainers tame horses with whips. 'Adaṇḍena asatthena, ahaṃ dantomhi tādinā' means: 'I, however, have been tamed without a rod, without a weapon, by the Such-like One (tādinā)—the Fully Enlightened One who has attained such a state regarding desirable and undesirable things, and who has laid aside rod and weapon. I am tamed, subdued, and have become unattached.'

Ahiṃsakoti [Pg.334] me nāmaṃ, hiṃsakassa pure satoti satthārā samāgamato pubbe hiṃsakassa me samānassa ahiṃsakoti nāmamattaṃ ahosi. Ajjāhanti idāni panāhaṃ ‘‘ahiṃsako’’ti saccanāmo avitathanāmo amhi. Tasmā na naṃ hiṃsāmi kañcipi sattaṃ na hiṃsāmi na bādhemi, nanti nipātamattaṃ.

'Ahiṃsako' (Non-Harming) is my name. 'Hiṃsakassa pure sato' means: 'Before meeting the Teacher, when I was formerly a harmer, 'Ahiṃsaka' was merely my name.' 'Ajjāhaṃ' means: 'But now I am one whose name is true, 'Ahiṃsaka,' one whose name is not false.' 'Tasmā na naṃ hiṃsāmi' means: 'Therefore I do not harm or oppress any being.' The word 'naṃ' is merely a particle.

Vissutoti ‘‘pāṇātipātī luddo lohitapāṇī’’tiādinā paññāto. Mahoghenāti kāmoghādinā mahatā oghena, tassa oghassa vicchedakaraṃ buddhaṃ saraṇaṃ buddhasaṅkhātaṃ saraṇaṃ agamaṃ upagacchiṃ.

'Vissuto' (renowned) means: 'known as "a killer of living beings, cruel, with blood-stained hands," and so forth.' 'Mahoghena' (by the great flood) means: 'by the great flood of sensual desire and so forth.' 'Buddhaṃ saraṇaṃ agamaṃ' means: 'I went to the Buddha as refuge, the one who cuts off that flood; I approached the refuge known as the Buddha.'

Lohitapāṇīti pāṇamatipātanena paresaṃ lohitena ruhirena makkhitapāṇi. Saraṇagamanaṃ passāti mahapphalaṃ mama saraṇagamanaṃ passāti attānamevālapati.

'Lohitapāṇī' (one whose hands are stained with blood) means: 'one whose hands are stained with the blood of others because of killing beings.' 'Saraṇagamanaṃ passa' (See refuge-taking) means: 'See my refuge-taking, which is highly fruitful'—thus he speaks to himself.

Tādisaṃ kammanti anekasatapurisavadhaṃ dāruṇaṃ tathārūpaṃ pāpakammaṃ. Phuṭṭho kammavipākenāti pubbe katassa pāpakammassa vipākena phuṭṭho, sabbaso pahīnakammo vipākamattaṃ paccanubhonto. Atha vā phuṭṭho kammavipākenāti upanissayabhūtassa kusalakammassa phalabhūtena lokuttaramaggena, lokuttarakammasseva vā phalena vimuttisukhena phuṭṭho. Sabbaso kilesānaṃ khīṇattā anaṇo bhuñjāmi bhojanaṃ, bhojanāpadesena cattāropi paccaye vadati.

'Tādisaṃ kammaṃ' (Such a deed) means: 'such a cruel evil act as the slaughter of many hundreds of men.' 'Phuṭṭho kammavipākena' (Struck by the result of deeds) means: 'afflicted by the result of previously committed evil deeds; though the deed itself is entirely abandoned, one still experiences only its result.' Or, 'phuṭṭho kammavipākena' means: 'touched by the supramundane path, which is the fruit of wholesome deeds that serve as a proximate cause, or touched by the fruit of supramundane deeds themselves, the bliss of liberation.' 'Sabbaso kilesānaṃ khīṇattā anaṇo bhuñjāmi bhojanaṃ' (Because all defilements are destroyed, I eat food without debt)—here, by mentioning food, he refers to all four requisites.

Idāni pubbe attano pamādavihāraṃ garahāmukhena pacchā appamādapaṭipattiṃ pasaṃsanto tattha ca paresaṃ ussāhaṃ janento ‘‘pamādamanuyuñjantī’’tiādikā gāthā abhāsi. Tattha bālāti bālyena samannāgatā idhalokaparalokatthaṃ ajānantā. Dummedhinoti nippaññā, te pamāde ādīnavaṃ apassantā pamādaṃ anuyuñjanti pavattenti, pamādeneva kālaṃ vītināmenti. Medhāvīti dhammojapaññāya samannāgato pana paṇḍito kulavaṃsāgataṃ seṭṭhaṃ uttamaṃ sattaratanadhanaṃ viya appamādaṃ rakkhati. Yathā hi ‘‘uttamaṃ dhanaṃ nissāya bhogasampattiṃ pāpuṇissāma, puttadāraṃ posessāma, sugatimaggaṃ sodhessāmā’’ti dhane ānisaṃsaṃ passantā dhanaṃ rakkhanti; evaṃ paṇḍitopi ‘‘appamādaṃ nissāya paṭhamajjhānādīni paṭilabhissāmi[Pg.335], maggaphalāni pāpuṇissāmi, tisso vijjā cha abhiññā sampādessāmī’’ti appamāde ānisaṃsaṃ passanto dhanaṃ seṭṭhaṃva appamādaṃ rakkhatīti attho.

Now, criticizing his own former heedless way of living and then praising the practice of heedfulness, while also inspiring effort in others regarding it, he spoke the verses beginning 'pamādamanuyuñjanti.' Here, 'bālā' (fools) are those endowed with foolishness, not knowing the good of this world or the next. 'Dummedhino' (unwise) means lacking wisdom; not seeing the danger in heedlessness, they indulge in it, persist in it, and thus spend their time in heedlessness. But the 'medhāvī' (wise one), endowed with the wisdom of the Dhamma's essence, guards heedfulness like a supreme, excellent seven-jeweled treasure inherited from a noble lineage. Just as those who see the benefits of wealth—thinking, 'Relying on this supreme wealth, we will attain prosperity, support our wives and children, and purify the path to a good rebirth'—protect their wealth, so too does the wise one, seeing the benefits of heedfulness—thinking, 'Relying on heedfulness, I will attain the first jhāna and so on, reach the paths and their fruits, and accomplish the three knowledges and six higher powers'—guard heedfulness like a supreme treasure. This is the meaning.

Mā pamādanti pamādaṃ mā anuyuñjetha pamādena kālaṃ mā vītināmayittha. Kāmaratisanthavanti vatthukāmesu, kilesakāmesu ca ratisaṅkhātaṃ taṇhāsanthavampi mā anuyuñjetha mā vindittha mā paṭilabhittha. Appamatto hīti upaṭṭhitasatitāya appamatto puggalo jhāyanto jhāyanappasuto paramaṃ uttamaṃ nibbānasukhaṃ pāpuṇāti.

'Mā pamādaṃ' (Do not be heedless) means: 'Do not pursue heedlessness; do not waste time in heedlessness.' 'Kāmaratisanthavaṃ' (intimacy with sensual delight) means: 'Do not pursue intimacy with craving, which is called delight in sensual objects and defilements; do not find it; do not obtain it.' 'Appamatto hi' (For the heedful one) means: 'the heedful person, being mindful, meditating, devoted to meditation, attains the supreme, highest bliss of Nibbāna.'

Svāgataṃ nāpagatanti yaṃ tadā mama satthu santike āgataṃ āgamanaṃ, satthu vā tasmiṃ mahāvane āgamanaṃ, taṃ svāgataṃ svāgamanaṃ nāpagataṃ, atthato apetaṃ vigataṃ na hoti. Netaṃ dummantitaṃ mamāti yaṃ tadā mayā ‘‘satthu santike pabbajissāmī’’ti mantitaṃ, idampi mama na dummantitaṃ, sumantitameva. Kasmā? Savibhattesu dhammesūti sāvajjānavajjādivasena pakārato vibhattesu dhammesu yaṃ seṭṭhaṃ uttamaṃ pavaraṃ nibbānaṃ. Tadupāgamaṃ tadeva upagacchinti attho.

'Svāgataṃ nāpagataṃ' (A good coming, not a bad one) means: 'that coming of mine to the Teacher's presence then, or the Teacher’s coming to that great forest, was a good coming, not a bad one; in its purpose, it is not lost or gone.' 'Netaṃ dummantitaṃ mama' (This was not ill-advised by me) means: 'that which I then resolved, thinking, "I will go forth in the presence of the Teacher"—this too was not ill-advised by me, but well-advised indeed.' Why? 'Savibhattesu dhammesu' (Among the well-divided teachings) means: 'among the teachings distinguished by categories such as blameworthy and blameless, that which is the best, the highest, the most excellent is Nibbāna.' 'Tadupāgamaṃ' means: 'I approached that very thing'—this is the meaning.

‘‘Tadā puthujjanakāle payogāsayavipannatāya araññādīsu dukkhaṃ vihāsiṃ, idāni payogāsayasampannatāya tattha sukhaṃ viharāmī’’ti sukhavihārabhāvañceva ‘‘pubbe jātimattena brāhmaṇo, idāni satthu orasaputtatāya brāhmaṇo’’ti paramatthabrāhmaṇabhāvañca dassento ‘‘araññe’’tiādimāha. Tattha sukhaṃ sayāmīti sayantopi sukhaṃ sukhena nidukkhena cittutrāsādīnaṃ abhāvena cetodukkharahito sayāmi. Ṭhāyāmīti ṭhāmi. Ahatthapāso mārassāti kilesamārādīnaṃ agocaro. Aho satthānukampitoti satthārānukampito aho.

“At that time, in my state as a worldling, due to the failure of application and intention, I dwelt in suffering in the wilderness and other places. Now, due to the perfection of application and intention, I dwell happily there.” Thus, showing the state of dwelling in happiness and the state of being a brahmin in the ultimate sense—“formerly a brahmin merely by birth, now a brahmin as the Teacher’s true son”—he says, “In the wilderness,” etc. There, “I sleep happily” means that even while sleeping, I sleep happily, without suffering, free from mental distress or agitation, due to the absence of mental suffering and so forth. “I stand” means I stand. “Free from Māra’s hand-snare” means beyond the range of the Māra of defilements and so forth. “Ah, shown compassion by the Teacher!” means “Shown compassion by the Teacher—ah!”

Brahmajaccoti brāhmaṇajātiko. Udicco ubhatoti mātito ca pitito ca ubhato udito saṃsuddhagahaṇiko. Sesaṃ tattha tattha vuttanayameva.

“Brahma-born” (Brahmajacco) means “of brahmin birth.” “Udicca on both sides” (Udicco ubhato) means “arisen from both mother and father, of pure lineage.” The rest is as explained in the respective places.

Aṅgulimālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Aṅgulimāla is concluded.

9. Anuruddhattheragāthāvaṇṇanā

9. Commentary on the Verses of the Elder Anuruddha

Pahāya [Pg.336] mātāpitarotiādikā āyasmato anuruddhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle vibhavasampanno kuṭumbiko hutvā nibbatti. So ekadivasaṃ vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthetvā satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā sattame divase bhagavato, bhikkhusaṅghassa ca uttamāni vatthāni datvā paṇidhānamakāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate gotamassa nāma sammāsambuddhassa sāsane dibbacakkhukānaṃ aggo bhavissatī’’ti byākāsi. Sopi tattha puññāni karonto satthari parinibbute niṭṭhite sattayojanike suvaṇṇacetiye anekasahassehi dīparukkhehi dīpakapallikāhi ca ‘‘dibbacakkhuñāṇassa upanissayapaccayo hotū’’ti uḷāraṃ dīpapūjaṃ akāsi.

“Having abandoned mother and father”—these are the verses of the Venerable Elder Anuruddha. What is their origin? This one, too, having made his aspiration in the time of previous Buddhas, was reborn in the time of the Blessed One Padumuttara as a householder endowed with wealth. One day, while going to the monastery and listening to the Dhamma in the presence of the Teacher, he saw the Teacher placing a monk in the foremost position among those with the divine eye. Aspiring for that position himself, he provided a great almsgiving for seven days to the Blessed One, surrounded by one hundred thousand monks. On the seventh day, he offered the finest robes to the Blessed One and the Saṅgha of monks and made his aspiration. The Teacher, seeing that it would succeed without obstruction, declared: “In the future, in the dispensation of the Buddha named Gotama, he will be foremost among those with the divine eye.” He, too, having performed meritorious deeds there, after the Teacher had attained Parinibbāna, when the golden cetiya, seven yojanas in extent, was completed, with thousands of lamp-trees and lamp-bowls, he made a magnificent lamp offering, thinking, “May this be a strong supporting condition for the knowledge of the divine eye.”

Evaṃ yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kuṭumbikagehe nibbattitvā viññutaṃ patto satthari parinibbute niṭṭhite yojanike kanakathūpe bahū kaṃsapātiyo kāretvā sappimaṇḍassa pūretvā majjhe ekekaṃ guḷapiṇḍaṃ ṭhapetvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpetvā attanā ekaṃ mahatiṃ kaṃsapātiṃ kāretvā sappimaṇḍassa pūretvā sahassavaṭṭiyo jālāpetvā sīse ṭhapetvā sabbarattiṃ cetiyaṃ anupariyāyi.

Thus, having performed meritorious deeds throughout his life and wandering on among gods and humans, in the time of the Blessed One Kassapa, he was reborn in a householder's household in Bārāṇasī. Having reached the age of discernment, after the Teacher had attained Parinibbāna, when the golden stupa, one yojana in extent, was completed, he had many bronze bowls made. Filling them with clarified butter and placing a lump of jaggery in the center of each, causing the stupa to be surrounded by making the rim of one touch the rim of another, he himself had a large bronze bowl made, filled it with clarified butter, lit a thousand wicks, placed it on his head, and circumambulated the stupa all night long.

Evaṃ tasmimpi attabhāve yāvajīvaṃ kusalaṃ katvā tato cuto devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cuto anuppanne buddhe bārāṇasiyaṃyeva duggatakule nibbatti, annabhārotissa nāmaṃ ahosi. So sumanaseṭṭhissa nāma gehe kammaṃ karonto jīvati. So ekadivasaṃ upariṭṭhaṃ nāma paccekabuddhaṃ nirodhasamāpattito vuṭṭhāya gandhamādanapabbatato ākāsenāgantvā bārāṇasīnagaradvāre otaritvā cīvaraṃ pārupitvā nagare piṇḍāya pavisantaṃ disvā pasannacitto pattaṃ gahetvā attano atthāya ṭhapitaṃ ekaṃ bhāgabhattaṃ patte pakkhipitvā paccekabuddhassa dātukāmo ārabhi. Bhariyāpissa attano bhāgabhattaṃ tattheva [Pg.337] pakkhipi. So taṃ netvā paccekabuddhassa hatthe ṭhapesi. Paccekabuddho taṃ gahetvā anumodanaṃ katvā pakkāmi. Taṃ disvā rattiṃ sumanaseṭṭhissa chatte adhivatthā devatā ‘‘aho dānaṃ paramadānaṃ, upariṭṭhe, suppatiṭṭhita’’nti mahāsaddena anumodi. Taṃ sutvā sumanaseṭṭhi ‘‘evaṃ devatāya anumoditaṃ idameva uttamadāna’’nti cintetvā tattha pattiṃ yāci. Annabhāro pana tassa pattiṃ adāsi. Tena pasannacitto sumanaseṭṭhi tassa sahassaṃ datvā ‘‘ito paṭṭhāya tuyhaṃ sahatthena kammakaraṇakiccaṃ natthi, patirūpaṃ gehaṃ katvā niccaṃ vasāhī’’ti āha.

Thus, in that state of existence, having done wholesome deeds throughout his life, he passed away from there and was reborn in the deva world. Having remained there for the full lifespan, he passed away from there and, when no Buddha had arisen, was reborn in a poor family in Bārāṇasī itself; his name was Annabhāra. He made his living by working in the house of a merchant named Sumanaseṭṭhi. One day, he saw a Paccekabuddha named Upariṭṭha who, having arisen from the attainment of cessation, had come through the air from Mount Gandhamādana, descended at the gate of Bārāṇasī, put on his robe, and was entering the city for alms. With a confident mind, he took the bowl and began to place in it his own share of food that had been set aside for him, wishing to give it to the Paccekabuddha. His wife also put her share of food in there. He then took it and placed it in the Paccekabuddha’s hands. The Paccekabuddha accepted it, gave his blessing, and departed. Seeing this, a deva dwelling in the parasol of Sumanaseṭṭhi rejoiced with a great shout: “Ah, what a gift, a supreme gift, well-established in Upariṭṭha!” Hearing this, Sumanaseṭṭhi thought, “This must be the supreme gift, thus praised by a deva,” and asked for a share of the merit. Annabhāra then gave him a share of the merit. With a confident mind because of this, Sumanaseṭṭhi gave him a thousand and said, “From now on, you have no need to work with your own hands. Build a suitable house and live there always.”

Yasmā nirodhato vuṭṭhitassa paccekabuddhassa dinnapiṇḍapāto taṃdivasameva uḷārataravipāko hoti, tasmā taṃdivasaṃ sumanaseṭṭhi rañño santikaṃ gacchanto taṃ gahetvā agamāsi. Rājā pana taṃ ādaravasena olokesi. Seṭṭhi ‘‘mahārāja, ayaṃ oloketabbayuttoyevā’’ti vatvā tadā tena katapuññaṃ attanāpissa sahassaṃ dinnabhāvaṃ kathesi. Taṃ sutvā rājā tussitvā sahassaṃ datvā asukasmiṃ nāma ṭhāne gehaṃ katvā vasā’’ti gehaṭṭhānamassa āṇāpesi. Tassa taṃ ṭhānaṃ sodhāpentassa mahantiyo nidhikumbhiyo uṭṭhahiṃsu. Tā disvā so rañño ārocesi. Rājā sabbaṃ dhanaṃ uddharāpetvā rāsikataṃ disvā ‘‘ettakaṃ dhanaṃ imasmiṃ nagare kassa gehe atthī’’ti? ‘‘Na kassaci, devā’’ti. ‘‘Tena hi ayaṃ annabhāro imasmiṃ nagare mahādhanaseṭṭhi nāma hotū’’ti taṃdivasameva tassa seṭṭhichattaṃ ussāpesi.

Because the alms given to a Paccekabuddha who had arisen from cessation bore exceedingly great fruit that very day, the merchant Sumanaseṭṭhi, on his way to see the king, took Annabhāra with him. The king, out of respect, glanced at him. The merchant said, “Great king, this man is indeed worthy of your attention,” and then recounted the merit Annabhāra had done on that occasion, and that he himself had given a thousand. Hearing this, the king was pleased, gave him a thousand, and designated a site for his house, saying, “Build a house in such-and-such a place and dwell there.” While that place was being cleared for him, large jars of treasure arose. Seeing them, he informed the king. The king had all the wealth dug up, and seeing it heaped up, he asked, “In this city, in whose house is there so much wealth?” “In no one's, sire.” “Then let this Annabhāra be known as the great wealthy merchant in this city.” That very day, he had the merchant’s parasol raised for him.

So tato paṭṭhāya yāvajīvaṃ kusalakammaṃ katvā tato cuto devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare sukkodanasakkassa gehe paṭisandhiṃ gaṇhi, anuruddhotissa nāmaṃ ahosi. So mahānāmassa sakkassa kaniṭṭhabhātā, satthu cūḷapitu putto paramasukhumālo mahāpuñño tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya sampattiṃ anubhavanto suddhodanamahārājena ussāhitehi sakyarājūhi satthu parivāratthaṃ pesitehi bhaddiyakumārādīhi anupiyambavane viharantaṃ satthāraṃ upasaṅkamitvā satthu santike pabbajitvā antovasseyeva dibbacakkhuṃ nibbattetvā, puna [Pg.338] dhammasenāpatissa santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsadāyaṃ gantvā samaṇadhammaṃ karonto sattamahāpurisavitakke vitakketvā aṭṭhamaṃ jānituṃ nāsakkhi. Tassa taṃ pavattiṃ ñatvā satthā aṭṭhamaṃ mahāpurisavitakkaṃ kathetvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ deseti. So desanānusārena vipassanaṃ vaḍḍhetvā abhiññāpaṭisambhidāparivāraṃ arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.1.421-433) –

From that time onward, having performed meritorious deeds throughout his life, upon passing away from there, he wandered among devas and humans until, during the appearance of this Buddha, he took rebirth in the household of Sukkodana the Sakyan in the city of Kapilavatthu. His name was Anuruddha. He was the younger brother of Mahānāma the Sakyan and the son of the Teacher’s paternal uncle. Exceedingly delicate and highly meritorious, he enjoyed prosperity like a deva, dwelling in three palaces suitable for the three seasons, surrounded by adorned dancing women. Urged by King Suddhodana and sent by the Sakyan princes to attend upon the Teacher, along with Prince Bhaddiya and others, he approached the Teacher while he was dwelling in the Anupiya Mango Grove. After going forth in the presence of the Teacher, he developed the divine eye within that same rains retreat. Later, having received a meditation subject from the General of the Dhamma, he went to the Eastern Bamboo Grove in the Cetiya country and practiced the ascetic’s life. While reflecting on the seven thoughts of a great man, he was unable to comprehend the eighth. The Teacher, knowing of this occurrence, taught him the eighth thought of a great man and expounded the practice of the great noble lineage, adorned with the delight of developing contentment with the four requisites. Following this teaching, he developed insight and realized arahantship, accompanied by the direct knowledges and analytical wisdoms. Thus it is said in the Apadāna (Ap. Thera 1.1.421–433):

‘‘Sumedhaṃ bhagavantāhaṃ, lokajeṭṭhaṃ narāsabhaṃ;

Vūpakaṭṭhaṃ viharantaṃ, addasaṃ lokanāyakaṃ.

“I saw the Blessed One Sumedha, foremost in the world, a bull among men, dwelling in seclusion, the leader of the world.”

‘‘Upagantvāna sambuddhaṃ, sumedhaṃ lokanāyakaṃ;

Añjaliṃ paggahetvāna, buddhaseṭṭhamayācahaṃ.

“Having approached the Fully Enlightened One Sumedha, the leader of the world, raising my joined hands, I requested the supreme Buddha.”

‘‘Anukampa mahāvīra, lokajeṭṭha narāsabha;

Padīpaṃ te padassāmi, rukkhamūlamhi jhāyato.

“Have compassion, great hero, foremost in the world, bull among men; I will offer you a lamp, as you meditate at the root of a tree.”

‘‘Adhivāsesi so dhīro, sayambhū vadataṃ varo;

Dumesu vinivijjhitvā, yantaṃ yojiyahaṃ tadā.

“That wise one, the Self-existent One, the foremost of speakers, accepted. Having pierced through the trees, I then set up a device.”

‘‘Sahassavaṭṭiṃ pādāsiṃ, buddhassa lokabandhuno;

Sattāhaṃ pajjalitvāna, dīpā vūpasamiṃsu me.

“A thousand wicks I gave to the Buddha, the Kinsman of the World. After burning for seven days, my lamps were extinguished.”

‘‘Tena cittappasādena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, vimānamupapajjahaṃ.

“Through that serene state of mind and by my volitional aspirations, having left behind the human body, I was reborn in a celestial mansion.”

‘‘Upapannassa devattaṃ, byamhaṃ āsi sunimmitaṃ;

Samantato pajjalati, dīpadānassidaṃ phalaṃ.

“For me, reborn as a deity, a celestial mansion was well-created. It blazes all around; this is the fruit of the lamp offering.”

‘‘Samantā yojanasataṃ, virocesimahaṃ tadā;

Sabbe deve abhibhomi, dīpadānassidaṃ phalaṃ.

“For a hundred yojanas all around, I shone brightly then. I surpassed all the deities; this is the fruit of the lamp offering.”

‘‘Tiṃsakappāni devindo, devarajjamakārayiṃ;

Na maṃ kecītimaññanti, dīpadānassidaṃ phalaṃ.

“For thirty eons I was the lord of deities, I ruled as king of deities. No one despised me; this is the fruit of the lamp offering.”

‘‘Aṭṭhavīsatikkhattuñca, cakkavattī ahosahaṃ;

Divā rattiñca passāmi, samantā yojanaṃ tadā.

“And twenty-eight times I was a wheel-turning monarch. Day and night I saw a yojana all around then.”

‘‘Sahassalokaṃ [Pg.339] ñāṇena, passāmi satthu sāsane;

Dibbacakkhumanuppatto, dīpadānassidaṃ phalaṃ.

“I see a thousand worlds with knowledge, in the Teacher's dispensation. Having attained the divine eye, this is the fruit of the lamp offering.”

‘‘Sumedho nāma sambuddho, tiṃsakappasahassito;

Tassa dīpo mayā dinno, vippasannena cetasā.

“Sumedha was the name of the Perfectly Enlightened One, thirty thousand eons ago. To him I gave a lamp with a clear, glad heart.”

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s teaching has been accomplished.”

Atha naṃ satthā aparabhāge jetavanamahāvihāre ariyagaṇamajjhe nisinno dibbacakkhukānaṃ aggaṭṭhāne ṭhapesi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.180, 192).

Then, later, the Teacher, seated in the great Jetavana Monastery among the assembly of noble ones, established him in the foremost position among those with the divine eye, saying: “This, monks, is the foremost among my bhikkhu disciples who possess the divine eye, namely, Anuruddha.”

So vimuttisukhaṃ paṭisaṃvedī viharanto ekadivasaṃ attano paṭipattiṃ paccavekkhitvā pītisomanassajāto udānavasena ‘‘pahāya mātāpitaro’’tiādikā gāthā abhāsi. Keci pana ‘‘therassa pabbajjaṃ arahattappattiñca pakāsentehi saṅgītikārehi ādito catasso gāthā bhāsitā. Tato parā therassa ariyavaṃsapaṭipattiyā ārādhitacittena bhagavatā bhāsitā. Itarā sabbāpi tena tena kāraṇena thereneva bhāsitā’’ti vadanti. Iti sabbathāpi imā gāthā therena bhāsitāpi, theraṃ uddissa bhāsitāpi therassa cetā gāthāti veditabbā. Seyyathidaṃ –

Experiencing the bliss of liberation, he lived reflecting on his own practice one day. Filled with joy and happiness, he spontaneously uttered the verses beginning, “Having abandoned mother and father.” However, some say that the first four verses were spoken by the compilers of the Council to reveal the Elder’s going forth and attainment of arahantship. After that, the verses were spoken by the Blessed One, whose mind was pleased with the Elder’s practice of the noble lineage. All the remaining verses were spoken by the Elder himself for various reasons. Thus, in every way, these verses should be understood as either spoken by the Elder, or spoken concerning the Elder; these verses are the Elder’s. That is to say—

892.

892.

‘‘Pahāya mātāpitaro, bhaginī ñātibhātaro;

Pañca kāmaguṇe hitvā, anuruddhova jhāyati.

“Having abandoned mother and father, sister, relatives, and brothers, leaving behind the five strands of sensual pleasure, Anuruddha meditates.”

893.

893.

‘‘Sameto naccagītehi, sammatāḷappabodhano;

Na tena suddhimajjhagaṃ, mārassa visaye rato.

“Accompanied by dance and song, awakened by the sound of cymbals; by that I did not attain purity, delighting in Māra’s realm.”

894.

894.

‘‘Etañca samatikkamma, rato buddhassa sāsane;

Sabboghaṃ samatikkamma, anuruddhova jhāyati.

“Having transcended this, delighting in the Buddha’s teaching, having crossed over all floods, Anuruddha meditates.”

895.

895.

‘‘Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

Ete ca samatikkamma, anuruddhova jhāyati.

“Forms, sounds, tastes, smells, and tactile objects that are pleasing; having transcended these, Anuruddha meditates.”

896.

896.

‘‘Piṇḍapātamatikkanto, eko adutiyo muni;

Esati paṃsukūlāni anuruddho anāsavo.

“Having returned from his alms-round, alone, without a second, the sage, the taintless Anuruddha, seeks discarded rags.”

897.

897.

‘‘Vicinī [Pg.340] aggahī dhovi, rajayī dhārayī muni;

Paṃsukūlāni matimā, anuruddho anāsavo.

“The sage, the wise and taintless Anuruddha, searched for, took, washed, dyed, and wore the rags.”

898.

898.

‘‘Mahiccho ca asantuṭṭho, saṃsaṭṭho yo ca uddhato;

Tassa dhammā ime honti, pāpakā saṃkilesikā.

“One who has great desires and is discontent, who is sociable and restless—for such a person these qualities arise, evil and defiling.”

899.

899.

‘‘Sato ca hoti appiccho, santuṭṭho avighātavā;

Pavivekarato vitto, niccamāraddhavīriyo.

“He is mindful and has few wishes, content and without vexation; delighting in seclusion, detached, and ever firm in effort.”

900.

900.

‘‘Tassa dhammā ime honti, kusalā bodhipakkhikā;

Anāsavo ca so hoti, iti vuttaṃ mahesinā.

“For him these qualities arise, wholesome, pertaining to the factors of enlightenment; and he is taintless, so it was said by the great seer.”

901.

901.

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

“Knowing my intention, the Teacher, unsurpassed in the world, approached me by means of a mind-made body, through psychic power.”

902.

902.

‘‘Yadā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcamadesayi.

“When that intention arose in me, he taught further than that; the Buddha, delighting in non-proliferation, taught non-proliferation.”

903.

903.

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having understood his Dhamma, I lived delighting in the teaching; the three knowledges have been attained, the Buddha’s teaching has been accomplished.”

904.

904.

‘‘Pañcapaññāsavassāni, yato nesajjiko ahaṃ;

Pañcavīsativassāni, yato middhaṃ samūhataṃ.

“For fifty-five years, I have been one who practices sitting; for twenty-five years, sleep has been eradicated.”

905.

905.

‘‘Nāhu assāsapassāsā, ṭhitacittassa tādino;

Anejo santimārabbha, cakkhumā parinibbuto.

“There were no in-breaths or out-breaths for one with a steadfast mind, such a one; free from agitation, having attained peace, the Seeing One is fully extinguished.”

906.

906.

‘‘Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasseva nibbānaṃ, vimokkho cetaso ahu.

“With an unshrinking mind, he endured the feeling; like the extinguishing of a lamp, there was liberation of mind.”

907.

907.

‘‘Ete pacchimakā dāni, munino phassapañcamā;

Nāññe dhammā bhavissanti, sambuddhe parinibbute.

“These are now the last five aggregates for the sage; no other phenomena will exist when the Perfectly Enlightened One is fully extinguished.”

908.

908.

‘‘Natthi dāni punāvāso, devakāyasmi jālini;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

“There is now no return, Jālini, to the host of gods; the round of birth is exhausted, now there is no more rebirth.”

909.

909.

‘‘Yassa [Pg.341] muhuttena sahassadhā, loko saṃvidito sabrahmakappo;

Vasī iddhiguṇe cutūpapāte, kāle passati devatā sa bhikkhu.

“That bhikkhu, for whom the world together with its Brahma realms is known in a moment in a thousand ways, a master of psychic power and of passing away and reappearing, sees the deities at the proper time.”

910.

910.

‘‘Annabhāro pure āsiṃ, daliddo ghāsahārako;

Samaṇaṃ paṭipādesiṃ, upariṭṭhaṃ yasassinaṃ.

“Formerly I was a food-carrier, poor, a grass-gatherer; I attended upon the contemplative Upariṭṭha, a famous one.”

911.

911.

‘‘Somhi sakyakule jāto, anuruddhoti maṃ vidū;

Upeto naccagītehi, sammatāḷappabodhano.

“I was born in the Sakyan clan, they know me as Anuruddha; accompanied by dance and song, awakened by the sound of cymbals.”

912.

912.

‘‘Athaddasāsiṃ sambuddhaṃ, satthāraṃ akutobhayaṃ;

Tasmiṃ cittaṃ pasādetvā, pabbajiṃ anagāriyaṃ.

“Then I saw the Perfectly Enlightened One, the Teacher, free from all fear; having gladdened my mind in him, I went forth into homelessness.”

913.

913.

‘‘Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure;

Tāvatiṃsesu devesu, aṭṭhāsiṃ sakkajātiyā.

“I know my former abodes, where I dwelt before; among the Tāvatiṃsa gods, I existed in the state of Sakka.”

914.

914.

‘‘Sattakkhattuṃ manussindo, ahaṃ rajjamakārayiṃ;

Cāturanto vijitāvī, jambusaṇḍassa issaro;

Adaṇḍena asatthena, dhammena anusāsayiṃ.

“Seven times as a king of men, I ruled the kingdom; a conqueror of the four quarters, lord of Jambusaṇḍa; without rod or sword, I instructed with the Dhamma.”

915.

915.

‘‘Ito satta tato satta, saṃsārāni catuddasa;

Nivāsamabhijānissaṃ, devaloke ṭhito tadā.

“Seven from here, seven from there, fourteen rounds of rebirth; I shall fully know my dwelling place, while standing then in the deva world.”

916.

916.

‘‘Pañcaṅgike samādhimhi, sante ekodibhāvite;

Paṭippassaddhiladdhamhi, dibbacakkhu visujjhi me.

“In five-factored concentration, tranquil, unified, and cultivated, having attained appeasement, my divine eye was purified.”

917.

917.

‘‘Cutūpapātaṃ jānāmi, sattānaṃ āgatiṃ gatiṃ;

Itthabhāvaññathābhāvaṃ, jhāne pañcaṅgike ṭhito.

I know the passing away and reappearing of beings, their coming and going, their various states of being, established in the five-factored jhāna.

918.

918.

‘‘Pariciṇṇo mayā satthā…pe… bhavanetti samūhatā.

The Teacher has been attended to by me… the craving that leads to existence has been uprooted.

919.

919.

‘‘Vajjīnaṃ veḷuvagāme, ahaṃ jīvitasaṅkhayā;

Heṭṭhato veḷugumbasmiṃ, nibbāyissaṃ anāsavo’’ti.

In the Veḷuvagāma of the Vajjis, at the end of my life; below a bamboo grove, I shall be extinguished, without taints.”

Tattha [Pg.342] pahāyāti pajahitvā. Mātāpitaroti mātarañca pitarañca. Ayañhettha adhippāyo – yathā aññe keci ñātipārijuññena vā bhogapārijuññena vā abhibhūtā pabbajanti, pabbajitā ca kiccantarapasutā viharanti, na evaṃ mayaṃ. Mayaṃ pana mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya kāmesu nirapekkhā pabbajitāti. Jhāyatīti ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānañcāti, duvidhampi jhānaṃ anuyutto viharati.

Here, “pahāya” means having abandoned. “Mātāpitaro” refers to mother and father. The meaning here is this: just as some people, overwhelmed by loss of relatives or by loss of wealth, go forth, and after going forth, remain engrossed in other affairs—not so with us. But we, having abandoned a great circle of relatives and a vast heap of wealth, went forth without attachment to sensual pleasures. “Jhāyati” refers to two kinds of meditation: focusing meditation on the object and focusing meditation on the characteristic. One dwells devoted to both kinds of meditation.

Sameto naccagītehīti naccehi ca gītehi ca samaṅgībhūto, naccāni passanto gītāni suṇantoti attho. ‘‘Sammato’’ti ca paṭhanti, naccagītehi pūjitoti attho. Sammatāḷappabodhanoti sammatāḷasaddehi paccūsakāle pabodhetabbo. Na tena suddhimajjhaganti tena kāmabhogena saṃsārasuddhiṃ nādhigacchiṃ. Mārassa visaye ratoti kilesamārassa visayabhūte kāmaguṇe rato. ‘‘Kilesamārassa visayabhūtena kāmaguṇabhogena saṃsārasuddhi hotī’’ti evaṃdiṭṭhiko ahutvāti attho. Tenāha ‘‘etañca samatikkammā’’tiādi. Tattha etanti etaṃ pañcavidhampi kāmaguṇaṃ. Samatikkammāti samatikkamitvā, anapekkho chaḍḍetvāti attho. Sabboghanti kāmoghādikaṃ sabbampi oghaṃ.

“Sameto naccagītehi” means being endowed with dance and song, that is, being one who sees dances and hears songs. Some read it as “sammato,” meaning honored with dance and song. “Sammatāḷappabodhano” means being awakened in the early morning by the sound of harmonious musical instruments. “Na tena suddhimajjhagaṃ” means I did not attain purification in the cycle of existence through that enjoyment of sensual pleasures. “Mārassa visaye rato” means delighting in sensual pleasures, which are the domain of Māra, the defilement. The meaning is: not having the view that “purification in the cycle of existence comes about through enjoyment of sensual pleasures, which are the domain of Māra, the defilement.” Therefore, he said, “etañca samatikkamma” and so forth. Here, “etaṃ” refers to these five kinds of sensual qualities. “Samatikkamma” means having completely transcended, being without expectation, having discarded. “Sabboghaṃ” means all floods, such as the flood of sensual desire.

Pañca kāmaguṇe sarūpato dassetuṃ ‘‘rūpā saddā’’tiādi vuttaṃ. Tattha manoramāti lobhanīyaṭṭhena manaṃ ramayantīti manoramā, manāpiyāti vuttaṃ hoti. Yathāha ‘‘katame pañca manāpiyā rūpā, manāpiyā saddā’’tiādi (ma. ni. 3.328 atthato samānaṃ).

To show the five strands of sensual pleasure in their essential nature, it is said, “rūpā saddā” and so on. Here, “manoramā” means delighting the mind in the sense of being attractive, thus it is called “manāpiyā.” As it is said: “What are the five agreeable forms? Agreeable sounds,” and so on (similar in meaning to MN 3.328).

Piṇḍapātamatikkantoti piṇḍapātaggahaṇaṃ atikkanto, piṇḍapātaggahaṇato nivattentoti attho. Ekoti ekākī apacchāsamaṇo. Adutiyoti nittaṇho. Taṇhā hi purisassa dutiyo nāma. Yathāha ‘‘taṇhādutiyo puriso’’ti (itivu. 15, 105; mahāni. 191). Esatīti pariyesati.

“Piṇḍapātamatikkanto” means having gone beyond the time for alms gathering, turning back from alms gathering. “Eko” means alone, without a junior monk. “Adutiyo” means without craving. For craving is indeed called a person’s second. As it is said: “A person with craving as a second” (Itivuttaka 15, 105; Mahāniddesa 191). “Esati” means seeking.

Vicinīti esantova tattha tattha saṅkārakūṭādike paṃsukūluppattiṭṭhāne vicini. Aggahīti vicinitvā asucimakkhitampi ajigucchanto gaṇhi. Dhovīti, vikkhālesi. Rajayīti dhovitvā gahitaṃ sibbitvā kappiyarajanena rajayi. Dhārayīti rajitvā kappabinduṃ datvā dhāresi, nivāsesi ceva pārupi ca.

“Vicinī” means seeking amongst garbage heaps and such places, wherever discarded robes originate. “Aggahī” means picking it up, not being disgusted even though it is smeared with impurities. “Dhovi” means washing it. “Rajayi” means after washing it, sewing it, and dyeing it with permissible dye. “Dhārayi” means after dyeing it, applying the kappabindu, and wearing it, both as a lower and upper robe.

Idāni [Pg.343] pācīnavaṃsadāye satthārā dinnaovādaṃ tassa ca attanā matthakappattabhāvaṃ dīpento ‘‘mahiccho ca asantuṭṭho’’tiādikā gāthā abhāsi. Tattha mahicchoti mahatiyā paccayicchāya samannāgato, uḷāruḷāre bahū ca paccaye icchantoti attho. Asantuṭṭhoti nissantuṭṭho, yathālābhasantosādinā santosena virahito. Saṃsaṭṭhoti gihīhi ceva pabbajitehi ca ananulomikena saṃsaggena saṃsaṭṭho. Uddhatoti ukkhitto. Tassāti ‘‘mahiccho’’tiādinā vuttapuggalassa. Dhammāti mahicchatā asantoso, saṃsaṭṭhatā vikkhepoti īdisā. Lāmakaṭṭhena pāpakā. Saṃkilesikāti tassa cittassa malīnabhāvakaraṇato saṃkilesikā dhammā honti.

Now, in the Eastern Bamboo Grove, the Teacher gave advice, and revealing his own attainment of the highest state, he spoke the verses beginning, “Mahiccho ca asantuṭṭho” and so forth. Herein, “mahiccho” means endowed with a great desire for requisites; it signifies one who desires abundant and excellent requisites. “Asantuṭṭho” means lacking contentment, devoid of satisfaction with what is gained. “Saṃsaṭṭho” means associating improperly with both laypersons and monks. “Uddhato” means agitated. “Tassa” refers to the person described as “mahiccho” and so on. “Dhammā” refers to such qualities as great desire, discontent, improper association, and distraction. These are evil (pāpakā) in the sense of being base (lāmakaṭṭhena). “Saṃkilesikā” means they are defiling qualities, because they cause that mind to become impure.

Sato ca hoti appicchoti yadā panāyaṃ puggalo kalyāṇamitte sevanto bhajanto payirupāsanto saddhammaṃ suṇanto yoniso manasi karonto satimā ca mahicchataṃ pahāya appiccho ca hoti. Asantosaṃ pahāya santuṭṭho, cittassa vighātakaraṃ vikkhepaṃ pahāya avighātavā avikkhitto samāhito, gaṇasaṅgaṇikaṃ pahāya pavivekarato, vivekābhiratiyā nibbidāya dhammapītiyā vitto sumano tuṭṭhacitto, sabbaso kosajjapahānena āraddhavīriyo.

“Sato ca hoti appiccho”: Herein, when this person, associating with good friends, frequenting them, attending upon them, listening to the true Dhamma, and attending carefully, becomes mindful, abandoning great desire, and is of few desires. Having abandoned discontent, he is content; having abandoned the distraction that afflicts the mind, he is undisturbed and undistracted, composed; having abandoned attachment to company, he delights in solitude. Through delight in solitude, filled with disenchantment and joy in the Dhamma, he is gladdened and has a contented mind, having entirely abandoned sloth and with energy aroused.

Tassa evaṃ appicchatādiguṇasamannāgatassa ime satipaṭṭhānādayo sattatiṃsappabhedā tividhavipassanāsaṅgahā kosallasambhūtaṭṭhena kusalā, maggapariyāpannā bodhipakkhikā dhammā honti. So tehi samannāgato sabbaso āsavānaṃ khepanena aggamaggakkhaṇato paṭṭhāya anāsavo ca hoti. Iti evaṃ vuttaṃ mahesinā sammāsambuddhena pācīnavaṃsadāye mahāpurisavitakke matthakaṃ pāpanavasenāti adhippāyo.

For one thus endowed with the qualities of few desires and so on, these thirty-seven constituents of enlightenment—the foundations of mindfulness and so on—included in the threefold insight, being wholesome by virtue of their arising from skill, belonging to the path, are constituents of enlightenment. Endowed with these, he becomes entirely free from taints from the moment of the highest path onward, by the destruction of all taints. Thus, this is the meaning intended by the Great Seer, the Perfectly Self-Enlightened One, in the Eastern Bamboo Grove, in the sense of bringing to completion the thoughts of a great person.

Mama saṅkappamaññāyāti ‘‘apicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’’tiādinā (a. ni. 8.30) mahāpurisavitakkavasena āraddhaṃ, te ca matthakaṃ pāpetuṃ asamatthabhāvena ṭhitaṃ mama saṅkappaṃ jānitvā. Manomayenāti manomayena viya, manasā nimmitasadisena pariṇāmitenāti attho. Iddhiyāti ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti evaṃ pavattaadhiṭṭhāniddhiyā.

“Mama saṅkappamaññāya”: knowing my intention, which was initiated in the manner of the thoughts of a great person as stated in ‘This Dhamma, monks, is for one of few desires, not for one of great desires,’ and so on (AN 8.30), but which remained incapable of being brought to completion. “Manomayena”: as if mind-made, similar to that fashioned or transformed by the mind. “Iddhiyā”: by the psychic power of determination that operates thus: ‘Let this body be like this mind.’

Yadā [Pg.344] me ahu saṅkappoti yasmiṃ kāle mayhaṃ ‘‘kīdiso nu kho aṭṭhamo mahāpurisavitakko’’ti parivitakko ahosi. Tato mama saṅkappamaññāya iddhiyā upasaṅkamīti yojanā. Uttari desayīti ‘‘nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃdhammo papañcārāmassa papañcaratino’’ti (a. ni. 8.30) imamaṭṭhamaṃ mahāpurisavitakkaṃ pūrento upari desayi. Taṃ pana desitaṃ dhammaṃ desento āha ‘‘nippapañcarato buddho, nippapañcamadesayī’’ti. Papañcā nāma rāgādayo kilesā, tesaṃ vūpasamatāya, tadabhāvato ca lokuttaradhammā nippapañcā nāma. Tasmiṃ nippapañce rato abhirato sammāsambuddho yathā taṃ pāpuṇāmi, tathā tādisaṃ dhammaṃ adesayi, sāmukkaṃsikaṃ catusaccadhammadesanaṃ pakāsayīti attho.

“Yadā me ahu saṅkappo” means: at the time when the reflection, ‘What indeed is the eighth thought of a great person?’ arose in me. The connection is then made: ‘knowing my thought, he approached me by psychic power.’ “Uttari desayi” means he taught what was further, completing this eighth thought of a great person by saying: ‘This Dhamma, monks, is for one who delights in non-proliferation, who finds delight in non-proliferation; this Dhamma is not for one who delights in proliferation, who finds delight in proliferation’ (AN 8.30). Explaining the Dhamma that was taught, he (Anuruddha) said: ‘The Buddha delights in non-proliferation; he taught non-proliferation.’ Proliferation (papañca) refers to defilements such as lust. The supramundane Dhamma is called non-proliferation because of the cessation and absence of these defilements. The meaning is: the Perfectly Self-Enlightened One, who delights and rejoices in that non-proliferation, taught such a Dhamma—revealing the specific teaching of the Four Noble Truths—so that I might attain it.

Tassāhaṃ dhammamaññāyāti tassā satthu desanāya dhammaṃ jānitvā yathānusiṭṭhaṃ paṭipajjanto vihāsiṃ sikkhattayasaṅgahe sāsane rato abhirato hutvāti attho.

“Tassāhaṃ dhammamaññāya” means: having understood the Dhamma from that Teacher's instruction, I lived practicing according to the instruction, delighting and rejoicing in the Dispensation, which embraces the threefold training.

Satthārā attano samāgamaṃ tena sādhitamatthaṃ dassetvā idāni attano pabbajitakālato paṭṭhāya āraddhavīriyataṃ, kāye anapekkhatāya seyyasukhapassasukhānaṃ pariccāgaṃ, appamiddhakālato paṭṭhāya āraddhavīriyatañca dassento ‘‘pañcapaññāsavassānī’’ti gāthamāha. Tattha yato nesajjiko ahanti yato paṭṭhāya ‘‘yogānukūlatā kammaṭṭhānapariyuṭṭhitasappurisacariyā sallekhavuttī’’ti evamādiguṇe disvā nesajjiko ahosiṃ tāni pañcapaññāsa vassāni. Yato middhaṃ samūhatanti yato paṭṭhāya mayā niddā pariccattā tāni pañcavīsativassāni. ‘‘Therassa pañcapaññāsāya vassesu nesajjikassa sato ādito pañcavīsativassāni niddā nāhosi, tato paraṃ sarīrakilamathena pacchimayāme niddā ahosī’’ti vadanti.

Having shown the purpose achieved by his own meeting with the Teacher, the Elder now, demonstrating his own aroused energy from the time of his going forth, his disregard for the body, his renunciation of the comfort of lying down and the comfort of sleeping on his side, and his aroused energy from the time of dispelling sloth, speaks the verse 'Fifty-five years...' Herein, 'From when I was a sitter': from that time onward, seeing qualities such as 'suitability for spiritual endeavor, being occupied with a meditation subject, the conduct of a good person, and a life of austerity,' I was a sitter for those fifty-five years. 'From when I eradicated sloth': from that time onward, I had given up sleep for those twenty-five years. They say: 'For the Elder, during fifty-five years as a sitter, there was no sleep for the first twenty-five years; thereafter, due to bodily fatigue, there was sleep in the last watch of the night.'

‘‘Nāhu assāsapassāsā’’ tiādikā tisso gāthā satthu parinibbānakāle bhikkhūhi ‘‘kiṃ bhagavā parinibbuto’’ti puṭṭho parinibbānabhāvaṃ pavedento āha. Tattha nāhu assāsapassāsā, ṭhitacittassa tādinoti anulomapaṭilomato anekākāravokārā sabbā samāpattiyo [Pg.345] samāpajjitvā vuṭṭhāya sabbapacchā catutthajjhāne ṭhitacittassa tādino buddhassa bhagavato assāsapassāsā nāhu nāhesunti attho. Etena yasmā catutthajjhānaṃ samāpannassa kāyasaṅkhārā nirujjhanti. Kāyasaṅkhārāti ca assāsapassāsā vuccanti, tasmā catutthajjhānakkhaṇato paṭṭhāya assāsapassāsā nāhesunti dasseti. Taṇhāsaṅkhātāya ejāya abhāvato anejo, samādhismiṃ ṭhitattā vā anejo. Santimārabbhāti anupādisesaṃ nibbānaṃ ārabbha paṭicca sandhāya. Cakkhumāti pañcahi cakkhūhi cakkhumā. Parinibbutoti parinibbāyi. Ayañhettha attho – nibbānārammaṇacatutthajjhānaphalasamāpattiṃ samāpajjitvā tadanantarameva anupādisesāya nibbānadhātuyā parinibbutoti.

These three verses, beginning with 'There is no in-breath or out-breath,' he spoke at the time of the Teacher's final passing when, being asked by the monks 'Has the Blessed One attained final Nibbāna?', he explained the state of final Nibbāna. Here, 'there is no in-breath or out-breath, of the Imperturbable One whose mind is steady' means that, after entering and emerging from all the meditative attainments in various ways, both in direct and reverse order, and finally abiding in the fourth jhāna, the in-breath and out-breath of the Blessed One, the Buddha, did not exist—they were no more. By this, it is shown that the bodily formations cease for one who has entered the fourth jhāna. Bodily formations are called in-breath and out-breath; therefore, from the moment of the fourth jhāna, there were no in-breaths or out-breaths. 'Free from agitation' (anejo) means without the agitation called craving, or because of abiding in concentration, he is unshaken. 'With peace as its object' (santimārabbha) refers to Nibbāna without residue, having regard to it. 'Possessed of vision' (cakkhumā) means endowed with the five kinds of vision. 'Fully extinguished' (parinibbuto) means he has attained final Nibbāna. The meaning here is this: having attained the fruition attainment of the fourth jhāna with Nibbāna as its object, immediately afterward, he attained final Nibbāna in the element of Nibbāna without residue.

Asallīnenāti alīnena asaṃkuṭitena suvikasiteneva cittena. Vedanaṃ ajjhavāsayīti sato sampajāno hutvā māraṇantikaṃ vedanaṃ adhivāsesi, na vedanānuvattī hutvā ito cito ca samparivatti. Pajjotasseva nibbānaṃ, vimokkho cetaso ahūti yathā telañca paṭicca, vaṭṭiñca paṭicca pajjalanto pajjoto padīpo tesaṃ parikkhaye nibbāyati. Nibbuto ca katthaci gantvā na tiṭṭhati, aññadatthu antaradhāyati, adassanameva gacchati; evaṃ kilesābhisaṅkhāre nissāya pavattamāno khandhasantāno tesaṃ parikkhaye nibbāyati, nibbuto ca katthaci gantvā na tiṭṭhati, aññadatthu antaradhāyati, adassanameva gacchatīti dasseti. Tena vuttaṃ ‘‘nibbanti dhīrā yathāyaṃ padīpo’’ti (khu. pā. 6.15), ‘‘accī yathā vātavegena khittā’’ti (su. ni. 1080) ca ādi.

"Not sluggish" (asallīnena) means with a mind that is not sluggish, not contracted, but fully developed. "He endured the feeling" (vedanaṃ ajjhavāsayī) means, being mindful and clearly comprehending, he endured the feeling up to the point of death, not being swayed by the feeling, not fluctuating here and there. "Like the flame of a lamp going out, the liberation of the mind was": just as a lamp, a flame burning in dependence on oil and a wick, is extinguished when these are exhausted, and being extinguished, it does not remain anywhere but simply disappears, it just goes out of sight; so too, the continuum of aggregates, which arises dependent on defilements and formations, is extinguished when these are exhausted. Being extinguished, it does not remain anywhere but simply disappears, it just goes out of sight—this is what is shown. Thus it is said: 'The wise are extinguished like this lamp' (Khp. 6.15), and 'Like a flame blown away by the force of the wind' (Sn. 1080), and so on.

Eteti parinibbānakkhaṇe satthu santāne pavattamānānaṃ dhammānaṃ attano paccakkhatāya vuttaṃ. Pacchimakā tato paraṃ cittuppādābhāvato. Dānīti etarahi. Phassapañcamāti phassapañcamakānaṃ dhammānaṃ pākaṭabhāvato vuttaṃ. Tathā hi cittuppādakathāyampi phassapañcamakāva ādito vuttā. Aññe dhammāti saha nissayena aññe cittacetasikā dhammā, na parinibbānacittacetasikā. Nanu tepi na bhavissantevāti? Saccaṃ na bhavissanti, āsaṅkābhāvato pana te sandhāya ‘‘na bhavissantī’’ti na vattabbameva. ‘‘Itare pana sekkhaputhujjanānaṃ viya bhavissanti nu kho’’ti siyā āsaṅkāti tadāsaṅkānivattanatthaṃ ‘‘nāññe dhammā bhavissantī’’ti vuttaṃ.

This was spoken with reference to the phenomena occurring in the continuum of the Teacher at the moment of his final passing away, known through his own direct experience. 'The last ones' (pacchimakā) means after that, there being no further arising of consciousness. 'Now' (dāni) means at this time. 'With contact as the fifth' (phassapañcamā) is said because of the evident nature of the phenomena with contact as the fifth. Indeed, even in the discussion of the arising of consciousness, those with contact as the fifth are mentioned first. 'Other phenomena' (aññe dhammā) refers to other mental and mental factors associated with conditions, not those mental and mental factors of the final passing away consciousness. Surely, those too will not exist? It is true they will not exist, but since there is no apprehension about them, it is not to be said, 'They will not exist.' But as for others, might they exist, like those of trainees and ordinary people? There might be such an apprehension. To dispel that apprehension, it is said, 'No other phenomena will exist.'

Natthi [Pg.346] dāni punāvāso, devakāyasmi jālinīti, ettha jālinīti devataṃ ālapati, devate devakāyasmiṃ devasamūhe upapajjanavasena puna āvāso āvasanaṃ idāni mayhaṃ natthīti attho. Tattha kāraṇamāha ‘‘vikkhīṇo’’tiādinā. Sā kira devatā purimattabhāve therassa pādaparicārikā, tasmā idāni theraṃ jiṇṇaṃ vuddhaṃ disvā purimasinehena āgantvā ‘‘tattha cittaṃ paṇidhehi, yattha te vusitaṃ pure’’ti devūpapattiṃ yāci. Atha ‘‘dāni natthī’’tiādinā thero tassā paṭivacanaṃ adāsi. Taṃ sutvā devatā vihatāsā tatthevantaradhāyi.

"There is no further dwelling now, O Jālinī, in the divine realm." Here, 'Jālinī' is addressing the deity. The meaning is: 'O deity, there is no further dwelling or habitation for me now in the divine realm, by way of rebirth in the assembly of devas.' The reason for that is stated with 'destroyed' and so on. It is said that this deity in a previous existence was an attendant who cared for the Elder's feet. Therefore, now seeing the Elder aged and old, she came out of former affection and requested, 'Place your mind there, where you dwelt before,' asking for rebirth among the devas. Then the Elder replied with 'There is none now' and so on. Hearing this, the deity, with her hopes dashed, vanished right there.

Atha thero vehāsaṃ abbhuggantvā attano ānubhāvaṃ sabrahmacārīnaṃ pakāsento ‘‘yassa muhuttenā’’ti gāthamāha. Tassattho – yassa khīṇāsavabhikkhuno muhuttamattena eva sahassadhā sahassappakāro tisahassimahāsahassipabhedo, loko sabrahmakappo sahabrahmaloko, saṃvidito sammadeva vidito ñāto paccakkhaṃ kato, evaṃ iddhiguṇe iddhisampadāya cutūpapāte ca vasībhāvappatto so bhikkhu upagatakāle devatā passati, na tassa devatānaṃ dassane parihānīti. Therena kira jāliniyā devatāya paṭivacanadānavasena ‘‘natthi dānī’’ti gāthāya vuttāya bhikkhū jāliniṃ apassantā ‘‘kiṃ nu kho thero dhammālapanavasena kiñci ālapatī’’ti cintesuṃ. Tesaṃ cittācāraṃ ñatvā thero ‘‘yassa muhuttenā’’ti imaṃ gāthamāha.

Then the Elder, rising into the air and displaying his power to his fellow monks, spoke the verse beginning, "For whom in just a moment." Its meaning is: For a monk whose taints are eradicated, in just a moment, this world-system—in a thousand ways, of a thousand kinds, divided into three thousand great thousands, the world together with its Brahmā-world—is fully known, rightly known, understood, directly seen. Thus, having attained mastery over the qualities of psychic power, success in psychic power, and passing away and rebirth, that monk sees the deities when the time comes; there is no decline in his vision of the deities. It is said that when the Elder spoke the verse "There is none now" in reply to the deity Jālinī, the monks, not seeing Jālinī, wondered, "Is the Elder conversing, perhaps speaking something about the Dhamma?" Knowing their mental state, the Elder spoke this verse beginning, "For whom in just a moment."

Annabhāro pureti evaṃnāmo purimattabhāve. Ghāsahārakoti ghāsamattassa atthāya bhattiṃ katvā jīvanako. Samaṇanti samitapāpaṃ. Paṭipādesinti paṭimukho hutvā pādāsiṃ, pasādena abhimukho hutvā āhāradānaṃ adāsinti adhippāyo. Upariṭṭhanti evaṃnāmakaṃ paccekabuddhaṃ. Yasassinanti kittimantaṃ patthaṭayasaṃ. Imāya gāthāya yāva carimattabhāvā uḷārasampattihetubhūtaṃ attano pubbakammaṃ dasseti. Tenāha ‘‘somhi sakyakule jāto’’tiādi.

Formerly, I was named Annabhāra; such was my name in a previous existence. 'Grass-gatherer' means one who lived by gathering grass for mere sustenance. 'Recluse' means one who has pacified evil. 'I offered' means, 'facing him, I gave'; the meaning is, 'I gave an offering of food, turning with devotion toward him.' 'Upariṭṭha' was the name of that Paccekabuddha, renowned, of widespread fame. Through this verse, he shows his past action that was the cause of his great success up to his final existence. Therefore, he says, 'I was born in the Sakyan clan,' and so on.

Ito sattāti ito manussalokato cavitvā devaloke dibbena ādhipaccena satta. Tato sattāti tato devalokato cavitvā manussaloke cakkavattibhāvena satta. Saṃsārāni catuddasāti catuddasa bhavantarasaṃsaraṇāni. Nivāsamabhijānissanti pubbenivāsaṃ aññāsiṃ. Devaloke [Pg.347] ṭhito tadāti tañca kho na imasmiṃyeva attabhāve, api ca kho yadā ito anantarātīte attabhāve devaloke ṭhito, tadā aññāsinti attho.

'From here, seven times' means, having passed from this human world, I dwelt seven times in the heavenly realm with divine sovereignty. 'Then, seven times' means, having passed from that heavenly world, I dwelt seven times in the human realm as a universal monarch. 'Fourteen cycles of existence' means fourteen wanderings through existences. 'I shall recollect an abode' means I knew my past abode. 'Dwelling in the heavenly realm at that time' means, not in this very existence, but rather when I dwelt in the heavenly realm in the immediately preceding past existence, then I knew—this is the meaning.

Idāni attanā dibbacakkhuñāṇacutūpapātañāṇānaṃ adhigatākāraṃ dassento ‘‘pañcaṅgike’’tiādinā dve gāthā abhāsi. Tattha pañcaṅgike samādhimhīti abhiññāpādakacatutthajjhānasamādhimhi. So hi pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittanti imehi pañcahi aṅgehi samannāgatattā pañcaṅgiko samādhīti vuccati. Santeti paṭipakkhavūpasamena aṅgasantatāya ca sante. Ekodibhāviteti ekodibhāvagate, suciṇṇe vasībhāvappatteti attho. Paṭippassaddhiladdhamhīti kilesānaṃ paṭippassaddhiyā laddhe. Dibbacakkhu visujjhi meti evaṃvidhe samādhimhi sampādite mayhaṃ dibbacakkhuñāṇaṃ visujjhi, ekādasahi upakkilesehi vimuttiyā visuddhaṃ ahosi.

Now, to show the manner in which he attained the knowledge of the divine eye and the knowledge of decease and rebirth, he spoke two verses beginning with 'the five-factored.' Herein, 'in the five-factored concentration' refers to the fourth jhāna concentration, which serves as the basis for higher knowledge. For it is called 'five-factored concentration' because it is endowed with five factors: the pervasion of joy, the pervasion of happiness, the pervasion of mind, the pervasion of light, and the sign for reviewing. 'Peaceful' means tranquil through the subsiding of opposing states and the continuity of its factors. 'Made one-pointed' means having attained one-pointedness, well-practiced, and having attained mastery—this is the meaning. 'Attained through tranquility' means attained through the tranquility of the defilements. 'The divine eye became clear in me' means that when such concentration was accomplished, my knowledge of the divine eye became clear, purified by freedom from the eleven corruptions.

Cutūpapātaṃ jānāmīti sattānaṃ cutiñca upapattiñca jānāmi, jānanto ca ‘‘ime sattā amumhā lokamhā āgantvā idhūpapannā, imamhā ca lokā gantvā amumhi loke upapajjissantī’’ti sattānaṃ āgatiṃ gatiñca jānāmi, jānanto eva ca nesaṃ itthabhāvaṃ manussabhāvaṃ tato aññathābhāvaṃ aññathātiracchānabhāvañca upapattito puretarameva jānāmi. Tayidaṃ sabbampi pañcaṅgike samādhimhi sampādite evāti dassento āha ‘‘jhāne pañcaṅgike ṭhito’’ti. Tattha pañcaṅgike jhāne ṭhito patiṭṭhito hutvā evaṃ jānāmīti attho.

'I know the passing away and rebirth' means I know the death and rebirth of beings. Knowing thus, 'These beings, having come from that world, are reborn here; and from this world, they will go and be reborn in that world'—I know the coming and going of beings. Knowing thus, I also know even before their rebirth their female state, human state, other states, and other animal states. Showing that all this is so only when accomplished in the five-factored concentration, he said, 'established in the five-factored jhāna.' Herein, 'established in the five-factored jhāna' means being established and thus knowing—this is the meaning.

Evaṃ vijjāttayaṃ dassetvā tappasaṅgena pubbe dassitampi tatiyavijjaṃ saha kiccanipphattiyā dassento ‘‘pariciṇṇo mayā satthā’’tiādinā gāthādvayamāha. Tattha vajjīnaṃ veḷuvagāmeti vajjiraṭṭhassa veḷuvagāme, vajjiraṭṭhe yattha pacchimavassaṃ upagacchi veḷuvagāme. Heṭṭhato veḷugumbasminti tattha aññatarassa veḷugumbassa heṭṭhā. Nibbāyissanti nibbāyissāmi, anupādisesāya nibbānadhātuyā parinibbāyissāmīti attho.

Having thus shown the threefold knowledge, and in connection with that, showing again the third knowledge which was previously shown, he now declares it along with the completion of its function, saying, "The Teacher has been served by me," and so forth in two verses. Herein, 'in the Veḷuvagāma of the Vajjis' means in Veḷuvagāma of the Vajji country, in the Vajji country where he spent his last rains, in Veḷuvagāma. 'At the foot of a bamboo clump' means at the foot of a certain bamboo clump there. 'I shall attain Nibbāna' means I shall attain Nibbāna, I shall attain final Nibbāna with the element of Nibbāna without residue remaining—this is the meaning.

Anuruddhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Anuruddha is concluded.

10. Pārāpariyattheragāthāvaṇṇanā

10. Commentary on the Verses of the Elder Pārāpariya

Samaṇassa [Pg.348] ahu cintātiādikā āyasmato pārāpariyattherassa gāthā. Imassa vatthu heṭṭhā āgatameva. Tā ca gāthā satthari dharante attano puthujjanakāle manacchaṭṭhānaṃ indriyānaṃ niggaṇhanacintāya pakāsanavasena bhāsitā. Imā pana aparabhāge satthari parinibbute attano ca parinibbāne upaṭṭhite tadā āyatiñca bhikkhūnaṃ uddhammapaṭipattiyā pakāsanavasena bhāsitā. Tattha –

The verses beginning, "The ascetic had a thought," are the verses of the venerable Elder Pārāpariya. His story has already been told above. Those verses were spoken by him when the Teacher was still alive, to reveal his reflections during his time as a worldling on restraining the sense faculties with the mind as the sixth. However, these verses were spoken later, after the Teacher had attained final Nibbāna and when his own final Nibbāna was approaching, to reveal to future monks the proper practice of the Dhamma. Herein—

920.

920.

‘‘Samaṇassa ahu cintā, pupphitamhi mahāvane;

Ekaggassa nisinnassa, pavivittassa jhāyino’’ti. –

"The ascetic had a thought, in the great flowering forest, while seated, secluded, meditating with a one-pointed mind."

Ayaṃ gāthā saṅgītikārehi ṭhapitā. Tassattho heṭṭhā vuttanayova. Ayaṃ pana sambandho – satthari aggasāvakesu ekaccesu mahātheresu ca parinibbutesu atītasatthuke pāvacane subbacesu sikkhākāmesu bhikkhūsu dullabhesu, dubbacesu micchāpaṭipattibahulesu bhikkhūsu ca jātesu supupphite mahante sālavane nisinnassa pavivittassa ekaggassa jhāyanasīlassa, samitapāpatāya samaṇassa, pārāpariyattherassa paṭipattiṃ nissāya cintā vīmaṃsā ahosīti itarā –

This verse was established by the compilers of the Council. Its meaning is in the way stated above. The connection here is this: When the Teacher, some of the chief disciples, and great elders had attained final Nibbāna, and with the Dispensation when the Teacher was no more, when monks who were easy to admonish and desirous of training were rare, and monks who were difficult to admonish and full of wrong practices had arisen, a thought, a reflection, arose in the Elder Pārāpariya—who was seated in a great, flowering sāla forest, secluded, with a one-pointed mind, devoted to meditation, an ascetic who had subdued evil—based on his practice. The other verses—

921.

921.

‘‘Aññathā lokanāthamhi, tiṭṭhante purisuttame;

Iriyaṃ āsi bhikkhūnaṃ, aññathā dāni dissati.

"Different was the demeanor of the monks when the world’s protector, the supreme man, was present; but now it is seen to be otherwise.

922.

922.

‘‘Sītavātaparittāṇaṃ, hirikopīnachādanaṃ;

Mattaṭṭhiyaṃ abhuñjiṃsu, santuṭṭhā itarītare.

"For protection from cold and wind, for covering shame and the private parts; they ate for the sake of moderation, content with whatever came their way.

923.

923.

‘‘Paṇītaṃ yadi vā lūkhaṃ, appaṃ vā yadi vā bahuṃ;

Yāpanatthaṃ abhuñjiṃsu, agiddhā nādhimucchitā.

"Whether choice or rough, whether little or much, they ate to sustain themselves, not greedy, not infatuated.

924.

924.

‘‘Jīvitānaṃ parikkhāre, bhesajje atha paccaye;

Na bāḷhaṃ ussukā āsuṃ, yathā te āsavakkhaye.

"They were not as zealous for the requisites of life, for medicine or other necessities, as they were for the destruction of the taints.

925.

925.

‘‘Araññe rukkhamūlesu, kandarāsu guhāsu ca;

Vivekamanubrūhantā, vihaṃsu tapparāyaṇā.

"In the wilderness, at the foot of trees, in mountain clefts and caves, they lived, fostering seclusion, intent on that very goal.

926.

926.

‘‘Nīcā [Pg.349] niviṭṭhā subharā, mudū athaddhamānasā;

Abyāsekā amukharā, atthacintāvasānugā.

"Humble, settled, easy to support, gentle and not stiff-minded, not quarrelsome, not garrulous, guided by thoughts of welfare.

927.

927.

‘‘Tato pāsādikaṃ āsi, gataṃ bhuttaṃ nisevitaṃ;

Siniddhā teladhārāva, ahosi iriyāpatho.

"Then their going, eating, and using of requisites were pleasing; their deportment was like a smooth stream of oil.

928.

928.

‘‘Sabbāsavaparikkhīṇā, mahājhāyī mahāhitā;

Nibbutā dāni te therā, parittā dāni tādisā.

"With all taints extinguished, great meditators, of great benefit; now those elders have attained Nibbāna, and few such as them exist today.

929.

929.

‘‘Kusalānañca dhammānaṃ, paññāya ca parikkhayā;

Sabbākāravarūpetaṃ, lujjate jinasāsanaṃ.

"With the decline of wholesome qualities and the exhaustion of wisdom, the Victor’s teaching, complete in every excellent aspect, crumbles.

930.

930.

‘‘Pāpakānañca dhammānaṃ, kilesānañca yo utu;

Upaṭṭhitā vivekāya, ye ca saddhammasesakā.

"This is the season for unwholesome states and defilements; yet those devoted to seclusion and those who are the remnant of the true Dhamma are present.

931.

931.

‘‘Te kilesā pavaḍḍhantā, āvisanti bahuṃ janaṃ;

Kīḷanti maññe bālehi, ummattehiva rakkhasā.

"Those defilements, growing strong, possess many people; they seem to play with fools, like maddened demons.

932.

932.

‘‘Kilesehābhibhūtā te, tena tena vidhāvitā;

Narā kilesavatthūsu, sasaṅgāmeva ghosite.

"Overcome by defilements, they are driven about in various ways; people are attached to the objects of defilement, as if in a proclaimed battle.

933.

933.

‘‘Pariccajitvā saddhammaṃ, aññamaññehi bhaṇḍare;

Diṭṭhigatāni anventā, idaṃ seyyoti maññare.

"Having abandoned the true Dhamma, they quarrel with one another; pursuing various views, they think, 'This is better.'

934.

934.

‘‘Dhanañca puttaṃ bhariyañca, chaḍḍayitvāna niggatā;

Kaṭacchubhikkhahetūpi, akicchāni nisevare.

"Having abandoned wealth, children, and wives, they have gone forth; yet even for the sake of a spoonful of alms-food, they resort to what is not difficult.

935.

935.

‘‘Udarāvadehakaṃ bhutvā, sayantuttānaseyyakā;

Kathā vaḍḍhenti paṭibuddhā, yā kathā satthugarahitā.

"Having eaten their fill, they lie on their backs; upon waking, they engage in talk condemned by the Teacher.

936.

936.

‘‘Sabbakārukasippāni, cittiṃ katvāna sikkhare;

Avūpasantā ajjhattaṃ, sāmaññatthotiacchati.

"Having applied their minds to all crafts and skills, they learn them; being uncalmed within, they live as if for the purpose of asceticism.

937.

937.

‘‘Mattikaṃ telacuṇṇañca, udakāsanabhojanaṃ;

Gihīnaṃ upanāmenti, ākaṅkhantā bahuttaraṃ.

"Clay, oil, powders, water, seats, and food—they offer these to householders, hoping for more in return.

938.

938.

‘‘Dantaponaṃ kapitthañca, pupphaṃ khādaniyāni ca;

Piṇḍapāte ca sampanne, ambe āmalakāni ca.

"Tooth-sticks, wood apples, flowers, and edibles; and when alms-food is abundant, mangoes and myrobalans too.

939.

939.

‘‘Bhesajjesu [Pg.350] yathā vejjā, kiccākicce yathā gihī;

Gaṇikāva vibhūsāyaṃ, issare khattiyā yathā.

"In medicines, they are like physicians; in duties, like householders; in adornment, like courtesans; in authority, like nobles.

940.

940.

‘‘Nekatikā vañcanikā, kūṭasakkhī apāṭukā;

Bahūhi parikappehi, āmisaṃ paribhuñjare.

"Deceitful tricksters, fraudulent, false witnesses, unskillful; with many machinations, they enjoy material gain.

941.

941.

‘‘Lesakappe pariyāye, parikappenudhāvitā;

Jīvikatthā upāyena, saṅkaḍḍhanti bahuṃ dhanaṃ.

"Pursuing schemes by means of pretexts and various methods, they accumulate much wealth by stratagem for the sake of livelihood.

942.

942.

‘‘Upaṭṭhāpenti parisaṃ, kammato no ca dhammato;

Dhammaṃ paresaṃ desenti, lābhato no ca atthato.

"They establish assemblies by means of worldly affairs, not by means of the Dhamma; they teach the Dhamma to others for gain, not for its true purpose.

943.

943.

‘‘Saṅghalābhassa bhaṇḍanti, saṅghato paribāhirā;

Paralābhopajīvantā, ahirīkā na lajjare.

"They quarrel over the Saṅgha's gains, while being outside the Saṅgha; living off the gains of others, shameless, they feel no shame.

944.

944.

‘‘Nānuyuttā tathā eke, muṇḍā saṅghāṭipārutā;

Sambhāvanaṃyevicchanti, lābhasakkāramucchitā.

"Some, shaven-headed and robed in the outer robe, are not so devoted; they seek only recognition, infatuated with gain and honor.

945.

945.

‘‘Evaṃ nānappayātamhi, na dāni sukaraṃ tathā;

Aphusitaṃ vā phusituṃ, phusitaṃ vānurakkhituṃ.

"Thus, when things have proceeded in various ways, it is no longer easy to touch what has not been touched, or to protect what has been touched.

946.

946.

‘‘Yathā kaṇṭakaṭṭhānamhi, careyya anupāhano;

Satiṃ upaṭṭhapetvāna, evaṃ gāme munī care.

"As one without shoes would walk on thorny ground, having established mindfulness, so should the sage wander in the village.

947.

947.

‘‘Saritvā pubbake yogī, tesaṃ vattamanussaraṃ;

Kiñcāpi pacchimo kālo, phuseyya amataṃ padaṃ.

"Recalling the yogis of the past, remembering their conduct; even though it is the final period, one may touch the deathless state.

948.

948.

‘‘Idaṃ vatvā sālavane, samaṇo bhāvitindriyo;

Brāhmaṇo parinibbāyī, isi khīṇapunabbhavo’’ti. –

"Having spoken thus in the Sāla grove, the ascetic with faculties developed, the Brahmin, attained final Nibbāna, the seer for whom renewed existence is ended."

Imā gāthā thereneva bhāsitā.

These verses were spoken by the Elder himself.

Tattha iriyaṃ āsi bhikkhūnanti purisuttame lokanāthamhi sammāsambuddhe tiṭṭhante dharante etarahi paṭipattibhāvato. Aññathā aññena pakārena [Pg.351] bhikkhūnaṃ iriyaṃ caritaṃ ahosi yathānusiṭṭhaṃ paṭipattibhāvato. Aññathā dāni dissatīti idāni pana tato aññathā bhikkhūnaṃ iriyaṃ dissati ayāthāvapaṭipattibhāvatoti adhippāyo.

Therein, 'the deportment of the monks was thus' means that in the presence of the Supreme Man, the Protector of the World, the Perfectly Self-Enlightened One, while he was standing and living, their deportment was such because of the nature of their practice at that time. 'Otherwise' means that the conduct of the monks was in another way, according to the prescribed manner of practice. 'But now it is seen to be otherwise' means that now the deportment of the monks appears different from that, because of improper practice—this is the meaning.

Idāni satthari dharante yenākārena bhikkhūnaṃ paṭipatti ahosi, taṃ tāva dassetuṃ ‘‘sītavātaparittāṇa’’ntiādi vuttaṃ. Tattha mattaṭṭhiyanti taṃ mattaṃ payojanaṃ. Yāvadeva sītavātaparittāṇaṃ, yāvadeva hirīkopīnapaṭicchādanaṃ katvā cīvaraṃ paribhuñjiṃsu. Kathaṃ? Santuṭṭhā itarītare yasmiṃ tasmiṃ hīne paṇīte vā yathāladdhe paccaye santosaṃ āpannā.

Now, to show in what way the practice of the monks was while the Teacher was living, the verse beginning 'Protection from cold and wind' was spoken. Therein, 'for a limited purpose' means for that moderate purpose. They used robes only for protection from cold and wind, and only for covering the private parts out of shame. How? Being content, they attained contentment with whatever requisites they received, whether inferior or superior.

Paṇītanti uḷāraṃ sappiādinā saṃsaṭṭhaṃ, tadabhāvena lūkhaṃ. Appanti, catupañcālopamattampi. Bahuṃ yāpanatthaṃ abhuñjiṃsūti paṇītaṃ bahuṃ bhuñjantāpi yāpanamattameva āhāraṃ bhuñjiṃsu. Tato eva agiddhā gedhaṃ anāpannā. Nādhimucchitā na ajjhositā akkhabbhañjanaṃ viya sākaṭikā, vaṇalepanaṃ viya vaṇino abhuñjiṃsu.

'Superior' means excellent, mixed with ghee and the like; in the absence of that, it is coarse. 'Little' means even just the measure of four or five morsels. 'They ate much for sustenance' means that even when eating much superior food, they ate only what was needed for sustenance. Therefore, they were without greed, not having fallen into craving. Not infatuated, not attached, they ate like a cart-driver anointing an axle, or like a wounded person applying ointment.

Jīvitānaṃ parikkhāre, bhesajje atha paccayepi jīvitānaṃ pavattiyā parikkhārabhūte bhesajjasaṅkhāte paccaye gilānapaccaye. Yathā teti yathā te purimakā bhikkhū āsavakkhaye ussukā yuttā āsuṃ, tathā te rogābhibhūtāpi gilānapaccaye bāḷhaṃ ativiya ussukā nāhesunti attho.

'In the requisite for life, in medicine, and in requisites' means in the requisite for the sick, called medicine, which is a requisite for the continuation of life. 'As they were' means that just as those former monks were zealous and engaged in the destruction of the taints, so too, even when overcome by illness, they were not excessively zealous for the requisite for the sick—this is the meaning.

Tapparāyaṇāti vivekaparāyaṇā vivekapoṇā. Evaṃ catūhi gāthāhi catupaccayasantosaṃ bhāvanābhiratiñca dassentena tesaṃ ariyavaṃsapaṭipadā dassitā.

'Intent on that' means intent on seclusion, inclined towards seclusion. Thus, through these four verses, by demonstrating contentment with the four requisites and delight in meditation, their practice of the noble lineage was shown.

Nīcāti ‘‘mayaṃ paṃsukūlikā piṇḍapātikā’’ti attukkaṃsanaparavambhanāni akatvā nīcavuttino, nivātavuttinoti attho. Niviṭṭhāti sāsane niviṭṭhasaddhā. Subharāti appicchatādibhāvena suposā. Mudūti vattapaṭipattiyaṃ sakale ca brahmacariye mudū, suparikammakatasuvaṇṇaṃ viya viniyogakkhamā. Mudūti vā abhākuṭikā uttānamukhā pupphitamukhena paṭisanthāravuttino, sutitthaṃ viya sukhāvahāti vuttaṃ hoti. Athaddhamānasāti akathinacittā [Pg.352] tena subbacabhāvamāha. Abyāsekāti sativippavāsābhāvato kilesabyāsekarahitā, antarantarā taṇhādiṭṭhimānādīhi avokiṇṇāti attho. Amukharāti na mukharā, na mukhena kharā vacīpāgabbhiyarahitāti vā attho. Atthacintāvasānugāti hitacintāvasānugāhitacintāvasikā, attano paresañca hitacintameva anuparivattanakā.

'Lowly' means, without self-praise or disparagement of others by saying, "We are rag-robe wearers, alms-food eaters," they were of humble conduct; this is the meaning of living humbly and modestly. 'Settled' means with faith firmly established in the Dispensation. 'Easy to support' means easily supported due to qualities like having few wants. 'Gentle' means gentle in duties and practice, and in the entire holy life, like well-worked gold ready for use. Or 'gentle' means not scowling, with open faces, welcoming with blossoming expressions, pleasant like a good landing place, it is said. 'Not stiff-minded' means not hard-hearted; thus, their being easily admonished is stated. 'Unmixed' means free from the mixture of defilements due to the absence of any lapse in mindfulness—the meaning is being unpolluted intermittently by craving, wrong view, conceit, and so on. 'Not garrulous' means not talkative, or free from harshness in speech, free from verbal impudence; this is the meaning. 'Guided by reflection on what is beneficial' means constantly devoted to thoughts of welfare, revolving thoughts of benefit for oneself and others.

Tatoti tasmā nīcavuttādihetu. Pāsādikanti pasādajanikaṃ paṭipattiṃ passantānaṃ suṇantānañca pasādāvahaṃ. Gatanti abhikkantapaṭikkantaparivattanādigamanaṃ. Gatanti vā kāyavācāpavatti. Bhuttanti catupaccayaparibhogo. Nisevitanti gocaranisevanaṃ. Siniddhā teladhārāvāti yathā anivattitā kusalajanābhisiñcitā savantī teladhārā avicchinnā siniddhā maṭṭhā dassanīyā pāsādikā hoti, evaṃ tesaṃ ākappasampannānaṃ iriyāpatho acchiddo saṇho maṭṭho dassanīyo pāsādiko ahosi.

'Therefore' means because of their humble conduct and so on. 'Inspiring' means generating confidence, bringing serenity to those who see or hear of their practice. 'Movement' means going forward, backward, turning around, and so on. Or 'movement' refers to bodily and verbal conduct. 'Consumption' means the use of the four requisites. 'Resorting' means resorting to the alms-round. 'Like a smooth stream of oil': just as a flowing stream of oil, poured by skilled people, is continuous, unbroken, smooth, polished, lovely to see, and inspiring, so too was the deportment of those accomplished in conduct—flawless, fine, polished, lovely to see, and inspiring.

Mahājhāyīti mahantehi jhānehi jhāyanasīlā, mahantaṃ vā nibbānaṃ jhāyantīti mahājhāyī. Tato eva mahāhitā, mahantehi hitehi samannāgatāti attho. Te therāti te yathāvuttappakārā paṭipattiparāyaṇā therā idāni parinibbutāti attho. Parittā dāni tādisāti idāni pacchime kāle tādisā tathārūpā therā parittā appakā katipayā evāti vuttaṃ hoti.

'Great meditators' means those who are accustomed to meditating with the great jhānas, or who meditate on the great Nibbāna—thus, they are great meditators. Hence, 'greatly beneficial' means endowed with great benefits. 'Those elders' means those elders devoted to the practices described above are now fully extinguished—this is the meaning. 'Few are such now' means that in this later time, such elders of that kind are few, a small number, only some remain—this is what is said.

Kusalānañca dhammānanti vivaṭṭassa upanissayabhūtānaṃ vimokkhasambhārānaṃ anavajjadhammānaṃ. Paññāya cāti tathārūpāya paññāya ca. Parikkhayāti abhāvato anuppattito. Kāmañcettha paññāpi siyā anavajjadhammā, bahukārabhāvadassanatthaṃ panassā visuṃ gahaṇaṃ yathā puññañāṇasambhārāti. Sabbākāravarūpetanti ādikalyāṇatādīhi sabbehi ākāravarehi pakāravisesehi upetaṃ yuttaṃ jinassa bhagavato sāsanaṃ lujjati vinassatīti attho.

'And of wholesome qualities' means of the blameless qualities that are the supporting conditions for turning away from the round of rebirth, the provisions for liberation. 'And of wisdom' means and of such wisdom. 'From the exhaustion' means due to its absence, due to its non-arising. Although wisdom here is also a blameless quality, it is mentioned separately to show its great helpfulness, like the accumulations of merit and knowledge. 'Endowed with all excellent aspects' means endowed and possessed of all excellent aspects and special features, such as being good in the beginning, and so on—the Dispensation of the Victor, the Blessed One, is crumbling, is perishing—this is the meaning.

Pāpakānañca dhammānaṃ, kilesānañca yo utūti kāyaduccaritādīnaṃ pāpadhammānaṃ lobhādīnañca kilesānaṃ yo utu yo kālo, so ayaṃ [Pg.353] vattatīti vacanaseso. Upaṭṭhitā vivekāya, ye ca saddhammasesakāti ye pana evarūpe kāle kāyacittaupadhivivekatthāya upaṭṭhitā āraddhavīriyā, te ca sesapaṭipattisaddhammakā honti. Ayañhettha adhippāyo – suvisuddhasīlācārāpi samānā idāni ekacce bhikkhū iriyāpathasaṇṭhāpanaṃ, samathavipassanābhāvanāvidhānaṃ, mahāpalibodhūpacchedo, khuddakapalibodhūpacchedoti evamādipubbakiccaṃ sampādetvā bhāvanamanuyuñjanti. Te sesapaṭipattisaddhammakā, paṭipattiṃ matthakaṃ pāpetuṃ na sakkontīti.

'Of evil qualities and of defilements, what season there is' means the season, the time for evil qualities such as bodily misconduct and for defilements such as greed; that this time is now occurring is the rest of the sentence. 'Established for seclusion, and those who are the remainder of the good Dhamma' means that those who at such a time are established with aroused energy for the sake of seclusion from body, mind, and attachments, they are the ones with the remaining good Dhamma of practice. This is the meaning here: now, some monks, although being of very pure virtue and conduct, having accomplished the preliminary duties such as establishing posture, the method of serenity and insight meditation, and cutting off major and minor impediments, apply themselves to meditation. They are the ones with the remaining good Dhamma of practice, yet they are not able to bring the practice to its culmination.

Te kilesā pavaḍḍhantāti ye bhagavato orasaputtehi ca tadā parikkhayaṃ pariyādānaṃ gamitā kilesā, te etarahi laddhokāsā bhikkhūsu vuddhiṃ virūḷhiṃ vepullaṃ āpajjantā. Āvisanti bahuṃ jananti kalyāṇamittarahitaṃ ayonisomanasikārabahulaṃ andhabālajanaṃ abhibhavitvā avasaṃ karontā āvisanti santānaṃ anupavisanti. Evaṃbhūtā ca te kīḷanti maññe bālehi, ummattehiva rakkhasā, yathā nāma keḷisīlā rakkhasā bhisakkarahite ummatte āvisitvā te anayabyasanaṃ āpādentā tehi kīḷanti, evaṃ te kilesā sammāsambuddhabhisakkarahite andhabāle bhikkhū āvisitvā tesaṃ diṭṭhadhammikādibhedaṃ anatthaṃ uppādentā tehi saddhiṃ kīḷanti maññe, kīḷantā viya hontīti attho.

'Those defilements increase' means that the defilements which were then brought to destruction and exhaustion by the Blessed One and his true-born sons, now, having found an opportunity, are increasing, flourishing, and growing in abundance among the monks. 'They enter many people' means that having overpowered the blind and foolish people who lack good friends and abound in unwise attention, making them helpless, they enter and penetrate their mental continuities. And being such, 'they play, it seems, with the foolish, like demons with the mad.' Just as playful demons, having possessed the mad who are without a physician, and leading them to misfortune and ruin, play with them—so too these defilements, having possessed the blind and foolish monks who are without the physician, the Perfectly Self-Enlightened One, arousing various kinds of harm, such as harm in this very life, play with them, it seems; they are as if playing—this is the meaning.

Tena tenāti tena tena ārammaṇabhāgena. Vidhāvitāti virūpaṃ dhāvitā asāruppavasena paṭipajjantā. Kilesavatthūsūti paṭhamaṃ uppannaṃ kilesā pacchā uppajjanakānaṃ kāraṇabhāvato kilesāva kilesavatthūni, tesu kilesavatthūsu samūhitesu. Sasaṅgāmeva ghositeti hiraññasuvaṇṇamaṇimuttādikaṃ dhanaṃ vippakiritvā ‘‘yaṃ yaṃ hiraññasuvaṇṇādi yassa yassa hatthagataṃ, taṃ taṃ tassa tasseva hotū’’ti evaṃ kāmaghosanā sasaṅgāmaghosanā nāma. Tatthāyamattho – kilesavatthūsu ‘‘yo yo kileso yaṃ yaṃ sattaṃ gaṇhāti abhibhavati, so so tassa tassa hotū’’ti kilesasenāpatinā mārena sasaṅgāme ghosite viya. Tehi tehi kilesehi abhibhūtā te bālaputhujjanā tena tena ārammaṇabhāgena vidhāvitā vositāti.

‘By that, by that’ (tena tena) means by that, by that aspect of the object. ‘Vidhāvitā’ means running about wildly, behaving unsuitably. ‘Kilesavatthūsu’ (in the grounds of defilements)—the defilements that arise first become the basis for those that arise later, hence they are called the grounds of defilements; in those grounds of defilements, when gathered together. ‘The cry of battle is raised’ (sasaṅgāmeva ghosita)—just as when gold, silver, gems, pearls, and other treasures are scattered, and it is declared, “Whatever gold, silver, etc., falls into whosever’s hands, let it be theirs alone,” this cry for sensual pleasures is called the cry of battle. Here is the meaning: regarding the grounds of defilements, it is as if the cry of battle is raised by Māra, the general of the defilement-army, saying, “Whichever defilement seizes and overcomes whichever being, let it be theirs alone.” Overcome by those very defilements, those foolish ordinary people are driven about and mastered by that, by that aspect of the object.

Te [Pg.354] evaṃ vidhāvitā kiṃ karontīti āha ‘‘pariccajitvā saddhammaṃ, aññamaññehi bhaṇḍare’’ti. Tassattho – paṭipattisaddhammaṃ chaḍḍetvā āmisakiñjakkhahetu aññamaññehi bhaṇḍare kalahaṃ karontīti. Diṭṭhigatānīti ‘‘viññāṇamattameva atthi, nattheva rūpadhammā’’ti, ‘‘yathā puggalo nāma paramatthato natthi, evaṃ sabhāvadhammāpi paramatthato natthi, vohāramattamevā’’ti ca evamādīni diṭṭhigatāni micchāgāhe anventā anugacchantā idaṃ seyyo idameva seṭṭhaṃ, aññaṃ micchāti maññanti.

Having rushed about in such a way, what do they do? It is said: ‘Having abandoned the true Dhamma, they quarrel among themselves’ (pariccajitvā saddhammaṃ, aññamaññehi bhaṇḍare). The meaning is: Having discarded the true Dhamma of practice, they quarrel among themselves for the sake of material gain and trivial matters. ‘Wrong views’ (diṭṭhigatāni)—such as, “Only consciousness exists, material phenomena do not,” or “Just as a person does not ultimately exist, so too inherent phenomena do not ultimately exist; they are merely conventional terms,” and so on—those who follow and adhere to such wrong views and misconceptions think, “This is better, this alone is supreme, the rest is wrong.”

Niggatāti gehato nikkhantā. Kaṭacchubhikkhahetūpīti kaṭacchumattabhikkhānimittampi. Taṃ dadantassa gahaṭṭhassa ananulomikasaṃsaggavasena akiccāni pabbajitena akattabbāni kammāni nisevare karonti.

‘Gone forth’ (niggatā) means having gone out from the home. ‘Even due to a spoonful of almsfood’ (kaṭacchubhikkhahetūpi) means even for the sake of a mere spoonful of alms. They perform, due to unsuitable association with a householder who gives that, improper actions, which should not be done by one gone forth.

Udarāvadehakaṃ bhutvāti ‘‘ūnūdaro mitāhāro’’ti (theragā. 982; mi. pa. 6.5.10) vuttavacanaṃ acintetvā udarapūraṃ bhuñjitvā. Sayantuttānaseyyakāti ‘‘dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno’’ti (a. ni. 8.9; vibha. 519) vuttavidhānaṃ ananussaritvā uttānaseyyakā sayanti. Yā kathā satthugarahitāti rājakathāditiracchānakathaṃ sandhāya vadati.

‘Having eaten to fill the belly’ (udarāvadehakaṃ bhutvā) means having eaten until their belly is full, without considering the saying, “One with a modest belly eats in moderation” (Theragāthā 982; Milindapañha 6.5.10). ‘Sleeping in a supine position’ (sayantuttānaseyyakā) means they sleep stretched out supine, without recalling the instruction, “One arranges the lion’s posture on the right side, placing foot upon foot, mindful and clearly aware” (Aṅguttara Nikāya 8.9; Vibhaṅga 519). ‘Talk reproved by the Teacher’ (yā kathā satthugarahitā) refers to bestial talk such as talk about kings.

Sabbakārukasippānīti sabbehi vessādīhi kārukehi kattabbāni bhattatālavaṇṭakaraṇādīni hatthasippāni. Cittiṃ katvānāti sakkaccaṃ sādaraṃ katvā. Avūpasantā ajjhattanti kilesavūpasamābhāvato gadduhanamattampi samādhānābhāvato ca ajjhattaṃ avūpasantā, avūpasantacittāti attho. Sāmaññatthoti samaṇadhammo. Atiacchatīti tesaṃ ājīvakiccapasutatāya ekadesampi aphusanato visuṃyeva nisīdati, anallīyatīti vuttaṃ hoti.

‘All crafts and skills’ (sabbakārukasippāni) refers to the various crafts and skills such as making bowls, palm-leaf fans, and other handiworks, which should be done by craftsmen like the Vessas and others. ‘Having paid attention’ (cittiṃ katvāna) means having done so carefully and respectfully. ‘Internally uncalmed’ (avūpasantā ajjhattaṃ) means internally uncalmed because of the absence of the calming of defilements and the absence of even the slightest collectedness—meaning one’s mind is uncalmed. ‘The goal of asceticism’ (sāmaññattha) means the duty of a renunciant. ‘He transcends’ (atiacchati) means that because they are preoccupied with the duties of livelihood, not even touching upon a portion of it, he sits apart—it is said that he does not cling.

Mattikanti pākatikaṃ vā pañcavaṇṇaṃ vā gihīnaṃ viniyogakkhamaṃ mattikaṃ. Telacuṇṇañcāti pākatikaṃ, abhisaṅkhataṃ vā telañca cuṇṇañca. Udakāsanabhojananti udakañca āsanañca bhojanañca. Ākaṅkhantā bahuttaranti bahuṃ piṇḍapātādiuttaruttaraṃ ākaṅkhantā ‘‘amhehi mattikādīsu dinnesu manussā daḷhabhattikā hutvā bahuṃ uttaruttaraṃ catupaccayajātaṃ dassantī’’ti adhippāyena gihīnaṃ upanāmentīti attho.

‘Clay’ (mattika) means plain or five-colored clay suitable for laypeople’s use. ‘Oil and powder’ (telacuṇṇa) means plain or prepared oil and powder. ‘Water, seats, and food’ (udakāsanabhojana) means water, a seat, and food. ‘Desiring much more’ (ākaṅkhantā bahuttaraṃ) means desiring much more of almsfood, etc., with the intention that “when clay, etc., has been given by us, people will become strongly devoted and offer much more and more of the four requisites”—this is the meaning of presenting to laypeople.

Dante [Pg.355] punanti sodhenti etenāti dantaponaṃ, dantakaṭṭhaṃ. Kapitthanti kapitthaphalaṃ. Pupphanti sumanacampakādipupphaṃ. Khādanīyānīti aṭṭhārasavidhepi khajjakavisese. Piṇḍapāte ca sampanneti vaṇṇādisampayutte odanavisese. ‘‘Ambe āmalakāni cā’’ti ca-saddena mātuluṅgatālanāḷikerādiphalāni avuttāni saṅgaṇhāti. Sabbattha gihīnaṃ upanāmenti ākaṅkhantā bahuttaranti yojanā.

‘Tooth-cleaner’ (dantapona) means a tooth-stick, with which one cleanses or purifies the teeth. ‘Kapittha’ means the wood-apple fruit. ‘Flowers’ (puppha) means blossoms such as jasmine and champak. ‘Edibles’ (khādanīyāni) refers to the eighteen kinds of snack varieties. And ‘well-prepared almsfood’ (piṇḍapāte ca sampanna) refers to rice dishes endowed with color and other qualities. ‘Mangoes, emblic myrobalans, and so on’ (ambe āmalakāni ca)—the word “and” here includes unmentioned fruits like citrons, palmyra fruits, and coconuts. In all these instances, the meaning is that they present them to laypeople, desiring much more.

Bhesajjesu yathā vejjāti gihīnaṃ bhesajjappayogesu yathā vejjā, tathā bhikkhū paṭipajjantīti adhippāyo. Kiccākicce yathā gihīti gahaṭṭhānaṃ khuddake ceva mahante ca kicce kattabbe gihī viya. Gaṇikāva vibhūsāyanti attano sarīrassa vibhūsane rūpūpajīviniyo viya. Issare khattiyā yathāti issare issariyapavattane yathā khattiyā, evaṃ kulapatī hutvā vattantīti attho.

‘Regarding medicines, as physicians do’ (bhesajjesu yathā vejjā)—the meaning is that monks act regarding the use of medicines for laypeople as physicians do. ‘In duties and non-duties, as laypeople do’ (kiccākicce yathā gihī) means like laypeople in performing both minor and major tasks for householders. ‘Like courtesans in adornment’ (gaṇikāva vibhūsāya) means like women who live by their beauty in adorning their own bodies. ‘Like nobles in authority’ (issare khattiyā yathā) means just as nobles wield power, so too they conduct themselves as heads of families—this is the meaning.

Nekatikāti nikatiyaṃ niyuttā, amaṇiṃyeva maṇiṃ, asuvaṇṇaṃyeva suvaṇṇaṃ katvā paṭirūpasāciyoganiratā. Vañcanikāti kūṭamānādīhi vippalambakā. Kūṭasakkhīti ayāthāvasakkhino. Apāṭukāti vāmakā, asaṃyatavuttīti attho. Bahūhi parikappehīti yathāvuttehi aññehi ca bahūhi micchājīvappakārehi.

‘Deceivers’ (nekātikā) are those engaged in deception, presenting what is not a gem as a gem, what is not gold as gold, devoted to counterfeit practices. ‘Swindlers’ (vañcanikā) are those who deceive through false weights and measures, etc. ‘False witnesses’ (kūṭasakkhī) are those whose testimony is untrue. ‘The crooked’ (apāṭukā) are the deceitful, meaning unrestrained in conduct. ‘With many contrivances’ (bahūhi parikappehi) means by these and other numerous kinds of wrong livelihood.

Lesakappeti kappiyalese kappiyapaṭirūpe. Pariyāyeti, paccayesu pariyāyassa yoge. Parikappeti vaḍḍhiādivikappane, sabbattha visaye bhummaṃ. Anudhāvitāti mahicchatādīhi pāpadhammehi anudhāvitā vositā. Jīvikatthā jīvikappayojanā ājīvahetukā. Upāyenāti parikathādinā upāyena paccayuppādananayena. Saṅkaḍḍhantīti saṃharanti.

Lesakappeti: they fabricate a suitable pretext, a plausible excuse for requisites. Pariyāyati: with regard to requisites, they employ indirect means. Parikappeti: they calculate interest and other increases. Anudhāvitā: pursued by, overwhelmed by evil qualities such as great ambition. Jīvikatthā: for the sake of livelihood, motivated by the need to sustain themselves, for the sake of their living. Upāyena: by means, through means such as coaxing talk, by the method of producing requisites. Saṅkaḍḍhanti: they draw together, they collect.

Upaṭṭhāpenti parisanti parisāya attānaṃ upaṭṭhapenti, yathā parisā attānaṃ upaṭṭhapenti, evaṃ parisaṃ saṅgaṇhantīti attho. Kammatoti kammahetu. Te hi attano kattabbaveyyāvaccanimittaṃ upaṭṭhapenti. No ca dhammatoti dhammanimittaṃ no ca upaṭṭhapenti. Yo satthārā ullumpanasabhāvasaṇṭhitāya parisāya saṅgaho anuññāto, tena na saṅgaṇhantīti attho. Lābhatoti lābhahetu, ‘‘ayyo bahussuto, bhāṇako, ‘dhammakathiko’ti evaṃ sambhāvento mahājano mayhaṃ lābhasakkāre upanayissatī’’ti [Pg.356] icchācāre ṭhatvā lābhanimittaṃ paresaṃ dhammaṃ desenti. No ca atthatoti yo so vimuttāyatanasīse ṭhatvā saddhammaṃ kathentena pattabbo attho, na taṃdiṭṭhadhammikādibhedahitanimittaṃ dhammaṃ desentīti attho.

Upaṭṭhāpenti: they present themselves to the assembly, they present themselves to the assembly in such a way as the assembly presents itself; thus, they gather the assembly—this is the meaning. Kammatoti: for the sake of work, because of work. Indeed, they present what concerns their own tasks and services. No ca dhammatoti: but not according to the Dhamma, they do not present what concerns the Dhamma. The meaning is: they do not gather the assembly in the manner permitted by the Teacher for an assembly established in the nature of uplifting. Lābhatoti: for the sake of gain, because of gain. Thinking, 'The venerable one is learned, a reciter, a Dhamma speaker,' thus flattering, the great people will bring me gain and honor—acting on their own desires, they teach others the Dhamma focused on gain. No ca atthatoti: but not for the sake of the goal. The meaning is: the goal that should be attained by one standing at the summit of liberation and speaking the true Dhamma, they do not teach the Dhamma focused on benefits like those pertaining to this present life, etc.

Saṅghalābhassa bhaṇḍantīti saṅghalābhahetu bhaṇḍanti ‘‘mayhaṃ pāpuṇāti, na tuyha’’ntiādinā kalahaṃ karonti. Saṅghato paribāhirāti, ariyasaṅghato bahibhūtā ariyasaṅghe tadabhāvato. Paralābhopajīvantāti sāsane lābhassa andhabālaputhujjanehi pare sīlādiguṇasampanne sekkhe uddissa uppannattā taṃ paralābhaṃ, parato vā dāyakato laddhabbalābhaṃ upajīvantā bhaṇḍanakārakā bhikkhū pāpajigucchāya abhāvato ahirikā samānā ca ‘‘mayaṃ paralābhaṃ bhuñjāma, parapaṭibaddhajīvikā’’tipi na lajjare na hirīyanti.

Saṅghalābhassa bhaṇḍanti: They quarrel over the Sangha's gain, meaning they quarrel on account of the Sangha's gain, making disputes such as, ‘It is for me, not for you.’ Saṅghato paribāhirā: They are outside the Sangha, meaning they are external to the noble Sangha due to the absence of those qualities in them. Paralābhopajīvanti: They live dependent on the gains of others. The meaning is: in the Dispensation, gain arises from blind, foolish ordinary people, intended for others—the trainees endowed with virtue and other qualities. These quarrelsome monks, living dependent on that gain of others, or on the gain received from another, a donor, are shameless due to an absence of disgust at wrongdoing, and they feel neither shame nor moral dread, even thinking, ‘We enjoy the gain of others; our livelihood is dependent on others.’

Nānuyuttāti samaṇakaraṇehi dhammehi ananuyuttā. Tathāti yathā pubbe vuttā bandhanakārakādayo, tathā. Eketi ekacce. Muṇḍā saṅghāṭipārutāti kevalaṃ muṇḍitakesatāya muṇḍā pilotikakhaṇḍehi saṅghaṭitaṭṭhena ‘‘saṅghāṭī’’ti laddhanāmena cīvarena pārutasarīrā. Sambhāvanaṃyevicchanti, lābhasakkāramucchitāti lābhasakkārāsāya mucchitā ajjhositā hutvā, ‘‘pesalo dhutavādo bahussuto’’ti vā madhuravacanamanuyuttā ‘‘ariyo’’ti ca kevalaṃ sambhāvanaṃ bahumānaṃyeva icchanti esanti, na tannimitte guṇeti attho.

Nānuyuttā: Not devoted to; they are not devoted to the qualities that make one a true ascetic. Tathā: Thus, as previously mentioned, like those who create bonds and so on. Eke: Some; a certain few. Muṇḍā saṅghāṭipārutā: Shaven-headed, wrapped in a patchwork cloak, meaning merely shaven-headed, their bodies covered with a robe called 'saṅghāṭī,' stitched together from scraps of cloth. Sambhāvanaṃyevicchanti, lābhasakkāramucchitā: They desire only recognition, infatuated with gain and honor. The meaning is: having become infatuated and obsessed with the desire for gain and honor, and devoted to sweet speech, they desire and seek only recognition and high regard, such as being called 'amiable,' 'an ascetic,' 'learned,' or 'noble.' The meaning is that they do not possess the qualities that are the basis for such recognition.

Evanti ‘‘kusalānañca dhammānaṃ paññāya ca parikkhayā’’ti vuttanayena. Nānappayātamhīti nānappakāre bhedanadhamme payāte samakate, nānappakārena vā saṃkilesadhamme payātuṃ pavattituṃ āraddhe. Na dāni sukaraṃ tathāti idāni imasmiṃ dullabhakalyāṇamitte dullabhasappāyasaddhammassavane ca kāle yathā satthari dharante aphusitaṃ aphuṭṭhaṃ, anadhigataṃ jhānavipassanaṃ phusituṃ adhigantuṃ, phusitaṃ vā hānabhāgiyaṃ ṭhitibhāgiyameva vā ahutvā yathā visesabhāgiyaṃ hoti, tathā anurakkhituṃ pāletuṃ sukaraṃ, tathā na sukaraṃ, tathā sampādetuṃ na sakkāti attho.

Evaṃ: Thus, in the way it was said, 'Through the exhaustion of wholesome qualities and wisdom.' Nānappayātamhī: 'Because of the diversity of paths' means that divisive qualities have arisen in various ways, or that defiling qualities have begun to arise and operate in various ways. Na dāni sukaraṃ tathā: ‘Now, it is not easy to do so thus.’ The meaning is: now, in this time when good spiritual friends are rare and hearing the suitable good Dhamma is rare, it is not easy to touch and attain the untouched, uncontacted, and unattained jhāna and insight, as it was when the Teacher was living. Nor is it easy to maintain and preserve what has been attained so that, instead of being of a nature that leads to decline or merely to stagnation, it becomes of a nature that leads to distinction, as it was then. Thus, it is not easy; it is not possible to accomplish it in such a way.

Idāni [Pg.357] attano parinibbānakālassa āsannattā saṃkhittena ovādena sabrahmacāriṃ ovadanto ‘‘yathā kaṇṭakaṭṭhānamhī’’tiādimāha. Tassattho – yathā puriso kenacideva payojanena kaṇṭakanicite padese anupāhano vicaranto ‘‘mā maṃ kaṇṭako vijjhī’’ti satiṃ upaṭṭhapetvāva vicarati, evaṃ kilesakaṇṭakanicite gocaragāme payojanena caranto muni satiṃ upaṭṭhapetvāna satisampajaññayutto appamattova careyya kammaṭṭhānaṃ avijahantoti vuttaṃ hoti.

Now, nearing his own final passing, he briefly advised his fellow monks with the instruction beginning, 'Just as in a place full of thorns.' Its meaning is: Just as a person, for some purpose, walks without sandals in a place thick with thorns, thinking, 'May no thorn pierce me,' and proceeds establishing mindfulness, so too should a sage, moving through the village—a place thick with thorns of defilements—for some purpose, proceed establishing mindfulness, endowed with mindfulness and clear comprehension, heedful and not abandoning the meditation subject. Thus it is said.

Saritvā pubbake yogī, tesaṃ vattamanussaranti purimake yoge bhāvanāya yuttatāya yogī āraddhavipassake saritvā tesaṃ vattaṃ āgamānusārena sammāpaṭipattibhāvanāvidhiṃ anussaranto dhuranikkhepaṃ akatvā yathāpaṭipajjanto. Kiñcāpi pacchimo kāloti yadipāyaṃ atītasatthuko carimo kālo, tathāpi yathādhammameva paṭipajjanto vipassanaṃ ussukkāpento phuseyya amataṃ padaṃ nibbānaṃ adhigaccheyya.

Saritvā pubbake yogī, tesaṃ vattamanussaranti: 'Recalling the ancient yogis, the yogi remembers their practices.' The meaning is: recalling the yogis of former times who were devoted to meditation, those who had embarked on insight, and remembering their conduct—the method of right practice and cultivation according to the tradition—one should practice accordingly without abandoning the task. Kiñcāpi pacchimo kālo: 'Even if this is the final period.' This means that even if this is the last period when the Teacher has passed, still practicing in accordance with the Dhamma, striving in insight, one may touch the deathless state, attain Nibbāna.

Idaṃ vatvāti, yathādassitaṃ saṃkilesavodānesu imaṃ paṭipattividhiṃ kathetvā. Ayañca osānagāthā saṅgītikārehi therassa parinibbānaṃ pakāsetuṃ vuttāti veditabbā.

Idaṃ vatvā: 'Having said this,' meaning having explained this path of practice as shown in the sections on defilements and purifications. And this concluding verse should be understood as having been spoken by the compilers of the Council to announce the Elder's final passing away.

Pārāpariyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Pārāpariya is completed.

Vīsatinipātavaṇṇanā niṭṭhitā.

The Commentary on the Vīsatinipāta is completed.

17. Tiṃsanipāto

17. The Chapter of Thirties

1. Phussattheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Phussa

Tiṃsanipāte [Pg.358] pāsādike bahū disvātiādikā āyasmato phussattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde ekassa maṇḍalikarañño putto hutvā nibbatti, phussoti nāmaṃ ahosi. So viññutaṃ patto khattiyakumārehi sikkhitabbasippesu nipphattiṃ gato. Upanissayasampannattā kāmesu alaggacitto aññatarassa mahātherassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto jhānāni nibbattetvā jhānapādakaṃ vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Athekadivasaṃ paṇḍaragotto nāma eko tāpaso tassa santike dhammaṃ sutvā nisinno sambahule bhikkhū sīlācārasampanne susaṃvutindriye bhāvitakāye bhāvitacitte disvā pasannacitto ‘‘sādhu vatāyaṃ paṭipatti loke ciraṃ tiṭṭheyyā’’ti cintetvā ‘‘kathaṃ nu kho, bhante, anāgatamaddhānaṃ bhikkhūnaṃ paṭipatti bhavissatī’’ti theraṃ pucchi. Tamatthaṃ dassento saṅgītikārā –

In the Chapter of Thirties, the verses of the Venerable Elder Phussa begin with 'Seeing many who are inspiring...'. What was his origin? This elder too, having made a resolve under former Buddhas, and having accumulated wholesome kamma in various existences that served as a basis for liberation, wandered on among gods and humans. In this Buddha's dispensation, he was reborn as the son of a provincial king, and his name was Phussa. Having come of age, he became proficient in the arts that young nobles should learn. Due to his developed potential, his mind was not attached to sensual pleasures. Hearing the Dhamma from a certain great elder, he gained faith, went forth, and taking up a meditation subject suitable for his disposition, devoted himself to meditation. He developed the jhānas, established insight based on the jhānas, and before long became one endowed with the six higher knowledges. Then one day, an ascetic named Paṇḍaragotta, having heard the Dhamma from him, sat down. Seeing many monks who were virtuous, accomplished in conduct, well-restrained in their senses, and had developed their body and mind, he became inspired and thought, "Excellent indeed is this practice! May it last long in the world." Then he asked the elder, "Venerable sir, how will the conduct of monks be in the future?" To explain this matter, the compilers of the Saṅgīti said—

949.

949.

‘‘Pāsādike bahū disvā, bhāvitatte susaṃvute;

Isi paṇḍarasagotto, apucchi phussasavhaya’’nti. – gāthaṃ ādito ṭhapesuṃ;

“Seeing many who are inspiring, whose minds are developed and well-restrained, the sage of the Paṇḍarasa clan asked Phussa by name.” – Thus they placed the verse at the beginning.

Tattha pāsādiketi attano paṭipattiyā pasādārahe. Bahūti sambahule. Bhāvitatteti samathavipassanābhāvanāhi bhāvitacitte. Susaṃvuteti suṭṭhu saṃvutindriye. Isīti tāpaso. Paṇḍarasagottoti paṇḍarassa nāma isino vaṃse jātattā tena samānagotto. Phussasavhayanti phussasaddena avhātabbaṃ, phussanāmakanti attho.

There, pāsādike means worthy of inspiring confidence due to one's own practice. Bahū means many. Bhāvitatte means one whose mind is developed through the cultivation of serenity and insight. Susaṃvute means one whose senses are well-restrained. Isī means an ascetic. Paṇḍarasagotto means born in the lineage of the ascetic named Paṇḍara, thus of the same lineage. Phussasavhayaṃ means one who should be addressed by the word 'Phussa', meaning one named Phussa.

950.

950.

‘‘Kiṃ [Pg.359] chandā kimadhippāyā, kimākappā bhavissare;

Anāgatamhi kālamhi, taṃ me akkhāhi pucchito’’ti. –

“What will be their desire, what their intention, what their demeanor, in the time to come? Being asked, explain that to me.”

Ayaṃ tassa isino pucchāgāthā.

This is the ascetic's verse of questioning.

Tattha kiṃ chandāti imasmiṃ sāsane anāgate bhikkhū kīdisacchandā kīdisādhimuttikā, kiṃ hīnādhimuttikā, udāhu paṇītādhimuttikāti attho. Kimadhippāyāti kīdisādhippāyā kīdisajjhāsayā, kiṃ saṃkilesajjhāsayā, udāhu vodānajjhāsayāti attho. Atha vā chandā nāma kattukamyatā, tasmā kīdisī tesaṃ kattukamyatāti attho. Adhippāyo ajjhāsayoyeva. Kimākappāti kīdisākappā. Ākappāti ca vesagahaṇādivārittacārittavantoti attho. Bhavissareti bhavissanti. Taṃ meti taṃ anāgate bhikkhūnaṃ chandādhippāyākappabhedaṃ pucchito mayhaṃ akkhāhi kathehīti theraṃ ajjhesati. Tassa thero tamatthaṃ ācikkhanto sakkaccasavane tāva niyojetuṃ –

Here, 'what desire?' means: in this Dispensation in the future, what kind of desire will monks have, what kind of inclination—will it be a low inclination or a noble inclination? That is the meaning. 'What intention?' means: what kind of intention, what kind of underlying tendency—will it be an underlying tendency towards defilement or towards purification? That is the meaning. Alternatively, 'desire' means the wish to do. Therefore, what kind of wish to do will they have? That is the meaning. Intention is simply the underlying tendency. 'What demeanor?' means: what kind of demeanor? And 'demeanor' means possessing conduct and behavior restrained from adopting guises, and so on. That is the meaning. 'They will be' means they will exist. 'Tell me that' means: he entreats the elder, 'Being asked, explain to me, tell me, that distinction in the desire, intention, and demeanor of future monks.' The elder, explaining that matter, first urged him to listen carefully—

951.

951.

‘‘Suṇohi vacanaṃ mayhaṃ, isi paṇḍarasavhaya;

Sakkaccaṃ upadhārehi, ācikkhissāmyanāgata’’nti. – gāthamāha;

“Listen to my words, O sage named Paṇḍara; pay careful attention, I will declare what is to come.” – thus he spoke the verse.

Tassattho – bho paṇḍaranāma isi, yaṃ tvaṃ maṃ pucchasi, taṃ te anāgataṃ ācikkhissāmi, ācikkhato pana mama vacanaṃ suṇāhi anāgatatthadīpanato saṃvegāvahato ca sakkaccaṃ upadhārehīti.

Its meaning is this: O sage named Paṇḍara, what you ask of me, that future I will declare to you. But as I declare it, listen to my words carefully and bear them in mind respectfully, for they reveal the future and produce a sense of urgency.

Atha thero anāgataṃsañāṇena bhikkhūnaṃ bhikkhunīnañca bhāviniṃ pavattiṃ yathābhūtaṃ disvā tassa ācikkhanto –

Then the elder, with his knowledge of the future, seeing the future course of conduct of monks and nuns as it really would be, explained it to him thus:

952.

952.

‘‘Kodhanā upanāhī ca, makkhī thambhī saṭhā bahū;

Issukī nānāvādā ca, bhavissanti anāgate.

“In the future, many will be wrathful and bear grudges; they will be contemptuous, obstinate, and deceitful, envious and holding diverse views.

953.

953.

‘‘Aññātamānino dhamme, gambhīre tīragocarā;

Lahukā agarū dhamme, aññamaññamagāravā.

“Pretending to have understood the profound Dhamma, they will frequent only its shores; they will be frivolous, disrespectful of the Dhamma, and have no reverence for one another.

954.

954.

‘‘Bahū ādīnavā loke, uppajjissantyanāgate;

Sudesitaṃ imaṃ dhammaṃ, kilesissanti dummatī.

“Many dangers will arise in the world in the future; the foolish will corrupt this well-taught Dhamma.

955.

955.

‘‘Guṇahīnāpi [Pg.361] saṅghamhi, voharantā visāradā;

Balavanto bhavissanti, mukharā assutāvino.

“Even those devoid of virtue, speaking confidently in the midst of the Saṅgha, will become powerful, harsh-spoken, and unlearned.

956.

956.

‘‘Guṇavantopi saṅghamhi, voharantā yathātthato;

Dubbalā te bhavissanti, hirīmanā anatthikā.

“Even the virtuous, speaking in the midst of the Saṅgha according to the truth, will become weak; having a sense of shame, they will be unwilling to contend.

957.

957.

‘‘Rajataṃ jātarūpañca, khettaṃ vatthumajeḷakaṃ.Dāsidāsañca dummedhā, sādiyissantyanāgate.

“Silver and gold, fields and estates, goats and sheep, and male and female slaves—the foolish will delight in these in the future.

958.

958.

‘‘Ujjhānasaññino bālā, sīlesu asamāhitā;

Unnaḷā vicarissanti, kalahābhiratā magā.

“Fault-finding fools, uncomposed in virtue, will wander about, arrogant, delighting in quarrels, like wild beasts.

959.

959.

‘‘Uddhatā ca bhavissanti, nīlacīvarapārutā;

Kuhā thaddhā lapā siṅgī, carissantyariyā viya.

“They will be restless, clad in dark blue robes; deceitful, obstinate, garrulous, and sharp, they will conduct themselves as if they were noble ones.

960.

960.

‘‘Telasaṇṭhehi kesehi, capalā añjanakkhikā;

Rathiyāya gamissanti, dantavaṇṇikapārutā.

“With hair well-oiled, fickle, and with eyes anointed with kohl, they will walk the streets clad in ivory-colored robes.

961.

961.

‘‘Ajegucchaṃ vimuttehi, surattaṃ arahaddhajaṃ;

Jigucchissanti kāsāvaṃ, odātesu samucchitā.

“The ochre robe—not despised by the liberated, well-dyed, the banner of the Arahants—they will come to despise, being infatuated with those clad in white.

962.

962.

‘‘Lābhakāmā bhavissanti, kusītā hīnavīriyā;

Kicchantā vanapatthāni, gāmantesu vasissare.

“They will be desirous of gain, lazy, and of feeble energy; finding forest dwellings wearisome, they will reside on the outskirts of villages.

963.

963.

‘‘Ye ye lābhaṃ labhissanti, micchājīvaratā sadā;

Te teva anusikkhantā, bhajissanti asaṃyatā.

“Being unrestrained and always delighting in wrong livelihood, they will imitate and associate with whomever acquires gain.

964.

964.

‘‘Ye ye alābhino lābhaṃ, na te pujjā bhavissare;

Supesalepi te dhīre, sevissanti na te tadā.

“Those who are without gain will not be honored; and the gain-seekers will not associate with those wise ones, even though they are most amiable.

965.

965.

‘‘Milakkhurajanaṃ rattaṃ, garahantā sakaṃ dhajaṃ;

Titthiyānaṃ dhajaṃ keci, dhārissantyavadātakaṃ.

“Reviling their own banner, dyed with the dark dye of the border regions, some will wear the white banner of the sectarians.

966.

966.

‘‘Agāravo ca kāsāve, tadā tesaṃ bhavissati;

Paṭisaṅkhā ca kāsāve, bhikkhūnaṃ na bhavissati.

“And disrespect for the ochre robe will then be theirs; and monks will not have proper reflection on the ochre robe.

967.

967.

‘‘Abhibhūtassa dukkhena, sallaviddhassa ruppato;

Paṭisaṅkhā mahāghorā, nāgassāsi acintiyā.

“Overcome by suffering, pierced by a dart, writhing in pain, the elephant had a mighty and terrible reflection, unthinkable.

968.

968.

‘‘Chaddanto hi tadā disvā, surattaṃ arahaddhajaṃ;

Tāvadevabhaṇī gāthā, gajo atthopasaṃhitā.

“For at that time the Chaddanta elephant, upon seeing the well-dyed banner of the Arahants, immediately spoke verses connected with the goal.

969.

969.

‘‘Anikkasāvo kāsāvaṃ, yo vatthaṃ paridhassati;

Apeto damasaccena, na so kāsāvamarahati.

“Whoever, being impure and devoid of self-control and truth, would wear the ochre robe, is not worthy of the ochre robe.

970.

970.

‘‘Yo ca vantakasāvassa, sīlesu susamāhito;

Upeto damasaccena, sa ve kāsāvamarahati.

“But whoever has cast out impurities, is well-established in virtue, and is endowed with self-control and truth, he is truly worthy of the ochre robe.

971.

971.

‘‘Vipannasīlo dummedho, pākaṭo kāmakāriyo;

Vibbhantacitto nissukko, na so kāsāvamarahati.

“One of corrupt virtue, of little wisdom, notorious, acting on impulse, with a bewildered mind and lacking purity—such a one is not worthy of the ochre robe.

972.

972.

‘‘Yo ca sīlena sampanno, vītarāgo samāhito;

Odātamanasaṅkappo, sa ve kāsāvamarahati.

“But whoever is endowed with virtue, free from passion, composed, with pure thoughts and intentions, he is truly worthy of the ochre robe.

973.

973.

‘‘Uddhato unnaḷo bālo, sīlaṃ yassa na vijjati;

Odātakaṃ arahati, kāsāvaṃ kiṃ karissati.

“Restless, arrogant, and foolish is one who has no virtue; he is worthy of a white cloth—what can the ochre robe do for him?

974.

974.

‘‘Bhikkhū ca bhikkhuniyo ca, duṭṭhacittā anādarā;

Tādīnaṃ mettacittānaṃ, niggaṇhissantyanāgate.

“In the future, monks and nuns with corrupt minds and no respect will rebuke those who are steadfast and have minds of loving-kindness.

975.

975.

‘‘Sikkhāpentāpi therehi, bālā cīvaradhāraṇaṃ;

Na suṇissanti dummedhā, pākaṭā kāmakāriyā.

“Even when taught by the elders about wearing the robe, foolish ones will not listen, being unwise, notorious, and acting on their desires.

976.

976.

‘‘Te tathā sikkhitā bālā, aññamaññaṃ agāravā;

Nādiyissantupajjhāye, khaḷuṅko viya sārathiṃ.

“Those fools, thus untrained and disrespectful to one another, will not heed their preceptors, just as an unruly horse disregards its charioteer.

977.

977.

‘‘Evaṃ anāgataddhānaṃ, paṭipatti bhavissati;

Bhikkhūnaṃ bhikkhunīnañca, patte kālamhi pacchime.

“Thus will be the practice in the future time, for both monks and nuns, when the final age arrives.

978.

978.

‘‘Purā āgacchate etaṃ, anāgataṃ mahabbhayaṃ;

Subbacā hotha sakhilā, aññamaññaṃ sagāravā.

“Before this great future danger arrives, be easy to admonish, be amiable, and be respectful to one another.

979.

979.

‘‘Mettacittā kāruṇikā, hotha sīlesu saṃvutā;

Āraddhavīriyā pahitattā, niccaṃ daḷhaparakkamā.

“Have minds of loving-kindness, be compassionate, and be restrained in your virtue. Be ever energetic, resolute, and always firm in your striving.

980.

980.

‘‘Pamādaṃ [Pg.362] bhayato disvā, appamādañca khemato;

Bhāvethaṭṭhaṅgikaṃ maggaṃ, phusantā amataṃ pada’’nti. – imā gāthā abhāsi;

“Seeing negligence as a danger and diligence as security, cultivate the Eightfold Path, thereby attaining the deathless state.” —thus he spoke these verses.

Tattha kodhanāti kujjhanasīlā. Bhavissanti anāgateti sambandho. Kiṃ therassa kāle tathā nāhesunti? Na nāhesuṃ. Tadā pana kalyāṇamittabahulatāya ovādakesu viññāpakesu sabrahmacārīsu bahūsu vijjamānesu kilesesu balavantesu paṭisaṅkhānabahulatāya ca yebhuyyena bhikkhū akkodhanā ahesuṃ, āyatiṃ tabbipariyāye atikodhanā bhavissanti, tasmā ‘‘anāgate’’ti vuttaṃ. Sesapadesupi eseva nayo. Upanāhīti āghātavatthūsu āghātassa upanayhanasīlā upanāhasambhavato vā upanāhī. Tattha purimakāliko byāpādo kodho, aparakāliko upanāho. Sakiṃ pavatto vā doso kodho, anekakkhattuṃ pavatto upanāho. Paresaṃ vijjamāne guṇe makkhanti puñjanti, tesaṃ vā udakapuñjaniyā viya udakassa makkho makkhanaṃ puñjanaṃ etesaṃ atthīti makkhī. Atimānalakkhaṇo thambho etesaṃ atthīti thambhī. Saṭhāti asantaguṇavibhāvanalakkhaṇena sāṭheyyena samannāgatā. Issukīti parasampattikhiyyanalakkhaṇāya issāya samannāgatā. Nānāvādāti aññamaññaṃ viruddhavādā viruddhadiṭṭhikā, kalahakārakā cāti attho.

Herein, `kodhanā` means prone to anger. The connection is with `bhavissanti anāgate`, ‘they will be in the future.’ Were there not such monks in the elder’s time? There were not. At that time, due to an abundance of good friends, the presence of many fellow monastics who gave advice and instruction, and the prevalence of reflection when strong defilements arose, monks were for the most part not wrathful. In the future, due to the opposite conditions, they will become extremely wrathful; therefore, it is said, ‘in the future.’ This same method applies to the other terms. `Upanāhī` means one who is disposed to bind up resentment on grounds for animosity, or one in whom resentment arises. Here, ill will that arises at first is `kodha`, wrath; what arises later is `upanāha`, resentment. Or, aversion that arises once is `kodha`; when it arises repeatedly, it is `upanāha`. `Makkhī` means they disparage or cover up the existing virtues of others; or, just as a cloth wipes away water, they possess `makkha`, disparagement, which is the wiping away or covering up of others’ virtues. `Thambhī` means they possess `thambha`, obstinacy, which is characterized by excessive pride. `Saṭhā` means they are endowed with `sāṭheyya`, deceit, which is characterized by displaying non-existent virtues. `Issukī` means they are endowed with `issā`, envy, which is characterized by being vexed at others’ success. `Nānāvādā` means they hold mutually opposing views, have conflicting opinions, and are quarrelsome.

Aññātamānino dhamme, gambhīre tīragocarāti gambhīre durobhāse saddhamme aññāte eva ‘‘ñātoti, diṭṭho’’ti evaṃ mānino, tato eva tassa orabhāge pavattitāya orimatīragocarā. Lahukāti lahusabhāvā capalā. Agarū dhammeti saddhamme gāravarahitā. Aññamaññamagāravāti aññamaññasmiṃ appatissā, saṅghe sabrahmacārīsu ca garugāravavirahitā. Bahū ādīnavāti vuttappakārā, vakkhamānā ca bahū anekadosā antarāyā. Loketi sattaloke. Uppajjissantyanāgateti anāgate pātu bhavissanti. Sudesitaṃ imaṃ dhammanti, sammāsambuddhena suṭṭhu aviparītaṃ ādikalyāṇādippakārena desitaṃ imaṃ āgamasaddhammaṃ. Kilesissantīti kiliṭṭhaṃ kilesadūsitaṃ karissanti, ‘‘āpattiṃ ‘anāpattī’ti garukāpattiṃ ‘lahukāpattī’’’tiādinā [Pg.363] duccaritasaṃkilesena asaddhammena saṇhasukhumaṃ rūpārūpadhammaṃ paṭikkhipissanti, diṭṭhisaṃkilesena ubhayatrāpi taṇhāsaṃkilesena saṃkilesissanti malinaṃ karissanti. Dummatīti nippaññā. Vuttañhetaṃ bhagavatā – ‘‘bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ…pe… abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissantī’’ti (a. ni. 5.79).

`Aññātamānino dhamme, gambhīre tīragocarā` means: regarding the profound and hard-to-fathom Saddhamma, though it is not truly known to them, they are conceited, thinking, 'It is known, it is seen'; for this reason, frequenting only its hither shore, they are called 'shore-farers'. `Lahukā` means they are of a fickle nature. `Agarū dhamme` means they lack reverence for the true Dhamma. `Aññamaññamagāravā` means they show no deference to one another, lacking reverence for their fellow practitioners in the Saṅgha. `Bahū ādīnavā` means the many kinds of dangers—faults and obstacles—both those already mentioned and those yet to be mentioned. `Loke` means in the world of beings. `Uppajjissantyanāgate` means they will manifest in the future. `Sudesitaṃ imaṃ dhammaṃ` means this Saddhamma of the scriptures, well-expounded by the Perfectly Enlightened One, completely and without error, taught as beautiful in the beginning, and so on. `Kilesissanti` means they will make it defiled, corrupted by defilements. Through the defilement of misconduct and through a false Dhamma, they will declare 'an offense is a non-offense,' 'a grave offense is a minor offense,' and so on; they will reject subtle material and immaterial phenomena; they will defile it through the defilement of wrong view and the defilement of craving, thus making it impure. `Dummatī` means devoid of wisdom. For it has been said by the Blessed One: 'There will be, monks, monks in the future... who, while discussing Abhidhamma and Vedalla teachings, succumbing to dark qualities, will not awaken.'

Guṇahīnāti sīlādiguṇavirahitā dussīlā, alajjino ca. Atha vā guṇahīnāti vinayavārittādiguṇena hīnā dhammavinaye appakataññuno. Saṅghamhīti saṅghamajjhe. Voharantāti kathentā, saṅghe vinicchayakathāya vattamānāya yaṃkiñci bhaṇantā. Visāradāti nibbhayā pagabbhā. Balavantoti pakkhabalena balavanto. Mukharāti mukhakharā kharavādino. Assutāvinoti na sutavanto, kevalaṃ lābhasakkārasilokasannissayena guṇadharā hutvā ‘‘dhammaṃ ‘adhammo’ti, adhammañca ‘dhammo’ti, vinayaṃ ‘avinayo’ti, avinayañca ‘vinayo’’’ti evaṃ attanā yathicchitamatthaṃ saṅghamajjhe patiṭṭhapentā balavanto bhavissanti.

'Devoid of virtues' means lacking in qualities such as morality, immoral, and shameless. Or, 'devoid of virtues' means deficient in qualities such as Vinaya conduct, ignorant in Dhamma and Vinaya. 'In the Saṅgha' means in the midst of the Saṅgha. 'Speaking' means uttering, speaking whatever comes to mind when a decision is being made in the Saṅgha. 'Bold' means fearless and impudent. 'Strong' means strong with the strength of a faction. 'Loud-mouthed' means harsh-mouthed, harsh-speaking. 'Unlearned' means not learned, but claiming to possess virtues because of their dependence on gain, honor, and praise, they will be strong, establishing whatever meaning suits their fancy in the Saṅgha, saying, 'Dhamma is non-Dhamma,' and 'non-Dhamma is Dhamma,' 'Vinaya is non-Vinaya,' and 'non-Vinaya is Vinaya.'

Guṇavantoti sīlādiguṇasampannā. Voharantā yathātthatoti atthānurūpaṃ, aviparītatthaṃ ‘‘dhammaṃ ‘dhammo’ti, adhammaṃ ‘adhammo’ti, vinayaṃ ‘vinayo’ti avinayaṃ ‘avinayo’’’ti evaṃ dīpentā. Dubbalā te bhavissantīti parisāyaṃ alajjussannatāya balavirahitā te bhavissanti, tesaṃ vacanaṃ na tiṭṭhissati. Hirīmanā anatthikāti hirīmanto kenaci anatthikā. Te hi dhammena vattuṃ samatthāpi pāpajigucchatāya appakiccatāya ca kehici virodhaṃ akarontā attano vādaṃ patiṭṭhāpetuṃ na vāyamantā diṭṭhāvikammaṃ vā adhiṭṭhānaṃ vā akatvā tuṇhī honti.

'Endowed with virtues' means possessing virtues such as morality and the like. 'Speaking in accordance with reality' means explaining things appropriately, without distorting the meaning: 'Dhamma is Dhamma,' 'non-Dhamma is non-Dhamma,' 'Vinaya is Vinaya,' 'non-Vinaya is non-Vinaya'—thus clarifying the meaning. 'They will be weak' means that in the assembly, due to the prevalence of shameless ones, they will lack strength; their words will not stand. 'Conscientious and disinterested' means the conscientious are not seeking gain from anyone. For though capable of speaking according to the Dhamma, out of disgust for evil and having few concerns, not opposing anyone, nor striving to establish their own views, not making a public declaration of their view or a resolution, they remain silent.

Rajatanti rūpiyaṃ, tena kahāpaṇalohamāsakādīnampi saṅgaho daṭṭhabbo. Jātarūpanti suvaṇṇaṃ, tena maṇimuttādīnampi saṅgaho daṭṭhabbo. Vā-saddo samuccayattho ‘‘apadā vā’’tiādīsu (a. ni. 4.34; 5.32; itivu. 90) viya. ‘‘Rajatajātarūpañcā’’ti vā pāṭho. Khettanti yattha pubbaṇṇāparaṇṇaṃ ruhati, taṃ khettaṃ. Tadatthaṃ akatabhūmibhāgo vatthu. Ajeḷakanti eḷakā nāma ajāyeva, te ṭhapetvā avasesā pasujātī ajā nāma. Ajeḷakaggahaṇeneva hettha gomahiṃsādīnampi saṅgaho kato. Dāsidāsañcāti dāsiyo ca dāse [Pg.364] ca. Dummedhāti aviddasuno, kappiyākappiyaṃ sāruppāsāruppaṃ ajānantā attano atthāya sādiyissanti sampaṭicchissanti.

'Silver' means silver, and by this, coins, copper coins, and so on, should be understood as included. 'Gold' means gold, and by this, gems, pearls, and so on, should be understood as included. The word 'vā' signifies accumulation, just as in passages such as "or even footless beings." Alternatively, the reading may be "silver and gold." 'A field' is where early and late grains grow; that is a field. An uncultivated portion of land for that purpose is called a 'site.' 'Goats and sheep' means goats and sheep. By mentioning 'goats and sheep,' cattle, buffaloes, and other livestock are also included here. 'Male and female slaves' means female slaves and male slaves. 'Foolish' means those without knowledge, not knowing what is allowable or unallowable, suitable or unsuitable, will take and accept things for their own benefit.

Ujjhānasaññinoti pare heṭṭhato katvā olokanacittā, anujjhāyitabbaṭṭhānepi vā ujjhānasīlā. Bālāti duccintitacintanādinā bālalakkhaṇena samannāgatā, tato eva sīlesu asamāhitā catupārisuddhisīlesu na samāhitacittā. Unnaḷāti, samussitatucchamānā. Vicarissantīti mānaddhajaṃ ukkhipitvā vicarissanti. Kalahābhiratā magāti sārambhabahulatāya karaṇuttariyapasutā kalahe eva abhiratā magasadisā migā viya attahitāpekkhā ghāsesanābhiratā dubbalavihesaparāti attho.

'One who perceives faults' means regarding others as inferior and having a mind focused on finding fault, or being in the habit of finding fault even in situations where fault-finding is inappropriate. 'Foolish' means possessing the characteristics of a fool, such as thinking bad thoughts, and therefore not having their minds composed in moral virtue—not having composed minds in the fourfold purity of virtue. 'Proud' means having inflated and empty conceit. 'They wander about' means they will wander about, raising the banner of pride. 'Delighting in quarrels like beasts' means, due to an excess of contentiousness, they are given to making unjustified accusations and delight only in quarrels, like beasts, concerned only for their own welfare, delighting in searching for prey, and intent on harassing the weak—this is the meaning.

Uddhatāti uddhaccena samannāgatā cittekaggatārahitā. Nīlacīvarapārutāti akappiyarajanarattena nīlavaṇṇena cīvarena pārutā, tādisaṃ cīvaraṃ nivāsetvā ceva pārupitvā ca vicaraṇakā. Kuhāti sāmantajappanādinā kuhanavatthunā kuhakā, asantaguṇasambhāvanicchāya kohaññaṃ katvā paresaṃ vimhāpayā. Thaddhāti kodhena mānena ca thaddhamānasā kakkhaḷahadayā. Lapāti lapanakā kuhanavuttikā, pasannamānasehi manussehi ‘‘kena, bhante, ayyassa attho’’ti paccayadāyakānaṃ vadāpanakā, payuttavācāvasena, nippesikatāvasena ca paccayatthaṃ lapakāti vā attho. Siṅgīti ‘‘tattha katamaṃ siṅgaṃ? Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhatatā pārikkhatiya’’nti (vibha. 852) evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā, siṅgāracaritāti attho. ‘‘Ariyā viyā’’ti idaṃ ‘‘kuhā’’ti etasseva atthadassanaṃ. Kuhakānañhi ariyānamiva ṭhitabhāvaṃ dassento ariyā viya vicarantīti āha.

'Restless' means endowed with restlessness, lacking one-pointedness of mind. 'Clad in blue robes' means covered with a blue-colored robe dyed with an improper dye, wandering about having worn such a robe as a lower garment and draped it as an upper garment. 'Deceitful' means engaging in deceit through deceptive means such as muttering to those nearby, making a pretense with the desire to make non-existent virtues appear, causing others to be amazed. 'Stubborn' means being obstinate in mind due to anger and pride, hard-hearted. 'Garrulous' means being talkative, having a deceptive way of life, causing people of trusting mind, who are givers of requisites, to ask, 'Venerable sir, what do you need?' Or it means one who speaks for the sake of requisites by means of persuasive speech and by means of begging. 'Flamboyant' refers to being endowed with obvious defilements similar to those things spoken of when it is said: 'There, what is flamboyance? That which is showiness, cleverness, craftiness, and scheming'—this means behaving in a flamboyant manner. 'Like the noble ones'—this phrase explains the meaning of 'deceitful.' For it is said 'they wander about as if they were noble' to show that deceivers present themselves as having a state like that of the noble ones.

Telasaṇṭhehīti sitthakatelena vā udakatelena vā osaṇṭhitehi. Capalāti kāyamaṇḍanaparikkhāramaṇḍanādinā cāpallena yuttā. Añjanakkhikāti alaṅkārañjanena añjitanettā. Rathiyāya gamissantīti bhikkhācariyāya kulūpasaṅkamanāpadesehi, mahāracchāya ito cito ca paribbhamissanti. Dantavaṇṇikapārutāti dantavaṇṇarattena cīvarena pārutasarīrā.

'Anointed with oil' means anointed with oil mixed with beeswax or oil mixed with water. 'Fickle' means endowed with fickleness due to adorning the body, decorating their requisites, and so on. 'With painted eyes' means their eyes painted with decorative cosmetics. 'Walking the streets' means they will wander here and there on the main road on the pretext of going on the alms-round and approaching families. 'Clothed in garments the color of teeth' means their bodies covered with robes dyed the color of teeth.

Ajegucchanti [Pg.365] ajigucchitabbaṃ. Vimuttehīti ariyehi. Surattanti kappiyarajanena suṭṭhu rattaṃ, arahantānaṃ buddhādīnaṃ ciṇṇatāya arahaddhajaṃ jigucchissanti kāsāvaṃ. Kasmā? Odātesu samucchitā gedhaṃ āpannā. Dantavaṇṇapārupanassa hi idaṃ kāraṇavacanaṃ. Te hi setakaṃ sambhāventā ‘‘sabbena sabbaṃ setake gahite liṅgapariccāgo eva siyā’’ti dantavaṇṇaṃ pārupanti.

They despise what should not be despised. 'By the liberated ones' means by the noble ones. 'Well-dyed' means well-dyed with a suitable dye. They will despise the saffron robe, the banner of the arahants, because it was worn by arahants, Buddhas, and others. Why? Because, having become attached to white garments, they have fallen into greed. This is a statement of the reason for wearing garments the color of ivory. For, while promoting white clothing, they think, 'If white were adopted in every way, there would be a complete abandonment of the distinguishing mark,' and thus they wear the color of ivory.

Lābhakāmāti lābhagiddhā. Bhikkhācariyāsupi kosajjayogato kusītā. Samaṇadhammaṃ kātuṃ cittassa ussāhābhāvena hīnavīriyā. Kicchantāti, kilamantā, vanapatthesu vasituṃ kicchantā kilantacittāti attho. Gāmantesūti gāmantasenāsanesu gāmasamīpesu senāsanesu, gāmadvāresu vā senāsanesu. Vasissareti vasissanti.

'Desiring gain' means greedy for gain. They are lazy, indolent in regard to the alms-round. They are of weak energy, their minds lacking enthusiasm to practice the duties of a recluse. 'They are weary' means they are fatigued, their minds weary of dwelling in the forest wilds. 'Near villages' means in lodgings at the edge of a village, in lodgings near a village, or in lodgings at a village gate. 'They will dwell' means they will stay.

Te teva anusikkhantāti ye ye micchājīvappayogena laddhalābhā, te te eva puggale anusikkhantā bhamissanti. Bhamissantīti sayampi te viya micchājīvena lābhaṃ uppādetuṃ rājakulādīni sevantā paribbhamissanti. ‘‘Bhajissantī’’ti vā pāṭho, sevissantīti attho. Asaṃyatāti sīlasaṃyamarahitā.

'They will follow those very ones' means they will wander about, imitating those very individuals who have obtained gain through the practice of wrong livelihood. 'Wandering' means they themselves, like them, will also wander about, frequenting royal families and the like to generate gain through wrong livelihood. An alternative reading is 'bhajissantī,' which means 'they will associate with.' 'Unrestrained' means devoid of moral restraint.

Ye ye alābhino lābhanti ye ye bhikkhū micchājīvaparivajjanena appapuññatāya ca lābhassa paccayassa na lābhino, te pujjā pūjanīyā pāsaṃsā tadā anāgate kāle na bhavissanti. Supesalepi te dhīreti dhitisampannatāya dhīre suṭṭhu pesalepi te bhikkhū na sevissanti, tadā anāgate te lābhino lābhakāmāva bhikkhūti attho.

'Those who do not obtain gain' means those monks who, by avoiding wrong livelihood and due to having little merit, do not obtain the gain of requisites; in the future time, they will not be honored, revered, or praised. 'Even the very virtuous and wise': they will not associate with those monks who are wise due to their fortitude and who are very virtuous. The meaning is that in the future, the gainers will be only those monks who are desirous of gain.

Milakkhurajanaṃ rattanti kālakacchakarajanena rattaṃ. Samāsapadañhetaṃ, gāthāsukhatthaṃ sānunāsikaniddeso. Garahantā sakaṃ dhajanti attano dhajabhūtaṃ kāsāvaṃ jigucchantā. Sāsane pabbajitānañhi kāsāvo dhajo nāma. Titthiyānaṃ dhajaṃ kecīti keci sakyaputtiyabhāvaṃ paṭijānantā eva titthiyānaṃ setavatthikānaṃ dhajabhūtaṃ avadātakaṃ setavatthaṃ dhāressanti.

'Stained with the dye of barbarians' means stained with the dye of black soot. This is a compound word; the nasalization is for the sake of ease in the verse. 'Those who despise their own banner' means being disgusted by their own banner, the ochre robe. For those gone forth in the Dispensation, the ochre robe is called a banner. 'Some, the banner of sectarians' means that some, while claiming to be followers of the Sakyan son, will wear the white cloth, the banner of sectarians who wear white garments.

Agāravo ca kāsāveti arahaddhajabhūte kāsāve agāravo abahumānaṃ tadā anāgate tesaṃ bhavissati. Paṭisaṅkhā ca kāsāveti ‘‘paṭisaṅkhā [Pg.366] yoniso cīvaraṃ paṭisevāmī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena paccavekkhaṇamattampi kāsāvaparibhoge na bhavissati.

"And disrespectful toward the ochre robe" means that in the future, they will lack reverence and esteem for the ochre robe, which is the banner of arahants. "And without reflection on the ochre robe" means that in the future there will not be even the slightest consideration regarding the use of the ochre robe, such as, "I use the robe after proper reflection," as taught in the method (MN 1.23; AN 6.58).

Kāsāvaṃ dhārentena kāsāvaṃ bahumānena ‘‘duccaritato oramitabba’’nti kāsāvassa garukātabbabhāve chaddantajātakamudāharanto ‘‘abhibhūtassa dukkhenā’’tiādimāha. Tattha sallaviddhassāti puthunā savisena sallena viddhassa, tato eva mahatā dukkhena abhibhūtassa. Ruppatoti sarīravikāraṃ āpajjato. Mahāghorāti sarīrajīvitesu nirapekkhatāya bhimmā garutarā paṭisaṅkhā aññehi acintiyā cintāmattena pavattetuṃ asakkuṇeyyā chaddantamahānāgassaāsi, ahosi. Chaddantanāgarājakāle hi bodhisatto soṇuttarena nāma nesādena paṭicchannaṭṭhāne ṭhatvā visapītena sallena viddho mahatā dukkhena abhibhūto taṃ gahetvā paridahitaṃ kāsāvaṃ disvā ‘‘ayaṃ ariyaddhajena paṭicchanno, na mayā hiṃsitabbo’’ti tattha mettacittameva paccupaṭṭhapetvā uparidhammaṃ desesi. Yathāha –

One who wears the ochre robe should highly esteem it, thinking, "One must refrain from misconduct." To illustrate the gravity of the ochre robe, the story of the Six-Tusked Elephant is told, beginning with, "Overcome by suffering..." Here, "pierced by an arrow" means pierced by a broad, poisoned arrow, and overwhelmed by immense suffering from it. "Tormented" means undergoing bodily affliction. "Extremely dreadful" refers to the terrifying and grave reflection—due to indifference toward body and life—a reflection so profound that it was unthinkable by others, impossible to bring about by mere thought. Such was the state of the Six-Tusked Great Elephant. For, at the time of the Six-Tusked Elephant King, the Bodhisatta, struck by a poisoned arrow by a hunter named Soṇuttara, who stood concealed in a hidden place, and overwhelmed by great suffering, upon seeing the ochre robe worn by that hunter, he thought, "This one is concealed by the noble banner; he should not be harmed by me." Establishing only a mind of loving-kindness toward him, he taught the higher Dhamma, as it is said:

‘‘Samappito puthusallena nāgo,Aduṭṭhacitto luddakamajjhabhāsi;

Kimatthayaṃ kissa vā samma hetu,Mamaṃ vadhī kassa vāyaṃ payogo’’tiādi. (jā. 1.16.124);

"Pierced by a broad arrow, the elephant, with an uncorrupted mind, spoke to the hunter: 'For what purpose, friend, or for what reason, do you kill me? For whom is this endeavor?'"

Imamatthaṃ dassento thero ‘‘chaddanto hī’’tiādimāha. Tattha surattaṃ arahaddhajanti soṇuttarena paridahitakāsāvaṃ sandhāyāha. Abhaṇīti abhāsi. Gāthāti gāthāyo. Gajoti chaddanto nāgarājā. Atthopasaṃhitāti atthasannissitā hitā, hitayuttāti attho.

Showing this meaning, the elder said, "Chaddanta, indeed," etc. There, "the well-dyed banner of the arahants" refers to the ochre robe worn by Soṇuttara. "Abhaṇi" means he spoke. "Gāthā" means verses. "Gajo" means Chaddanta, the elephant king. "Atthopasaṃhitā" means connected with meaning and beneficial; the meaning is "endowed with benefit."

Chaddantanāgarājena vuttagāthāsu anikkasāvoti rāgādīhi kasāvehi kasāvo, paridahissatīti nivāsanapārupanaattharaṇavasena paribhuñjissati. ‘‘Paridhassatī’’ti vā pāṭho. Apeto damasaccenāti indriyadamena ceva paramatthasaccapakkhikena vacīsaccena ca apeto, viyutto pariccattoti attho. Na soti so evarūpo puggalo kāsāvaṃ paridahituṃ nārahati.

In the verses spoken by the Chaddanta elephant king, "anikkasāvo" means one who is stained by defilements such as lust. "Paridahissati" means he will use it as a lower robe, upper robe, or covering. Alternatively, the reading may be "paridhassati." "Apeto damasaccena" means devoid of, separated from, having abandoned restraint of the senses and truthful speech aligned with the ultimate truth. "Na so" means such a person is not worthy to wear the ochre robe.

Vantakasāvassāti [Pg.367] catūhi maggehi vantakasāvo chaḍḍitakasāvo pahīnakasāvo assa bhaveyyāti attho. Sīlesūti catupārisuddhisīlesu. Susamāhitoti suṭṭhu samāhito. Upetoti indriyadamena ceva vuttappakārena saccena ca upagato samannāgato. Sa veti so evarūpo puggalo taṃ gandhakāsāvavatthaṃ ekantena arahatīti attho.

"Vantakasāvassa" means that he has expelled, discarded, or abandoned defilements by the four paths. "Sīlesu" refers to the fourfold purification of virtue. "Susamāhito" means well-composed. "Upeto" means endowed with, possessed of, and furnished with the taming of the senses and the truth as described. "Sa ve" means such a person is indeed fully worthy of that fragrant ochre robe.

Vipannasīloti bhinnasīlo. Dummedhoti nippañño sīlavisodhanapaññāya virahito. Pākaṭoti ‘‘dussīlo aya’’nti pākaṭo pakāso, vikkhittindriyatāya vā pākaṭo pākaṭindriyoti attho. Kāmakāriyoti bhinnasaṃvaratāya yathicchitakārako, kāmassa vā mārassa yathākāmakaraṇīyo. Vibbhantacittoti rūpādīsu visayesu vikkhittacitto. Nissukkoti asukko sukkadhammarahito hirottappavivajjito, kusaladhammasampādanaussukkarahito vā.

"Vipannasīlo" means one with broken morality. "Dummedho" means unwise, devoid of the wisdom that purifies morality. "Pākaṭo" means manifest, evident as 'this one is immoral,' or manifest due to unrestrained senses, meaning 'one whose senses are manifest.' "Kāmakārī" means acting as one pleases due to broken restraint, or one who does the bidding of Kāma or Māra. "Vibbhantacitto" means a mind scattered among sense objects such as forms. "Nissukko" means without brightness, devoid of wholesome qualities, lacking shame and fear of wrongdoing, or lacking effort in cultivating wholesome states.

Vītarāgoti vigatacchandarāgo. Odātamanasaṅkappoti suvisuddhamanovitakko, anāvilasaṅkappo vā.

"Vītarāgo" means one whose desire and lust have departed. "Odātamanasaṅkappo" means with very pure mental thoughts, or with unblemished intentions.

Kāsāvaṃ kiṃ karissatīti yassa sīlaṃ natthi, tassa kāsāvaṃ kiṃ nāma payojanaṃ sādhessati, cittakatasadisaṃ tassa pabbajitaliṅganti attho.

"What will the ochre robe do?" means that for one who has no virtue, what purpose will the ochre robe accomplish for him? The meaning is that his outward sign of a renunciant is like a painted image.

Duṭṭhacittāti rāgādidosehi dūsitacittā. Anādarāti satthari dhamme aññamaññañca ādararahitā agāravā. Tādīnaṃ mettacittānanti mettābhāvanāya sampayuttahadaye teneva arahattādhigamena iṭṭhādīsu tādibhāvappatte uḷāraguṇe. Upayogatthe hi idaṃ sāmivacanaṃ. Niggaṇhissantīti ‘‘sīlādisampanne disvā te sambhāventā vipannasīle amhe na bahuṃ maññissantī’’ti attani agāravabhayena yathā te ubbāḷhā pakkamissanti, tathā bādhissantīti attho.

"With corrupted minds" means those whose minds are corrupted by defilements such as lust and so forth. "Without respect" means lacking respect for the Teacher, the Dhamma, and one another; without reverence. "Of those with minds of loving-kindness who are 'such ones'" refers to those of superior qualities whose hearts are associated with the development of loving-kindness, and who, through that very attainment of arahantship, have reached the state of 'suchness' in regard to desirable things and so forth. Indeed, this is a genitive case used in the sense of relation. "They will rebuke" means, "'Seeing those accomplished in virtue and so forth, they honor them, but they will not think much of us who are of failed virtue.' Thus, out of fear of disrespect towards themselves, they will oppress them in such a way that they, being harassed, will depart—this is the meaning.

Sikkhāpentāpīti sikkhāpiyamānāpi. Kammatthe hi ayaṃ kattuniddeso. Therehīti attano ācariyupajjhāyehi. Cīvaradhāraṇanti idaṃ samaṇapaṭipattiyā nidassanamattaṃ, tasmā ‘‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādinā [Pg.368] (a. ni. 4.122) sikkhāpiyamānāpīti attho. Na suṇissantīti ovādaṃ na gaṇhissanti.

"Even when instructing" means even when being instructed. Indeed, this is a nominative case used in the sense of the object. "By the elders" means by their own teachers and preceptors. "Wearing robes" is merely an example of monastic practice. Therefore, the meaning is, "Even when being instructed, 'You should go forward thus, you should go back thus,' and so on." "They will not listen" means they will not accept the advice.

Te tathā sikkhitā bālāti te andhabālā ācariyupajjhāyehi sikkhāpiyamānāpi anādaratāya asikkhitāti. Nādiyissantupajjhāyeti upajjhāye ācariye ca ādaraṃ na karonti, tesaṃ anusāsaniyaṃ na tiṭṭhanti. Yathā kiṃ? Khaḷuṅko viya sārathiṃ yathā khaḷuṅko duṭṭhasso assadamakaṃ nādiyati na tassa upadese tiṭṭhati, evaṃ tepi upajjhāyācariye na bhāyanti na sārajjantīti attho.

"Those fools, thus trained" means those blind fools, even when being trained by their teachers and preceptors, are untrained due to their lack of regard. "They will not heed their preceptor" means they do not respect their preceptor or teacher and do not abide by their instruction. Like what? Like a restive horse with a charioteer; just as a restive, wicked horse does not heed the horse trainer, nor abide by his guidance, so too do they not fear or feel shame toward their preceptors and teachers—this is the meaning.

‘‘Eva’’ntiādi vuttassevatthassa nigamanaṃ. Tattha evanti vuttappakārena. Anāgataddhānanti anāgatamaddhānaṃ, anāgate kāleti attho. Taṃyeva sarūpato dassento ‘‘patte kālamhi pacchime’’ti āha. Tattha katamo pacchimakālo? ‘‘Tatiyasaṅgītito paṭṭhāya pacchimakālo’’ti keci, taṃ eke nānujānanti. Sāsanassa hi pañcayugāni vimuttiyugaṃ, samādhiyugaṃ, sīlayugaṃ, sutayugaṃ, dānayuganti. Tesu paṭhamaṃ vimuttiyugaṃ, tasmiṃ antarahite samādhiyugaṃ vattati, tasmimpi antarahite sīlayugaṃ vattati, tasmimpi antarahite sutayugaṃ vattateva. Aparisuddhasīlo hi ekadesena pariyattibāhusaccaṃ paggayha tiṭṭhati lābhādikāmatāya. Yadā pana mātikāpariyosānā pariyatti sabbaso antaradhāyati, tato paṭṭhāya liṅgamattameva avasissati, tadā yathā tathā dhanaṃ saṃharitvā dānamukhena vissajjenti, sā kira nesaṃ carimā sammāpaṭipatti. Tattha sutayugato paṭṭhāya pacchimakālo, ‘‘sīlayugato paṭṭhāyā’’ti apare.

"Thus" and so on is a conclusion of the stated meaning. Here, "thus" means in the manner described. "In the future age" means the future time; that is, in the time to come. To illustrate this very point, it is said, "When the last era arrives." Here, what is the last era? Some say, "The last era begins from the Third Council," but others do not accept this. For the Dispensation has five ages: the age of liberation, the age of concentration, the age of virtue, the age of learning, and the age of giving. Among these, the first is the age of liberation. When that disappears, the age of concentration prevails. When that too disappears, the age of virtue prevails. When that also disappears, the age of learning still prevails. For one of impure virtue may still maintain extensive learning of the scriptures in part, out of desire for gain and so on. But when learning disappears entirely, down to the last of the textual lists, only the outward signs will remain. Then, gathering wealth by any means, they will distribute it through giving—this, it is said, will be their final right practice. Here, the last era begins from the age of learning; others say, "from the age of virtue."

Evaṃ thero pacchime kāle uppajjanakaṃ mahābhayaṃ dassetvā puna tattha sannipatitabhikkhūnaṃ ovādaṃ dadanto ‘‘purā āgacchate’’tiādinā tisso gāthā abhāsi. Tattha purā āgacchate etanti etaṃ mayā tumhākaṃ vuttaṃ paṭipattiantarāyakaraṃ anāgataṃ mahābhayaṃ āgacchati purā, yāva āgamissati, tāvadevāti attho. Subbacāti vacanakkhamā sovacassakārakehi dhammehi samannāgatā, garūnaṃ anusāsaniyo padakkhiṇaggāhino hothāti attho. Sakhilāti muduhadayā.

Thus, the Elder, having shown the great danger that will arise in a future time, again gave advice to the monks assembled there and spoke three verses beginning with “Before it comes.” Therein, ‘Before it comes’ means this: this great danger, which is an obstacle to the practice and has been spoken of by me to you, is coming in the future; before it arrives—this is the meaning. ‘Subbacā’ means endowed with qualities that make one easy to admonish, being receptive to the instruction of one's teachers. ‘Sakhilā’ means gentle-hearted.

Mettacittāti [Pg.369] sabbasattesu hitūpasaṃhāralakkhaṇāya mettāya sampayuttacittā. Kāruṇikāti karuṇāya niyuttā paresaṃ dukkhāpanayanākāravuttiyā karuṇāya samannāgatā. Āraddhavīriyāti akusalānaṃ pahānāya kusalānaṃ upasampadāya paggahitavīriyā. Pahitattāti nibbānaṃ paṭipesitacittā. Niccanti sabbakālaṃ. Daḷhaparakkamāti thiravīriyā.

‘Mettacittā’ means having a mind conjoined with loving-kindness, characterized by the aspect of bringing benefit to all beings. ‘Kāruṇikā’ means engaged in compassion, endowed with compassion, having the mode of conduct of removing the suffering of others. ‘Āraddhavīriyā’ means having aroused energy for abandoning unwholesome qualities and accomplishing wholesome qualities. ‘Pahitattā’ means with a mind dispatched towards Nibbāna. ‘Niccaṃ’ means at all times. ‘Daḷhaparakkamā’ means with steadfast energy.

Pamādanti pamajjanaṃ, kusalānaṃ dhammānaṃ ananuṭṭhānaṃ, akusalesu ca dhammesu cittavossaggo. Vuttañhi –

‘Pamāda’ means heedlessness: the non-performance of wholesome qualities and the release of the mind to unwholesome states. For it has been said:

‘‘Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ, kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā’’tiādi (vibha. 930).

“Therein, what is heedlessness? It is the release of the mind, the continued release of the mind, towards bodily misconduct, verbal misconduct, or mental misconduct, or towards the five strands of sensual pleasure; it is the lack of diligence in developing wholesome qualities”—and so on (Vibh. 930).

Appamādanti appamajjanaṃ, so pamādassa paṭipakkhato veditabbo. Atthato hi appamādo nāma satiyā avippavāso, upaṭṭhitāya satiyā eva cetaṃ nāmaṃ. Ayañhettha attho – yasmā pamādamūlakā sabbe anatthā, appamādamūlakā ca sabbe atthā, tasmā pamādaṃ bhayato upaddavato disvā appamādañca khemato anupaddavato disvā appamādapaṭipattiyā sikhābhūtaṃ sīlādikkhandhattayasaṅgahaṃ sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgikaṃ ariyamaggaṃ bhāvetha, amataṃ nibbānaṃ phusantā sacchikarontā attano santāne uppādetha, dassanamaggamatte aṭṭhatvā upari tiṇṇaṃ maggānaṃ uppādanavasena vaḍḍhetha, evaṃ vo appamādabhāvanā sikhāpattā bhavissatīti.

‘Appamāda’ means heedfulness, and it should be understood as the opposite of heedlessness. In essence, heedfulness is non-separation from mindfulness; it is indeed the name for established mindfulness. The meaning here is this: because all misfortunes are rooted in heedlessness, and all benefits are rooted in heedfulness, therefore, seeing heedlessness as fearful and perilous, and heedfulness as safe and secure, you should cultivate the Noble Eightfold Path—which, by way of its eight factors beginning with right view, encompasses the threefold aggregate of virtue and so on—as the pinnacle of the practice of heedfulness. Touching the deathless, Nibbāna, realizing it, you should generate it within your own mental continuum. Not stopping merely at the path of vision, you should develop it by way of generating the three higher paths. In this way, your cultivation of heedfulness will reach its culmination.

Evaṃ thero sampattaparisaṃ ovadati. Imā eva cimassa therassa aññābyākaraṇagāthā ahesunti.

Thus, the Elder exhorted the assembled company. These, indeed, were the verses of this Elder’s declaration of final knowledge.

Phussattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Phussa is concluded.

2. Sāriputtattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Sāriputta

Yathācārī [Pg.370] yathāsatotiādikā āyasmato sāriputtattherassa gāthā. Tassa āyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ – atīte ito satasahassakappādhike asaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷakasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā mokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā, samma, ahaṃ pabbajitukāmo, kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajjaṃ anupabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Tepi sabbe pañcābhiññā aṭṭha samāpattiyo nibbattesuṃ.

The verses beginning ‘As he fares, as he is mindful’ are those of the Venerable Elder Sāriputta. The story of that venerable one and of the Elder Mahāmoggallāna should be understood thus: in the past, one incalculable and one hundred thousand aeons ago, the Venerable Sāriputta was born into a great brahmin family of wealth and was named Sarada the youth. Mahāmoggallāna was born into a great householder family of wealth and was named Sirivaḍḍha the householder. Both were friends who had played together in the dust as children. Among them, Sarada the youth, after his father’s passing, having come into the family fortune, one day went into solitude and reflected: “For these beings, death is indeed certain. Therefore, having undertaken the going forth, I must seek the path to liberation.” Approaching his friend, he said, “Friend, I wish to go forth. Will you be able to go forth?” When the other replied, “I will not be able,” he said, “So be it, I alone will go forth.” Having had his treasure-houses opened, he gave a great donation to the poor, travellers, and others, then went to the foot of a mountain and went forth into the life of a seer. Following his going forth, seventy-four thousand sons of brahmins also went forth. He, having produced the five supernormal knowledges and the eight meditative attainments, also taught the preliminary kasiṇa practice to those matted-haired ascetics. They too all produced the five supernormal knowledges and the eight meditative attainments.

Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ ‘‘saradatāpasassa ca antevāsikānañca saṅgahaṃ karissāmī’’ti eko adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi.

At that time, the Perfectly Enlightened One named Anomadassī, having arisen in the world, having set in motion the supreme Wheel of the Dhamma, and having ferried beings across the great flood of saṃsāra, one day thought, “I will render assistance to Sarada the ascetic and his disciples.” All alone, without a companion, he took his bowl and robe and went through the sky. Thinking, “Let him know my state of Buddhahood,” he descended from the sky and stood upon the earth right while the ascetic was watching. Sarada the ascetic, having discerned the marks of a Great Man on the Teacher’s body, came to the conclusion, “This is indeed an All-Knowing Buddha.” He went out to meet him, prepared a seat, and offered it. The Blessed One sat down on the prepared seat. Sarada the ascetic sat down to one side near the Teacher.

Tasmiṃ samaye tassa antevāsikā catusattatisahassamattā jaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā āgatā satthāraṃ disvā [Pg.371] sañjātappasādā attano ācariyassa ca satthu ca nisinnākāraṃ oloketvā, ‘‘ācariya, mayaṃ pubbe ‘tumhehi mahantataro koci natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti āhaṃsu. ‘‘Kiṃ vadetha, tātā? Sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha? Sabbaññubuddhena maṃ tulyaṃ mā karitthā’’ti. Atha te tāpasā ācariyassa vacanaṃ sutvā ‘‘yāva mahā vatāyaṃ purisuttamo’’ti sabbeva pādesu nipatitvā satthāraṃ vandiṃsu.

At that time, his disciples, seventy-four thousand matted-haired ascetics, arrived bearing various choice, succulent fruits. Seeing the Teacher, with faith having arisen in them, and observing the way both their own teacher and the Master were seated, they said: “Teacher, previously we went about thinking, ‘There is no one greater than you,’ but this man, we think, is greater than you.” “What are you saying, my dears? Do you wish to make Mount Sineru, one hundred and sixty-eight thousand yojanas in height, equal with a mustard seed? Do not compare me with an All-Knowing Buddha.” Then those ascetics, hearing their teacher’s words, thought, “Oh, how very great is this supreme man!” and they all prostrated themselves at the Teacher’s feet and paid homage.

Atha te ācariyo āha – ‘‘tātā, satthu anucchaviko no deyyadhammo natthi, satthā ca bhikkhācāravelāya idhāgato, handa mayaṃ deyyadhammaṃ yathābalaṃ dassāma. Tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā ca phalāphale paṭiggaṇhitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā satthari nisinne sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Te satthu cittaṃ ñatvā tāvadeva satasahassakhīṇāsavaparivārā aggasāvakā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.

Then their teacher said to them: “My dears, we have no gift suitable for the Teacher, and the Teacher has come here at the time for the alms-round. Come, let us give a gift according to our ability. Whatever choice fruits you have brought, bring them here.” Having had them brought, he washed his hands and himself placed them in the Tathāgata’s bowl. The very moment the Teacher accepted the fruits, deities infused them with divine nutriment. The ascetic also strained water himself and offered it. Then, when the meal was concluded and the Teacher was seated, he called all his disciples, and sat near the Teacher engaging in memorable and courteous conversation. The Teacher thought, “Let the two chief disciples come with the Saṅgha of bhikkhus.” Knowing the Teacher’s thought, the chief disciples, attended by a hundred thousand destroyers of the taints, immediately came, paid homage to the Teacher, and stood to one side.

Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ tesaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito – ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ abhiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso [Pg.372] sattāhaṃ nirantaraṃ pupphacchattaṃ dhārento aṭṭhāsi. Itare pana vanamūlaphalāphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu.

Then the ascetic Sarada addressed his disciples: “Dear ones, an offering of a flower seat should be made to the Teacher and the Bhikkhu Saṅgha. Therefore, bring flowers.” Immediately, they brought flowers endowed with color and fragrance by means of psychic power and prepared a flower seat spanning a yojana for the Buddha. For the two chief disciples, it was three gāvutas; for the remaining bhikkhus, it was of various sizes such as half a yojana; and for the most junior of the Saṅgha, they prepared one of an usabha measure. When the seats were thus prepared, the ascetic Sarada stood before the Tathāgata with hands reverently joined and said, “Venerable sir, out of compassion for me, please ascend this flower seat.” The Blessed One sat down on the flower seat. When the Teacher was seated, the two chief disciples and the other bhikkhus sat down on their respective seats. The Teacher, thinking, “May this be of great fruit for them,” entered into the attainment of cessation. Knowing that the Teacher had entered this attainment, the two chief disciples and the other bhikkhus also entered into the attainment of cessation. The ascetic stood for seven days without interruption, holding a flower parasol. The others, having partaken of the roots and fruits of the forest, spent the remaining time standing with hands reverently joined.

Satthā sattāhassa accayena nirodhato vuṭṭhāya aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya ekassapi dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassamattā jaṭilā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāravaradharā saṭṭhivassikattherā viya ahesuṃ.

After the passing of seven days, the Teacher, having emerged from the attainment of cessation, addressed the chief disciple, the Elder Nisabha: “Give the ascetics a talk of appreciation for the flower seat.” The Elder, standing in the knowledge of a disciple's perfections, gave them the talk of appreciation for the flower seat. At the end of his discourse, the Teacher addressed the second chief disciple, the Elder Anoma: “You too, teach them the Dhamma.” He also, having thoroughly considered the Tipiṭaka, the word of the Buddha, taught them the Dhamma. Yet, through the discourses of both, not even one person attained the comprehension of the Dhamma. Then the Teacher, standing in the domain of a Buddha, began to deliver a Dhamma discourse. At the conclusion of the discourse, with the exception of the ascetic Sarada, all the remaining seventy-four thousand matted-hair ascetics attained Arahantship. The Teacher extended his hand and said, “Come, bhikkhus.” At that very moment, their guise as ascetics vanished, and they appeared as elders of sixty vassas, bearing the eight excellent requisites.

Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa aggasāvako bhaveyya’’nti satthu desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha tathāgataṃ vanditvā tathā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā – ‘‘ito tvaṃ kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissasī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi.

The ascetic Sarada, however, during the Teacher’s discourse, had a thought arise: “Oh, that I too, like this Elder Nisabha, might become the chief disciple of a future Buddha!” Because his mind was thus directed elsewhere, he was unable to penetrate the paths and fruits. Then, having paid homage to the Tathāgata, he made that aspiration. The Teacher, seeing that it would be fulfilled without obstacle, prophesied: “Having passed beyond one incalculable and one hundred thousand kappas from now, you shall become the chief disciple named Sāriputta of the Sammāsambuddha named Gotama.” Then, having given a Dhamma talk, surrounded by the Bhikkhu Saṅgha, he ascended into the sky.

Saradatāpasopi sahāyakassa sirivaḍḍhassa santikaṃ gantvā, samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamassa nāma sammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ patthehīti.

The ascetic Sarada also went to his companion Sirivaḍḍha and said: “Friend, at the feet of the Blessed One Anomadassī, I have aspired to the position of chief disciple of the Sammāsambuddha named Gotama, who will arise in the future. You too should aspire to the position of his second disciple.”

Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā [Pg.373] mahantaṃ sakkārasammānaṃ sajjetvā, saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā, buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti.

Having heard this instruction, Sirivaḍḍha had a level space of eight karīsas prepared at the entrance to his residence, scattered flowers with parched grain as the fifth, and had a pavilion with a covering of blue lotuses erected. He had a seat for the Buddha prepared and also seats for the bhikkhus, arranged great offerings and honors, and had the Teacher invited by the ascetic Sarada. For seven days he held a great almsgiving, and having clothed the Bhikkhu Saṅgha headed by the Buddha with costly robes, he made the aspiration to become the second disciple. The Teacher, seeing that this would be fulfilled without obstacle, prophesied in the manner already described, gave the talk of appreciation for the meal, and departed. Sirivaḍḍha, joyful and elated, performed wholesome deeds for as long as he lived and, at the second mind-moment, was reborn in a celestial world of the sense-sphere. The ascetic Sarada, having developed the four Brahmavihāras, was reborn in the Brahma-world.

Tato paṭṭhāya nesaṃ ubhinnampi antarākammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissagāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo upaṭṭhāpesuṃ, nāmaggahaṇadivase rūpasāribrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ akaṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ akaṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.

From that time onwards, no intervening deeds of these two are related. However, just before the arising of our Blessed One, the ascetic Sarada took conception in the womb of the brahmin lady Rūpasārī in the village of Upatissa, not far from Rājagaha. On that very day, his companion also took conception in the womb of the brahmin lady Moggali in the village of Kolita, also not far from Rājagaha. It is said that these two families had been bound in friendship for seven generations. For both of them, the pregnancy protection ceremony was performed on the very same day. When they were born after the passing of ten months, sixty-six nurses were appointed to attend to them. On the naming day, because he was the son of the chief family in Upatissa village, the son of the brahmin lady Rūpasārī was given the name Upatissa. Because the other was the son of the chief family in Kolita village, he was given the name Kolita. Both of them, growing up with a great retinue, reached maturity and mastered all the arts.

Athekadivasaṃ te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākagatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatānaṃ maccumukhe patissantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekaṃ pabbajjaṃ laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcahi māṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ pariggaṇhitvā tattha sāraṃ adisvā tato nikkhamitvā tattha tattha te te paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi [Pg.374] puṭṭhā neva sampāyanti, aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti.

Then one day, while watching the hilltop festival in Rājagaha, they saw the great crowd that had assembled. Because their knowledge had reached maturity, they reflected with wise attention: “All these people will fall into the mouth of death within a hundred years.” Having thus gained a sense of spiritual urgency, they resolved, “We must seek the teaching of liberation, and in seeking it, it is right that we undertake the going forth.” Together with five hundred young men, they went forth into homelessness in the presence of the wanderer Sañjaya. From the time they went forth, Sañjaya reached the peak of gain and fame. Within just a few days, they grasped all of Sañjaya’s doctrine, but seeing no essence therein, they departed from him. They then went about questioning those ascetics and brahmins who were considered wise, but those who were questioned could not answer. On the contrary, it was they who answered their questions. In this way, while searching for liberation, they made a pact: “Whichever of us first realizes the Deathless shall inform the other.”

Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātappasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi.

At that time, when our Teacher, having attained the first supreme enlightenment and set in motion the excellent Wheel of Dhamma, was dwelling in Rājagaha after gradually subduing the thousand matted-hair ascetics, beginning with Uruvela Kassapa, one day the wanderer Upatissa, while going to the wanderers’ park, saw the Venerable Assaji Thera walking for alms in Rājagaha. Thinking, “Never before have I seen a renunciant so accomplished in deportment; surely the peaceful Dhamma must be present in him,” he became filled with faith and, desiring to ask a question, watched the Venerable One and followed closely behind. The Thera, having received alms-food, went to a suitable place to partake of it. The wanderer prepared his own wanderer’s seat and offered it. At the end of the meal, he also offered him water from his own water pot.

Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃvādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286; peṭako. 9) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattiphale patiṭṭhāsi, itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā upari visese appavattente ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyakassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā [Pg.375] tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi.

Having thus performed the duties toward a teacher, he exchanged friendly greetings with the Thera who had finished his meal, and asked, “Who, venerable sir, is your teacher, and whose Dhamma do you favor?” The Thera indicated the Perfectly Enlightened One. When further asked, “What does your teacher profess?” the Thera, thinking, “I will show him the profundity of this Dispensation,” and making known his own junior status, spoke the Dhamma of the Dispensation in brief, reciting the verse: “Of things that proceed from a cause…” The wanderer, upon hearing only the first two lines, was established in the fruit of stream-entry, which is endowed with a thousand methods. The remaining two lines he comprehended at the time of being a stream-enterer. At the end of the verse, having become a stream-enterer, and seeing that the higher special attainments were not arising, he reflected, “There must be a reason for this,” and said to the Thera: “Venerable sir, do not extend the Dhamma teaching further; let this be enough. Where does our Teacher dwell?” “In the Bamboo Grove.” “Venerable sir, you may go on ahead. I will release my companion from the promise made and, taking him with me, I shall come.” Then, having paid homage with the five-point prostration and circumambulated him three times, he sent the Thera on his way and went to the wanderers’ park.

Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘mukhavaṇṇo na aññadivasesu viya, addhānena amataṃ adhigataṃ bhavissatī’’ti tenevassa visesādhigamaṃ sambhāvetvā amatādhigamaṃ pucchi. Sopissa ‘‘āmāvuso, amataṃ adhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ no satthā’’ti? ‘‘Veḷuvane’’ti. ‘‘Tena hi, āvuso, āyāma, satthāraṃ passissāmā’’ti. Upatisso sabbakālampi ācariyapūjakova, tasmā sañcayassa santikaṃ gantvā satthu guṇe pakāsetvā tampi satthu santikaṃ netukāmo ahosi. So lābhāsāpakato antevāsikabhāvaṃ anicchanto ‘‘na sakkomi cāṭi hutvā udakasiñcanaṃ hotu’’nti paṭikkhipi. Te anekehi kāraṇehi taṃ saññāpetuṃ asakkontā attano ovāde vattamānehi aḍḍhateyyasatehi antevāsikehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā te dūratova āgacchante disvā ‘‘etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga’’nti vatvā tesaṃ parisāya cariyavasena dhammaṃ desetvā arahatte patiṭṭhāpetvā ehibhikkhubhāvena upasampadaṃ adāsi. Yathā tesaṃ, evaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgatameva. Uparimaggattayakiccaṃ pana na niṭṭhāti. Kasmā? Sāvakapāramīñāṇassa mahantatāya.

The wanderer Kolita, seeing him coming from afar, thought, “His facial expression is not as on other days; surely the deathless has been attained.” Thus inferring his special attainment from his very appearance, he asked about the attainment of the deathless. The other acknowledged, “Yes, friend, the deathless has been attained,” and recited that same verse. At the end of the verse, Kolita was established in the fruit of stream-entry and said, “Where is our Teacher?” “In the Bamboo Grove.” “Then, friend, let us go; we shall see the Teacher.” Upatissa, however, was always one who revered his teacher; therefore, he went to Sañjaya, proclaimed the Teacher’s virtues, and wished to lead him also to the Teacher. But Sañjaya, overcome by attachment to gain, did not wish to become a disciple and refused, saying, “Having been a large water jar, I cannot become a small water pot.” Unable to persuade him with many reasons, they went to the Bamboo Grove with their two hundred and fifty disciples who followed their instruction. The Teacher, seeing them coming from afar, said, “This will be my chief, auspicious pair of disciples.” He then taught the Dhamma to their retinue according to their dispositions, established them in arahantship, and gave them the higher ordination with the words, “Come, bhikkhu.” For the chief disciples also, just as for their retinue, the bowl and robes created by psychic power appeared. The task of the three higher paths, however, was not yet accomplished for them. Why? Because of the greatness of the wisdom of the perfection of a disciple.

Tesu āyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ (a. ni. 7.61) suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajitadivasato aḍḍhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa [Pg.376] matthakaṃ pāpuṇi. Iti dvinnampi aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ. Tena vuttaṃ apadāne (apa. thera 1.1.141-374) –

Among them, on the seventh day from his ordination, the Venerable Mahāmoggallāna, while striving in the ascetic’s duties in the village of Kallavāla in the country of Magadha, was overcome by sloth and torpor. Having been stirred to urgency by the Teacher and having dispelled that sloth and torpor, just by listening to the meditation subject of the elements, he attained the three higher paths and reached the summit of the wisdom of the perfection of a disciple. The Venerable Sāriputta, a fortnight after his ordination, while dwelling with the Teacher in the Sūkarakhata cave in Rājagaha, directed his knowledge in accordance with the teaching as the Discourse on the Comprehension of Feelings was being taught to his nephew, the wanderer Dīghanakha. Like one partaking of a meal served by another, he reached the summit of the wisdom of the perfection of a disciple. Thus, for both chief disciples, the summit of the wisdom of the perfection of a disciple was attained in the very presence of the Teacher. Therefore it is said in the Apadāna:

‘‘Himavantassa avidūre, lambako nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

“Not far from the Himavanta, there is a mountain named Lambaka; my hermitage was well-made there, my leaf-hut well-constructed.”

‘‘Uttānakūlā nadikā, supatitthā manoramā;

Susuddhapulinākiṇṇā, avidūre mamassamaṃ.

“A little river with shallow banks, with good fords, and delightful, strewn with the purest sand, flows not far from my hermitage.”

‘‘Asakkharā apabbhārā, sādu appaṭigandhikā;

Sandatī nadikā tattha, sobhayantā mamassamaṃ.

“Free of gravel, without steep banks, with sweet water and no foul smell, the little river flows there, beautifying my hermitage.”

‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;

Caranti nadiyā tattha, sobhayantā mamassamaṃ.

“Crocodiles and makaras are there, and porpoises and turtles too; they move about in the river there, beautifying my hermitage.”

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Vaggaḷā papatāyantā, sobhayanti mamassamaṃ.

“Pāṭhīna and pāvusa fish, balaja, muñja, and rohita, and leaping vaggaḷā fish beautify my hermitage.”

‘‘Ubho kūlesu nadiyā, pupphino phalino dumā;

Ubhato abhilambantā, sobhayanti mamassamaṃ.

“On both banks of the river are trees, flowering and bearing fruit; hanging down over both sides, they beautify my hermitage.”

‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā;

Dibbagandhā sampavanti, pupphitā mama assame.

“Mango, sāla, and tilaka trees, pāṭalī and sinduvāraka; being in bloom in my hermitage, they emit a divine fragrance.”

‘‘Cammakā saḷalā nīpā, nāgapunnāgaketakā;

Dibbagandhā sampavanti, pupphitā mama assame.

“Cammaka, salala, and nīpa trees, nāga, punnāga, and ketaka; being in bloom in my hermitage, they emit a divine fragrance.”

‘‘Atimuttā asokā ca, bhaginīmālā ca pupphitā;

Aṅkolā bimbijālā ca, pupphitā mama assame.

“Atimutta and asoka trees, and the bhaginīmālā are in bloom; aṅkola and bimbijāla trees are flowering in my hermitage.”

‘‘Ketakā kandali ceva, godhukā tiṇasūlikā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

“Ketaka and kandali, godhuka and tiṇasūlikā as well; emitting a divine fragrance, they beautify my hermitage.”

‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

“Kaṇikāra and kaṇṇikā trees, asana and many ajjuna trees; emitting a divine fragrance, they beautify my hermitage.”

‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

“Punnāga and giripunnāga trees, and koviḷāras are in bloom; emitting a divine fragrance, they beautify my hermitage.”

‘‘Uddālakā [Pg.377] ca kuṭajā, kadambā vakulā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

“Uddālaka and kuṭaja trees, kadamba and many vakula trees; emitting a divine fragrance, they beautify my hermitage.”

‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo;

Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te.

“Āḷaka and isimugga plants, plantains and citrons; nourished by fragrant water, they bear their fruits.”

‘‘Aññe pupphanti padumā, aññe jāyanti kesarī;

Aññe opupphā padumā, pupphitā taḷāke tadā.

“Some lotuses are blooming, others are producing filaments; still other lotuses have shed their petals, all flowering in the pond at that time.”

‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo;

Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā.

“The lotuses are forming buds, the lotus roots are spreading out; covered with the leaves of the water caltrop, the pond was beautiful at that time.”

‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā;

Dibbagandhā sampavanti, pupphitā taḷāke tadā.

“Nayitā and ambagandhī plants, uttalī and bandhujīvaka; being in bloom in the pond at that time, they emit a divine fragrance.”

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Saṃgulā maggurā ceva, vasanti taḷāke tadā.

Pāṭhīna fish, pāvusa fish, balaja fish, and muñja-rohita fish, as well as saṃgula fish and catfish, dwelt in the lake at that time.

‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā;

Oguhā ajagarā ca, vasanti taḷāke tadā.

Crocodiles and porpoises, tantigāhā fish and rakkhasa fish, oguhā fish and pythons, dwelt in the lake at that time.

‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;

Kokilā sukasāḷikā, upajīvanti taṃ saraṃ.

Pigeons, sun-geese, ruddy sheldrakes, and river-faring birds, cuckoos, parrots, and myna birds, live depending on that lake.

‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā;

Dindibhā suvapotā ca, upajīvanti taṃ saraṃ.

Pheasants, crabs, water-hens in the forest, plovers, and young parrots subsist on that lake.

‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā;

Pampakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ.

Geese, cranes, and peacocks, cuckoos and wild cocks; pampaka birds and jīvaṃjīvaka birds, live depending on that lake.

‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū;

Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ.

Owls, white-headed birds, ospreys, and many hawks, and great black birds, live depending on that lake.

‘‘Pasadā ca varāhā ca, camarā gaṇḍakā bahū;

Rohiccā sukapotā ca, upajīvanti taṃ saraṃ.

Spotted deer and boars, many yaks and rhinoceroses, rohitaka deer and young parrots, live depending on that lake.

‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā;

Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ.

Lions, tigers, and leopards; bears, wolves, and hyenas; and elephants in threefold rut, live depending on that lake.

‘‘Kinnarā [Pg.378] vānarā ceva, athopi vanakammikā;

Cetā ca luddakā ceva, upajīvanti taṃ saraṃ.

Kinnaras and monkeys, and also forest workers, trappers and hunters too, live depending on that lake.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ.

Tinduka, piyala, madhuka, and kāsumārī trees constantly bear fruit, not far from my hermitage.

‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ.

Kosamba, pine, and nimba trees, endowed with sweet fruit, constantly bear fruit near my hermitage.

‘‘Harītakā āmalakā, ambajambuvibhītakā;

Kolā bhallātakā billā, phalāni dhārayanti te.

Harītaka, āmalaka, mango, jambu, and vibhītaka trees; kola, bhallātaka, and bilva trees—these bear fruit.

‘‘Āluvā ca kaḷambā ca, biḷālītakkaḷāni ca;

Jīvakā sutakā ceva, bahukā mama assame.

Yams and kaḷamba plants, biḷālī and takkaḷa plants, jīvaka and sutaka plants are plentiful in my hermitage.

‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā;

Acchodakā sītajalā, supatitthā manoramā.

Not far from the hermitage were well-made lakes, with clear, cool water, with fine bathing places, and delightful.

‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā;

Mandālakehi sañchannā, dibbagandhopavāyati.

Covered with red and blue lotuses, abounding with white lotuses, and overgrown with mandālaka flowers, a divine fragrance wafted forth.

‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane;

Sukate assame ramme, viharāmi ahaṃ tadā.

Thus, in a forest endowed with all features, blossoming and bearing fruit, in a well-made and delightful hermitage, I dwelt at that time.

‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā;

Pañcābhiññābalappatto, suruci nāma tāpaso.

I was the ascetic named Suruci, virtuous, accomplished in vows, a meditator ever delighting in jhāna, having attained the power of the five supernormal knowledges.

‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ;

Sabbe maṃ brāhmaṇā ete, jātimanto yasassino.

Twenty-four thousand disciples attended upon me; all these brahmins were of high birth and renowned.

‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;

Padakā veyyākaraṇā, sadhamme pāramiṃ gatā.

They were masters of the science of bodily marks and legends, of glossaries with their ritual treatises, of metrics and grammar; they had reached perfection in their own doctrine.

‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā;

Pathabyā bhūmantalikkhe, mama sissā susikkhitā.

My disciples were well-trained and expert in portents, omens, and signs, concerning things on the earth and in the sky.

‘‘Appicchā nipakā ete, appāhārā alolupā;

Lābhālābhena santuṭṭhā, parivārenti maṃ sadā.

They were of few wishes, prudent, ate little, and were not greedy; content with gain or loss, they always surrounded me.

‘‘Jhāyī [Pg.379] jhānaratā dhīrā, santacittā samāhitā;

Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā.

Meditators, delighting in jhāna, wise, with peaceful minds, and concentrated; aspiring to nothingness, they always surrounded me.

‘‘Abhiññāpāramippattā, pettike gocare ratā;

Antalikkhacarā dhīrā, parivārenti maṃ sadā.

Having reached the perfection of the supernormal knowledges, delighting in their ancestral domain, these wise ones who travel through the sky always surround me.

‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā;

Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā.

Restrained in the six sense-doors, imperturbable, with guarded faculties, and unattached, those wise ones, my disciples, were hard to approach.

‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca;

Vītināmenti te rattiṃ, mama sissā durāsadā.

By sitting cross-legged, by standing, and by walking, they passed the night; my disciples were hard to approach.

‘‘Rajjanīye na rajjanti, dussanīye na dussare;

Mohanīye na muyhanti, mama sissā durāsadā.

They felt no lust towards the lustful, no anger towards the hateful, no delusion towards the deluding; my disciples were hard to approach.

‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ;

Pathaviṃ te pakampenti, sārabbhena durāsadā.

Constantly investigating their psychic powers, they went about; they could make the earth quake; through their ardor they were hard to approach.

‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ.Jambuto phalamānenti, mama sissā durāsadā.

When those disciples played, they played the play of jhāna. They could bring fruit from the Jambu tree; my disciples were hard to approach.

‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ;

Aññe ca uttarakuruṃ, esanāya durāsadā.

Some go to Aparagoyāna, others to Pubbavideha, and still others to Uttarakuru, on their quest for alms; they are hard to approach.

‘‘Purato pesenti khāriṃ, pacchato ca vajanti te;

Catuvīsasahassehi, chāditaṃ hoti ambaraṃ.

They send their carrying-poles on ahead, and they themselves follow behind; the sky becomes covered by the twenty-four thousand.

‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca;

Asmena koṭṭitā keci, pavattaphalabhojanā.

Some eat food cooked on a fire, and some eat uncooked food; some use their teeth as a mortar, some eat food pounded with a stone, and some eat only fruit that has fallen.

‘‘Udakorohaṇā keci, sāyaṃ pāto sucīratā;

Toyābhisecanakarā, mama sissā durāsadā.

Some practice descending into water, morning and evening, devoted to purity; some perform ablutions with water—my disciples are hard to approach.

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

Gandhitā sīlagandhena, mama sissā durāsadā.

With overgrown armpit and body hair, with teeth caked with grime, with dust on their heads, they were perfumed with the fragrance of virtue; my disciples were hard to approach.

‘‘Pātova sannipatitvā, jaṭilā uggatāpanā;

Lābhālābhaṃ pakittetvā, gacchanti ambare tadā.

Assembling in the early morning, the matted-hair ascetics of fierce austerity, after announcing their gains and losses, would then travel through the sky.

‘‘Etesaṃ [Pg.380] pakkamantānaṃ, mahāsaddo pavattati;

Ajinacammasaddena, muditā honti devatā.

As they departed, a great sound arose from their garments of antelope hide and leather, and the deities rejoiced.

‘‘Disodisaṃ pakkamanti, antalikkhacarā isī;

Sake balenupatthaddhā, te gacchanti yadicchakaṃ.

The sages, who travel through the sky, depart in all directions; supported by their own power, they go wherever they wish.

‘‘Pathavīkampakā ete, sabbeva nabhacārino;

Uggatejā duppasahā, sāgarova akhobhiyā.

These are earth-shakers, all are sky-farers, of blazing energy, hard to withstand, and unshakeable like the ocean.

‘‘Ṭhānacaṅkamino keci, keci nesajjikā isī;

Pavattabhojanā keci, mama sissā durāsadā.

Some are devoted to standing and walking, some sages are devoted to sitting; some eat only what has fallen—my disciples are hard to approach.

‘‘Mettāvihārino ete, hitesī sabbapāṇinaṃ;

Anattukkaṃsakā sabbe, na te vambhenti kassaci.

These abide in loving-kindness, seeking the welfare of all beings; none of them exalt themselves, nor do they disparage anyone.

‘‘Sīharājāvasambhītā, gajarājāva thāmavā;

Durāsadā byagghāriva, āgacchanti mamantike.

Unafraid like lion kings, powerful like elephant kings, hard to approach like tigers, they come into my presence.

‘‘Vijjādharā devatā ca, nāgagandhabbarakkhasā;

Kumbhaṇḍā dānavā garuḷā, upajīvanti taṃ saraṃ.

Vijjādharas, deities, nāgas, gandhabbas, rakkhasas, Kumbhaṇḍas, dānavas, and garuḷas—all subsist on that lake.

‘‘Te jaṭākhāribharitā, ajinuttaravāsanā;

Antalikkhacarā sabbe, upajīvanti taṃ saraṃ.

With matted hair and carrying the yoke-pole, wearing antelope hides as upper garments, all moving through the sky, they subsist on that lake.

‘‘Sadānucchavikā ete, aññamaññaṃ sagāravā;

Catubbīsasahassānaṃ, khipitasaddo na vijjati.

Always suitable, they are respectful to one another; among the twenty-four thousand, the sound of clearing the throat is not found.

‘‘Pāde pādaṃ nikkhipantā, appasaddā susaṃvutā;

Upasaṅkamma sabbeva, sirasā vandare mamaṃ.

Placing foot upon footstep, making little sound and well-restrained, they all approached and bowed their heads to me.

‘‘Tehi sissehi parivuto, santehi ca tapassibhi;

Vasāmi assame tattha, jhāyī jhānarato ahaṃ.

Surrounded by those disciples, peaceful and ascetic, I dwell in that hermitage, a meditator delighting in meditation.

‘‘Isīnaṃ sīlagandhena, pupphagandhena cūbhayaṃ;

Phalīnaṃ phalagandhena, gandhito hoti assamo.

By the fragrance of the sages' virtue and the fragrance of flowers—by both—and by the fragrance of fruits, the hermitage is made fragrant.

‘‘Rattindivaṃ na jānāmi, arati me na vijjati;

Sake sisse ovadanto, bhiyyo hāsaṃ labhāmahaṃ.

I do not know night from day, and discontent is not found in me; instructing my own disciples, I obtain even greater joy.

‘‘Pupphānaṃ [Pg.381] pupphamānānaṃ, phalānañca vipaccataṃ;

Dibbagandhā pavāyanti, sobhayantā mamassamaṃ.

Of the flowers as they bloom, and of the fruits as they ripen, divine fragrances waft, beautifying my hermitage.

‘‘Samādhimhā vuṭṭhahitvā, atāpī nipako ahaṃ;

Khāribhāraṃ gahetvāna, vanaṃ ajjhogahiṃ ahaṃ.

Having risen from concentration, I, being ardent and discerning, took up my yoke-pole and entered the forest.

‘‘Uppāte supine cāpi, lakkhaṇesu susikkhito;

Pavattamānaṃ mantapadaṃ, dhārayāmi ahaṃ tadā.

Well-trained in portents, dreams, and also in signs, I then retained the traditional mantra-verses.

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Vivekakāmo sambuddho, himavantamupāgami.

The Blessed One Anomadassī, foremost in the world, bull among men, the Fully Awakened One, desiring seclusion, approached the Himālaya.

‘‘Ajjhogāhetvā himavantaṃ, aggo kāruṇiko muni;

Pallaṅkaṃ ābhujitvāna, nisīdi purisuttamo.

Having entered the Himālaya, the foremost, compassionate sage, the supreme among men, folded his legs into a cross-legged posture and sat down.

‘‘Tamaddasāhaṃ sambuddhaṃ, sappabhāsaṃ manoramaṃ;

Indīvaraṃva jalitaṃ, ādittaṃva hutāsanaṃ.

I saw that Fully Awakened One, radiant and delightful, like a blazing blue lotus, like a blazing fire.

‘‘Jalantaṃ dīparukkhaṃva, vijjutaṃ gagane yathā;

Suphullaṃ sālarājaṃva, addasaṃ lokanāyakaṃ.

Like a blazing lamp-tree, like lightning in the sky, like a fully bloomed king of sāl trees, I saw the Leader of the World.

‘‘Ayaṃ nāgo mahāvīro, dukkhassantakaro muni;

Imaṃ dassanamāgamma, sabbadukkhā pamuccare.

This is a great being, a great hero, the sage who makes an end of suffering; by coming to see him, all beings are freed from all suffering.

‘‘Disvānāhaṃ devadevaṃ, lakkhaṇaṃ upadhārayiṃ;

Buddho nu kho na vā buddho, handa passāmi cakkhumaṃ.

Having seen the god of gods, I considered his marks: 'Is he a Buddha or not a Buddha? Come, let me observe the One with the Eye.'

‘‘Sahassārāni cakkāni, dissanti caraṇuttame;

Lakkhaṇānissa disvāna, niṭṭhaṃ gacche tathāgate.

Thousand-spoked wheels are seen on his supreme feet; having seen his marks, I came to a conclusion about the Tathāgata.

‘‘Sammajjaniṃ gahetvāna, sammajjitvānahaṃ tadā;

Atha pupphe samānetvā, buddhaseṭṭhaṃ apūjayiṃ.

Taking a broom, I then swept the ground; then, having gathered flowers, I worshipped the best of Buddhas.

‘‘Pūjayitvāna sambuddhaṃ, oghatiṇṇamanāsavaṃ;

Ekaṃsaṃ ajinaṃ katvā, namassiṃ lokanāyakaṃ.

Having worshipped the Fully Awakened One, who has crossed the floods and is free of taints, arranging my antelope hide over one shoulder, I paid homage to the Leader of the World.

‘‘Yena ñāṇena sambuddho, viharati anāsavo;

Taṃ ñāṇaṃ kittayissāmi, suṇātha mama bhāsato.

That knowledge by which the Fully Awakened One abides free of taints—that knowledge I shall extol; listen to me as I speak.

‘‘Samuddharasimaṃ [Pg.382] lokaṃ, sayambhū amitodaya;

Tava dassanamāgamma, kaṅkhāsotaṃ taranti te.

Uplift this world, O Self-Existent One of immeasurable splendor; by coming into your presence, they cross the stream of doubt.

‘‘Tuvaṃ satthā ca ketu ca, dhajo yūpo ca pāṇinaṃ;

Parāyaṇo patiṭṭhā ca, dīpo ca dvipaduttamo.

You are the teacher, the banner, the flag, and the pillar for beings; the final resort, the support, the island, and the supreme among bipeds.

‘‘Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

It might be possible to measure the water in the ocean with an āḷhaka measure, but your knowledge, O All-Knowing One, can never be measured.

‘‘Dhāretuṃ pathaviṃ sakkā, ṭhapetvā tulamaṇḍale;

Na tveva tava sabbaññu, ñāṇaṃ sakkā dharetave.

It might be possible to weigh the earth, placing it on a scale, but your knowledge, O All-Knowing One, can never be weighed.

‘‘Ākāso minituṃ sakkā, rajjuyā aṅgulena vā;

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

It might be possible to measure the sky with a rope or a finger, but your knowledge, O All-Knowing One, can never be measured.

‘‘Mahāsamudde udakaṃ, pathaviñcākhilañjahe;

Buddhañāṇaṃ upādāya, upamāto na yujjare.

The water in the great ocean and the entire earth—in comparison to the Buddha's knowledge, they are not fit as a simile.

‘‘Sadevakassa lokassa, cittaṃ yesaṃ pavattati;

Antojālīkatā ete, tava ñāṇamhi cakkhuma.

All those in the world with its gods whose minds are active—they are caught within the net of your knowledge, O One with the Eye.

‘‘Yena ñāṇena pattosi, kevalaṃ bodhimuttamaṃ;

Tena ñāṇena sabbaññu, maddasī paratitthiye.

By the knowledge with which you attained supreme, complete enlightenment, by that same knowledge, O All-Knowing One, you subdued the other sectarians.

‘‘Imā gāthā thavitvāna, suruci nāma tāpaso;

Ajinaṃ pattharitvāna, pathaviyaṃ nisīdi so.

Having praised him with these verses, the ascetic named Suruci, spreading out an antelope hide, sat down on the ground.

‘‘Cullāsītisahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, girirājā pavuccati.

Eighty-four thousand leagues it is sunk in the great ocean; just as high it rises up—so the king of mountains is said to be.

‘‘Tāva accuggato neru, āyato vitthato ca so;

Cuṇṇito aṇubhedena, koṭisatasahassaso.

As high as that Meru rises, so it is in length and breadth; were it crushed into fine particles a hundred thousand million times,

‘‘Lakkhe ṭhapiyamānamhi, parikkhayamagacchatha;

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

Were one to count them out, those particles would be exhausted; but your knowledge, O All-Knowing One, can never be measured.

‘‘Sukhumacchikena jālena, udakaṃ yo parikkhipe;

Ye keci udake pāṇā, antojālīkatā siyuṃ.

If one were to enclose the water with a fine-meshed net, whatever living beings are in the water would be caught within that net.

‘‘Tatheva [Pg.383] hi mahāvīra, ye keci puthutitthiyā;

Diṭṭhigahanapakkhandā, parāmāsena mohitā.

Just so, O great hero, all the various sectarians who have plunged into the thicket of views, deluded by wrong grasping,

‘‘Tava suddhena ñāṇena, anāvaraṇadassinā;

Antojālīkatā ete, ñāṇaṃ te nātivattare.

By your pure knowledge, which sees without obstruction, they are caught within the net; they cannot overcome your knowledge.

‘‘Bhagavā tamhi samaye, anomadassī mahāyaso;

Vuṭṭhahitvā samādhimhā, disaṃ olokayī jino.

At that time, the Blessed One Anomadassī, of great fame, the Victor, having risen from concentration, surveyed the directions.

‘‘Anomadassimunino, nisabho nāma sāvako;

Parivuto satasahassehi, santacittehi tādibhi.

Nisabha by name, the disciple of the sage Anomadassī, was surrounded by a hundred thousand with peaceful minds, who were steadfast,

‘‘Khīṇāsavehi suddhehi, chaḷabhiññehi jhāyibhi;

Cittamaññāya buddhassa, upesi lokanāyakaṃ.

—by those with taints destroyed, pure, possessing the six higher knowledges, meditators—and having understood the Buddha's mind, he approached the Leader of the World.

‘‘Antalikkhe ṭhitā tattha, padakkhiṇamakaṃsu te;

Namassantā pañjalikā, otaruṃ buddhasantike.

Standing there in the sky, they circumambulated him to the right; worshipping with joined hands, they descended into the Buddha's presence.

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Bhikkhusaṅghe nisīditvā, sitaṃ pātukarī jino.

The Blessed One Anomadassī, foremost in the world, bull among men, having sat amidst the community of monks, the Victor revealed a smile.

‘‘Varuṇo nāmupaṭṭhāko, anomadassissa satthuno;

Ekaṃsaṃ cīvaraṃ katvā, apucchi lokanāyakaṃ.

Varuṇa by name was the attendant of the Teacher Anomadassī. Having arranged his robe over one shoulder, he asked the Leader of the World.

‘‘Ko nu kho bhagavā hetu, sitakammassa satthuno;

Na hi buddhā ahetūhi, sitaṃ pātukaronti te.

‘What, Blessed One, could be the reason for the Teacher's act of smiling? For Buddhas do not reveal a smile without a cause.’

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Bhikkhumajjhe nisīditvā, imaṃ gāthaṃ abhāsatha.

The Blessed One Anomadassī, foremost in the world, the bull among men, sitting amidst the monks, uttered this verse:

‘‘Yo maṃ pupphena pūjesi, ñāṇañcāpi anutthavi;

Tamahaṃ kittayissāmi, suṇotha mama bhāsato.

‘He who honored me with a flower and also extolled my wisdom, of him I shall now speak; listen to me as I speak.

‘‘Buddhassa giramaññāya, sabbe devā samāgatā;

Saddhammaṃ sotukāmā te, sambuddhamupasaṅkamuṃ.

‘Having understood the Buddha's word, all the devas assembled; desiring to hear the True Dhamma, they approached the Fully Awakened One.

‘‘Dasasu lokadhātūsu, devakāyā mahiddhikā;

Saddhammaṃ sotukāmā te, sambuddhamupasaṅkamuṃ.

‘In the ten thousand world-systems, hosts of devas of great power, desiring to hear the True Dhamma, approached the Fully Awakened One.

‘‘Hatthī [Pg.384] assā rathā pattī, senā ca caturaṅginī;

Parivāressantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

‘Elephants, horses, chariots, and infantry—the fourfold army—will constantly surround him; this is the fruit of honoring the Buddha.

‘‘Saṭṭhitūriyasahassāni, bheriyo samalaṅkatā;

Upaṭṭhissantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

‘Sixty thousand musical instruments and well-adorned drums will constantly attend upon him; this is the fruit of honoring the Buddha.

‘‘Soḷasitthisahassāni, nāriyo samalaṅkatā;

Vicittavatthābharaṇā, āmuttamaṇikuṇḍalā.

‘Sixteen thousand well-adorned women, with variegated clothes and ornaments, wearing jeweled earrings.

‘‘Aḷārapamhā hasulā, susaññā tanumajjhimā;

Parivāressantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

‘With curved eyelashes, smiling, well-proportioned, and slender-waisted, they will constantly surround him; this is the fruit of honoring the Buddha.

‘‘Kappasatasahassāni, devaloke ramissati;

Sahassakkhattuṃ cakkavattī, rājā raṭṭhe bhavissati.

‘For a hundred thousand aeons, he will rejoice in the deva-world; a thousand times he will be a wheel-turning monarch, a king in the land.

‘‘Sahassakkhattuṃ devindo, devarajjaṃ karissati;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

‘A thousand times he will be Sakka, lord of the devas, ruling the celestial kingdom; his regional kingships will be vast and beyond measure.

‘‘Pacchime bhavasampatte, manussattaṃ gamissati;

Brāhmaṇī sāriyā nāma, dhārayissati kucchinā.

‘In his final existence, he will attain a human birth; a brahmin woman named Sārī will carry him in her womb.

‘‘Mātuyā nāmagottena, paññāyissatiyaṃ naro;

Sāriputtoti nāmena, tikkhapañño bhavissati.

‘By his mother's name and clan this man will be known; by the name Sāriputta, he will be one of keen wisdom.

‘‘Asītikoṭī chaḍḍetvā, pabbajissatikiñcano;

Gavesanto santipadaṃ, carissati mahiṃ imaṃ.

‘Having abandoned eighty crores, he will go forth without possessions; seeking the state of peace, he will wander this earth.

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

‘In an immeasurable aeon from now, one born in the Okkāka clan, Gotama by clan name, will arise in the world as a Teacher.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sāriputtoti nāmena, hessati aggasāvako.

‘As heir to his Dhamma, his own son, created by the Dhamma, he will be the foremost disciple, by the name of Sāriputta.

‘‘Ayaṃ bhāgīrathī gaṅgā, himavantā pabhāvitā;

Mahāsamuddamappeti, tappayantī mahodadhiṃ.

‘This Bhāgīrathī, the Gaṅgā, originating from the Himālaya, reaches the great ocean, satisfying the vast sea.

‘‘Tathevāyaṃ sāriputto, sake tīsu visārado;

Paññāya pāramiṃ gantvā, tappayissati pāṇine.

‘Just so, this Sāriputta, skilled in the three lores, having reached the perfection of wisdom, will gladden living beings.

‘‘Himavantamupādāya[Pg.385], sāgarañca mahodadhiṃ;

Etthantare yaṃ pulinaṃ, gaṇanāto asaṅkhiyaṃ.

‘All the sand that lies between the Himālaya and the great ocean is beyond counting.

‘‘Tampi sakkā asesena, saṅkhātuṃ gaṇanā yathā;

Na tveva sāriputtassa, paññāyanto bhavissati.

‘Even that could be completely counted, as if by calculation; but there will never be a limit to the wisdom of Sāriputta.

‘‘Lakkhe ṭhapiyamānamhi, khīye gaṅgāya vālukā;

Na tveva sāriputtassa, paññāyanto bhavissati.

‘The sand of the Gaṅgā might be exhausted if measured by the hundred thousand, but there will never be a limit to the wisdom of Sāriputta.

‘‘Mahāsamudde ūmiyo, gaṇanāto asaṅkhiyā;

Tatheva sāriputtassa, paññāyanto na hessati.

‘The waves in the great ocean are beyond counting; just so, there will be no limit to the wisdom of Sāriputta.

‘‘Ārādhayitvā sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

Paññāya pāramiṃ gantvā, hessati aggasāvako.

‘Having pleased the Fully Awakened One, Gotama, the bull of the Sakyans, and having reached the perfection of wisdom, he will become the foremost disciple.

‘‘Pavattitaṃ dhammacakkaṃ, sakyaputtena tādinā;

Anuvattessati sammā, vassento dhammavuṭṭhiyo.

‘The Wheel of Dhamma, set in motion by the son of the Sakyans, the Such a One, he will rightly keep in motion, raining down showers of Dhamma.

‘‘Sabbametaṃ abhiññāya, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapessati.

‘Having directly known all this, Gotama, the bull of the Sakyans, sitting in the Saṅgha of bhikkhus, will establish him in the foremost position.’

‘‘Aho me sukataṃ kammaṃ, anomadassissa satthuno;

Yassāhaṃ kāraṃ katvāna, sabbattha pāramiṃ gato.

Ah, my deed toward the Teacher Anomadassī was well done! Having performed that service for him, I have reached perfection in all things.

‘‘Aparimeyye kataṃ kammaṃ, phalaṃ dasseti me idha;

Sumutto saravegova, kilese jhāpayiṃ ahaṃ.

A deed done in an immeasurable aeon yields its fruit for me here; well-freed, like a swift arrow, I have burned up the defilements.

‘‘Asaṅkhataṃ gavesanto, nibbānaṃ acalaṃ padaṃ;

Vicinaṃ titthiye sabbe, esāhaṃ saṃsariṃ bhave.

Seeking the Unconditioned, Nibbāna, the unshaken state, I investigated all the sectarians; thus I wandered in existence.

‘‘Yathāpi byādhito poso, pariyeseyya osadhaṃ;

Vicineyya vanaṃ sabbaṃ, byādhito parimuttiyā.

Just as a sick person would search for medicine, scouring the entire forest for release from his sickness,

‘‘Asaṅkhataṃ gavesanto, nibbānaṃ amataṃ padaṃ;

Abbokiṇṇaṃ pañcasataṃ, pabbajiṃ isipabbajaṃ.

so, seeking the Unconditioned, Nibbāna, the deathless state, I went forth into the ascetic life for five hundred births without interruption.

‘‘Jaṭābhārena bharito, ajinuttaranivāsano;

Abhiññāpāramiṃ gantvā, brahmalokaṃ agacchihaṃ.

Burdened with matted hair, wearing an antelope hide as an upper garment, having reached the perfection of direct knowledge, I went to the Brahma-world.

‘‘Natthi [Pg.386] bāhirake suddhi, ṭhapetvā jinasāsanaṃ;

Ye keci buddhimā sattā, sujjhanti jinasāsane.

There is no purity in external doctrines, only in the Dispensation of the Conqueror. Whatever wise beings there are, they are purified in the Dispensation of the Conqueror.

‘‘Attakāramayaṃ etaṃ, nayidaṃ itihītihaṃ;

Asaṅkhataṃ gavesanto, kutitthe sañcariṃ ahaṃ.

This is to be realized by one's own effort; it is not based on hearsay. Seeking the Unconditioned, I wandered among wrong paths.

‘‘Yathā sāratthiko poso, kadaliṃ chetvāna phālaye;

Na tattha sāraṃ vindeyya, sārena rittako hi so.

Just as a person seeking heartwood might cut down a banana tree and split it open, he would not find any heartwood there, for it is empty of heartwood.

‘‘Tatheva titthiyā loke, nānādiṭṭhī bahujjanā.Asaṅkhatena rittāse, sārena kadalī yathā.

Just so are the sectarians in the world, many people of diverse views. They are empty of the Unconditioned, like a banana tree is empty of heartwood.

‘‘Pacchime bhavasampatte, brahmabandhu ahosahaṃ;

Mahābhogaṃ chaḍḍetvāna, pabbajiṃ anagāriyaṃ.

In my final existence, I was a kinsman of Brahmā. Having abandoned great wealth, I went forth into homelessness.

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Brāhmaṇo sañcayo nāma, tassa mūle vasāmahaṃ.

A reciter of texts, a master of mantras, an expert in the three Vedas, there was a brahmin named Sañcaya—I lived under his tutelage.

‘‘Sāvako te mahāvīra, assaji nāma brāhmaṇo;

Durāsado uggatejo, piṇḍāya caratī tadā.

Your disciple, O great hero, a brahmin named Assaji, difficult to approach, of fierce energy, was then walking for alms.

‘‘Tamaddasāsiṃ sappaññaṃ, muniṃ mone samāhitaṃ;

Santacittaṃ mahānāgaṃ, suphullaṃ padumaṃ yathā.

I saw him, the wise one, a sage concentrated in sagehood, with a peaceful mind, a great Nāga, like a lotus in full bloom.

‘‘Disvā me cittamuppajji, sudantaṃ suddhamānasaṃ;

Usabhaṃ pavaraṃ vīraṃ, arahāyaṃ bhavissati.

Seeing him, a thought arose in me: ‘He is well-tamed, pure-minded, a bull, a noble hero. This one will be an Arahant.’

‘‘Pāsādiko iriyati, abhirūpo susaṃvuto;

Uttame damathe danto, amatadassī bhavissati.

Graceful in demeanor, handsome and well-restrained, tamed in supreme self-control, he will be a seer of the Deathless.

‘‘Yaṃnūnāhaṃ uttamatthaṃ, puccheyyaṃ tuṭṭhamānasaṃ;

So me puṭṭho kathessati, paṭipucchāmahaṃ tadā.

Suppose I were to ask him, the one with a joyful mind, about the highest goal. Questioned by me, he will surely explain it. Then I asked him.

‘‘Piṇḍapātaṃ carantassa, pacchato agamāsahaṃ;

Okāsaṃ paṭimānento, pucchituṃ amataṃ padaṃ.

While he was going for alms, I followed behind him, awaiting an opportunity to ask about the Deathless state.

‘‘Vīthintare anuppattaṃ, upagantvāna pucchahaṃ;

Kathaṃ gottosi tvaṃ vīra, kassa sissosi mārisa.

Having reached him in the street, I went up to him and asked: ‘What is your lineage, O hero? Whose disciple are you, sir?’

‘‘So [Pg.387] me puṭṭho viyākāsi, asambhītova kesarī;

Buddho loke samuppanno, tassa sissomhi āvuso.

Thus questioned, he answered fearlessly, like a lion: ‘A Buddha has arisen in the world—I am his disciple, friend.’

‘‘Kīdisaṃ te mahāvīra, anujāto mahāyaso;

Buddhassa sāsanaṃ dhammaṃ, sādhu me kathayassu bho.

‘O great hero, worthy follower, greatly renowned one, what is the nature of the Dhamma, the teaching of your Buddha? Good sir, please explain it to me.’

‘‘So me puṭṭho kathī sabbaṃ, gambhīraṃ nipuṇaṃ padaṃ;

Taṇhāsallassa hantāraṃ, sabbadukkhāpanūdanaṃ.

Questioned by me, he explained it all: the profound and subtle state, the destroyer of the dart of craving, the dispeller of all suffering.

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo.

‘Of those things that arise from a cause, the Tathāgata has told the cause, and also what their cessation is. This is the doctrine of the Great Ascetic.’

‘‘Sohaṃ vissajjite pañhe, paṭhamaṃ phalamajjhagaṃ;

Virajo vimalo āsiṃ, sutvāna jinasāsanaṃ.

When the question was resolved, I attained the first fruit. I became dust-free and stainless upon hearing the teaching of the Conqueror.

‘‘Sutvāna munino vākyaṃ, passitvā dhammamuttamaṃ;

Pariyogāḷhasaddhammo, imaṃ gāthamabhāsahaṃ.

Having heard the sage's words, having seen the supreme Dhamma, having penetrated the true Dhamma, I spoke this verse:

‘‘Eseva dhammo yadi tāvadeva, paccabyatha padamasokaṃ;

Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehi.

‘If this is the Dhamma, just this much, you have reached the sorrowless state, unseen and passed beyond for many myriads of eons.’

‘‘Yvāhaṃ dhammaṃ gavesanto, kutitthe sañcariṃ ahaṃ;

So me attho anuppatto, kālo me nappamajjituṃ.

‘I, seeking the Dhamma, wandered among wrong doctrines. That goal has been attained by me—it is time for me not to be heedless.’

‘‘Tositohaṃ assajinā, patvāna acalaṃ padaṃ;

Sahāyakaṃ gavesanto, assamaṃ agamāsahaṃ.

Delighted by Assaji, having attained the unwavering state, seeking my companion, I went to the hermitage.

‘‘Dūratova mamaṃ disvā, sahāyo me susikkhito;

Iriyāpathasampanno, idaṃ vacanamabravi.

Seeing me from afar, my well-trained friend, accomplished in deportment, spoke these words:

‘‘Pasannamukhanettosi, munibhāvova dissati;

Amatādhigato kacci, nibbānamaccutaṃ padaṃ.

‘Your face and eyes are serene; you appear like a sage. Have you perhaps attained the Deathless, the imperishable state of Nibbāna?’

‘‘Subhānurūpo āyāsi, āneñjakārito viya;

Dantova dantadamatho, upasantosi brāhmaṇa.

‘You come with a fittingly beautiful form, like one who has brought about imperturbability; like one who is tamed, a tamer of the tamed, you are serene, O Brahmin.’

‘‘Amataṃ mayādhigataṃ, sokasallāpanūdanaṃ;

Tvampi taṃ adhigacchesi, gacchāma buddhasantikaṃ.

‘The Deathless has been attained by me, the dispeller of the dart of sorrow; you too may attain it. Let us go to the Buddha's presence.’

‘‘Sādhūti [Pg.388] so paṭissutvā, sahāyo me susikkhito;

Hatthena hatthaṃ gaṇhitvā, upagamma tavantikaṃ.

‘Good,’ replied my well-trained friend, and taking my hand in his, he approached your presence.

‘‘Ubhopi pabbajissāma, sakyaputta tavantike;

Tava sāsanamāgamma, viharāma anāsavā.

‘Both of us shall go forth, O Sakyan Son, in your presence; having come to your teaching, we shall dwell without taints.’

‘‘Kolito iddhiyā seṭṭho, ahaṃ paññāya pārago;

Ubhova ekato hutvā, sāsanaṃ sobhayāmase.

‘Kolita is foremost in psychic power, while I in wisdom have gone to the far shore; both of us, united, shall adorn the Teaching.’

‘‘Apariyositasaṅkappo, kutitthe sañcariṃ ahaṃ;

Tava dassanamāgamma, saṅkappo pūrito mama.

With unfulfilled aspirations, I wandered among wrong doctrines; but by seeing you, my aspiration is fulfilled.

‘‘Pathaviyaṃ patiṭṭhāya, pupphanti samaye dumā;

Dibbagandhā sampavanti, tosenti sabbapāṇinaṃ.

Established on the earth, trees flower in season; divine fragrances blow forth, delighting all living beings.

‘‘Tathevāhaṃ mahāvīra, sakyaputta mahāyasa;

Sāsane te patiṭṭhāya, samayesāmi pupphituṃ.

Just so, O great hero, Sakyan son, greatly renowned, established in your dispensation, I seek the season to blossom.

‘‘Vimuttipupphaṃ esanto, bhavasaṃsāramocanaṃ;

Vimuttipupphalābhena, tosemi sabbapāṇinaṃ.

Seeking the flower of liberation, which brings release from the round of existence; by gaining the flower of liberation, I shall delight all living beings.

‘‘Yāvatā buddhakhettamhi, ṭhapetvāna mahāmuniṃ;

Paññāya sadiso natthi, tava puttassa cakkhuma.

Throughout the Buddha-field, O Seer, excepting the Great Sage, there is none equal in wisdom to your son.

‘‘Suvinītā ca te sissā, parisā casusikkhitā;

Uttame damathe dantā, parivārenti taṃ sadā.

Well-disciplined are your disciples, and your assembly is well-trained; tamed in the highest taming, they always attend upon you.

‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

Munī moneyyasampannā, parivārenti taṃ sadā.

Meditators delighting in jhāna, wise, with calmed and concentrated minds; sages endowed with sagely conduct, they always attend upon you.

‘‘Appicchā nipakā dhīrā, appāhārā alolupā;

Lābhālābhena santuṭṭhā, parivārenti taṃ sadā.

Of few wants, discerning and wise, eating little, not greedy; content with gain or loss, they always attend upon you.

‘‘Āraññikā dhutaratā, jhāyino lūkhacīvarā;

Vivekābhiratā dhīrā, parivārenti taṃ sadā.

Forest-dwellers, delighting in ascetic practices, meditators in rough robes; wise ones delighting in seclusion, they always attend upon you.

‘‘Paṭipannā phalaṭṭhā ca, sekhā phalasamaṅgino;

Āsīsakā uttamatthaṃ, parivārenti taṃ sadā.

Those on the path and those standing in the fruit, learners and those endowed with fruit, aspiring to the highest goal, they always attend upon you.

‘‘Sotāpannā [Pg.389] ca vimalā, sakadāgāmino ca ye;

Anāgāmī ca arahā, parivārenti taṃ sadā.

The stainless stream-enterers, and those who are once-returners, non-returners, and Arahants—they always attend upon you.

‘‘Satipaṭṭhānakusalā, bojjhaṅgabhāvanāratā;

Sāvakā te bahū sabbe, parivārenti taṃ sadā.

Skilled in the foundations of mindfulness, delighting in the development of the enlightenment factors; all your many disciples always attend upon you.

‘‘Iddhipādesu kusalā, samādhibhāvanāratā;

Sammappadhānānuyuttā, parivārenti taṃ sadā.

Skilled in the bases of power, delighting in the cultivation of concentration, devoted to right striving—they always attend upon you.

‘‘Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā;

Paññāya pāramiṃ pattā, parivārenti taṃ sadā.

Endowed with the three knowledges and the six superknowledges, gone to the perfection of psychic power, having attained the perfection of wisdom—they always attend upon you.

‘‘Edisā te mahāvīra, tava sissā susikkhitā;

Durāsadā uggatejā, parivārenti taṃ sadā.

Such, O Great Hero, are your well-trained disciples; hard to approach, of blazing energy, they always attend upon you.

‘‘Tehi sissehi parivuto, saññatehi tapassibhi;

Migarājāvasambhīto, uḷurājāva sobhasi.

Surrounded by these disciples, self-controlled ascetics, you shine, fearless like a lion, like the king of stars.

‘‘Pathaviyaṃ patiṭṭhāya, ruhanti dharaṇīruhā;

Vepullataṃ pāpuṇanti, phalañca dassayanti te.

Established on the earth, trees grow; they attain abundance and yield their fruits.

‘‘Pathavīsadiso tvaṃsi, sakyaputta mahāyasa;

Sāsane te patiṭṭhāya, labhanti amataṃ phalaṃ.

You are like the earth, O Sakyan son, greatly renowned; established in your Dispensation, they attain the Deathless fruit.

‘‘Sindhu sarassatī ceva, nandiyo candabhāgikā;

Gaṅgā ca yamunā ceva, sarabhū ca atho mahī.

The Sindhu, Sarassatī, and the Candabhāgā rivers, the Gaṅgā and the Yamunā, the Sarabhū, and also the Mahī—

‘‘Etāsaṃ sandamānānaṃ, sāgarova sampaṭicchati;

Jahanti purimaṃ nāmaṃ, sāgaroteva ñāyati.

These flowing rivers are received by the ocean; they abandon their former name and are known simply as the ocean.

‘‘Tathevime catubbaṇṇā, pabbajitvā tavantike;

Jahanti purimaṃ nāmaṃ, buddhaputtāti ñāyare.

Likewise, these four castes, having gone forth in your presence, abandon their former name and are known as the Buddha’s sons.

‘‘Yathāpi cando vimalo, gacchaṃ ākāsadhātuyā;

Sabbe tāragaṇe loke, ābhāya atirocati.

Just as the spotless moon, traveling in the sky-element, outshines all the constellations in the world with its radiance,

‘‘Tatheva tvaṃ mahāvīra, parivuto devamānuse;

Ete sabbe atikkamma, jalasi sabbadā tuvaṃ.

Just so, O Great Hero, surrounded by gods and humans, having transcended all these, you always blaze forth.

‘‘Gambhīre [Pg.390] uṭṭhitā ūmī, na velamativattare;

Sabbā velaṃva phusanti, sañcuṇṇā vikiranti tā.

Waves arising from the depths do not overstep the shore; all touch the shore, then breaking, they scatter there.

‘‘Tatheva titthiyā loke, nānādiṭṭhī bahujjanā;

Dhammaṃ vāditukāmā te, nātivattanti taṃ muniṃ.

Just so, the sectarians in the world, many people with diverse views, though wishing to dispute the Dhamma, do not surpass that Sage.

‘‘Sace ca taṃ pāpuṇanti, paṭivādehi cakkhuma;

Tavantikaṃ upagantvā, sañcuṇṇāva bhavanti te.

And if they should reach you, O One with Vision, to dispute with you, having come into your presence, they are utterly crushed.

‘‘Yathāpi udake jātā, kumudā mandālakā bahū;

Upalimpanti toyena, kaddamakalalena ca.

Just as many water lilies and lotuses born in water are besmeared by water and mud;

‘‘Tatheva bahukā sattā, loke jātā virūhare;

Aṭṭitā rāgadosena, kaddame kumudaṃ yathā.

Just so, many beings born in the world grow, afflicted by lust and hatred, like a water lily in the mire.

‘‘Yathāpi padumaṃ jalajaṃ, jalamajjhe virūhati;

Na so limpati toyena, parisuddho hi kesarī.

Just as a lotus born in water grows up in the midst of water, it is not stained by the water; for pure is its filament.

‘‘Tatheva tvaṃ mahāvīra, loke jāto mahāmuni;

Nopalimpasi lokena, toyena padumaṃ yathā.

Just so, O Great Hero, Great Sage, born in the world, you are unstained by the world, like a lotus by water.

‘‘Yathāpi rammake māse, bahū pupphanti vārijā;

Nātikkamanti taṃ māsaṃ, samayo pupphanāya so.

Just as in the pleasant month, many water-born flowers bloom, not going beyond that month, for that is their flowering season.

‘‘Tatheva tvaṃ mahāvīra, pupphito te vimuttiyā;

Sāsanaṃ nātivattanti, padumaṃ vārijaṃ yathā.

Just so, O Great Hero, you are blossomed with liberation; they do not go beyond your teaching, just as the water-born lotus does not go beyond its season.

‘‘Supupphito sālarājā, dibbagandhaṃ pavāyati;

Aññasālehi parivuto, sālarājāva sobhati.

The king of sāl trees, in full bloom, diffuses a divine fragrance; surrounded by other sāl trees, the king of sāl trees shines forth.

‘‘Tatheva tvaṃ mahāvīra, buddhañāṇena pupphito;

Bhikkhusaṅghaparivuto, sālarājāva sobhasi.

Just so, O Great Hero, blossoming with the wisdom of a Buddha, surrounded by the Sangha of bhikkhus, you shine like a kingly sāl tree.

‘‘Yathāpi selo himavā, osadho sabbapāṇinaṃ;

Nāgānaṃ asurānañca, devatānañca ālayo.

Just as the Himalayan mountain is a repository of medicinal herbs for all living beings, and the abode of nāgas, asuras, and devas.

‘‘Tatheva tvaṃ mahāvīra, osadho viya pāṇinaṃ;

Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā.

Just so, O Great Hero, you are like medicine for beings. And those with the three knowledges and six supernormal powers have reached the perfection of psychic power.

‘‘Anusiṭṭhā [Pg.391] mahāvīra, tayā kāruṇikena te;

Ramanti dhammaratiyā, vasanti tava sāsane.

Instructed by you, O Great Hero, the compassionate one, they delight in the joy of the Dhamma and dwell in your dispensation.

‘‘Migarājā yathā sīho, abhinikkhamma āsayā;

Catuddisānuviloketvā, tikkhattuṃ abhinādati.

Just as the lion, the king of beasts, having emerged from his dwelling, surveys the four directions and roars three times—

‘‘Sabbe migā uttasanti, migarājassa gajjato;

Tathā hi jātimā eso, pasū tāseti sabbadā.

All animals tremble at the roaring of the king of beasts; for he is of such noble birth, he always terrifies the creatures.

‘‘Gajjato te mahāvīra, vasudhā sampakampati;

Bodhaneyyāvabujjhanti, tasanti mārakāyikā.

When you roar, O Great Hero, the earth trembles; those capable of awakening awaken, and the hosts of Māra tremble.

‘‘Tasanti titthiyā sabbe, nadato te mahāmuni;

Kākā senāva vibbhantā, migaraññā yathā migā.

All sectarians tremble when you, the Great Sage, roar; like crows scattered by a falcon, like deer by the king of beasts.

‘‘Ye keci gaṇino loke, satthāroti pavuccare;

Paramparāgataṃ dhammaṃ, desenti parisāya te.

Whatever leaders of schools in the world are called teachers, they teach doctrines passed down through tradition to their assemblies.

‘‘Na hevaṃ tvaṃ mahāvīra, dhammaṃ desesi pāṇinaṃ;

Sāmaṃ saccāni bujjhitvā, kevalaṃ bodhipakkhiyaṃ.

But not so, O Great Hero, do you teach the Dhamma to beings; having realized the truths yourself, you teach solely the factors of enlightenment.

‘‘Āsayānusayaṃ ñatvā;

indriyānaṃ balābalaṃ;

Bhabbābhabbe viditvāna, mahāmeghova gajjasi.

Knowing inclinations and underlying tendencies, the strengths and weaknesses of the faculties, discerning the capable and incapable, you roar like a great cloud.

‘‘Cakkavāḷapariyantā, nisinnā parisā bhave;

Nānādiṭṭhī vicinantaṃ, vimaticchedanāya taṃ.

An assembly might be seated to the limits of the world-system; investigating diverse views, they seek you for the cutting of their doubt.

‘‘Sabbesaṃ cittamaññāya, opammakusalo muni;

Ekaṃ pañhaṃ kathentova, vimatiṃ chindasi pāṇinaṃ.

Knowing the minds of all, skilled in similes, O Sage, as if answering a single question, you sever the doubts of beings.

‘‘Upatissasadiseheva, vasudhā pūritā bhave;

Sabbeva te pañjalikā, kittayuṃ lokanāyakaṃ.

If the earth were filled with those like Upatissa, all with hands clasped in reverence would praise the Leader of the World.

‘‘Kappaṃ vā te kittayantā, nānāvaṇṇehi kittayuṃ;

Parimetuṃ na sakkeyyuṃ, appameyyo tathāgato.

Even if they praised you for an eon, praising with various descriptions, they could not measure you; the Tathāgata is immeasurable.

‘‘Yathā sakena thāmena, kittito hi mayā jino;

Kappakoṭīpi kittentā, evameva pakittayuṃ.

As the Conqueror has been praised by me with my own ability, even those who praise for a koṭi of eons would praise in just the same way.

‘‘Sace [Pg.392] hi koci devo vā, manusso vā susikkhito;

Pametuṃ parikappeyya, vighātaṃva labheyya so.

If any deva or well-trained human should attempt to measure you, they would meet only vexation.

‘‘Sāsane te patiṭṭhāya, sakyaputta mahāyasa;

Paññāya pāramiṃ gantvā, viharāmi anāsavo.

Established in your dispensation, O Sakyan Son of great glory, having reached the perfection of wisdom, I dwell without taints.

‘‘Titthiye sampamaddāmi, vattemi jinasāsanaṃ;

Dhammasenāpati ajja, sakyaputtassa sāsane.

I subdue the sectarians, I set the Victor’s teaching in motion; today, I am the General of the Dhamma in the Sakyan Son’s dispensation.

‘‘Aparimeyye kataṃ kammaṃ, phalaṃ dassesi me idha;

Sukhitto saravegova, kilese jhāpayī mama.

The kamma done in immeasurable eons has shown its fruit to me here; like a well-shot arrow’s speed, it has burned away my defilements.

‘‘Yo koci manujo bhāraṃ, dhāreyya matthake sadā;

Bhārena dukkhito assa, bhārehi bharito tathā.

Whatever person might always carry a burden on their head, they would be pained by the burden, similarly weighed down by burdens.

‘‘Ḍayhamāno tīhaggīhi, bhavesu saṃsariṃ ahaṃ;

Bharito bhavabhārena, giriṃ uccārito yathā.

Burning with the three fires, I wandered in existences; burdened by the weight of becoming, as if carrying a mountain.

‘‘Oropito ca me bhāro, bhavā ugghāṭitā mayā;

Karaṇīyaṃ kataṃ sabbaṃ, sakyaputtassa sāsane.

My burden has been laid down, existences have been uprooted by me; all that was to be done is done in the Sakyan Son’s dispensation.

‘‘Yāvatā buddhakhettamhi, ṭhapetvā sakyapuṅgavaṃ;

Ahaṃ aggomhi paññāya, sadiso me na vijjati.

Within the entire Buddha-field, except for the Bull of the Sakyans, I am foremost in wisdom; none equal to me exists.

‘‘Samādhimhi sukusalo, iddhiyā pāramiṃ gato;

Icchamāno cahaṃ ajja, sahassaṃ abhinimmine.

Skilled in concentration, having reached the perfection of psychic power, today, if I wished, I could create a thousand.

‘‘Anupubbavihārassa, vasībhūto mahāmuni;

Kathesi sāsanaṃ mayhaṃ, nirodho sayanaṃ mama.

The Great Sage, master of the successive abidings, taught me the Teaching; cessation is my resting place.

‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;

Sammappadhānānuyutto, bojjhaṅgabhāvanārato.

My divine eye is purified; I am skilled in concentration, devoted to the right exertions, and delighting in the cultivation of the factors of enlightenment.

‘‘Sāvakena hi pattabbaṃ, sabbameva kataṃ mayā;

Lokanāthaṃ ṭhapetvāna, sadiso me na vijjati.

Indeed, all that is to be attained by a disciple has been accomplished by me; setting aside the Lord of the World, there is none who is my equal.

‘‘Samāpattīnaṃ kusalo, jhānavimokkhāna khippapaṭilābhī;

Bojjhaṅgabhāvanārato, sāvakaguṇapāramigatosmi.

I am skilled in the meditative attainments, a swift obtainer of the absorptions and liberations; delighting in the cultivation of the factors of enlightenment, I have reached the perfection of a disciple's qualities.

‘‘Sāvakaguṇenapi [Pg.393] phussena, buddhiyā parisuttamabhāravā;

Yaṃ saddhāsaṅgahitaṃ cittaṃ, sadā sabrahmacārīsu.

Though I have attained the qualities of a disciple through wisdom, I am respectful towards the supreme among men; my mind, endowed with faith, is always benevolent towards my companions in the holy life.

‘‘Uddhatavisova sappo, chinnavisāṇova usabho;

Nikkhittamānadappova, upemi garugāravena gaṇaṃ.

Like a snake with its venom removed, like a bull with its horns broken, having laid down pride and conceit, I approach the community with deep reverence.

‘‘Yadi rūpinī bhaveyya, paññā me vasumatīpi na sameyya;

Anomadassissa bhagavato, phalametaṃ ñāṇathavanāya.

If my wisdom were to have form, even the earth would not equal it; this is the fruit of praising the knowledge of the Blessed One Anomadassī.

‘‘Pavattitaṃ dhammacakkaṃ, sakyaputtena tādinā;

Anuvattemahaṃ sammā, ñāṇathavanāyidaṃ phalaṃ.

The Wheel of Dhamma was set in motion by the Sakyan Son, the Such-like One; I rightly cause it to turn in his wake. This is the fruit of praising his knowledge.

‘‘Mā me kadāci pāpiccho, kusīto hīnavīriyo;

Appassuto anācāro, sameto ahu katthaci.

May I never, anywhere, be associated with one who has evil desires, is lazy, of little energy, of little learning, or of bad conduct.

‘‘Bahussuto ca medhāvī, sīlesu susamāhito;

Cetosamathānuyutto, api muddhani tiṭṭhatu.

But may one who is learned and wise, well-established in virtue, and devoted to mental serenity stand even upon my head.

‘‘Taṃ vo vadāmi bhaddante, tāvantettha samāgatā;

Appicchā hotha santuṭṭhā, jhāyī jhānaratā sadā.

This I say to you, venerable sirs, to all who have gathered here: be of few desires, be content, be meditative, and always delight in absorption.

‘‘Yamahaṃ paṭhamaṃ disvā, virajo vimalo ahuṃ;

So me ācariyo dhīro, assaji nāma sāvako.

He whom I first saw, whereupon I became dust-free and stainless, was my wise teacher, the disciple named Assaji.

‘‘Tassāhaṃ vāhasā ajja, dhammasenāpatī ahuṃ;

Sabbattha pāramiṃ patvā, viharāmi anāsavo.

Through his power, today I have become a General of the Dhamma; having reached perfection in all respects, I live without taints.

‘‘Yo me ācariyo āsi, assaji nāma sāvako;

Yassaṃ disāyaṃ vasati, ussīsamhi karomahaṃ.

He who was my teacher, the disciple named Assaji—in whatever direction he dwells, I lay my head in that direction.

‘‘Mama kammaṃ saritvāna, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapesi maṃ.

Remembering my past deeds, Gotama, the bull of the Sakyans, seated in the midst of the Sangha of bhikkhus, placed me in the foremost position.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up… the Buddha’s teaching has been done.

Aparabhāge pana satthā jetavanamahāvihāre ariyagaṇamajjhe nisinno attano sāvake tena tena guṇavisesena etadagge ṭhapento – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti [Pg.394] (a. ni. 1.188-189) theraṃ mahāpaññabhāvena etadagge ṭhapesi. So evaṃ sāvakapāramīñāṇassa matthakaṃ patvā dhammasenāpatiṭṭhāne patiṭṭhahitvā sattahitaṃ karonto ekadivasaṃ sabrahmacārīnaṃ attano cariyavibhāvanamukhena aññaṃ byākaronto –

Later, the Teacher, seated in the midst of the noble assembly in the Great Jetavana Monastery, while establishing his disciples as foremost in various special qualities, said: “Foremost, bhikkhus, among my bhikkhu disciples who are great in wisdom is Sāriputta”—thus he established the Elder as foremost on account of his great wisdom. Having thus reached the pinnacle of the knowledge of a disciple's perfection, and being established in the position of General of the Dhamma, while working for the welfare of beings, one day, by way of explaining his own conduct to his companions in the holy life, he declared his final knowledge:

981.

981.

‘‘Yathācārī yathāsato satīmā, yatasaṅkappajjhāyi appamatto;

Ajjhattarato samāhitatto, eko santusito tamāhu bhikkhuṃ.

One who conducts himself mindfully, who is ever mindful, restrained in intention, meditative, and diligent; delighting in the internal, with concentrated mind, solitary and content—him they call a bhikkhu.

982.

982.

‘‘Allaṃ sukkhaṃ vā bhuñjanto, na bāḷhaṃ suhito siyā;

Ūnūdaro mitāhāro, sato bhikkhu paribbaje.

Whether eating moist or dry food, one should not be overly satiated; with stomach not full, moderate in eating, a mindful bhikkhu should go on his way.

983.

983.

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

Leaving four or five morsels uneaten, one should drink water; this is sufficient for the comfortable abiding of a resolute bhikkhu.

984.

984.

‘‘Kappiyaṃ tañce chādeti, cīvaraṃ idamatthikaṃ;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

The suitable robe that one wears for its intended purpose is sufficient for the comfortable abiding of a resolute bhikkhu.

985.

985.

‘‘Pallaṅkena nisinnassa, jaṇṇuke nābhivassati;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

A dwelling where the rain does not wet the knees of one seated cross-legged; this is sufficient for the comfortable abiding of a resolute bhikkhu.

986.

986.

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Ubhayantarena nāhosi, kena lokasmi kiṃ siyā.

He who saw pleasure as suffering and suffering as a dart, and did not identify with what is between the two—by what in the world could he be bound?

987.

987.

‘‘Mā me kadāci pāpiccho, kusīto hīnavīriyo;

Appassuto anādaro, kena lokasmi kiṃ siyā.

May one with evil desires, lazy, of little energy, of little learning, and disrespectful never be near me. What good could come from such a one in the world?

988.

988.

‘‘Bahussuto ca medhāvī, sīlesu susamāhito;

Cetosamathamanuyutto, api muddhani tiṭṭhatu.

But may one who is learned and wise, well-established in virtue, and devoted to mental serenity stand even upon my head.

989.

989.

‘‘Yo papañcamanuyutto, papañcābhirato mago;

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

Whoever, like a fool, is devoted to proliferation and delights in proliferation, fails to attain Nibbāna, the unsurpassed security from bondage.

990.

990.

‘‘Yo [Pg.395] ca papañcaṃ hitvāna, nippapañcapathe rato;

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

But whoever, having abandoned proliferation, delights in the path free from proliferation, attains Nibbāna, the unsurpassed security from bondage.

991.

991.

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.

Whether in a village or in the wilderness, in a valley or on high ground, wherever Arahants dwell, that place is delightful.

992.

992.

‘‘Ramaṇīyāni araññāni, yattha na ramatī jano;

Vītarāgā ramissanti, na te kāmagavesino.

Delightful are the forests where ordinary folk find no delight; those free from passion will delight there, for they are not seekers of sensual pleasures.

993.

993.

‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;

Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.

One should regard a wise person who sees one's faults and rebukes one as a revealer of hidden treasures. One should associate with such a sage; for one who associates with such a person, it is better, never worse.

994.

994.

‘‘Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo.

One should advise, one should instruct, and one should restrain from what is improper. He is dear to the good, but not dear to the bad.

995.

995.

‘‘Aññassa bhagavā buddho, dhammaṃ desesi cakkhumā;

Dhamme desiyamānamhi, sotamādhesimatthiko;

Taṃ me amoghaṃ savanaṃ, vimuttomhi anāsavo.

The Blessed One, the Buddha, the One with Vision, taught the Dhamma to another. While the Dhamma was being taught, being intent on the goal, I applied my ear. That hearing of mine was not in vain; I am liberated, without taints.

996.

996.

‘‘Neva pubbenivāsāya, napi dibbassa cakkhuno;

Cetopariyāya iddhiyā, cutiyā upapattiyā;

Sotadhātuvisuddhiyā, paṇidhī me na vijjati.

I have no aspiration for the remembrance of past lives, nor for the divine eye, nor for the knowledge of others’ minds, nor for psychic power, nor for the knowledge of death and rebirth, nor for the purification of the ear-element; no such aspiration is found in me.

997.

997.

‘‘Rukkhamūlaṃva nissāya, muṇḍo saṅghāṭipāruto;

Paññāya uttamo thero, upatissova jhāyati.

Relying on the foot of a tree, shaven-headed, wearing his outer robe, the Elder Upatissa, supreme in wisdom, meditates.

998.

998.

‘‘Avitakkaṃ samāpanno, sammāsambuddhasāvako;

Ariyena tuṇhībhāvena, upeto hoti tāvade.

A disciple of the Perfectly Enlightened One, having attained a state free from thought, is at that time endowed with noble silence.

999.

999.

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

Evaṃ mohakkhayā bhikkhu, pabbatova na vedhati.

Just as a rocky mountain is unmoving and well-established, so too a bhikkhu, with the destruction of delusion, does not tremble, like a mountain.

1000.

1000.

‘‘Anaṅgaṇassa posassa, niccaṃ sucigavesino;

Vālaggamattaṃ pāpassa, abbhamattaṃva khāyati.

For a person without defilement, who is constantly seeking purity, even a hair-tip’s amount of evil appears as large as a cloud.

1001.

1001.

‘‘Nābhinandāmi [Pg.396] maraṇaṃ, nābhinandāmi jīvitaṃ;

Nikkhipissaṃ imaṃ kāyaṃ, sampajāno paṭissato.

I do not delight in death, nor do I delight in life. I shall lay down this body, clearly comprehending and mindful.

1002.

1002.

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.

I do not delight in death, nor do I delight in life. I await the time, like a hired worker awaiting his wages.

1003.

1003.

‘‘Ubhayena midaṃ maraṇameva, nāmaraṇaṃ pacchā vā pure vā;

Paṭipajjatha mā vinassatha, khaṇo vo mā upaccagā.

Whether later or earlier, this is only death; there is no non-death. Practice diligently, do not perish; let not this moment pass you by.

1004.

1004.

‘‘Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

Just as a border city is guarded within and without, so should you guard yourself. Let not this moment pass you by, for those who have let the moment pass grieve when they are consigned to hell.

1005.

1005.

‘‘Upasanto uparato, mantabhāṇī anuddhato;

Dhunāti pāpake dhamme, dumapattaṃva māluto.

Calm, restrained, speaking with wisdom, not arrogant, he shakes off evil states, as the wind shakes a leaf from a tree.

1006.

1006.

‘‘Upasanto uparato, mantabhāṇī anuddhato;

Appāsi pāpake dhamme, dumapattaṃva māluto.

Calm, restrained, speaking with wisdom, not arrogant, he has cast off evil states, as the wind casts off a leaf from a tree.

1007.

1007.

‘‘Upasanto anāyāso, vippasanno anāvilo;

Kalyāṇasīlo medhāvī, dukkhassantakaro siyā.

Calm, untroubled, serene, unperturbed, of noble virtue and wise, he would be one who makes an end of suffering.

1008.

1008.

‘‘Na vissase ekatiyesu evaṃ, agārisu pabbajitesu cāpi;

Sādhūpi hutvāna asādhu honti, asādhu hutvā puna sādhu honti.

One should not place trust in certain individuals, whether householders or renunciants; for even the virtuous become unvirtuous, and the unvirtuous again become virtuous.

1009.

1009.

‘‘Kāmacchando ca byāpādo, thinamiddhañca bhikkhuno;

Uddhaccaṃ vicikicchā ca, pañcete cittakelisā.

Sensual desire and ill will, sloth and torpor, restlessness and doubt—these five are the mental defilements for a bhikkhu.

1010.

1010.

‘‘Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

Samādhi na vikampati, appamādavihārino.

For one who dwells diligently, whose concentration does not waver when being honored or dishonored—in either case.

1011.

1011.

‘‘Taṃ jhāyinaṃ sātatikaṃ, sukhumadiṭṭhipassakaṃ;

Upādānakkhayārāmaṃ, āhu sappuriso iti.

That meditator, persistent, a practitioner of insight with subtle view, delighting in the destruction of clinging—him they call a true person.

1012.

1012.

‘‘Mahāsamuddo [Pg.397] pathavī, pabbato anilopi ca;

Upamāya na yujjanti, satthu varavimuttiyā.

The great ocean, the earth, a mountain, and the wind—none are fit for comparison with the Teacher’s excellent liberation.

1013.

1013.

‘‘Cakkānuvattako thero, mahāñāṇī samāhito;

Pathavāpaggisamāno, na rajjati na dussati.

The Elder who follows the Wheel, of great knowledge, composed, like earth, water, and fire, is neither impassioned nor offended.

1014.

1014.

‘‘Paññāpāramitaṃ patto, mahābuddhi mahāmati;

Ajaḷo jaḷasamāno, sadā carati nibbuto.

Having reached the perfection of wisdom, of great intellect and great wisdom, not dull, yet like a dullard, he ever fares, at peace.

1015.

1015.

‘‘Pariciṇṇo mayā satthā…pe… bhavanettisamūhatā.

The Teacher has been attended upon by me… the guide to becoming is uprooted.

1016.

1016.

‘‘Sampādethappamādena, esā me anusāsanī;

Handāhaṃ parinibbissaṃ, vippamuttomhi sabbadhī’’ti. –

Strive on with diligence. This is my instruction. Now I shall attain final Nibbāna; I am completely freed in every way.

Imā gāthā abhāsi. Imā hi kāci gāthā therena bhāsitā, kāci theraṃ ārabbha bhagavatā bhāsitā, sabbā pacchā attano cariyapavedanavasena therena bhāsitattā therasseva gāthā ahesuṃ.

He spoke these verses. For some of these verses were spoken by the Elder, and some were spoken by the Blessed One concerning the Elder. But since all were later spoken by the Elder by way of declaring his own conduct, they became the Elder's own verses.

Tattha yathācārīti yathā kāyādīhi saṃyato, saṃvuto hutvā carati viharati, yathācaraṇasīloti vā yathācārī, sīlasampannoti attho. Yathāsatoti yathāsanto. Gāthāsukhatthañhi anunāsikalopaṃ katvā niddeso kato, santo viya, ariyehi nibbisesoti attho. Satīmāti paramāya satiyā samannāgato. Yatasaṅkappajjhāyīti sabbaso micchāsaṅkappaṃ pahāya nekkhammasaṅkappādivasena saṃyatasaṅkappo hutvā ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyanasīlo. Appamattoti tasmiṃyeva yathācāribhāve yatasaṅkappo hutvā jhāyanena ca pamādarahito sabbattha suppatiṭṭhitasatisampajañño. Ajjhattaratoti gocarajjhatte kammaṭṭhānabhāvanāya abhirato. Samāhitattoti tāya eva bhāvanāya ekaggacitto. Ekoti asahāyo gaṇasaṃsaggaṃ, kilesasaṃsaggañca pahāya kāyavivekaṃ, cittavivekañca paribrūhayanto. Santusitoti paccayasantosena ca bhāvanārāmasantosena ca sammadeva tusito tuṭṭho. Bhāvanāya hi uparūpari visesaṃ āvahantiyā uḷāraṃ pītipāmojjaṃ uppajjati, matthakaṃ pattāya pana vattabbameva natthi. Tamāhu bhikkhunti taṃ evarūpaṃ puggalaṃ sikkhattayapāripūriyā bhayaṃ ikkhanatāya bhinnakilesatāya ca bhikkhūti vadanti.

Herein, 'one who acts accordingly' (yathācārī) means one who, being restrained and controlled in body and so forth, comports and conducts himself accordingly; or, 'one whose conduct is in accordance' (yathācaraṇasīlo), meaning one endowed with virtue. 'As one who is peaceful' (yathāsato) is a form of 'yathāsanto.' For the sake of metrical ease, the nasal has been elided in this instruction; the meaning is 'like a peaceful one,' 'indistinguishable from the noble ones.' 'Mindful' (satīmā) means endowed with supreme mindfulness. 'One with restrained thoughts, a meditator' (yatasaṅkappajjhāyī) means one who, having entirely abandoned wrong thoughts, has restrained thoughts by way of thoughts of renunciation and so forth, and is accustomed to meditating through focus on the object and focus on the characteristics. 'Diligent' (appamatto) means that, in that very state of acting accordingly, having restrained thoughts and through meditation, one is free from negligence, with mindfulness and clear comprehension well-established in all things. 'Delighting in the internal' (ajjhattarato) means one who delights in the development of the meditation subject within the internal sphere. 'Composed' (samāhitatto) means one whose mind is one-pointed through that very development. 'Alone' (eko) means without a companion; having abandoned association with groups and association with defilements, one cultivates bodily and mental seclusion. 'Content' (santusito) means truly satisfied and pleased through contentment with requisites and contentment with the delight of development. For as the development brings about higher and higher distinction, sublime joy and gladness arise; when the peak is reached, there is nothing more to be said. 'Him they call a bhikkhu' (tamāhu bhikkhuṃ) means they call such a person a 'bhikkhu' on account of the fulfillment of the threefold training, of seeing the danger, and of having shattered the defilements.

Idāni [Pg.398] yathāvuttasantosadvaye paccayasantosaṃ tāva dassento ‘‘allaṃ sukkhaṃ vā’’tiādimāha. Tattha allanti sappiādiupasekena tintaṃ siniddhaṃ. Sukkhanti tadabhāvena lūkhaṃ. Vā-saddo aniyamattho, allaṃ vā sukkhaṃ vāti. Bāḷhanti ativiya. Suhitoti dhāto na siyāti attho. Kathaṃ pana siyāti āha ‘‘ūnūdaro mitāhāro’’ti paṇītaṃ lūkhaṃ vāpi bhojanaṃ bhuñjanto bhikkhu yāvadatthaṃ abhuñjitvā ūnūdaro sallahukudaro, tato eva mitāhāro parimitabhojano aṭṭhaṅgasamannāgataṃ āhāraṃ āharanto tattha mattaññutāya paccavekkhaṇasatiyā ca sato hutvā paribbaje vihareyya.

Now, to show contentment with requisites among the two kinds of contentment mentioned, he first said, 'Whether moist or dry,' etc. Therein, 'moist' (allaṃ) means moistened and smooth from being mixed with ghee and so on. 'Dry' (sukhaṃ) means rough due to the absence of that. The word 'or' (vā) has the sense of indefiniteness: 'either moist or dry.' 'Exceedingly' (bāḷhaṃ). 'Full' (suhito) means he would not be so; that is the meaning. How then would he be? He said, 'With a partially empty stomach, moderate in eating.' A bhikkhu eating food, whether fine or rough, not eating to his fill, would have a partially empty stomach, a light stomach. For that very reason, he is 'moderate in eating,' taking a limited amount of food. Taking food endowed with the eight factors, being mindful therein through the mindfulness of knowing the measure and of reflection, he should go about and dwell.

Yathā pana ūnūdaro mitāhāro ca nāma hoti, taṃ dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Tattha abhutvāti cattāro vā pañca vā ālope kabaḷe abhuñjitvā tattakassa āhārassa okāsaṃ ṭhapetvā pānīyaṃ piveyya. Ayañhi āhāre sallahukavutti. Nibbānañhi pesitacittassa bhikkhuno phāsuvihārāya jhānādīnaṃ adhigamayogyatāya sukhavihārāya alaṃ pariyattanti attho. Iminā kucchiparihāriyaṃ piṇḍapātaṃ vadanto piṇḍapāte itarītarasantosaṃ dasseti. ‘‘Bhutvānā’’ti vā pāṭho, so catupañcālopamattenāpi āhārena sarīraṃ yāpetuṃ samatthassa ativiya thirapakatikassa puggalassa vasena vutto siyā, uttaragāthāhipi saṃsandati eva appakasseva cīvarassa senāsanassa ca vakkhamānattā.

To show how one is 'with a partially empty stomach and moderate in eating,' it was said, 'four,' etc. Therein, 'not having eaten' means that by leaving four or five morsels of food uneaten and setting aside space for that amount, one should drink water. This indeed is a light way of living in regard to food. For a bhikkhu whose mind is directed toward Nibbāna, this is sufficient and adequate for a comfortable abiding, for the suitability of attaining jhāna and so forth, and for living in happiness; this is the meaning. By this, in speaking of almsfood that is carried in the belly, he shows contentment with whatever almsfood, simple or fine. Alternatively, there is the reading 'having eaten' (bhutvānā); this might be said with reference to a person of an extremely firm constitution, who is able to sustain the body with just four or five morsels of food. This also accords with the subsequent verses, since it will be spoken of with regard to a very simple robe and lodging.

Kappiyanti yaṃ kappiyakappiyānulomesu khomādīsu aññataranti attho. Tañce chādetīti kappiyaṃ cīvaraṃ samānaṃ chādetabbaṃ ṭhānaṃ chādeti ce, satthārā anuññātajātiyaṃ santaṃ heṭṭhimantena anuññātapamāṇayuttaṃ ce hotīti attho. Idamatthikanti idaṃ payojanatthaṃ satthārā vuttapayojanatthaṃ yāvadeva sītādipaṭighātanatthañceva hirīkopīnapaṭicchādanatthañcāti attho. Etena kāyaparihāriyaṃ cīvaraṃ tattha itarītarasantosañca vadati.

‘Permissible’ (kappiyaṃ) means any one of the permissible and allowable materials, such as linen and so on. ‘And if it covers’ (tañce chādeti) means if the permissible robe covers the place that should be covered, and if it is of a type permitted by the Teacher, and of the permitted size according to the minimum standard; this is the meaning. ‘For this purpose’ (idamatthikaṃ) means for the purpose stated by the Teacher, that is, only for the purpose of warding off cold and so on, and for the purpose of covering one’s sense of shame and private parts; this is the meaning. By this, he speaks of the robe that is carried by the body and of contentment with whatever kind of robe.

Pallaṅkena nisinnassāti pallaṅkaṃ vuccati samantato ūrubaddhāsanaṃ, tena nisinnassa, tisandhipallaṅkaṃ ābhujitvā nisinnassāti attho. Jaṇṇuke [Pg.399] nābhivassatīti yassaṃ kuṭiyaṃ tathā nisinnassa deve vassante jaṇṇukadvayaṃ vassodakena na temiyati, ettakampi sabbapariyantasenāsanaṃ, sakkā hi tattha nisīditvā atthakāmarūpena kulaputtena sadatthaṃ nipphādetuṃ. Tenāha ‘‘alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti.

‘For one sitting cross-legged’ (pallaṅkena nisinnassa): a ‘cross-legged posture’ (pallaṅka) is called a seat where the thighs are bound all around; for one sitting in that way, meaning for one sitting having folded the legs into the three-jointed cross-legged posture. ‘It does not rain on his knees’ (jaṇṇuke nābhivassatīti) means a hut where, for one sitting thus while it is raining, both knees are not moistened by the rainwater. Even such a lodging, the most basic of all, is sufficient. For it is possible for a clansman intent on his goal to sit there and accomplish his true purpose. Therefore, he said: ‘It is enough for a comfortable abiding, for a resolute bhikkhu.’

Evaṃ thero imāhi catūhi gāthāhi ye te bhikkhū mahicchā asantuṭṭhā, tesaṃ paramukkaṃsagataṃ sallekhaovādaṃ pakāsetvā idāni vedanāmukhena bhāvanārāmasantosaṃ dassento ‘‘yo sukha’’ntiādimāha. Tattha sukhanti sukhavedanaṃ. Dukkhatoti vipariṇāmadukkhato. Addāti addasa, vipassanāpaññāsahitāya maggapaññāya yathābhūtaṃ yo apassīti attho. Sukhavedanā hi paribhogakāle assādiyamānāpi visamissaṃ viya bhojanaṃ vipariṇāmakāle dukkhāyeva hoti. Tenettha dukkhānupassanaṃ dasseti. Dukkhamaddakkhi sallatoti dukkhavedanaṃ yo sallanti passi. Dukkhavedanā hi yathā sallaṃ sarīraṃ anupavisantampi anupavisitvā ṭhitampi uddhariyamānampi pīḷanameva janeti, evaṃ uppajjamānāpi ṭhitippattāpi bhijjamānāpi vibādhatiyevāti. Etenettha dukkhānupassanaṃyeva ukkaṃsetvā vadati, tena ca ‘‘yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato vedanādvaye attattaniyagāhaṃ viniveṭheti. Ubhayantarenāti ubhayesaṃ antare, sukhadukkhavedanānaṃ majjhabhūte adukkhamasukheti attho. Nāhosīti yathābhūtāvabodhane attattaniyābhinivesanaṃ ahosi. Kena lokasmi kiṃ siyāti evaṃ vedanāmukhena pañcapi upādānakkhandhe parijānitvā tappaṭibaddhaṃ sakalakilesajālaṃ samucchinditvā ṭhito kena nāma kilesena lokasmiṃ baddho, devatādīsu kiṃ vā āyati siyā, aññadatthu chinnabandhano apaññattikova siyāti adhippāyo.

Thus, the elder, having with these four verses declared the foremost advice on effacement to those monks who were of great desire and discontented, now, showing the contentment of one who delights in development through the aspect of feeling, said, 'One who saw pleasure,' and so forth. Therein, 'pleasure' refers to pleasant feeling. 'As pain' refers to the suffering of change. 'Saw' means one saw; with insight-wisdom accompanied by path-wisdom, one saw as it truly is—this is the meaning. For pleasant feeling, though enjoyed at the time of experience, is like food mixed with poison; at the time of change, it is indeed suffering. By this, he shows the contemplation of suffering. 'He saw pain as a dart' means one who saw painful feeling as a dart. For painful feeling, just as a dart causes only affliction whether it is entering the body, has entered and remains, or is being extracted, so too does painful feeling only afflict whether it is arising, has reached a state of persistence, or is ceasing. By this, he extols the contemplation of suffering itself, and through that, in accordance with the saying, 'Whatever is suffering is non-self' (Saṃyutta Nikāya 3.15), he dispels the grasping of 'self' and 'what belongs to self' regarding the two kinds of feeling. 'Between the two' means in the middle of both, in what is the middle of pleasant and painful feelings, that is, in neither-painful-nor-pleasant feeling. 'There was not' means that in the true understanding of reality, the adherence to 'self' and 'what belongs to self' did not occur. 'By what in the world could there be what?'—thus, having fully understood the five aggregates of clinging through the aspect of feeling, and having completely cut off the entire net of defilements connected to them, one who stands thus—by what defilement indeed could such a one be bound in the world, or what future existence could there be among devas and so on? Rather, with bonds cut, one would be without designation—this is the intended meaning.

Idāni micchāpaṭipanne puggale garahanto sammāpaṭipanne pasaṃsanto ‘‘mā me’’tiādikā catasso gāthā abhāsi. Tattha mā me kadāci pāpicchoti yo asantaguṇasambhāvanicchāya pāpiccho, samaṇadhamme ussāhābhāvena kusīto, tatoyeva hīnavīriyo, saccapaṭiccasamuppādādipaṭisaṃyuttassa sutassa abhāvena appassuto, ovādānusāsanīsu ādarābhāvena anādaro, tādiso atihīnapuggalo mama [Pg.400] santike kadācipi mā hotu. Kasmā? Kena lokasmi kiṃ siyāti lokasmiṃ sattanikāye tassa tādisassa puggalassa kena ovādena kiṃ bhavitabbaṃ, kena vā katena kiṃ siyā, niratthakamevāti attho.

Now, censuring persons of wrong practice and praising those of right practice, he spoke four verses beginning, 'May there not be for me.' Therein, 'May there never be for me one of evil wishes' means: one who is of evil wishes due to the desire to display non-existent virtues; who is lazy due to a lack of exertion in the ascetic's duties; who is consequently of deficient energy; who is of little learning due to a lack of study connected with the truths, dependent origination, and so forth; who is disrespectful due to a lack of regard for advice and instruction—may such a very inferior person never be near me. Why? 'By what in the world could there be what?'—the meaning is, in the world of beings, what could come to be for such a person by any advice, or what could result from any action? It is simply fruitless.

Bahussuto cāti yo puggalo sīlādipaṭisaṃyuttassa suttageyyādibhedassa bahuno sutassa sambhavena bahussuto, dhammojapaññāya pārihāriyapaññāya paṭivedhapaññāya ca vasena medhāvī, sīlesu ca suṭṭhu patiṭṭhitattā susamāhito, cetosamathaṃ lokiyalokuttarabhedaṃ cittasamādhānaṃ anuyutto, tādiso puggalo mayhaṃ matthakepi tiṭṭhatu, pageva sahavāso.

'And one who is learned' means: a person who is learned due to possessing much learning connected with virtue and so forth, of the various kinds such as discourses, mixed prose and verse, and the like; who is intelligent by means of wisdom rich in Dhamma, managerial wisdom, and the wisdom of penetration; who, being well-established in the virtues, is well-composed; and who is devoted to mental tranquility, that is, the concentration of mind which is of the mundane and supramundane kinds—may such a person stand even upon my head, let alone live together with me.

Yo papañcamanuyuttoti yo pana puggalo kammārāmatādivasena rūpābhisaṅgādivasena ca pavattiyā papañcanaṭṭhena taṇhādibhedaṃ papañcaṃ anuyutto, tattha ca anādīnavadassanena abhirato magasadiso, so nibbānaṃ virādhayi, so nibbānā suvidūravidūre ṭhito.

'One who is devoted to proliferation' means: but that person who is devoted to proliferation—which is of the various kinds such as craving, in the sense of expansion through the process of existence, by way of delighting in activity, clinging to forms, and so forth; and who, not seeing the danger in it, is greatly delighted therein, like a deer—that one fails to attain Nibbāna; that one stands very, very far from Nibbāna.

Yo ca papañcaṃ hitvānāti yo pana puggalo taṇhāpapañcaṃ pahāya tadabhāvato nippapañcassa nibbānassa pathe adhigamupāye ariyamagge rato bhāvanābhisamaye abhirato, so nibbānaṃ ārādhayi sādhesi adhigacchīti attho.

'And one who, having abandoned proliferation' means: but that person who, having abandoned the proliferation of craving, and on account of its absence, delights in the noble path—the way and means for attaining Nibbāna, which is free from proliferation—and greatly delights in the realization through development, that one attains Nibbāna, accomplishes it, reaches it—this is the meaning.

Athekadivasaṃ thero attano kaniṭṭhabhātikassa revatattherassa kaṇṭakanicitakhadirarukkhasañchanne nirudakakantāre vāsaṃ disvā taṃ pasaṃsanto ‘‘gāme vā’’tiādikā dve gāthā abhāsi. Tattha gāme vāti kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. Tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti, tasmā gāme vā hotu araññādīsu aññataraṃ vā, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmippadeso ramaṇīyo evāti attho.

Then one day, the elder, seeing his younger brother, the Elder Revata, dwelling in a waterless wilderness covered with acacia trees dense with thorns, praised him and spoke two verses beginning, 'Whether in a village.' Therein, 'Whether in a village' means: although Arahants do not obtain physical seclusion in the vicinity of a village, they certainly do obtain mental seclusion. For even objects comparable to the divine are not able to stir their minds. Therefore, whether it be in a village or in another place such as a forest, wherever Arahants dwell, that land is delightful—the meaning is that region of land is indeed delightful.

Araññānīti supupphitatarusaṇḍamaṇḍitāni vimalasalilāsayasampannāni araññāni ramaṇīyānīti sambandho. Yatthāti yesu araññesu vikasitesu viya ramamānesu kāmapakkhiko kāmagavesako jano na ramati. Vītarāgāti vigatarāgā pana khīṇāsavā bhamaramadhukarā viya padumavanesu [Pg.401] tathārūpesu araññesu ramissantīti. Na te kāmagavesinoti yasmā te vītarāgā kāmagavesino na hontīti attho.

'Forests'—the connection is: 'forests adorned with well-blossomed groves of trees and endowed with reservoirs of clear water are delightful.' 'Where' means: in those delightful forests, which are as if blossoming, a person partial to sensual pleasures, a seeker of sensual pleasures, does not delight. 'The passionless' means: but those without passion, the canker-free ones, will delight in such forests, like bees in lotus groves. 'They are not seekers of sensual pleasures' means: because they are without passion, they are not seekers of sensual pleasures.

Puna thero rādhaṃ nāma duggatabrāhmaṇaṃ anukampāya pabbājetvā, upasampādetvā tameva pacchāsamaṇaṃ katvā vicaranto ekadivasaṃ tassa ca subbacabhāvena tussitvā ovādaṃ dento ‘‘nidhīnaṃvā’’tiādimāha. Tattha nidhīnaṃvāti tattha tattha nidahitvā ṭhapitānaṃ hiraññasuvaṇṇādipūrānaṃ nidhikumbhīnaṃ. Pavattāranti kicchajīvike duggatamanusse anukampaṃ katvā ‘‘ehi te sukhena jīvituṃ upāyaṃ dassessāmī’’ti nidhiṭṭhānaṃ netvā hatthaṃ pasāretvā ‘‘imaṃ gahetvā sukhaṃ jīvāhī’’ti ācikkhitāraṃ viya. Vajjadassinanti dve vajjadassino – ‘‘iminā naṃ asāruppena vā khalitena vā saṅghamajjhe niggaṇhissāmī’’ti randhagavesako ca, aññātaṃ ñāpetukāmo ñātaṃ assādento sīlādivuddhikāmatāya taṃ taṃ vajjaṃ olokento ullumpanasabhāvasaṇṭhito cāti, ayaṃ idha adhippeto. Yathā hi duggatamanusso ‘‘imaṃ nidhiṃ gaṇhāhī’’ti niggayhamānopi nidhidassane kopaṃ na karoti, pamuditova hoti, evaṃ evarūpesu puggalesu asāruppaṃ vā khalitaṃ vā disvā ācikkhante kopo na kātabbo, tuṭṭhacitteneva bhavitabbaṃ, ‘‘bhante, punapi maṃ evarūpaṃ vadeyyāthā’’ti pavāretabbameva. Niggayhavādinti yo vajjaṃ disvā ayaṃ me saddhivihāriko, antevāsiko, upakārakoti acintetvā vajjānurūpaṃ tajjento paṇāmento daṇḍakammaṃ karonto sikkhāpeti, ayaṃ niggayhavādī nāma sammāsambuddho viya. Vuttañhetaṃ – ‘‘niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī’’ti (ma. ni. 3.196). Medhāvinti dhammojapaññāya samannāgataṃ. Tādisanti evarūpaṃ paṇḍitaṃ. Bhajeti payirupāseyya. Tādisañhi ācariyaṃ bhajamānassa antevāsikassa seyyo hoti, na pāpiyo, vuḍḍhiyeva hoti, no parihānīti attho.

Again, the elder, out of compassion for a poor brahmin named Rādha, gave him the going forth and the higher ordination, and making him his personal attendant, he went about. One day, pleased with his compliant nature, he gave him this advice, saying, 'Like one who points out treasures,' and so on. Therein, 'of treasures' refers to treasure pots filled with gold, silver, and the like, which have been buried and placed in various locations. 'One who points out' is like someone who, taking compassion on a poor person living in hardship, says, 'Come, I will show you a means to live in comfort,' and having led them to the location of the treasure and stretched out his hand, says, 'Take this and live in comfort.' 'One who sees faults'—there are two kinds of fault-seers: one who seeks for an opportunity, thinking, 'I will censure him in the midst of the Saṅgha for this unsuitable or erroneous act,' and one who, wishing to make the unknown known and to make one appreciate what is known, with a desire for growth in virtue and so on, observes this or that fault, being established in a nature that seeks to uplift. The latter is intended here. For just as a poor person, even when being urged, 'Take this treasure,' does not become angry with the one showing the treasure but is only joyful, so too, when such persons point out an unsuitable or erroneous act, one should not be angry but should have a pleased mind, and one should indeed invite them, saying, 'Venerable sir, may you speak to me in such a way again.' 'A speaker who rebukes' is one who, seeing a fault, without thinking, 'This is my co-resident, my pupil, my benefactor,' admonishes, banishes, and imposes disciplinary measures according to the fault, and thus trains them. Such a one is called a speaker who rebukes, like the Perfectly Enlightened One. For this was said: 'Having rebuked and rebuked, Ānanda, I will speak; having tested and tested, Ānanda, I will speak. Whatever is sound will remain.' 'Wise' means endowed with wisdom rich in Dhamma. 'Such a one' means such a wise person. 'One should associate with' means one should attend upon. For a pupil who associates with such a teacher, there is improvement, not what is inferior; there is only growth, not decline—this is the meaning.

Athekadā assajipunabbasukehi kīṭāgirismiṃ āvāse dūsite satthārā āṇatto attano parisāya mahāmoggallānena ca saddhiṃ tattha gato dhammasenāpati assajipunabbasukesu ovādaṃ anādiyantesu imaṃ gāthamāha. Tattha ovadeyyāti ovādaṃ anusiṭṭhiṃ dadeyya. Anusāseyyāti tasseva pariyāyavacanaṃ. Atha vā uppanne vatthusmiṃ vadanto ovadati [Pg.402] nāma, anuppanne ‘‘ayasopi te siyā’’tiādiṃ anāgataṃ uddissa vadanto anusāsati nāma. Sammukhā vadanto vā ovadati nāma, parammukhā dūtaṃ, sāsanaṃ vā pesetvā vadanto anusāsati nāma. Sakiṃ vadanto vā ovadati nāma, punappunaṃ vadanto anusāsati nāma. Asabbhā cāti akusalā dhammā ca nivāraye, kusale dhamme ca patiṭṭhāpeyyāti attho. Satañhi soti evarūpo puggalo sādhūnaṃ piyo hoti. Ye pana asantā asappurisā vitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā, tesaṃ so ovādako anusāsako ‘‘na tvaṃ amhākaṃ upajjhāyo, na ācariyo, kasmā amhe vadasī’’ti evaṃ mukhasattīhi vijjhantānaṃ appiyo hotīti.

Once, when the lodging at Kīṭāgiri had been corrupted by Assaji and Punabbasu, the General of the Dhamma, having been commanded by the Teacher, went there together with his own retinue and Mahāmoggallāna. When Assaji and Punabbasu did not heed his counsel, he spoke this verse. Therein, 'one should advise' means one should give counsel and instruction. 'One should instruct' is a synonym for that very word. Alternatively, speaking about a matter that has arisen is called advising; speaking with reference to the future about something that has not yet arisen, such as, 'Disrepute might come to you,' is called instructing. Or, speaking face-to-face is called advising, while sending a messenger or a message and speaking from afar is called instructing. Or, speaking once is called advising, while speaking repeatedly is called instructing. 'And from the wicked' means that one should prevent unwholesome qualities and establish wholesome qualities. 'For he is dear to the good' means such a person is dear to the virtuous. But as for those who are unvirtuous, ignoble persons, for whom the next world is in ruins, who have an eye for material gain, and have gone forth for the sake of a livelihood—to them, that advisor and instructor becomes displeasing, as they pierce him with the spears of their mouths, saying, 'You are not our preceptor or our teacher; why do you speak to us?'

‘‘Yaṃ ārabbha satthā dhammaṃ deseti, so eva upanissayasampanno’’ti bhikkhūsu kathāya samuṭṭhitāya ‘‘nayidameta’’nti dassento ‘‘aññassā’’ti gāthamāha. Tattha aññassāti attano bhāgineyyaṃ dīghanakhaparibbājakaṃ sandhāyāha. Tassa hi satthārā vedanāpariggahasutte (ma. ni. 2.205-206) desiyamāne ayaṃ mahāthero bhāvanāmagge adhigantvā sāvakapāramīñāṇassa matthakaṃ patto. Sotamodhesimatthikoti satthāraṃ bījayamāno ṭhito atthiko hutvā sussūsanto sotaṃ odahiṃ. Taṃ me amoghaṃ savananti taṃ tathā sutaṃ savanaṃ mayhaṃ amoghaṃ avañjhaṃ ahosi, aggasāvakena pattabbaṃ sampattīnaṃ avassayo ahosi. Tenāha ‘‘vimuttomhī’’tiādi.

When the talk arose among the bhikkhus, 'He for whose sake the Teacher teaches the Dhamma is the one endowed with the supporting condition,' to show that 'this is not so,' he spoke the verse beginning 'For another's sake.' Therein, 'for another's sake' was said with reference to his own nephew, the wanderer Dīghanakha. For while the Teacher was teaching the Vedanāpariggaha Sutta to him, this great elder, having realized it on the path of development, reached the pinnacle of the knowledge of a disciple's perfections. The line 'I inclined my ear, desiring the goal' means: while standing and fanning the Teacher, being one who desires the goal and wishes to hear, I inclined my ear. The line 'That hearing was not in vain for me' means: that hearing, having been heard thus, was not in vain for me, not fruitless; it became the foundation for the accomplishments to be attained by a chief disciple. Therefore, he said, 'I am liberated,' and so on.

Tattha neva pubbenivāsāyāti attano paresañca pubbenivāsajānanañāṇatthāya, paṇidhī me neva vijjatīti yojanā. Parikammakaraṇavasena tadatthaṃ cittapaṇidhānamattampi nevatthi neva ahosīti attho. Cetopariyāyāti cetopariyañāṇassa. Iddhiyāti iddhividhañāṇassa. Cutiyā upapattiyāti, sattānaṃ cutiyā upapattiyā ca jānanañāṇāya cutūpapātañāṇatthāya. Sotadhātuvisuddhiyāti dibbasotañāṇassa. Paṇidhī me na vijjatīti imesaṃ abhiññāvisesānaṃ atthāya parikammavasena cittassa paṇidhi cittābhinīhāro me natthi nāhosīti attho. Sabbaññuguṇā viya hi buddhānaṃ aggamaggādhigameneva sāvakānaṃ [Pg.403] sabbe sāvakaguṇā hatthagatā honti, na tesaṃ adhigamāya visuṃ parikammakaraṇakiccaṃ atthīti.

Therein, 'not for past abodes' is to be construed as: 'for the sake of the knowledge of knowing one's own and others' past abodes, my aspiration does not exist.' The meaning is: even a mere setting of the mind's aspiration for that purpose by way of performing preliminary work does not exist, and never did exist. 'Of mind-reading' refers to the knowledge of penetrating minds. 'Of psychic power' refers to the knowledge of the kinds of psychic power. 'Of passing away and rebirth' means for the knowledge of knowing the passing away and rebirth of beings, for the sake of the knowledge of the divine eye. 'Of the purification of the ear-element' refers to the knowledge of the divine ear. 'My aspiration does not exist' means: for the sake of these special direct knowledges, an aspiration of the mind, a directing of the mind, by way of preliminary work, does not exist for me, and never did exist. For, just as for the Buddhas the qualities of an All-Knowing One come into their hands with the attainment of the supreme path, so too for the disciples, all the disciple-qualities come into their hands with the attainment of the supreme path alone. There is no need to perform separate preliminary work for their attainment.

Rukkhamūlantiādikā tisso gāthā kapotakandarāyaṃ viharantassa yakkhena pahatakāle samāpattibalena attano nibbikāratādīpanavasena vuttā. Tattha muṇḍoti na voropitakeso. Saṅghāṭipārutoti saṅghāṭiṃ pārupitvā nisinno. ‘‘Saṅghāṭiyā supāruto’’ti ca paṭhanti. Paññāya uttamo theroti thero hutvā paññāya uttamo, sāvakesu paññāya seṭṭhoti attho. Jhāyatīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyati, bahulaṃ samāpattivihārena viharatīti attho.

The three verses beginning with 'At the root of a tree' were spoken by the elder while dwelling in the Kapotakandara cave, at the time he was struck by a yakkha, as a way of demonstrating his own imperturbability through the power of his attainment. Therein, 'shaven-headed' means with freshly shaven hair. 'Clad in the outer robe' means sitting having draped himself in the outer robe. Some also read, 'well-covered by the outer robe.' 'The elder supreme in wisdom' means: being an elder, he is supreme in wisdom; the meaning is that he is foremost in wisdom among the disciples. 'He meditates' means he meditates through close examination of the object and through close examination of the characteristics; the meaning is that he dwells frequently in the abiding of attainment.

Upeto hoti tāvadeti yadā yakkhena sīse pahato, tāvadeva avitakkaṃ catutthajjhānikaphalasamāpattiṃ samāpanno ariyena tuṇhībhāvena upeto samannāgato ahosi. Atītatthe hi hotīti idaṃ vattamānavacanaṃ.

'He is endowed at that very moment' means that when he was struck on the head by the yakkha, at that very moment he entered the attainment of the fruition of the fourth jhāna, which is without thought-conception, and became endowed with and possessed of the noble silence. For the present tense verb `hoti` is used here in the sense of the past.

Pabbatova na vedhatīti mohakkhayā bhinnasabbakileso bhikkhu. So selamayapabbato viya acalo suppatiṭṭhito iṭṭhādinā kenaci na vedhati, sabbattha nibbikāro hotīti attho.

'Like a mountain, he does not tremble' refers to the bhikkhu whose every defilement is shattered through the destruction of delusion. Like a mountain made of rock, he is unmoving and well-established. He does not tremble on account of anything, such as the agreeable and disagreeable; the meaning is that he is imperturbable in all situations.

Athekadivasaṃ therassa asatiyā nivāsanakaṇṇe olambante aññataro sāmaṇero, ‘‘bhante, parimaṇḍalaṃ nivāsetabba’’nti āha. Taṃ sutvā ‘‘bhaddaṃ tayā suṭṭhu vutta’’nti sirasā viya sampaṭicchanto tāvadeva thokaṃ apakkamitvā parimaṇḍalaṃ nivāsetvā ‘‘mādisānaṃ ayampi dosoyevā’’ti dassento ‘‘anaṅgaṇassā’’ti gāthamāha.

Then one day, when, due to the elder's unmindfulness, the corner of his lower robe was hanging down, a certain novice said, 'Venerable sir, your robe should be worn evenly all around.' Hearing this, accepting it as if with his head and saying, 'Good, you have spoken well,' he immediately stepped aside a little, adjusted his lower robe to be even all around, and, to show that 'For one such as I, this too is indeed a fault,' he spoke the verse beginning 'Of one without blemish.'

Puna maraṇe jīvite ca attano samacittataṃ dassento ‘‘nābhinandāmī’’tiādinā dve gāthā vatvā paresaṃ dhammaṃ kathento ‘‘ubhayena mida’’ntiādinā gāthādvayamāha. Tattha ubhayenāti ubhayesu, ubhosu kālesūti attho. Midanti ma-kāro padasandhikaro. Idaṃ maraṇameva, maraṇaṃ attheva nāma, amaraṇaṃ nāma natthi. Kesu ubhosu kālesūti āha [Pg.404] ‘‘pacchā vā pure vā’’ti majjhimavayassa pacchā vā jarājiṇṇakāle pure vā daharakāle maraṇameva maraṇaṃ ekantikameva. Tasmā paṭipajjatha sammā paṭipattiṃ pūretha vippaṭipajjitvā mā vinassatha apāyesu mahādukkhaṃ mānubhavatha. Khaṇo vo mā upaccagāti aṭṭhahi akkhaṇehi vivajjito ayaṃ navamo khaṇo mā tumhe atikkamīti attho.

Again, to show his equanimity towards life and death, he spoke two verses beginning with 'I do not delight,' and then, while teaching the Dhamma to others, he spoke two verses beginning with 'In both ways, this.' Therein, 'in both ways' means in both, in both times. In `midaṃ`, the `ma` is a euphonic particle for joining words. This is just death; death indeed exists, there is no such thing as non-death. In which two times? He says, 'later or before,' meaning after middle age, either later in the time of old age and decay, or before in the time of youth, there is only death; death is absolutely certain. Therefore, practice rightly, fulfill the right practice; do not, by practicing wrongly, be destroyed and experience great suffering in the lower realms. 'Let not the moment pass you by' means: let this ninth opportune moment, which is free from the eight inopportune times, not pass you by.

Athekadivasaṃ āyasmantaṃ mahākoṭṭhikaṃ disvā tassa guṇaṃ pakāsento ‘‘upasanto’’tiādinā tisso gāthā abhāsi. Tattha anuddesikavasena ‘‘dhunātī’’ti vuttamevatthaṃ puna therasannissitaṃ katvā vadanto ‘‘appāsī’’tiādimāha. Tattha appāsīti adhunā pahāsīti attho. Anāyāsoti aparissamo, kilesadukkharahitoti attho. Vippasanno anāviloti vippasanno asaddhiyādīnaṃ abhāvena suṭṭhu pasannacitto anāvilasaṅkappatāya anāvilo.

Then one day, seeing the Venerable Mahākoṭṭhika and proclaiming his virtues, he spoke three verses beginning with 'Peaceful.' Therein, the meaning already stated impersonally as 'he shakes off' is now stated with reference to the Elder, saying 'he has cast off,' and so on. Therein, 'he has cast off' means 'he has now abandoned.' 'Without trouble' means without fatigue; that is, free from the suffering caused by defilements. 'Serene, unclouded' means: serene due to the absence of faithlessness and so on, with a perfectly placid mind; unclouded due to the unstirred nature of his thoughts.

Na vissaseti gāthā devadattaṃ saddahitvā tassa diṭṭhiṃ rocetvā ṭhite vajjiputtake ārabbha vuttā. Tattha na vissaseti vissaṭṭho na bhaveyya, na saddaheyyāti attho. Ekatiyesūti ekaccesu anavaṭṭhitasabhāvesu puthujjanesu. Evanti yathā tumhe ‘‘devadatto sammā paṭipanno’’ti vissāsaṃ āpajjittha, evaṃ. Agārisūti gahaṭṭhesu. Sādhūpi hutvānāti yasmā puthujjanabhāvo nāma assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya thusarāsimhi nikhātakhāṇukaṃ viya ca anavaṭṭhito, tasmā ekacce ādito sādhū hutvā ṭhitāpi pacchā asādhū honti. Yathā devadatto pubbe sīlasampanno abhiññāsamāpattilābhī hutvā lābhasakkārapakato idāni parihīnaviseso chinnapakkhakāko viya āpāyiko jāto. Tasmā tādiso diṭṭhamattena ‘‘sādhū’’ti na vissāsitabbo. Ekacce pana kalyāṇamittasaṃsaggābhāvena ādito asādhū hutvāpi pacchā kalyāṇasaṃsaggena sādhū hontiyeva, tasmā devadattasadise sādhupatirūpe ‘‘sādhū’’ti na vissāseyyāti attho.

The verse 'Do not place trust' was spoken with reference to the Vajjiputtaka monks who, having believed Devadatta and approved of his views, stood firm. Herein, 'do not place trust' means one should not be familiar; one should not believe. 'In some' means in certain ordinary people of unstable nature. 'Thus' means just as you came to trust, thinking, 'Devadatta is practicing rightly,' so too. 'Householders' refers to laypeople. 'Even if they are good'—because the state of an ordinary person is unstable, like a gourd placed on a horse’s back or a post driven into a heap of chaff—therefore, some who are good at first later become not good. Just as Devadatta, formerly virtuous and an obtainer of higher knowledge and attainments, was afflicted by gain and honor, and is now devoid of special qualities, like a crow with clipped wings, destined for the plane of misery. Therefore, one should not trust such a person as 'good' merely on sight. Some, however, though not good at first due to a lack of association with good friends, later indeed become good through association with good friends. Therefore, one should not place trust in those like Devadatta who are counterfeit good people, thinking they are good—this is the meaning.

Yesaṃ kāmacchandādayo cittupakkilesā avigatā, te asādhū. Yesaṃ te vigatā, te sādhūti dassetuṃ ‘‘kāmacchando’’ti gāthaṃ vatvā asādhāraṇato ukkaṃsagataṃ sādhulakkhaṇaṃ dassetuṃ ‘‘yassa sakkariyamānassā’’tiādinā gāthādvayaṃ vuttaṃ.

Those in whom mental defilements such as sensual desire have not departed are not good persons. Those from whom these have departed are good persons. To show this, the verse beginning with 'Sensual desire' was spoken. Then, to show the supreme characteristic of a good person in a specific sense, the two verses beginning with 'He who, when honored' were spoken.

Asādhāraṇato [Pg.405] pana ukkaṃsagataṃ taṃ dassetuṃ satthāraṃ attānañca udāharanto ‘‘mahāsamuddo’’tiādikā gāthā abhāsi. Tattha mahāsamuddoti ayaṃ mahāsamuddo, mahāpathavī selo pabbato, puratthimādibhedato anilo ca attano acetanābhāvena iṭṭhāniṭṭhaṃ sahanti, na paṭisaṅkhānabalena, satthā pana yassā arahattuppattiyā vasena uttame tādibhāve ṭhito iṭṭhādīsu sabbattha samo nibbikāro, tassā satthu varavimuttiyā aggaphalavimuttiyā te mahāsamuddādayo upamāya upamābhāvena na yujjanti kalabhāgampi na upentīti attho.

To uniquely emphasize this supreme quality, illustrating the Teacher and himself as examples, he spoke the verses beginning with 'The great ocean.' Here, the great ocean, the great earth, rocks and mountains, as well as the winds with divisions such as easterly and so forth, endure the pleasant and unpleasant due to their insentient nature, not through the power of reflection. But the Teacher, standing in the highest state of suchness (tādibhāva) by way of the arising of arahantship, is everywhere the same and unperturbed in pleasant things and so forth; those great oceans and the like are not fit for a comparison, even by way of semblance, to the Teacher’s excellent liberation, the supreme liberation of the fruit, nor do they approach a fraction of it. This is the meaning.

Cakkānuvattakoti satthārā vattitassa dhammacakkassa anuvattako. Theroti asekkhehi sīlakkhandhādīhi samannāgamena thero. Mahāñāṇīti mahāpañño. Samāhitoti upacārappanāsamādhinā anuttarasamādhinā ca samāhito. Paṭhavāpaggisamānoti iṭṭhādiārammaṇasannipāte nibbikāratāya pathaviyā āpena agginā ca sadisavuttiko. Tenāha ‘‘na rajjati na dussatī’’ti.

'A follower of the wheel' means one who follows the Dhamma-wheel set in motion by the Teacher. 'Elder' refers to one who is an elder through possessing the aggregates of virtue and so forth of one beyond training. 'Possessed of great knowledge' means one of great wisdom. 'Composed' means composed with access concentration and absorption concentration, and with unsurpassable concentration. 'Like the earth, water, and fire' means that due to his imperturbability when pleasant and unpleasant objects are encountered, his conduct is similar to that of the earth, water, and fire. Hence, it is said: 'He is not impassioned, nor is he vexed.'

Paññāpāramitaṃ pattoti sāvakañāṇassa pāramiṃ pārakoṭiṃ patto. Mahābuddhīti mahāputhuhāsajavanatikkhanibbedhikabhāvappattāya mahatiyā buddhiyā paññāya samannāgato. Mahāmatīti dhammanvayaveditasaṅkhātāya mahatiyā nayaggāhamatiyā samannāgato. Ye hi te catubbidhā, soḷasavidhā, catucattālīsavidhā, tesattatividhā ca paññappabhedā. Tesaṃ sabbaso anavasesānaṃ adhigatattā mahāpaññatā divisesayogato ca ayaṃ mahāthero sātisayaṃ ‘‘mahābuddhī’’ti vattabbataṃ arahati. Yathāha bhagavā –

'Having reached the perfection of wisdom' means he has attained the perfection, the further shore, the pinnacle of a disciple's knowledge. 'Of great intellect' means he is endowed with a great intellect, a wisdom that has attained the state of being great, extensive, joyful, swift, sharp, and penetrative. 'Of great understanding' means he is endowed with a great faculty of discernment, known as knowing the sequence of the Dhamma, that grasps the method. For there are the fourfold, sixteenfold, forty-fourfold, and seventy-threefold classifications of wisdom. Because he has attained all of them completely and without remainder, and due to his connection with special qualities such as great wisdom, this great elder is eminently worthy of being called 'of great intellect.' As the Blessed One said:

‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño, bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto’’tiādi (ma. ni. 3.93).

“Monks, Sāriputta is wise; monks, Sāriputta is of great wisdom; monks, Sāriputta is of extensive wisdom; monks, Sāriputta is of joyful wisdom; monks, Sāriputta is of swift wisdom; monks, Sāriputta is of sharp wisdom; monks, Sāriputta is of penetrative wisdom,” and so on (MN 3.93).

Tatthāyaṃ paṇḍitabhāvādīnaṃ vibhāgavibhāvanā. Dhātukusalatā, āyatanakusalatā, paṭiccasamuppādakusalatā, ṭhānāṭṭhānakusalatāti [Pg.406] imehi catūhi kāraṇehi paṇḍito. Mahāpaññatādīnaṃ vibhāgadassane ayaṃ pāḷi –

Herein is the analysis and exposition of qualities such as being wise. One is wise due to these four reasons: skill in the elements, skill in the sense bases, skill in dependent origination, and skill in what is possible and impossible. The following is the Pāli text for showing the distinction in qualities like great wisdom:

‘‘Katamā mahāpaññā? Mahante atthe pariggaṇhātīti mahāpaññā, mahante dhamme pariggaṇhātīti mahāpaññā, mahantā niruttiyo pariggaṇhātīti mahāpaññā, mahantāni paṭibhānāni pariggaṇhātīti mahāpaññā, mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe pariggaṇhātīti mahāpaññā, mahante paññākkhandhe pariggaṇhātīti mahāpaññā, mahante vimuttikkhandhe pariggaṇhātīti mahāpaññā, mahante vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā, mahantāni ṭhānāṭṭhānāni pariggaṇhātīti mahāpaññā, mahantā vihārasamāpattiyo pariggaṇhātīti mahāpaññā, mahantāni ariyasaccāni pariggaṇhātīti mahāpaññā, mahante satipaṭṭhāne pariggaṇhātīti mahāpaññā, mahante sammappadhāne pariggaṇhātīti mahāpaññā, mahante iddhipāde pariggaṇhātīti mahāpaññā, mahantāni indriyāni pariggaṇhātīti mahāpaññā, mahantāni balāni pariggaṇhātīti mahāpaññā, mahante bojjhaṅge pariggaṇhātīti mahāpaññā, mahante ariyamagge pariggaṇhātīti mahāpaññā, mahantāni sāmaññaphalāni pariggaṇhātīti mahāpaññā, mahantā abhiññāyo pariggaṇhātīti mahāpaññā, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā.

“What is great wisdom? It is great wisdom because it comprehends great meanings, great teachings, great expressions, great insights, the great aggregate of virtue, the great aggregate of concentration, the great aggregate of wisdom, the great aggregate of liberation, the great aggregate of knowledge and vision of liberation, great possibilities and impossibilities, great meditative attainments, great noble truths, great foundations of mindfulness, great right efforts, great bases of spiritual power, great faculties, great powers, great enlightenment factors, the great noble path, great fruits of recluseship, great direct knowledges, and the great ultimate truth, Nibbāna.”

‘‘Katamā puthupaññā? Puthunānākhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānādhātūsu ñāṇaṃ pavattatīti puthupaññā, puthunānāāyatanesu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaṭiccasamuppādesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsuññatamanupalabbhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāatthesu ñāṇaṃ pavattatīti puthupaññā, puthunānādhammesu ñāṇaṃ pavattatīti puthupaññā, puthunānāniruttīsu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaṭibhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsīlakkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsamādhikkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaññākkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāvimuttikkhandhesu ñāṇaṃ [Pg.407] pavattatīti puthupaññā, puthunānāvimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāṭhānāṭṭhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāvihārasamāpattīsu ñāṇaṃ pavattatīti puthupaññā, puthunānāariyasaccesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsatipaṭṭhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsammappadhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāiddhipādesu ñāṇaṃ pavattatīti puthupaññā, puthunānāindriyesu ñāṇaṃ pavattatīti puthupaññā, puthunānābalesu ñāṇaṃ pavattatīti puthupaññā, puthunānābojjhaṅgesu ñāṇaṃ pavattatīti puthupaññā, puthunānāariyamaggesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsāmaññaphalesu ñāṇaṃ pavattatīti puthupaññā, puthunānāabhiññāsu ñāṇaṃ pavattatīti puthupaññā, puthujjanasādhāraṇe dhamme atikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā.

“What is extensive wisdom? It is that knowledge which operates in the various aggregates, in the various elements, in the various sense bases, in the various instances of dependent origination, in the various emptinesses where nothing is apprehended, in the various meanings, in the various phenomena, in the various expressions, in the various kinds of inspiration, in the various aggregates of virtue, in the various aggregates of concentration, in the various aggregates of wisdom, in the various aggregates of liberation, in the various aggregates of knowledge and vision of liberation, in the various possibilities and impossibilities, in the various dwelling attainments, in the various noble truths, in the various foundations of mindfulness, in the various right exertions, in the various bases of psychic power, in the various faculties, in the various powers, in the various enlightenment factors, in the various noble paths, in the various fruits of recluseship, and in the various direct knowledges. It is also that knowledge which transcends the qualities common to ordinary people and operates in the ultimate truth, Nibbāna.”

‘‘Katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlāni paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo indriyasaṃvaraṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo bhojane mattaññutaṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo jāgariyānuyogaṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo sīlakkhandhaṃ…pe… samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, vimuttiñāṇadassanakkhandhaṃ paripūretīti…pe… paṭivijjhatīti. Vihārasamāpattiyo paripūretīti, ariyasaccāni paṭivijjhatīti, satipaṭṭhāne bhāvetīti, sammappadhāne bhāvetīti, iddhipāde bhāvetīti, indriyāni bhāvetīti, balāni bhāvetīti, bojjhaṅge bhāvetīti, ariyamaggaṃ bhāvetīti…pe… sāmaññaphalāni sacchikarotīti hāsapaññā, hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo abhiññāyo paṭivijjhatīti hāsapaññā; hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā.

“What is joyful wisdom? Here, someone who is often full of joy, gladness, satisfaction, and happiness fulfills the precepts—this is joyful wisdom. One who is often full of joy, gladness, satisfaction, and happiness fulfills restraint of the senses—this is joyful wisdom. One who is often full of joy, gladness, satisfaction, and happiness fulfills moderation in eating—this is joyful wisdom. One who is often full of joy, gladness, satisfaction, and happiness fulfills devotion to wakefulness—this is joyful wisdom. One who is often full of joy, gladness, satisfaction, and happiness fulfills the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation... and penetrates them. One fulfills the meditative attainments, penetrates the noble truths, develops the foundations of mindfulness, develops the right exertions, develops the bases of spiritual power, develops the faculties, develops the powers, develops the enlightenment factors, develops the noble path... and realizes the fruits of recluseship—this is joyful wisdom. One who is often full of joy, gladness, satisfaction, and happiness penetrates the direct knowledges—this is joyful wisdom; one who is often full of joy, gladness, satisfaction, and happiness realizes the ultimate truth, Nibbāna—this is joyful wisdom.”

‘‘Katamā [Pg.408] javanapaññā? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā; yā kāci vedanā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ, aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā.

“What is swift wisdom? Whatever form—past, future, or present... far or near—all form is swiftly cognized as impermanent—this is swift wisdom; is swiftly cognized as suffering—this is swift wisdom; is swiftly cognized as non-self—this is swift wisdom. Whatever feeling... whatever consciousness—past, future, or present... far or near—all consciousness is swiftly cognized as impermanent—this is swift wisdom; is swiftly cognized as suffering—this is swift wisdom; is swiftly cognized as non-self—this is swift wisdom. The eye... up to... aging-and-death—past, future, or present—is swiftly cognized as impermanent—this is swift wisdom; is swiftly cognized as suffering—this is swift wisdom; is swiftly cognized as non-self—this is swift wisdom.”

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā…pe… vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.

“Form—past, future, or present—is impermanent in the sense of decay, suffering in the sense of fear, and non-self in the sense of worthlessness. Having weighed it, investigated it, clarified it, and made it manifest, one’s wisdom swiftly proceeds to the cessation of form, Nibbāna—this is swift wisdom. Feeling... perception... formations... consciousness... the eye... up to... aging-and-death—past, future, or present—is impermanent in the sense of decay, suffering in the sense of fear, and non-self in the sense of worthlessness. Having weighed them, investigated them, clarified them, and made them manifest, one’s wisdom swiftly proceeds to the cessation of aging-and-death, Nibbāna—this is swift wisdom.”

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe khippaṃ javatīti javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.

“Having weighed, investigated, clarified, and made manifest that form—past, future, or present—is impermanent, conditioned, dependently arisen, of a nature to decay, of a nature to vanish, of a nature to fade away, and of a nature to cease, one’s wisdom swiftly proceeds to the cessation of form—this is swift wisdom. Having weighed, investigated, clarified, and made manifest that feeling... perception... formations... consciousness... the eye... up to... aging-and-death—past, future, or present—is impermanent, conditioned, dependently arisen, of a nature to decay, of a nature to vanish, of a nature to fade away, and of a nature to cease, one’s wisdom swiftly proceeds to the cessation of aging-and-death, Nibbāna—this is swift wisdom.”

‘‘Katamā tikkhapaññā? Khippaṃ kilese chindatīti tikkhapaññā, uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ byāpādavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ vihiṃsāvitakkaṃ nādhivāseti…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti [Pg.409] byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ rāgaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ dosaṃ…pe… uppannaṃ mohaṃ… uppannaṃ kodhaṃ… uppannaṃ upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā.

“What is sharp wisdom? Sharp wisdom is that which quickly severs defilements. It does not endure an arisen sensual thought but abandons it, dispels it, makes an end of it, and brings it to naught—this is sharp wisdom. It does not endure an arisen thought of ill will but abandons it, dispels it, makes an end of it, and brings it to naught—this is sharp wisdom. It does not endure an arisen thought of harming... It does not endure any arisen evil, unwholesome states but abandons them, dispels them, makes an end of them, and brings them to naught—this is sharp wisdom. It does not endure arisen lust but abandons it, dispels it, makes an end of it, and brings it to naught—this is sharp wisdom. It does not endure arisen hatred... arisen delusion... arisen anger... arisen resentment... contempt... spite... envy... stinginess... deceit... treachery... obstinacy... rivalry... conceit... arrogance... intoxication... heedlessness... any defilements... any misconduct... any formations... any actions leading to rebirth, but abandons them, dispels them, makes an end of them, and brings them to naught—this is sharp wisdom. Through wisdom, in a single sitting, the four noble paths, the four fruits of recluseship, the four kinds of analytical knowledge, and the six direct knowledges are attained, realized, and experienced—this is sharp wisdom.”

‘‘Katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā, anibbiddhapubbaṃ apadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā, anibbiddhapubbaṃ apadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā; anibbiddhapubbaṃ apadālitapubbaṃ kodhaṃ…pe… upanāhaṃ…pe… sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā’’ti (paṭi. ma. 3.6-7).

What is penetrating wisdom? Here, someone dwells abundant in dismay, abundant in fear, abundant in aversion, abundant in discontent, abundant in displeasure regarding all conditioned things. One does not delight in, does not rejoice in all conditioned things, and turns away from them. The mass of greed, never before penetrated, never before broken through, one penetrates and breaks through; this is penetrating wisdom. The mass of hatred, never before penetrated, never before broken through, one penetrates and breaks through; this is penetrating wisdom. The mass of delusion, never before penetrated, never before broken through, one penetrates and breaks through; this is penetrating wisdom. Anger... resentment... all actions leading to rebirth, never before penetrated, never before broken through, one penetrates and breaks through; this is penetrating wisdom.

Evaṃ yathāvuttavibhāgāya mahatiyā paññāya samannāgatattā ‘‘mahābuddhī’’ti vuttaṃ.

Thus, because he was endowed with great wisdom according to the classification stated above, he was called 'Mahābuddhī' (Great in Wisdom).

Apica anupadadhammavipassanāvasenāpi imassa therassa mahāpaññatā veditabbā. Vuttañhetaṃ –

Moreover, the great wisdom of this elder should also be understood by way of sequential insight into phenomena. For it is said:

‘‘Sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

Monks, Sāriputta practices sequential insight into phenomena for half a month. This, monks, is how Sāriputta's sequential insight into phenomena takes place.

‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca…pe… cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando [Pg.410] adhimokkho vīriyaṃ sati upekkhā manasikāro, tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti ‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

Here, monks, Sāriputta, quite secluded from sensual pleasures… enters and dwells in the first jhāna. And whatever phenomena there are in the first jhāna—initial thought, sustained thought, joy, pleasure, and unification of mind; contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, and attention—those phenomena are sequentially discerned by him. Those phenomena arise known to him, remain known to him, and pass away known to him. He understands: ‘So it seems that these phenomena, not having been, come into being in me; and having been, they vanish.’ He dwells in those phenomena unattached, ungrasping, independent, unbound, disjoined, dissociated, with a mind rid of barriers. He understands: ‘There is a further escape.’ Through frequent cultivation of that, it exists for him.

‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati, so tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā, te dhamme samanupassati ‘‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

Furthermore, monks, Sāriputta, with the subsiding of applied and sustained thought... enters and dwells in the second jhāna... the third jhāna... the fourth jhāna. He enters and dwells in the base of infinite space... the base of infinite consciousness... the base of nothingness... having entirely transcended the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He emerges from that attainment mindfully. Having mindfully emerged from that attainment, he contemplates those phenomena that have passed, ceased, and changed, thus: ‘Indeed, these phenomena, not having been, come into being in me; and having been, they vanish.’ He dwells in those phenomena unattached, ungrasping, independent, unbound, disjoined, dissociated, with a mind rid of barriers. He understands: ‘There is a further escape.’ Through frequent cultivation of that, it exists for him.

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati, so tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā, te dhamme samanupassati ‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati, so ‘natthi uttari [Pg.411] nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.

Furthermore, monks, Sāriputta, having entirely transcended the dimension of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And, having seen with wisdom, his taints are utterly destroyed. He emerges mindfully from that attainment. Having mindfully emerged from that attainment, he contemplates those phenomena that have passed, ceased, and changed, thus: ‘Indeed, these phenomena, not having been, come into being in me; and having been, they vanish.’ He dwells in those phenomena unattached, ungrasping, independent, unbound, disjoined, dissociated, with a mind rid of barriers. He understands: ‘There is no further escape.’ Through frequent cultivation of that, it is non-existent for him.

‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Sāriputtamevetaṃ sammā vadamāno vadeyyā’’ti (ma. ni. 3.93-97).

Monks, if one speaking rightly were to say of someone, ‘He has attained mastery and reached the culmination in noble virtue, he has attained mastery and reached the culmination in noble concentration, he has attained mastery and reached the culmination in noble wisdom, he has attained mastery and reached the culmination in noble liberation,’ it is of Sāriputta alone that one could rightly say this.

Evaṃ mahāputhuhāsajavanatikkhanibbedhikabhāvappattāya mahatiyā buddhiyā samannāgatattā thero mahābuddhīti attho. Dhammanvayaveditā panassa sampasādanīyasuttena (dī. ni. 3.141 ādayo) dīpetabbā. Tattha hi sabbaññutaññāṇasadiso therassa nayaggāho vutto. Ajaḷo jaḷasamānoti sāvakesu paññāya ukkaṃsagatattā sabbathāpi ajaḷo samāno paramappicchatāya attānaṃ ajānantaṃ viya katvā, dassanena jaḷasadiso mandasarikkho kilesapariḷāhābhāvena nibbuto sītibhūto sadā carati niccaṃ viharatīti attho.

Thus, because he was endowed with great wisdom that had reached the state of being vast, swift, sharp, and penetrating, the Elder was called Mahābuddhī—meaning 'the one of great intellect.' His understanding of the sequence of the Dhamma should be illustrated by the Sampasādanīya Sutta (Dī. Ni. 3.141 ff.). There, the Elder’s grasp of the method is described as similar to the knowledge of omniscience. The phrase 'Ajaḷo jaḷasamāno' means that though he was entirely free from dullness, being supreme in wisdom among the disciples, out of extreme modesty, he behaved as if unaware of himself, appearing dull like a simpleton. Being free from the fever of defilements, he was always cool and tranquil, constantly abiding in peace—this is the meaning.

Pariciṇṇoti gāthā therena attano katakiccataṃ pakāsentena bhāsitā, sāpi vuttatthāyeva.

The verse beginning 'Pariciṇṇoti' was spoken by the Elder to declare his own completion of duties, and its meaning is as already explained.

Sampādethappamādenāti ayaṃ pana attano parinibbānakāle sannipatitānaṃ bhikkhūnaṃ ovādadānavasena bhāsitā. Sāpi vuttatthāyevāti.

The phrase 'Sampādethappamādena' (Accomplish it through diligence)—this, however, was spoken by him at the time of his Parinibbāna, by way of giving advice to the assembled monks. That too has the same meaning as stated above.

Sāriputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sāriputta is concluded.

3. Ānandattheragāthāvaṇṇanā

3. Commentary on the Verses of the Elder Ānanda

Pisuṇena ca kodhanenātiādikā āyasmato ānandattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti, sumanotissa nāmaṃ ahosi. Pitā panassa ānandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatito vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā attānañca [Pg.412] pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti.

The verses beginning with "By slander and anger" belong to the Venerable Elder Ānanda. What is their origin? He, too, had performed meritorious deeds in the time of previous Buddhas. During the time of the Blessed One Padumuttara, he was born in the city of Haṃsavatī as the Teacher's half-brother, named Sumana Tissa. His father was named King Ānanda. When his son, Prince Sumanakumāra, came of age, he gave him a prosperous city at a place one hundred and twenty yojanas from Haṃsavatī. Occasionally, he would come and see his father. Then the king himself carefully attended upon the Teacher and the Sangha of a hundred thousand monks, not allowing others to serve.

Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasameti. Taṃ sutvā rājā tuṭṭhamānaso puttaṃ pakkosāpetvā ‘‘varaṃ te, tāta dammi, varaṃ gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dvekathā nāma natthi, etadeva me dehi, na mayhaṃ aññena attho’’ti. ‘‘Sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato.

At that time, the frontier was in revolt. Without informing the king of its rebellious state, the prince himself quelled it. Hearing that, the king, pleased in mind, had his son summoned and said, "My dear son, I grant you a boon; choose a boon." The prince said, "I wish to make my life fruitful by attending upon the Teacher and the Sangha for three months." "That is not possible; ask for something else," he said. "Lord, nobles do not have two words. Grant me only this; I have no need of anything else." "If the Teacher permits, it is already granted," he said. He, thinking, "I shall know the Teacher's mind," went to the monastery.

Tena ca samayena bhagavā bhattakiccaṃ niṭṭhāpetvā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha me bhagavanta’’nti āha. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā vanditvā ‘‘satthāraṃ, bhante, me dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā satthāraṃ upasaṅkamitvā ‘‘bhante, rājaputto tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi, bhikkhu, bahi āsanaṃ paññāpehī’’ti. Thero punapi tassa passantasseva buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi.

At that time, the Blessed One had finished his meal and entered the Perfumed Chamber. The prince approached the monks and said, "Venerable sirs, I have come to see the Blessed One; please show me the Blessed One." The monks replied, "The elder named Sumana is the Teacher’s attendant; go to him." He then went to the elder, paid homage, and said, "Venerable sir, please show me the Teacher." Then, while the prince was watching, the elder submerged into the earth, approached the Teacher, and said, "Venerable sir, a prince has come to see you." "Well then, monk, prepare a seat outside," said the Blessed One. Again, while the prince was watching, the elder took the Buddha’s seat, submerged within the Perfumed Chamber, reappeared in the outer enclosure, and prepared a seat in the enclosure of the Perfumed Chamber. Seeing this, the thought arose in the prince, "Truly, this monk is great!"

Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā, paṭisanthāraṃ katvā, ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññeti. ‘‘Āma kumāra, vallabho’’ti? ‘‘Kiṃ katvā, bhante, esa vallabho hotī’’ti?‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā, ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti satthāhaṃ khandhāvārabhattaṃ nāma datvāpi sattame divase, bhante, mayā pitu santikā temāsaṃ tumhākaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā, ‘‘atthi nu kho tattha gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, kumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ [Pg.413] bhagavā, aññātaṃ sugatā’’ti vatvā ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitu santikaṃ gantvā ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā, nikkhamitvā yojane yojane vihāraṃ karonto vīsayojanasataṃ addhānaṃ gato. Gantvā ca attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kāretvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.

The Blessed One also came out from the Perfumed Chamber and sat down on the prepared seat. The prince, having paid homage to the Teacher and exchanged courteous greetings, said, "Venerable sir, this elder seems to be dear to you in your dispensation." "Yes, prince, he is dear." "Venerable sir, by doing what does one become dear?" "By performing meritorious deeds such as giving." "Blessed One, I too wish to become dear in a future Buddha's dispensation like this elder." Having given the offering called the 'camp-meal' for seven days, on the seventh day he said, "Venerable sir, I have obtained from my father the boon of attending upon you for three months; please consent to my request for your three-month rains-residence." The Blessed One, considering whether there was any purpose in going there, saw that there was, and said, "Prince, Tathāgatas delight in empty dwellings." The prince replied, "Understood, Blessed One, understood, Sugata," and said, "Venerable sir, I will go ahead and build a monastery. Please come with a hundred thousand monks when I send for you." Having received this promise, he went to his father, paid homage, and said, "Sire, the Blessed One has given me his promise. When I send for the Blessed One, please send him." Departing, building a monastery every yojana, he traveled a distance of one hundred and twenty yojanas. Upon reaching his own city, while searching for a suitable site for the monastery, he saw the park of a householder named Sobhana. He bought it for a hundred thousand, spent another hundred thousand, and had a monastery constructed. There, he had a perfumed chamber built for the Blessed One, and for the other monks, he had huts, caves, and pavilions built for their residence by day and by night. After completing the surrounding wall and gatehouse, he sent a message to his father: "My task is finished. Please send the Teacher."

Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī’’ti āha. Bhagavā satasahassabhikkhuparivuto yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno satasahassena kīte sobhane nāma uyyāne satasahassena kāritaṃ vihāraṃ pavesetvā –

The king, having offered a meal to the Blessed One, said, "Blessed One, Sumana's task is finished; he awaits your coming." The Blessed One, surrounded by a hundred thousand monks, proceeded, staying in the monasteries at every yojana. The prince, hearing that the Teacher was coming, went a yojana to meet him, honoring him with perfumes, garlands, and so forth. He led him into the monastery built at the cost of a hundred thousand in the park named Sobhana, which had been bought for a hundred thousand, and said:

‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;

Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –

"For a hundred thousand it was bought by me, for a hundred thousand it was built; the park named Sobhana, accept it, O Great Sage."

Taṃ niyyādesi. So vassūpanāyikadivase mahādānaṃ pavattetvā ‘‘imināva nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca kiccakaraṇīyesu ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto temāsaṃ satthāraṃ upaṭṭhahanto upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusatasahassassa ca pādamūle ticīvarāni ṭhapetvā vanditvā, ‘‘bhante, yadetaṃ mayā sattāhaṃ khandhāvāradānato paṭṭhāya puññaṃ kataṃ, na taṃ saggasampattiādīnaṃ atthāya, atha kho ahaṃ ayaṃ sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko bhaveyya’’nti paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā byākaritvā pakkāmi.

He dedicated it. On the day of entering the rains-residence, he initiated a great almsgiving, and having appointed his wife and children, ministers, and attendants to their duties, he instructed them, saying, "You should give alms in this same manner." He himself, dwelling near the residence of the Elder Sumana and attending upon the Teacher for three months, entered the village as the Pavāraṇā ceremony approached and held a great almsgiving for seven days. On the seventh day, he placed a set of three robes at the feet of the Teacher and of the hundred thousand monks, paid homage, and made this aspiration: "Venerable sir, whatever merit I have made, beginning from the seven-day camp-meal offering, may it not be for the sake of heavenly attainments or the like, but may I, like this Elder Sumana, become an attendant of a future Buddha." The Teacher, seeing that his future was without obstruction, made a prophecy and then departed.

Sopi [Pg.414] tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapassa bhagavato kāle piṇḍāya carato ekassa therassa pattaggahaṇatthaṃ uttarasāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.

He too, during that Buddha's dispensation, performed meritorious deeds for a hundred thousand years. Thereafter, he accumulated abundant meritorious actions in various existences, wandering among gods and humans. During the time of the Blessed One Kassapa, he offered his upper robe to an elder who was walking for alms, for the purpose of receiving the alms bowl, and thus made an offering. Reborn again in heaven and passing away from there, he became the king of Bārāṇasī. Seeing eight Paccekabuddhas, he offered them meals and had eight leaf-huts built in his royal park. For them to sit on, he also prepared eight seats made of all kinds of jewels and gem-studded footrests, and he attended to them for ten thousand years. These are the well-known instances.

Kappasatasahassaṃ pana tattha tattha bhave puññāni karontova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti. Tassa sabbe ñātake ānandite karonto jātoti ānandotveva nāmaṃ ahosi. So anukkamena vayappatto katābhinikkhamane sammāsambodhiṃ patvā pavattitavaradhammacakke paṭhamaṃ kapilavatthuṃ gantvā tato nikkhante bhagavati tassa parivāratthaṃ pabbajituṃ nikkhantehi bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi.

For a hundred thousand aeons, while performing meritorious deeds in various existences, he was reborn in the Tusita heaven together with our Bodhisatta. After passing away from there, he was born in the house of Amitodana the Sakyan. Because he was born bringing joy to all his relatives, his name was Ānanda. Having gradually come of age, when the Blessed One—who had made the Great Renunciation, attained perfect enlightenment, set in motion the supreme Wheel of the Dhamma, and first gone to Kapilavatthu—departed from there, Ānanda went forth together with Bhaddiya and others who had gone forth to become the Buddha's retinue. He was ordained in the presence of the Blessed One, and not long after, upon hearing a Dhamma talk from the Venerable Puṇṇa Mantāṇiputta, he became established in the fruit of stream-entry.

Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhaupaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicari, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ bhikkhuṃ jānāthā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā – ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā – ‘‘ahaṃ upaṭṭhahissāmi, ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ, tepi bhagavā paṭikkhipi[Pg.415]. So pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma kīdisaṃ hoti, sace ruccati, satthā sayameva vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu.

At that time, for twenty years since the Blessed One's first enlightenment, he had no permanent attendants. At one time Nāgasamāla, at another time Nāgita, at another time Upavāna, at another time Sunakkhatta, at another time Cunda the novice, at another time Sāgata, and at another time Meghiya, served as his attendants. For the most part, they did not please the Teacher’s mind. Then one day, the Blessed One was seated in the precinct of the perfumed chamber, surrounded by the Sangha of monks, on the excellent Buddha seat that was prepared. He addressed the monks: "Monks, I am now old. When some monks are told, ‘Let us go by this path,’ they go by another. Some place my bowl and robe on the ground. You should select a permanent attendant for me." Hearing this, a sense of spiritual urgency arose in the monks. Then the Venerable Sāriputta rose, paid homage to the Blessed One, and said, "Venerable sir, I will attend on you." The Blessed One refused him. In this way, beginning with the Venerable Mahāmoggallāna, all the great disciples rose and said, "I will attend, I will attend," except for the Venerable Ānanda. The Blessed One also refused them. But he remained silent. Then the monks said to him, "Friend, you too should request the position of attending on the Teacher." He replied, "What is it like to obtain a position by requesting it? If it is agreeable, the Teacher himself will speak." Then the Blessed One said, "Monks, Ānanda need not be urged by others. Knowing for himself, he will attend on me." Then the monks said, "Rise, friend Ānanda, request the position of attending on the Teacher."

Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītacīvaraṃ na dassati, paṇītapiṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhāne ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā ca – ‘‘sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ lacchāmi; yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamituṃ lacchāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti ‘‘ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvapāramīpūraṇatthañca imā catasso āyācanā cāti aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi. So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena, tividhena dantakaṭṭhena, hatthapādaparikammena piṭṭhiparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā, rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ nava vāre anupariyāyati, satthari pakkosante paṭivacanadānāya thinamiddhavinodanatthaṃ.

The elder rose and said, "Venerable sir, if the Blessed One does not give me the fine robes he himself has received, does not give me the fine almsfood, does not allow me to dwell in the same perfumed chamber, and does not go to an invitation accepted by me, then I will attend upon the Blessed One." (To dispel criticism, these four refusals were made.) "And, venerable sir, if the Blessed One goes to an invitation accepted by me, if I may immediately present those who have come from other regions, if I may approach the Blessed One whenever a doubt arises in me, and if the Blessed One will repeat to me the Dhamma taught in his absence—then I will attend upon the Blessed One." (To dispel criticism and to fulfill the perfection of being a treasurer of the Dhamma, these four requests were made.) Thus, having received these eight boons, he became the permanent attendant. For the sake of that very position, he attained the fruit of the perfections fulfilled over a hundred thousand eons. From the day he obtained the position of attendant, he served the Ten-Powered One with two kinds of water, with three kinds of tooth-sticks, by attending to his hands and feet, by attending to his back, by sweeping the precinct of the perfumed chamber, and so forth. Thinking, "At this time, it is fitting for the Teacher to receive this; at this time, it is fitting to do that," he remained in close attendance throughout the day. At night, taking a large staff-torch, he would walk around the precinct of the perfumed chamber nine times, in order to dispel sloth and torpor and be ready to respond if the Teacher called.

Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā ‘‘bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi. Evaṃ satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhutadhammehi samannāgato satthu dhammakosārakkho [Pg.416] ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo hutvā asekhehi therehi saddhiṃ dhammaṃ saṅgāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudevarattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Appattañca sīsaṃ bimbohanaṃ pādā ca bhūmito muttamattā, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.1.644-663) –

Then the Teacher, seated amidst the assembly of noble ones in Jetavana, praised him in many ways and placed him foremost among the monks who are learned, mindful, intelligent, steadfast, and who are attendants. Thus, the Teacher declared him foremost in five positions, endowed with four marvelous and wonderful qualities, the guardian of the Dhamma treasury. This great elder, while still a trainee, after the Teacher’s final passing, was urged by the monks as previously described and stirred by a deity. He thought: “Now indeed the recitation of the Dhamma should be done. But it is not fitting for me, a trainee with duties yet to do, to go to the gathering to recite the Dhamma together with the elders who are no longer trainees.” Filled with zeal, he established insight meditation. After striving in insight meditation throughout much of the night, unable to gain balanced energy while walking, he entered his dwelling, sat on his bed intending to lie down, and turned his body. His head had not yet touched the pillow, and his feet were just lifted from the ground when, in that interval, his mind was liberated from the taints without clinging, and he attained the six higher knowledges. Therefore, it is said in the Apadāna (Apadāna, Thera 1.1.644-663):

‘‘Ārāmadvārā nikkhamma, padumuttaro mahāmuni;

Vassento amataṃ vuṭṭhiṃ, nibbāpesi mahājanaṃ.

“Emerging from the monastery gate, the great sage Padumuttara, raining down the deathless rain, brought peace to the great multitude.

‘‘Satasahassaṃ te dhīrā, chaḷabhiññā mahiddhikā;

Parivārenti sambuddhaṃ, chāyāva anapāyinī.

“A hundred thousand of those wise ones, possessed of the six higher knowledges and great psychic power, surrounded the Sambuddha like an inseparable shadow.

‘‘Hatthikkhandhagato āsiṃ, setacchattaṃ varuttamaṃ;

Sucārurūpaṃ disvāna, vitti me udapajjatha.

“I was on an elephant’s back, holding a superb white parasol; seeing his beautiful form, delight arose in me.

‘‘Oruyha hatthikhandhamhā, upagacchiṃ narāsabhaṃ;

Ratanāmayachattaṃ me, buddhaseṭṭhassa dhārayiṃ.

“Having descended from the elephant's back, I approached the bull among men; I held my jeweled parasol for the supreme Buddha.

‘‘Mama saṅkappamaññāya, padumuttaro mahāisi;

Taṃ kathaṃ ṭhapayitvāna, imā gāthā abhāsatha.

“Knowing my intention, the great seer Padumuttara, setting aside that talk, spoke these verses:

‘‘Yo so chattamadhāresi, soṇṇālaṅkārabhūsitaṃ;

Tamahaṃ kittayissāmi, suṇotha mama bhāsato.

“‘He who held the parasol, adorned with golden ornaments, him I shall extol; listen to my words.

‘‘Ito gantvā ayaṃ poso, tusitaṃ āvasissati;

Anubhossati sampattiṃ, accharāhi purakkhato.

“‘Departing from here, this person will dwell in Tusita; he will experience prosperity, attended by celestial nymphs.

‘‘Catutiṃsatikkhattuñca, devarajjaṃ karissati;

Balādhipo aṭṭhasataṃ, vasudhaṃ āvasissati.

“‘Thirty-four times he will rule as king of the gods; eight hundred times he will dwell on the earth as a powerful commander.

‘‘Aṭṭhapaññāsakkhattuñca, cakkavattī bhavissati;

Padesarajjaṃ vipulaṃ, mahiyā kārayissati.

“‘Fifty-eight times he will be a wheel-turning monarch; he will exercise vast regional kingship on the earth.

‘‘Kappasatasahassamhi[Pg.417], okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘In a hundred thousand eons, born of the Okkāka clan, a Teacher named Gotama will be in the world.

‘‘Sakyānaṃ kulaketussa, ñātibandhu bhavissati;

Ānando nāma nāmena, upaṭṭhāko mahesino.

“‘He will be a kinsman to the banner of the Sakyan clan; named Ānanda, he will be the attendant of the great sage.

‘‘Ātāpī nipako cāpi, bāhusaccesu kovido;

Nivātavutti atthaddho, sabbapāṭhī bhavissati.

“‘Ardent and discerning, skilled in vast learning; of humble conduct and unassuming, he will master all the texts.

‘‘Padhānapahitatto so, upasanto nirūpadhi;

Sabbāsave pariññāya, nibbāyissatināsavo.

“‘With mind exerted in striving, he is calm, without acquisitions; having fully understood all the taints, he will attain Nibbāna, taintless.

‘‘Santi āraññakā nāgā, kuñjarā saṭṭhihāyanā;

Tidhāpabhinnā mātaṅgā, īsādantā urūḷhavā.

“‘There are forest-dwelling elephants, sixty-year-old tuskers, bull elephants in musth, with tusks like chariot-poles, and great strength.

‘‘Anekasatasahassā, paṇḍitāpi mahiddhikā;

Sabbe te buddhanāgassa, na hontupaṇidhimhi te.

“‘Many hundreds of thousands of wise ones, even those with great psychic power, all of them cannot compare with the Buddha, the great being.

‘‘Ādiyā me namassāmi, majjhime atha pacchime;

Pasannacitto sumano, buddhaseṭṭhaṃ upaṭṭhahiṃ.

“‘In the beginning I paid homage, in the middle and then in the end; with a serene and joyful mind, I attended upon the supreme Buddha.

‘‘Ātāpī nipako cāpi, sampajāno paṭissato;

Sotāpattiphalaṃ patto, sekhabhūmīsu kovido.

Ardent and prudent, clearly comprehending and mindful, having attained the fruit of stream-entry, he is skilled in the grounds of the learners.

‘‘Satasahassito kappe, yaṃ kammamabhinīhariṃ;

Tāhaṃ bhūmimanuppatto, ṭhitā saddhammamācalā.

A hundred thousand aeons ago, I performed a deed; through that I have attained this ground, steadfast and unmoving in the true Dhamma.

‘‘Svāgataṃ vata me āsi…pe… kataṃ buddhassa sāsana’’nti.

Welcome indeed it was to me... the Buddha's teaching has been fulfilled.

Chaḷabhiñño pana hutvā saṅgītimaṇḍapaṃ pavisitvā dhammaṃ saṅgāyanto tattha tattha bhikkhūnaṃ ovādadānavasena attano paṭipattidīpanādivasena ca bhāsitagāthā ekajjhaṃ katvā anukkameva khuddakanikāyasaṅgāyanakāle theragāthāsu saṅgītiṃ āropento –

Having become one endowed with the six higher knowledges, he entered the recitation hall and chanted the Dhamma. There, by way of giving advice to the monks and illuminating his own practice, among other things, the verses he spoke were compiled together and gradually included in the Theragāthā during the recitation of the Khuddaka Nikāya.

1017.

1017.

‘‘Pisuṇena ca kodhanena ca, maccharinā ca vibhūtanandinā;

Sakhitaṃ na kareyya paṇḍito, pāpo kāpurisena saṅgamo.

With a slanderer and an angry person, with a miser and one who rejoices in another's ruin, a wise person should not make friendship; association with a vile person is evil.

1018.

1018.

‘‘Saddhena [Pg.418] ca pesalena ca, paññavatā bahussutena ca;

Sakhitaṃ kareyya paṇḍito, bhaddo sappurisena saṅgamo.

With a faithful person and an amiable one, with a wise person and one of great learning, the wise should make friendship; good is association with a good person.

1019.

1019.

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

See this decorated image, a heap of sores, raised up; afflicted, full of many thoughts, for which there is no firm stability.

1020.

1020.

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhitacena onaddhaṃ, saha vatthehi sobhati.

See this decorated form, with jewels and earrings; bound up with bone and skin, it shines together with its garments.

1021.

1021.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

Feet reddened with lac, face smeared with powder; enough to delude a fool, but not one who seeks the far shore.

1022.

1022.

‘‘Aṭṭhapadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

Her hair is done in eight plaits, her eyes are smeared with collyrium; enough to delude a fool, but not one who seeks the far shore.

1023.

1023.

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

Like a newly painted casket, this foul body is adorned; enough to delude a fool, but not one who seeks the far shore.

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, kandante migabandhake.

The hunter set the snare, but the deer did not approach the trap. Having eaten the bait, we depart, while the deer-trapper wails.

‘‘Chinno pāso migavassa, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, socante migaluddake.

The hunter’s snare is broken, the deer did not approach the trap; having eaten the bait, we depart, while the deer-hunter grieves.

1024.

1024.

‘‘Bahussuto cittakathī, buddhassa paricārako;

Pannabhāro visaññutto, seyyaṃ kappeti gotamo.

Very learned, an eloquent speaker, an attendant of the Buddha, with burden laid down, unyoked—Gotama lies down to rest.

1025.

1025.

‘‘Khīṇāsavo visaññutto, saṅgātīto sunibbuto;

Dhāreti antimaṃ dehaṃ, jātimaraṇapāragū.

One whose taints are destroyed, detached, gone beyond attachment, and completely cooled; having gone beyond birth and death, he bears his final body.

1026.

1026.

‘‘Yasmiṃ patiṭṭhitā dhammā, buddhassādiccabandhuno;

Nibbānagamane magge, soyaṃ tiṭṭhati gotamo.

In whom the teachings of the Buddha, kinsman of the sun, are established; that Gotama stands on the path leading to Nibbāna.

1027.

1027.

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsītisahassāni, ye me dhammā pavattino.

Eighty-two thousand I received from the Buddha, two thousand from the monks; these eighty-four thousand teachings are present to me.

1028.

1028.

‘‘Appassutāyaṃ [Pg.419] puriso, balibaddova jīrati;

Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.

This person of little learning grows old like an ox; his flesh increases, but his wisdom does not.

1029.

1029.

‘‘Bahussuto appassutaṃ, yo sutenātimaññati;

Andho padīpadhārova, tatheva paṭibhāti maṃ.

A very learned person who, because of his learning, despises one of little learning, is like a blind man holding a lamp—so it appears to me.

1030.

1030.

‘‘Bahussutaṃ upāseyya, sutañca na vināsaye;

Taṃ mūlaṃ brahmacariyassa, tasmā dhammadharo siyā.

One should attend on the very learned and not let what is learned be lost; that is the root of the holy life, therefore one should be a bearer of the Dhamma.

1031.

1031.

‘‘Pubbāparaññū atthaññū, niruttipadakovido;

Suggahītañca gaṇhāti, atthañcopaparikkhati.

Knowing the prior and subsequent, knowing the meaning, skilled in etymology and terms; he grasps well what is well-taught and also examines the meaning.

1032.

1032.

‘‘Khantyā chandikato hoti, ussahitvā tuleti taṃ;

Samaye so padahati, ajjhattaṃ susamāhito.

Through acceptance, he becomes inclined; having striven, he weighs it. At the right time he strives, inwardly well-composed.

1033.

1033.

‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

Dhammaviññāṇamākaṅkhaṃ, taṃ bhajetha tathāvidhaṃ.

One should associate with such a person: one who is very learned, a bearer of the Dhamma, wise, a disciple of the Buddha, aspiring to understand the Dhamma.

1034.

1034.

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

Cakkhu sabbassa lokassa, pūjanīyo bahussuto.

Very learned, a bearer of the Dhamma, a guardian of the great sage's treasury, an eye for the whole world—such a learned one is worthy of honor.

1035.

1035.

‘‘Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

Delighting in the Dhamma, devoted to the Dhamma, contemplating the Dhamma, and recollecting the Dhamma, a bhikkhu does not fall away from the true Dhamma.

1036.

1036.

‘‘Kāyamaccheragaruno, hiyyamāne anuṭṭhahe;

Sarīrasukhagiddhassa, kuto samaṇaphāsutā.

For one heavily attached to the body through stinginess, who does not strive while it decays, and for one greedy for bodily pleasure, how can there be the ease of a recluse?

1037.

1037.

‘‘Na pakkhanti disā sabbā, dhammā na paṭibhanti maṃ;

Gate kalyāṇamittamhi, andhakāraṃva khāyati.

All directions are not clear, the teachings do not occur to me; with the passing of my good friend, it appears as if it is complete darkness.

1038.

1038.

‘‘Abbhatītasahāyassa, atītagatasatthuno;

Natthi etādisaṃ mittaṃ, yathā kāyagatā sati.

For one whose companion has passed on, whose Teacher has gone beyond, there is no friend like mindfulness directed to the body.

1039.

1039.

‘‘Ye purāṇā atītā te, navehi na sameti me;

Svajja ekova jhāyāmi, vassupetova pakkhimā.

Those of old have passed away; my mind does not agree with the new. Today I meditate alone, like a bird in its nest during the rains.

1040.

1040.

‘‘Dassanāya [Pg.420] abhikkante, nānāverajjake bahū;

Mā vārayittha sotāro, passantu samayo mamaṃ.

Many from various lands have come to see me; do not hinder these listeners. Let them see me; this is the time for seeing.

1041.

1041.

‘‘Dassanāya abhikkante, nānāverajjake puthu;

Karoti satthā okāsaṃ, na nivāreti cakkhumā.

When many from various lands approach for a sight of him, the Teacher grants the opportunity; the One with Vision does not prevent them.

1042.

1042.

‘‘Paṇṇavīsati vassāni, sekhabhūtassa me sato;

Na kāmasaññā uppajji, passa dhammasudhammataṃ.

For twenty-five years, while I was a trainee, no perception of sensual desire arose in me. See the true goodness of the Dhamma!

1043.

1043.

‘‘Paṇṇavīsati vassāni, sekhabhūtassa me sato;

Na dosasaññā uppajji, passa dhammasudhammataṃ.

For twenty-five years, while I was a trainee, no perception of aversion arose in me. See the true goodness of the Dhamma!

1044.

1044.

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

Mettena kāyakammena, chāyāva anapāyinī.

For twenty-five years I attended on the Blessed One with loving-kindness in bodily action, like a shadow that never departs.

1045.

1045.

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

Mettena vacīkammena, chāyāva anapāyinī.

For twenty-five years I attended on the Blessed One with loving-kindness in verbal action, like a shadow that never departs.

1046.

1046.

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

Mettena manokammena, chāyāva anapāyinī.

For twenty-five years I attended on the Blessed One with loving-kindness in mental action, like a shadow that never departs.

1047.

1047.

‘‘Buddhassa caṅkamantassa, piṭṭhito anucaṅkamiṃ;

Dhamme desiyamānamhi, ñāṇaṃ me udapajjatha.

While the Buddha was walking, I walked behind him. As the Dhamma was being taught, knowledge arose in me.

1048.

1048.

‘‘Ahaṃ sakaraṇīyomhi, sekho appattamānaso;

Satthu ca parinibbānaṃ, yo amhaṃ anukampako.

I am a trainee with something yet to do, one who has not reached the goal; and the Teacher who was compassionate towards us has attained final Nibbāna.

1049.

1049.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Sabbakāravarūpete, sambuddhe parinibbute.

Then there was terror, then there was horror, when the Fully Awakened One, endowed with all excellent qualities, attained final Nibbāna.

1050.

1050.

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

Cakkhu sabbassa lokassa, ānando parinibbuto.

Very learned, a bearer of the Dhamma, guardian of the great sage's treasury, the eye of the entire world—Ānanda has attained final Nibbāna.

1051.

1051.

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

Cakkhu sabbassa lokassa, andhakāre tamonudo.

Learned, a bearer of the Dhamma, guardian of the great sage's treasury; the eye of the entire world, a dispeller of gloom in the darkness.

1052.

1052.

‘‘Gatimanto [Pg.421] satimanto, dhitimanto ca yo isi;

Saddhammadhārako thero, ānando ratanākaro.

Endowed with understanding, mindful, and resolute, that sage; the elder, upholder of the true Dhamma, Ānanda, a mine of jewels.

1053.

1053.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, natthi dāni punabbhavo’’ti. –

The Teacher has been attended to by me, the Buddha's teaching has been done; the heavy burden has been laid down, now there is no more rebirth.

Imā gāthā abhāsi.

He spoke these verses.

Tattha pisuṇena cāti ādito dve gāthā chabbaggiye bhikkhū devadattapakkhiyehi bhikkhūhi saddhiṃ saṃsaggaṃ karonte disvā tesaṃ ovādadānavasena vuttā. Tattha pisuṇenāti pisuṇāya vācāya. Tāya hi yutto puggalo ‘‘pisuṇo’’ti vutto yathā nīlaguṇayutto paṭo nīloti. Kodhanenāti kujjhanasīlena. Attasampattinigūhaṇalakkhaṇassa maccherassa sambhavato maccharinā. Vibhūtanandināti sattānaṃ vibhūtaṃ vibhavanaṃ vināsaṃ icchantena, vibhūtaṃ vā visuṃ bhāvo bhedo, taṃ nandanena, sabbametaṃ devadattapakkhiyeva sandhāya vuttaṃ. Te hi pañcavatthudīpanāya bahū jane sammāpaṭipanne bhindantā satthari bahiddhatāya thaddhamacchariyādimacchariyapakatā mahājanassa mahato anatthāya paṭipajjiṃsu. Sakhitanti sahāyabhāvaṃ saṃsaggaṃ na kareyya, kiṃkāraṇā? Pāpo kāpurisena saṅgamo kāpurisena pāpapuggalena samāgamo nihīno lāmako. Ye hissa diṭṭhānugatiṃ āpajjanti. Tesaṃ ducintitādibhedaṃ bālalakkhaṇameva āvahati, pageva vacanakarassa. Tenāha bhagavā – ‘‘yāni kānici, bhikkhave, bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato’’tiādi (a. ni. 3.1).

Therein, the two verses beginning with 'pisuṇena ca' were spoken for the purpose of admonishing the group-of-six monks, upon seeing them associating with the monks of Devadatta's faction. Therein, 'pisuṇena' means with slanderous speech. A person endowed with it is called 'pisuṇo' (slanderous), just as a cloth endowed with the quality of blue is called 'nīlo' (blue). 'Kodhanena' means with one who is habitually angry. 'Maccharinā' means with a stingy person, due to the presence of avarice, which is characterized by concealing one's own attainments. 'Vibhūtanandinā' means with one who desires the destruction, ruin, and downfall of beings; or, 'vibhūtaṃ' is being separate, a division, and it means with one who delights in that. All this was said with reference to Devadatta's faction. For they, by propounding the five points, caused a schism among many people who were practicing rightly. Being avaricious towards the Teacher's great power, they acted for the great harm of the multitude. 'Sakhitaṃ' means one should not form a friendship or an association. For what reason? Association with a wicked person is evil; coming together with a wicked, evil person is base and contemptible. For those who follow his views adopt the very characteristics of a fool, such as wrong thoughts and so on; how much more so one who does his bidding. Therefore the Blessed One said: 'Monks, whatever fears arise, they all arise from the fool, not from the wise,' and so on (AN 3.1).

Yena pana saṃsaggo kātabbo, taṃ dassetuṃ ‘‘saddhena cā’’tiādi vuttaṃ. Tattha saddhenāti kammakammaphalasaddhāya ceva, ratanattayasaddhāya ca samannāgatena. Pesalenāti piyasīlena sīlasampannena. Paññavatāti udayatthagāminiyā nibbedhikāya paññāya vasena paññāsampannena. Bahussutenāti pariyattipaṭivedhabāhusaccānaṃ pāripūriyā bahussutena. Bhaddoti tena tādisena sādhunā saṅgamo bhaddo sundaro kalyāṇo diṭṭhadhammikādibhedaṃ atthaṃ āvahatīti adhippāyo.

Now, to show with whom one should associate, it is said, 'saddhena ca,' and so on. Therein, 'saddhena' means with one endowed with faith in kamma and its fruit, and with faith in the Triple Gem. 'Pesalena' means with one of amiable virtue, accomplished in virtue. 'Paññavatā' means with one accomplished in wisdom, by means of the penetrative wisdom that comprehends rise and fall. 'Bahussutena' means with one of great learning, through the fullness of the vast learning of scripture and penetration. 'Bhaddo' means that association with such a good person is excellent, beautiful, and auspicious, bringing benefits such as those visible in this very life—this is the meaning.

Passa cittakatantiādikā satta gāthā attano rūpasampattiṃ disvā kāmasaññaṃ uppādentiyā uttarāya nāma upāsikāya kāyavicchandajananatthaṃ bhāsitā[Pg.422]. ‘‘Ambapāliṃ gaṇikaṃ disvā vikkhittacittānaṃ ovādadānattha’’ntipi vadanti. Tā heṭṭhā vuttatthā eva.

The seven verses beginning with 'Passa cittakataṃ' were spoken for the purpose of generating revulsion towards the body for the laywoman named Uttarā, who was generating perceptions of sensual desire upon seeing her own physical beauty. Some also say they were spoken for the purpose of admonishing those with distracted minds upon seeing the courtesan Ambapālī. Their meaning is as stated previously.

Bahussuto cittakathītiādikā dve gāthā therena arahattaṃ patvā udānavasena bhāsitā. Tattha paricārakoti upaṭṭhāko. Seyyaṃ kappetīti arahattappattisamanantaraṃ sayitattā vuttaṃ. Thero hi bahudeva rattiṃ caṅkamena vītināmetvā sarīraṃ utuṃ gāhāpetuṃ ovarakaṃ pavisitvā sayituṃ mañcake nisinno pādā ca bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etthantare arahattaṃ patvā sayi.

The two verses beginning with 'Bahussuto cittakathī' were spoken by the Elder as an inspired utterance upon attaining Arahantship. Therein, 'paricārako' means an attendant. 'Seyyaṃ kappeti' is said because he lay down immediately after attaining Arahantship. For the Elder, after spending much of the night in walking meditation, entered his chamber to refresh his body. As he sat on the bed to lie down, his feet were lifted from the floor and his head had not yet reached the pillow; in that very interval, he attained Arahantship and lay down.

Khīṇāsavoti parikkhīṇacaturāsavo, tato eva catūhipi yogehi visaṃyutto, rāgasaṅgādīnaṃ atikkantattā saṅgātīto, sabbaso kilesapariḷāhassa vūpasantattā sunibbuto sītibhūtoti attho.

'Khīṇāsavo' (one whose taints are destroyed) means one whose four taints are completely exhausted; for that very reason, he is disjoined from the four yokes. Because he has transcended attachment, lust, and so on, he is 'saṅgātīto' (one who has gone beyond attachment). Because the torment of all defilements is completely stilled, he is 'sunibbuto' (fully extinguished) and 'sītibhūto' (become cool)—this is the meaning.

Yasmiṃ patiṭṭhitā dhammāti theraṃ uddissa khīṇāsavamahābrahmunā bhāsitā gāthā. Upaṭṭhitāya hi dhammasaṅgītiyā theraṃ uddissa yehi bhikkhūhi ‘‘eko bhikkhu vissagandhaṃ vāyatī’’ti vuttaṃ. Atha thero adhigate arahatte sattapaṇṇiguhādvāraṃ saṅghassa sāmaggīdānatthaṃ āgato, tassa khīṇāsavabhāvappakāsanena suddhāvāsamahābrahmā. Te bhikkhū lajjāpento ‘‘yasmiṃ patiṭṭhitā dhammā’’ti gāthamāha. Tassattho – buddhassa bhagavato dhammā teneva adhigatā paveditā ca paṭivedhapariyattidhammā. Yasmiṃ purisavisese patiṭṭhitā, soyaṃ gottato gotamo dhammabhaṇḍāgāriko saupādisesanibbānassa adhigatattā idāni anupādisesanibbānagamane magge patiṭṭhahi, tassa ekaṃsabhāgīti.

The verse 'Yasmiṃ patiṭṭhitā dhammā' was spoken by a great Brahmā who was an Arahant, with reference to the Elder. For when the council for the recitation of the Dhamma was convened, it was said by some monks in reference to the Elder, 'One monk emits a raw smell.' Then the Elder, having attained Arahantship, came to the entrance of the Sattapaṇṇi Cave to bring about harmony for the Sangha. In order to shame those monks by revealing the Elder's state as one whose taints are destroyed, a great Brahmā from the Pure Abodes spoke the verse, 'Yasmiṃ patiṭṭhitā dhammā.' The meaning of it is: The Dhammas of the Blessed One, the Buddha—the Dhammas of penetration and scripture realized and taught by the Buddha himself—are established in this distinguished person. He, Gotama by clan, is the treasurer of the Dhamma. Having attained Nibbāna with residue remaining, he is now established on the path leading to Nibbāna without residue; he is certain to partake of it.

Athekadivasaṃ gopakamoggallāno nāma brāhmaṇo theraṃ pucchi – ‘‘tvaṃ bahussutoti buddhassa sāsane pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā dhāritā’’ti? Tassa thero paṭivacanaṃ dento ‘‘dvāsītī’’ti gāthamāha. Tattha dvāsīti sahassānīti yojanā, buddhato gaṇhinti sammāsambuddhato uggaṇhiṃ dvisahassādhikāni asītidhammakkhandhasahassāni satthu santikā adhigaṇhinti attho. Dve sahassāni bhikkhutoti dve dhammakkhandhasahassāni bhikkhuto gaṇhiṃ, dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā adhigacchiṃ. Caturāsītisahassānīti tadubhayaṃ samodhānetvā [Pg.423] catusahassādhikāni asītisahassāni. Ye me dhammā pavattinoti ye yathāvuttaparimāṇā dhammakkhandhā mayhaṃ paguṇā vācuggatā jivhagge parivattantīti.

Then one day, a brahmin named Gopaka Moggallāna asked the Elder: 'You are renowned in the Buddha's Dispensation as being of great learning. How many Dhammas spoken by your Teacher have you retained?' Giving a reply to him, the Elder spoke the verse beginning 'dvāsīti.' Therein, the connection should be made as 'eighty-two thousand.' 'Buddhato gaṇhiṃ' means 'I learned from the Sammāsambuddha.' The meaning is: I learned eighty-two thousand Dhamma-sections from the Teacher. 'Dve sahassāni bhikkhuto' means 'I learned two thousand Dhamma-sections from the monks,' that is, I learned them from monks such as the General of the Dhamma. 'Caturāsīti sahassāni' refers to the eighty-four thousand which is the sum of both. 'Ye me dhammā pavattino' means: 'These Dhamma-sections of the aforementioned number are fluent for me, have come to my lips, and revolve on the tip of my tongue.'

Athekadā thero sāsane pabbajitvā vipassanādhurepi ganthadhurepi ananuyuttaṃ ekaṃ puggalaṃ disvā bāhusaccābhāve ādīnavaṃ pakāsento ‘‘appassutāya’’nti gāthamāha. Tattha appassutāyanti ekassa dvinnaṃ vā paṇṇāsānaṃ, atha vā pana vaggānaṃ antamaso ekassa dvinnaṃ vā suttantānampi uggahitānaṃ abhāvena appassuto ayaṃ, kammaṭṭhānaṃ pana uggahetvā anuyuñjanto bahussutova. Balibaddova jīratīti yathā balibaddo jīramāno vaḍḍhamāno neva mātu na pitu, na sesañātakānaṃ atthāya vaḍḍhati, atha kho niratthakameva jīrati; evamevaṃ ayampi na upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattādīni, na bhāvanaṃ anuyuñjati, niratthakameva jīrati. Maṃsāni tassa vaḍḍhantīti yathā balibaddassa ‘‘kasanabhāravahanādīsu asamattho eso’’ti araññe vissaṭṭhassa yathā tathā vicarantassa khādantassa pivantassa maṃsāni tassa vaḍḍhanti; evamevaṃ imassāpi upajjhāyādīhi vissaṭṭhassa saṅghaṃ nissāya cattāro paccaye labhitvā uddhaṃvirecanādīni katvā kāyaṃ posentassa maṃsāni vaḍḍhanti thūlasarīro hutvā vicarati. Paññāti lokiyalokuttarā panassa paññā ekaṅgulimattāpi na vaḍḍhati, araññe gacchalatādīni viya assa chadvārāni nissāya taṇhā ceva navavidhamāno ca vaḍḍhatīti adhippāyo.

Then, on one occasion, the Elder, having gone forth in the Dispensation, saw a person who was not devoted to either the practice of insight or the practice of study. Pointing out the drawbacks of lacking extensive learning, he recited the verse beginning, 'This one of little learning.' Herein, 'of little learning' means this person is of little learning due to not having learned one or two groups of fifty discourses, or sections, or at the very least, even one or two suttas. However, one who has taken up a meditation subject and applies himself to it is indeed of extensive learning. 'He grows old like an ox': just as an ox, while growing old and maturing, grows not for the benefit of its mother, its father, or its other relatives, but rather grows old uselessly; even so, this person does not perform his duties toward his preceptor or his teacher, nor the duties toward guests and so forth, nor does he apply himself to meditation—he simply grows old uselessly. 'His flesh increases': just as for an ox that, being deemed unfit for plowing, carrying burdens, and so on, is released into the forest, its flesh increases as it wanders about as it pleases, eating and drinking; even so, for this person also, released by his preceptor and others, who relies on the Saṅgha, obtains the four requisites, and nourishes his body by taking medicines such as emetics and purgatives, his flesh increases, and he wanders about with a corpulent body. As for 'wisdom,' his wisdom, whether mundane or supramundane, does not increase even by a finger’s breadth. Like the shrubs and creepers in a forest, his craving and ninefold conceit grow, depending on the six sense doors. This is the intended meaning.

Bahussutoti gāthā attano bāhusaccaṃ nissāya aññaṃ atimaññantaṃ ekaṃ bhikkhuṃ uddissa vuttā. Tattha sutenāti sutahetu attano bāhusaccanimittaṃ. Atimaññatīti atikkamitvā maññati attānaṃ ukkaṃsento paraṃ paribhavati. Tathevāti yathā andho andhakāre telapajjotaṃ dhārento ālokadānena paresaṃyeva atthāvaho, na attano, tatheva pariyattibāhusaccena sutavā puggalo sutena anupapanno attano atthaṃ aparipūrento andho ñāṇālokadānena paresaṃyeva atthāvaho, na attano, dīpadhāro andho viya mayhaṃ upaṭṭhātīti.

The verse beginning 'One of extensive learning' was spoken with reference to a certain bhikkhu who, relying on his own extensive learning, despised another. Herein, 'by what is heard' means on account of what is heard, which is the sign of his own extensive learning. 'He despises' means he thinks haughtily, exalting himself and scorning the other. 'Just so': just as a blind man carrying an oil lamp in the darkness is a benefactor to others by giving light, but not to himself; even so, a person of extensive learning in the scriptures who does not live in accordance with what he has learned, being blind and not fulfilling his own welfare, is a benefactor to others by giving the light of knowledge, but not to himself. It appears to me like a blind man holding a lamp.

Idāni bāhusacce ānisaṃsaṃ dassento ‘‘bahussuta’’nti gāthamāha. Tattha upāseyyāti payirupāseyya. Sutañca na vināsayeti bahussutaṃ payirupāsitvā [Pg.424] laddhaṃ sutañca na vināseyya, na susseyya dhāraṇaparicayaparipucchāmanasikārehi vaḍḍheyya. Taṃ mūlaṃ brahmacariyassāti yasmā bahussutaṃ payirupāsitvā laddhaṃ taṃ sutaṃ pariyattibāhusaccaṃ maggabrahmacariyassa mūlaṃ padhānakāraṇaṃ. Tasmā dhammadharo siyā vimuttāyatanasīse ṭhatvā yathāsutassa dhammassa dhāraṇe paṭhamaṃ pariyattidhammadharo bhaveyya.

Now, to show the benefit of extensive learning, he speaks the verse beginning, 'One of extensive learning.' Herein, 'one should associate' means one should attend upon. 'And one should not let what is heard be lost' means: having attended upon one of extensive learning and acquired learning, one should not let that learning be lost or dry up, but should increase it through retention, practice, inquiry, and careful attention. 'That is the root of the holy life': because that learning acquired by attending upon one of extensive learning—that is, extensive learning of the scriptures—is the root, the principal cause, of the holy life of the path. Therefore, one should be a bearer of the Dhamma. Standing at the head of the grounds for liberation, one should first become a bearer of the Dhamma of the scriptures by retaining the Dhamma as it was heard.

Idāni pariyattibāhusaccena sādhetabbamatthaṃ dassetuṃ ‘‘pubbāparaññū’’tiādi vuttaṃ. Tattha pubbañca aparañca jānātīti pubbāparaññū. Ekissā hi gāthāya pubbabhāge apaññāyamānepi pubbabhāge vā paññāyamāne aparabhāge apaññāyamānepi ‘‘imassa aparabhāgassa iminā pubbabhāgena, imassa vā pubbabhāgassa iminā aparabhāgena bhavitabba’’nti jānanto pubbāparaññū nāma. Attatthādibhedaṃ tassa tassa bhāsitassa atthaṃ jānātīti atthaññū. Niruttipadakovidoti niruttiyaṃ sesapadesupi cāti catūsupi paṭisambhidāsu cheko. Suggahītañca gaṇhātīti teneva kovidabhāvena atthato byañjanato ca dhammaṃ sugahitameva katvā gaṇhāti. Atthañcopaparikkhatīti yathāsutassa yathāpariyattassa dhammassa atthaṃ upaparikkhati ‘‘iti sīlaṃ, iti samādhi, iti paññā, ime rūpārūpadhammā’’ti manasā anupekkhati.

Now, to show the purpose to be achieved through extensive learning of the scriptures, the passage beginning 'one who knows the prior and the subsequent' is spoken. Herein, one is a 'knower of the prior and the subsequent' because one knows the prior and the subsequent. For, even if the prior part of a single verse is not clear, or if the prior part is clear but the subsequent part is not clear, one who knows, 'This subsequent part must go with this prior part,' or 'This prior part must go with this subsequent part,' is called a 'knower of the prior and the subsequent.' One is a 'knower of the meaning' because one knows the meaning of each and every utterance, distinguished as for one's own welfare, and so on. 'Skilled in language and expression' means one is skilled in etymology and also in the remaining expressions, that is, one is proficient in all four analytical knowledges. 'And one grasps what is well-grasped' means that, through that very proficiency, one grasps the Dhamma, having taken it up well in terms of both meaning and phrasing. 'And one examines the meaning' means one thoroughly examines the meaning of the Dhamma as it was heard and learned, reflecting mentally: 'This is virtue; this is concentration; this is wisdom; these are material and immaterial phenomena.'

Khantyā chandikato hotīti tesu manasā anupekkhitesu dhammesu diṭṭhinijjhānakkhantiyā nijjhānaṃ khamāpetvā rūpapariggahādimukhena vipassanābhinivese chandikato chandajāto hoti. Tathābhūto ca vipassanāya kammaṃ karonto ussahitvā tuleti taṃtaṃpaccayanāmarūpadassanavasena ussāhaṃ katvā tato paraṃ tilakkhaṇaṃ āropetvā tuleti ‘‘anicca’’ntipi, ‘‘dukkha’’ntipi, ‘‘anattā’’tipi taṃ nāmarūpaṃ tīreti vipassati. Samaye so padahati, ajjhattaṃ susamāhitoti so evaṃ passanto paggahetabbādisamaye cittassa paggaṇhanādinā padahati, padahanto ca ajjhattaṃ gocarajjhatte vipassanāsamādhinā maggasamādhinā ca suṭṭhu samāhito bhaveyya, asamādhānahetubhūte kilese pajaheyya. Svāyaṃ guṇo sabbopi yasmā bahussutaṃ dhammadharaṃ sappaññaṃ buddhasāvakaṃ payirupāsantassa hoti, tasmā asaṅkhataṃ dhammaṃ ārabbha dukkhādīsu pariññādivisiṭṭhakiccatāya dhammaviññāṇasaṅkhātaṃ dhammañāṇaṃ ākaṅkhanto tathāvidhaṃ [Pg.425] vuttappakāraṃ kalyāṇamittaṃ bhajetha, seveyya payirupāseyyāti attho.

‘Through patience, one becomes desirous’: regarding those phenomena reflected upon by the mind, having approved of the contemplation through the patient acceptance of meditative insight, one becomes desirous, with desire arisen for applying oneself to insight by way of comprehending form, and so on. Being such, while doing the work of insight, one strives and weighs. Having made an effort by way of seeing name-and-form with its conditions, thereafter one weighs it by applying the three characteristics, discerning that name-and-form as 'impermanent,' 'suffering,' and 'not-self.' 'At the proper time, one strives, internally well-concentrated': one who sees thus strives at the time for uplifting the mind and so on, by means of uplifting the mind, etc. And while striving, one should be well-concentrated internally, in the internal meditation subject, through insight-concentration and path-concentration, and one should abandon the defilements that are the cause of non-concentration. Since all these qualities are present for one who attends upon a learned, Dhamma-bearing, wise disciple of the Buddha, therefore one who aspires to the knowledge of the Dhamma—called the understanding of the Dhamma due to the special task of fully understanding suffering and so on with Nibbāna as the object—should associate with, serve, and attend upon such a good friend of the kind described. This is the meaning.

Evaṃ bahupakāratāya tassa pūjanīyakaṃ dassento ‘‘bahussuto’’ti gāthamāha. Tassattho – suttageyyādi bahu sutaṃ etassāti bahussuto. Tameva desanādhammaṃ suvaṇṇabhājane pakkhittasīhavasā viya avinassantaṃ dhāretīti dhammadharo. Tato eva mahesino bhagavato dhammakosaṃ dhammaratanaṃ ārakkhatīti kosārakkho. Yasmā sadevakassa lokassa samadassanena cakkhubhūto, tasmā cakkhu sabbassa lokassa pūjanīyo mānanīyoti, bahussutabhāvena bahujanassa pūjanīyabhāvadassanatthaṃ nigamanavasena punapi ‘‘bahussuto’’ti vuttaṃ.

Thus, to show his great helpfulness and worthiness of honor, he speaks the verse beginning, 'One of extensive learning.' Its meaning is: he is 'one of extensive learning' because he has heard much, such as the Suttas, Geyyas, and so on. He is a 'bearer of the Dhamma' because he retains that very teaching Dhamma without letting it perish, like lion's fat placed in a golden vessel. For that very reason, he is a 'guardian of the treasury' because he protects the Dhamma-treasury, the Dhamma-jewel, of the Great Sage, the Blessed One. Because he has become an eye for the world with its devas through his equal vision, he is therefore the 'eye of the whole world,' worthy of honor and reverence. To show his worthiness of honor to the populace on account of his extensive learning, it is said again by way of conclusion, 'one of extensive learning.'

Evarūpaṃ kalyāṇamittaṃ labhitvāpi kārakasseva aparihāni, na akārakassāti dassento ‘‘dhammārāmo’’ti gāthamāha. Tattha nivāsanaṭṭhena samathavipassanādhammo ārāmo, tasmiṃ eva dhamme rato abhiratoti dhammarato, tasseva dhammassa punappunaṃ vicintanena dhammaṃ anuvicintayaṃ dhammaṃ āvajjento manasi karotīti attho. Anussaranti tameva dhammaṃ anussaranto. Saddhammāti evarūpo bhikkhu sattatiṃsapabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyati, na kadāci tassa tato parihāni hotīti attho.

To show that even having found such a good friend, there is non-decline only for one who acts, not for one who does not act, he speaks the verse beginning, 'One who delights in the Dhamma.' Herein, 'one who delights in the Dhamma' (dhammārāmo): the Dhamma of serenity and insight is his 'delight' (ārāma) in the sense of a dwelling place. 'One who is fond of the Dhamma' (dhammarato): he is fond of and delights in that very Dhamma. The meaning of 'contemplating the Dhamma' is that, by repeatedly thinking about that same Dhamma, he contemplates the Dhamma, adverting to the Dhamma and applying his mind to it. 'Recollecting' means he is recollecting that very Dhamma. 'From the good Dhamma': such a bhikkhu does not fall away from the thirty-sevenfold states partaking of enlightenment and from the ninefold supramundane Dhamma. There is never any falling away from that for him. This is the meaning.

Athekadivasaṃ kāye avītarāgaṃ kusītaṃ hīnavīriyaṃ kosallāyā ti nāmaṃ bhikkhuṃ saṃvejento ‘‘kāyamaccheragaruno’’ti gāthamāha. Tattha kāyamaccheragarunoti ‘‘kāyadaḷhībahulassa kāye mamattassa ācariyupajjhāyānampi kāyena kattabbaṃ kiñci akatvā vicarantassa. Hiyyamāneti attano kāye jīvite ca khaṇe khaṇe parihiyyamāne. Anuṭṭhaheti sīlādīnaṃ paripūraṇavasena uṭṭhānavīriyaṃ na kareyya. Sarīrasukhagiddhassāti attano sarīrassa sukhāpaneneva gedhaṃ āpannassa. Kuto samaṇaphāsutāti evarūpassa puggalassa sāmaññavasena kuto sukhavihāro, phāsuvihāro na tassa vijjatīti attho.

Then on one occasion, wishing to stir a sense of spiritual urgency in the monk named Kosallāya, who was not free from passion for the body, was lazy, and lacking in energy, the Teacher spoke the verse beginning, “One reverent and miserly toward the body.” Herein, “reverent and miserly toward the body” refers to one who is much given to strengthening the body, is possessive of the body, and wanders about without doing with his body anything that should be done for his teachers and preceptors. “While decaying” means: while his own body and life are decaying moment by moment. “He does not arouse” means: he would not make an effort of arousal to fulfill virtue and so forth. “Greedy for bodily pleasure” means: for one who has become obsessed solely with making his own body comfortable. “Whence ease for a recluse?” means: for such a person, whence is there a comfortable abiding by way of recluseship? A comfortable abiding does not exist for him—this is the meaning.

Na pakkhantītiādikā āyasmato sāriputtassa dhammasenāpatino parinibbutabhāvaṃ sutvā therena bhāsitā. Tattha na pakkhanti disā sabbāti puratthimādibhedā [Pg.426] sabbā disā na pakkhayanti, disāmūḷhoti attho. Dhammā na paṭibhanti manti pubbe suṭṭhu paguṇāpi pariyattidhammā idāni sakkaccaṃ samannāhariyamānāpi mayhaṃ na upaṭṭhahanti. Gate kalyāṇamittamhīti sadevakassa lokassa kalyāṇamittabhūte dhammasenāpatimhi anupādisesanibbānaṃ gate. Andhakāraṃva khāyatīti sabbopāyaṃ loko andhakāro viya upaṭṭhāti.

The verses beginning, “The directions are not clear,” were spoken by the Elder upon hearing of the final Nibbāna of the Venerable Sāriputta, the General of the Dhamma. Herein, “all the directions are not clear” means that all the directions—east and so forth—do not appear; the meaning is, “I am bewildered as to the directions.” “The teachings do not come to mind” means: even the scriptural teachings that were formerly well-mastered do not now come to my mind, even when carefully recollected. “Now that the good friend is gone” means: now that the General of the Dhamma, who was a good friend to the world with its devas, has gone to Nibbāna without remainder. “It seems to be darkness” means: this entire world appears as if it were darkness.

Abbhatītasahāyassāti apagatasahāyassa, kalyāṇamittarahitassāti attho. Atītagatasatthunoti āyasmato atīto hutvā nibbānagatasatthukassa, satthari parinibbuteti attho. Yathā kāyagatā satīti kāyagatāsatibhāvanā takkarassa yathā ekantahitāvahā, evaṃ etādisaṃ anāthassa puggalassa ekantahitāvahaṃ aññaṃ mittaṃ nāma natthi, sanāthassa aññāpi bhāvanā hitāvahā evāti adhippāyo.

“For one whose companion is gone” means: for one whose companion has departed, meaning bereft of a good friend. “For one whose Teacher has passed on” means: for one whose Teacher has passed on, having gone to Nibbāna; the meaning is, when the Teacher has attained final Nibbāna. “Just as mindfulness directed to the body”: just as for one who practices it, the development of mindfulness directed to the body is entirely beneficial, so too for such a helpless person there is no other friend so-called that is as entirely beneficial. For one with support, other mental developments are also beneficial—this is the intended meaning.

Purāṇāti porāṇā, sāriputtādike kalyāṇamitte sandhāya vadati. Navehīti navakehi. Na sameti meti mayhaṃ cittaṃ na samāgacchati, na te mama cittaṃ ārādhentīti attho. Svajja ekova jhāyāmīti sohaṃ ajja vuḍḍhatarehi virahito ekova hutvā jhāyāmi jhānapasuto homi. Vassupetoti vassakāle kulāvakaṃ upeto pakkhī viya. ‘‘Vāsupeto’’tipi pāḷi, vāsaṃ upagatoti attho.

“The ancient ones”: this refers to the good friends of old, such as Sāriputta. “With the new ones”: with the junior monks. “It does not agree with me” means: my mind does not come together with them; the meaning is, they do not please my mind. “So today I meditate alone” means: I, today, separated from the elders, being alone, meditate; I become devoted to absorption. “Entered for the rains” means: like a bird that has entered its nest during the rainy season. “Vāsupeto” is also a reading in the Pāli; the meaning is, one who has gone to a dwelling.

Dassanāya abhikkanteti gāthā satthārā bhāsitā. Tassattho – mama dassanāya abhikkante nānāvidhavidesapavāsikabahujane, ānanda, mama upasaṅkamanaṃ mā vāresi. Kasmā? Te sotāro dhammassa, mamaṃ passantu, ayameva dassanāya samayoti.

The verse beginning, “Dassanāya abhikkante,” was spoken by the Teacher. Its meaning is: “Ānanda, do not prevent the many people from various regions and foreign lands who have come for the sake of seeing me from approaching me. Why? They are hearers of the Dhamma. Let them see me; this is the very time for seeing.”

Taṃ sutvā thero ‘‘dassanāya abhikkante’’ti aparaṃ gāthamāha. Imāya hi gāthāya sambandhatthaṃ purimagāthā idha nikkhittā. Teneva sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ lacchāmīti etassa padassa atthasiddhiṃ dasseti.

Hearing this, the Elder spoke another verse, “Having come for the sake of seeing.” Indeed, the previous verse is placed here for the sake of its connection in meaning with this verse. Thereby he shows the fulfillment of the meaning of this phrase: “If only I might be able to show the Teacher to those who come from other lands right away.”

Paṇṇavīsati vassānīti pañca gāthā attano aggupaṭṭhākabhāvaṃ dīpetuṃ vuttā. Āraddhakammaṭṭhānabhāvena hi satthu upaṭṭhānapasutabhāvena ca therassa [Pg.427] maggena asamucchinnāpi kāmasaññādayo na uppajjiṃsu, kāyavacīmanokammāni ca sabbakālaṃ satthari mettāpubbaṅgamāni mettānuparivattāni ahesuṃ. Tattha paṇṇavīsati vassānīti pañcavīsati saṃvaccharāni. Sekhabhūtassa me satoti sekhabhūmiyaṃ sotāpattiphale ṭhitassa me sato. Kāmasaññāti kāmasahagatā saññā na uppajji, ettha ca kāmasaññādianuppattivacanena attano āsayasuddhiṃ dasseti, ‘‘mettena kāyakammenā’’tiādinā payogasuddhiṃ. Tattha gandhakuṭiyaṃ paribhaṇḍakaraṇādinā satthu vattapaṭivattakaraṇena ca mettaṃ kāyakammaṃ veditabbaṃ, dhammadesanākālārocanādinā mettaṃ vacīkammaṃ, rahogatassa satthāraṃ uddissa hitūpasaṃhāramanasikārena mettaṃ manokammaṃ. Ñāṇaṃ me udapajjathāti attano sekkhabhūmipattimāha.

The five verses beginning, “Twenty-five years,” were spoken to illuminate his being the foremost attendant. Due to his engagement in the practice of meditation and his constant readiness to serve the Teacher, even though perceptions of sensual pleasures and the like had not yet been eradicated by the path, his bodily, verbal, and mental actions were always preceded by and imbued with loving-kindness toward the Teacher. Herein, “twenty-five years” means twenty-five years. “While I was still a learner” means: while I, being in the state of a learner, was established in the fruit of stream-entry. The perception of sensual pleasures did not arise. In this context, by mentioning the non-arising of perceptions like sensual pleasures, he indicates the purity of his disposition, and through phrases like “with loving bodily action,” he shows the purity of his conduct. Herein, loving bodily action should be understood as serving the Teacher, such as preparing the perfumed chamber and doing what is to be done for him. Loving verbal action includes announcing the time for teaching the Dhamma, and loving mental action consists of reflecting in seclusion on bringing benefit to the Teacher. “Knowledge arose in me” refers to his attainment of the learner’s stage.

Ahaṃ sakaraṇīyomhīti satthu parinibbāne upaṭṭhite maṇḍalamāḷaṃ pavisitvā kapisīsaṃ ālambitvā sokābhibhūtena vuttagāthā. Tattha sakaraṇīyomhīti dukkhaparijānanādinā karaṇīyena sakaraṇīyo amhi. Appattamānasoti anadhigatārahatto. Satthu ca parinibbānanti mayhaṃ satthu parinibbānañca upaṭṭhitaṃ. Yo amhaṃ anukampakoti yo satthā mayhaṃ anuggāhako.

The verse beginning, “I have duties to perform,” was spoken by him, overwhelmed by sorrow, having entered the circular pavilion and leaning on the doorpost when the Teacher’s final Nibbāna was imminent. Herein, “I have duties to perform” means I have duties such as fully understanding suffering. “With an unfulfilled mind” means: not having attained arahantship. “And the Teacher’s final Nibbāna”: the final Nibbāna of my Teacher is imminent. “Who was compassionate toward us”: the Teacher who was my benefactor.

Tadāsi yaṃ bhiṃsanakanti gāthā satthu parinibbānakāle pathavīkampanadevadundubhiphalanādike disvā sañjātasaṃvegena vuttagāthā.

The verse beginning, “Then there was that which was terrifying,” was spoken by one in whom spiritual urgency had arisen upon seeing the earthquake, the bursting of the celestial drums, and so on at the time of the Teacher’s final Nibbāna.

Bahussutotiādikā tisso gāthā theraṃ pasaṃsantehi saṅgītikārehi ṭhapitā. Tattha gatimantoti asadisāya ñāṇagatiyā samannāgato. Satimantoti paramena satinepakkena samannāgato. Dhitimantoti asādhāraṇāya byañjanatthāvadhāraṇasamatthāya dhitisampattiyā samannāgato. Ayañhi thero ekapadeyeva ṭhatvā saṭṭhipadasahassāni satthārā kathitaniyāmeneva gaṇhāti, gahitañca suvaṇṇabhājane pakkhittasīhavasā viya sabbakālaṃ na vinassati, aviparītabyañjanāvadhāraṇasamatthāya satipubbaṅgamāya paññāya, atthāvadhāraṇasamatthāya paññāpubbaṅgamāya satiyā ca samannāgato. Tenāha bhagavā – ‘‘etadaggaṃ[Pg.428], bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutāna’’ntiādi (a. ni. 1.219). Tathā cāha dhammasenāpati – ‘‘āyasmā ānando atthakusalo’’tiādi (a. ni. 5.169). Ratanākaroti saddhammaratanassa ākarabhūto.

The three verses beginning with “Bahussuto” were established by the compilers of the Saṅgīti to praise the Elder. Therein, “gatimanto” means endowed with an incomparable range of wisdom. “Satimanto” means endowed with supreme mindfulness and sagacity. “Dhitimanto” means endowed with the attainment of steadfastness, capable of unerringly ascertaining the expressions and meanings. For this Elder, in a single session, could grasp sixty thousand words spoken by the Teacher in their proper order, and what was grasped would not be lost at any time, like lion’s fat placed in a golden vessel. He was endowed with wisdom preceded by mindfulness, capable of unerringly ascertaining the expressions, and with mindfulness preceded by wisdom, capable of ascertaining the meanings. Therefore, the Blessed One said: “This, monks, is the foremost among my monk disciples who are learned,” and so on (AN 1.219). Similarly, the General of the Dhamma said: “Venerable Ānanda is skilled in meaning,” and so on (AN 5.169). “Ratanākara” means he was a mine of the precious Dhamma.

Pariciṇṇoti gāthā parinibbānakāle therena bhāsitā, sā vuttatthā eva.

The verse beginning, “Pariciṇṇo,” was spoken by the Elder at the time of his final Nibbāna; its meaning is just as has been stated previously.

Ānandattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Ānanda is concluded.

Tiṃsanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Thirty is concluded.

18. Cattālīsanipāto

18. The Book of Forty

1. Mahākassapattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Mahākassapa

Cattālīsanipāte [Pg.429] na gaṇena purakkhatotiādikā āyasmato mahākassapattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare vedeho nāma asītikoṭivibhavo kuṭumbiko ahosi. So buddhamāmako, dhammamāmako, saṅghamāmako upāsako hutvā viharanto ekasmiṃ uposathadivase pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi.

In the Book of Forty, the verses beginning with “Not led by the group,” are the verses of the Venerable Mahākassapa. What is their origin? It is said that in the time of the Blessed One Padumuttara, in the city of Haṃsavatī, there was a householder named Vedeha, possessing eighty crores of wealth. He was a lay follower devoted to the Buddha, devoted to the Dhamma, and devoted to the Sangha. Living as such, one Uposatha day, having eaten a good meal early in the morning, he undertook the Uposatha precepts, took perfumes, flowers, and so forth, went to the monastery, honored the Teacher, paid homage, and sat down to one side.

Tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ, yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā ‘‘sve mayhaṃ bhikkhaṃ adhivāsethā’’ti nimantesi. ‘‘Mahā kho, upāsaka, bhikkhusaṅgho’’ti. ‘‘Kittako, bhante’’ti? ‘‘Aṭṭhasaṭṭhibhikkhusatasahassa’’nti. ‘‘Bhante, ekaṃ sāmaṇerampi vihāre asesetvā mayhaṃ bhikkhaṃ adhivāsethā’’ti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.

At that moment, the Teacher established the elder Mahānisabha, his third disciple, in the foremost position, saying, "Monks, among my monk disciples who are observers of the ascetic practices, that is to say, Nisabha is the foremost." Hearing this, the lay devotee was filled with faith. At the end of the Dhamma talk, when the great crowd had risen and departed, he paid homage to the Teacher and invited him, saying, "Venerable Sir, please accept my alms offering tomorrow." The Teacher replied, "Lay devotee, the community of monks is large." "How many, Venerable Sir?" he asked. "Sixty-eight hundred thousand monks," the Teacher said. "Venerable Sir, without leaving even a single novice in the monastery, please accept my alms offering." The Teacher consented. Knowing that the Teacher had consented, the lay devotee returned home and prepared a great offering. The next day, he had the Teacher informed that it was time. Taking his bowl and robe, the Teacher, surrounded by the community of monks, went to the lay devotee’s house. Seated on the prepared seat, after the pouring of the water of dedication, he accepted the rice gruel and other foods, and the meal was served. The lay devotee also sat near the Teacher.

Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. ‘‘Na vaṭṭissati, upāsakā’’ti. So therassa pattaṃ gahetvā piṇḍapātassa pūretvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘mahānisabhatthero, bhante, ‘satthāpi gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atirekaguṇo’’ti. Buddhānañca vaṇṇamaccheraṃ [Pg.430] nāma natthi, tasmā satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so pana bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati, mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati, mayaṃ channe vasāma, so abbhokāseyeva vasatī’’ti bhagavā ‘‘ayañca ayañcetassa guṇo’’ti mahāsamuddaṃ pūrayamāno viya tassa guṇaṃ kathesi.

At that time, the elder Mahānisabha, while walking for alms, went along that very street. The lay devotee, seeing him, rose, approached, paid respects to the elder, and said, "Venerable sir, please give me your bowl." The elder gave him the bowl. "Venerable sir, please enter here; the Teacher is also seated in the house." "It is not proper, lay devotee," he replied. The lay devotee took the elder's bowl, filled it with almsfood, and gave it back. Then, after following the elder for a short distance, he returned and sat near the Teacher, saying this: "Venerable sir, even when told, 'the Teacher is also seated in the house,' the elder Mahānisabha did not wish to enter. Does he possess a virtue surpassing your virtues?" Now, Buddhas have no miserliness in praising others' qualities. Therefore, the Teacher said: "Lay devotee, we sit in houses awaiting alms, but that monk does not sit thus looking for alms. We dwell in dwellings near a village, but he dwells only in the forest. We stay under a roof, but he stays only in the open air." The Blessed One described his virtues, saying, "He has this virtue and that virtue," as if filling a great ocean.

Upāsako pakatiyāpi jalamānapadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti. So punapi satthāraṃ nimantetvā teneva niyāmena satta divase mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divase dānaṃ dentassa mettaṃ kāyakammaṃ, mettaṃ vacīkammaṃ, mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa adhikāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti byākāsi. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ dānaṃ datvā, sīlaṃ samādāya rakkhitvā, nānappakāraṃ kalyāṇakammaṃ katvā, kālaṃ katvā, sagge nibbatti.

The lay devotee, like a lamp already burning, became even more intensely filled with faith when sprinkled with oil, as it were, and he thought: "What use to me is any other attainment? In the future, in the presence of a Buddha, I will make an aspiration for the foremost position among the observers of the ascetic practices." So he again invited the Teacher and, in the same manner, gave a great offering for seven days. On the seventh day, he presented the three robes to the great community of monks with the Buddha at its head. Then, prostrating at the Teacher's feet, he said: "Venerable Sir, whatever wholesome bodily, verbal, and mental actions have been present for me while giving alms for seven days, by this merit I do not aspire for any other divine attainment or the attainment of Sakka, Māra, or Brahmā. Rather, may this deed of mine, in the future in the presence of a Buddha, be the supporting condition for my attaining the foremost state among the observers of the thirteen ascetic practices, the very position attained by the Elder Mahānisabha." The Teacher, considering, "A great position has been aspired to by this one. Will it succeed or not?" saw that it would succeed and made a proclamation: "You have aspired to a pleasing position. In the future, at the end of one hundred thousand eons, a Buddha named Gotama will arise. You will be his third disciple, named the great elder Mahākassapa." Hearing this, the lay devotee thought, "The words of the Buddhas are never twofold," and he regarded that attainment as if it were to be received the very next day. For the rest of his life, he gave alms, undertook and kept the moral precepts, and performed various kinds of good deeds. After passing away, he was reborn in heaven.

Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavute kappe vipassisammāsambuddhe bandhumatīnagaraṃ upanissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇabrāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame sattame saṃvacchare dhammaṃ kathesi, mahantaṃ kolāhalaṃ hoti. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocesuṃ. Brāhmaṇo taṃ sāsanaṃ assosi[Pg.431]. Tassa ca nivāsanasāṭako ekoyeva hoti, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. So sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyi. So brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ taṃ vatthaṃ pārupitvā gacchati. Brāhmaṇīnaṃ sannipāte sati sayaṃ gehe acchati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha – ‘‘bhoti, kiṃ rattiṃ dhammaṃ suṇissasi, divā’’ti? ‘‘Mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmā’’ti brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. Atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato.

From that time onward, experiencing prosperity among gods and humans, ninety-one eons from the present one, while the Fully Enlightened One Vipassī was dwelling near the city of Bandhumatī in the Khemā Migadāya, he passed away from the deva world and was reborn in a certain impoverished old brahmin family. At that time, the Blessed One Vipassī taught the Dhamma every seventh year, and a great clamor would arise. Throughout all of Jambudīpa, the devas announced, "The Teacher will teach the Dhamma!" The brahmin heard this message. Now, he had only a single lower garment, and his wife likewise. But for an outer garment, they had only one between the two of them. Thus, throughout the city, he was known as "the one-garment brahmin." Whenever there was a gathering of brahmins for some business, he would leave his wife at home, wear that garment himself, and go. When there was a gathering of brahmin women, he would stay at home, and his wife would wear that garment and go. On that particular day, the brahmin said to his wife, "My dear, will you listen to the Dhamma at night, or during the day?" She replied, "We women are unable to listen at night; we will listen during the day." So, leaving the brahmin at home, she put on that garment and went with the female lay devotees during the day. Having paid homage to the Teacher, she sat to one side, listened to the Dhamma, and then returned with the female lay devotees. Then the brahmin, leaving his wife at home, put on that garment and went to the monastery.

Tasmiṃ samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya, sineruṃ manthaṃ katvā sāgaraṃ nimmathento viya, dhammakathaṃ kathesi. Brāhmaṇassa parisapariyante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. So ‘‘brāhmaṇiyā mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi vicarituṃ na sakkā’’ti sabbathāpi adātukāmo ahosi, athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji. Tatheva cintetvā tatheva adātukāmo ahosi. Athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji. Tadā so ‘‘yaṃ vā hotu taṃ vā pacchāpi jānissāmī’’ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā ‘‘jitaṃ me, jitaṃ me’’ti tayo vāre nadi.

At that time, the Teacher, seated on a decorated Dhamma seat in the midst of the assembly, holding a beautiful fan, delivered a discourse on the Dhamma, as if causing the celestial Ganges to descend, as if churning the ocean with Mount Sineru as the churning stick. As the brahmin sat at the edge of the assembly listening to the Dhamma, in the first watch of the night, a fivefold rapture arose, filling his entire body. Gathering up the garment he was wearing, he thought, "I shall give it to the One with Ten Powers." But then miserliness arose, showing him a thousand disadvantages. He reflected, "My wife and I have only this one garment; there is no other outer garment. And without wearing one, it is impossible to go about outside." Thus, he was utterly unwilling to give it. When the first watch had passed, in the middle watch, the same rapture arose in him. He thought in the same way and was just as unwilling to give. When the middle watch had passed, in the last watch, the same rapture arose in him again. Then he thought, "Come what may, I will deal with it later." Gathering up the garment, he placed it at the Teacher's feet. Then, bending his left arm, he struck it with his right hand three times, exclaiming, "Victory is mine! Victory is mine! Victory is mine!"

Tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti[Pg.432]. So purisaṃ pesesi – ‘‘gaccha, etaṃ puccha kiṃ vadasī’’ti. So tena gantvā pucchito ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ. Ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jita’’nti āha. So puriso āgantvā taṃ pavattiṃ rañño ārocesi. Rājā āha – ‘‘amhe, bhaṇe, dasabalassa anurūpaṃ na jānimha, brāhmaṇo jānī’’ti vatthayugaṃ pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘ayaṃ mayhaṃ tuṇhīnisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi. Satthu guṇe paṭicca uppannena pana mayhaṃ ko attho’’ti tampi vatthayugaṃ dasabalasseva adāsi. Rājāpi ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi, so tānipi adāsi. Rājā aññānipi cattārīti evaṃ yāva dvattiṃsavatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā tiṃsayugāni tathāgatasseva adāsi. Tato paṭṭhāya ca so satthu vissāsiko jāto.

At that time, King Bandhuma was sitting behind the Dhamma seat, inside a curtain, listening to the Dhamma. The king was displeased by the cry, "Victory is mine!" So he sent a man, saying, "Go and ask him what he means by that." The man went and asked, and the brahmin replied, "Others mount elephants and chariots, take up swords and shields, and conquer enemy armies—that is no wonder. But I, as if striking the head of a vicious bull coming from behind with a club and driving it away, crushed the mind of avarice and gave the cloth I was wearing to the Ten-Powered One. That is my victory over miserliness." The man returned and reported this to the king. The king said, "Indeed, we do not know what is fitting for the Ten-Powered One; the brahmin knows." So he sent a pair of cloths. Seeing this, the brahmin thought, "This king, without giving me anything first while I sat silently, gave only when I spoke of the Teacher’s virtues. But what benefit is there for me in that which arose on account of the Teacher’s virtues?" So he too gave that pair of cloths to the Ten-Powered One. The king asked, "What did the brahmin do?" Hearing that that pair of cloths too had been given by him to the Tathāgata, he sent two more pairs of cloths. The brahmin gave those as well. The king sent another four, and so on, until he had sent thirty-two pairs of cloths. Then the brahmin thought, "This is becoming like an ever-increasing taking." So, for his own use, he took one pair, and one for his wife, and gave the thirty pairs to the Tathāgata. From then on, he became a trusted follower of the Teacher.

Atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attanā pārutarattakambalaṃ datvā āha – ‘‘ito paṭṭhāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiñca samaye chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocati. Rājā ullokento sañjānitvā āha – ‘‘amhākaṃ, bhante, esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. ‘‘Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitā’’ti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāla catusaṭṭhi hotī’’ti catusaṭṭhi [Pg.433] salākabhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.

Then one day, during the cold season, the king saw him listening to the Dhamma near the Teacher. He gave him a red woolen blanket worth a hundred thousand, which he himself had been wearing, and said, "From now on, wear this and listen to the Dhamma." The brahmin thought, "What use is this blanket to me, brought to this foul body?" So he made it into a canopy over the Tathāgata’s couch in the fragrant chamber and went away. Then one day, the king went to the monastery early in the morning and sat near the Teacher in the fragrant chamber. At that time, the six-colored Buddha-rays struck the blanket, and the blanket shone exceedingly brightly. Looking up, the king recognized it and said, "Venerable sir, this is our blanket, given by us to the brahmin with one cloth." The Teacher replied, "Great king, you honored the brahmin, and by the brahmin, we were honored." The king, being pleased, thought, "The brahmin knew what was fitting, not us." He then had all that was beneficial to humans made into sets of eight, gave a donation called the ‘All-Eightfold,’ and appointed the brahmin to the position of royal chaplain. The brahmin, thinking, 'Eight times eight is sixty-four,' arranged for sixty-four ticket-alms and gave donations for the rest of his life, maintaining his virtue. Having passed away from there, he was reborn in heaven.

Puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto. So vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. So disvā ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti āha. ‘‘Anuvāto nappahotī’’ti. ‘‘Iminā, bhante, karothā’’ti uttarasāṭakaṃ datvā ‘‘nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū’’ti patthanaṃ paṭṭhapesi.

Again, after passing away from there, in this very aeon, between the time of the two Buddhas, the Blessed One Koṇāgamana and Kassapa, the Ten-Powered One, he was reborn in a householder's family in Bārāṇasī. Having grown up and living the household life, one day he went for a walk in the forest. At that time, a Paccekabuddha was doing robe-work on a riverbank, and as the following wind was insufficient, he began to fold up the cloth to put it away. Seeing this, the man asked, "Venerable sir, why do you fold it up and put it away?" "The following wind is not sufficient," replied the Paccekabuddha. "Venerable sir, please use this," he said, giving his upper garment, and made the aspiration: "In every place I am reborn, may I have no deficiency of anything."

Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya ‘‘evarūpaṃ bālaṃ yojanasatena parivajjeyya’’nti patthanaṃ paṭṭhapesi. Sā gehaṅgaṇe ṭhitā sutvā ‘‘imāya dinnabhattaṃ mā esa bhuñjatū’’ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle, tvaṃ maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena. Ubbaṭṭetvā paṇītabhattassa catumadhurassa ca pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi.

At his home, while his wife was quarreling with his sister, a Paccekabuddha entered for alms. Then, his sister, having given alms-food to the Paccekabuddha, made an aspiration with reference to the wife, saying, "May I avoid such a fool by a hundred leagues." Standing in the courtyard, the wife heard this and, thinking, "May he not eat the food given by her," took the bowl, discarded the alms-food, filled it with mud, and gave it back. The sister, seeing this, said, "Fool! You may scold me or strike me, but it is not right to discard food from the bowl of one such as this, who has fulfilled the perfections for two incalculable aeons, and to give him mud." Then, reflection arose in the wife. She said, "Wait, venerable sir," and discarding the mud, she washed the bowl, rubbed it with fragrant powder, filled it with excellent food and the four sweet things, and placed it in the Paccekabuddha's hands, shining with ghee the color of a lotus calyx poured on top. Then she made the aspiration, "Just as this alms-food has become radiant, so may my body become radiant." The Paccekabuddha gave his appreciation and soared into the sky.

Tepi jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti. Tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe aniṭṭhavipākassa pāpakammassa ānubhāvena [Pg.434] patikulaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. Seṭṭhikumāro ‘‘kassāyaṃ gandho’’ti pucchitvā, ‘‘seṭṭhikaññāyā’’ti sutvā, ‘‘nīharatha, nīharathā’’ti ābhataniyāmeneva kulagharaṃ pesesi. Sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā.

That husband and wife, having performed wholesome deeds for as long as they lived, were reborn in heaven. Then, having passed away from there, during the time of Kassapa, the Perfectly Self-Enlightened One, the layman was reborn in Bārāṇasī as the son of a merchant possessing eighty crores of wealth. The other was also reborn as the daughter of a similar merchant. When he reached adulthood, they brought that very merchant's daughter to him for marriage. Due to the power of her previous evil kamma, which bore an undesirable result, as soon as she entered inside the threshold of her husband's household, her entire body became foul-smelling, like an opened latrine. The merchant's son asked, "Whose smell is this?" Hearing it was the merchant's daughter's, he ordered, "Take her away, take her away!" and sent her back to her family's house by the very same way she had been brought. By this very means of expulsion, she was sent back from seven places.

Tena ca samayena kassapadasabalo parinibbāyi. Tassa ghanakoṭṭimāhi satasahassagghanikāhi rattasuvaṇṇiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye karīyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattitā, kiṃ me jīvitenā’’ti attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthinnaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti, seṭṭhidhītā vaḍḍhakiṃ āha – ‘‘imaṃ iṭṭhakaṃ ettha ṭhapethā’’ti. ‘‘Amma, bhaddake kāle āgatāsi, sayameva ṭhapehī’’ti. Sā āruyha telena haritālamanosilāpiṇḍaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā agamāsi.

At that time, Kassapa, the Possessor of the Ten Powers, attained final Nibbāna. For him, they began constructing a stupa one league high, made of solid, red-gold bricks, each worth a hundred thousand. While the stupa was being built, the merchant’s daughter reflected: 'I have been turned away in seven places—what use is life to me?' She had her jewelry broken up and made into a golden brick, a cubit long, a span wide, and four fingers thick. Then, taking a lump of yellow orpiment and red arsenic, along with eight handfuls of blue water lilies, she went to the construction site. At that moment, a row of bricks, as it was being laid around, was short by one finishing brick. The merchant’s daughter said to the bricklayer, 'Place this brick here.' 'Lady, you have come at an auspicious time—place it yourself.' She climbed up, mixed the lump of yellow orpiment and red arsenic with oil, and with that as a binding agent, set the brick in place. Then she made an offering with the eight handfuls of blue water lilies. After paying homage, she made this aspiration: 'In every place of rebirth, may the fragrance of sandalwood emanate from my body and the fragrance of blue water lilies from my mouth.' Having paid homage to the stupa and circumambulated it, she departed.

Atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha – ‘‘tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā’’ti? ‘‘Kulagehe sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmā’’ti. Te gantvā taṃ vanditvā ṭhitā ‘‘kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. Ānetha naṃ, piḷandhanaṃ labhissatīti. Te ānayiṃsu. Tassā saha gharapavesanena sakalagehaṃ candanagandho ceva nīluppalagandho ca vāyi. Seṭṭhiputto taṃ pucchi – ‘‘paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato [Pg.435] uppalagandho vāyati. Kiṃ eta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti.

At that very moment, the merchant’s son to whose home she had first been brought had a recollection concerning her. In the city, a festival had been proclaimed. He asked his attendants, 'That merchant’s daughter who was brought here earlier—where is she?' 'In her family's home, master,' they replied. 'Bring her; we shall enjoy the festival,' he said. They went to her, paid respects, and stood there. When asked by her, 'Why have you come, sirs?' they told her the matter. 'Sirs, I have made an offering to the stupa with my jewelry; I have no ornaments,' she said. They went and reported this to the merchant’s son. 'Bring her; she will receive adornments,' he said. So they brought her. As soon as she entered the house, the entire home was filled with the fragrance of sandalwood and of blue water lilies. The merchant’s son asked her, 'Formerly, a foul odor came from your body, but now the scent of sandalwood emanates from your body, and the fragrance of blue water lilies from your mouth. What is this?' She recounted from the beginning the deed she had done. The merchant’s son, filled with faith, exclaimed, 'Truly, the Buddha’s teaching leads to deliverance!' He then covered the league-high golden stupa with a woolen covering and adorned it in various places with golden lotuses the size of chariot wheels. From these hung down garlands twelve cubits long.

So tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti, seṭṭhikaññāpi devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti. Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘sāṭakaṃ me, amma, dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlaṃ ida’’nti āha. Sā aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Tena hi labhanaṭṭhānaṃ gacchāmi ammā’’ti. ‘‘Putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhampi icchāmī’’ti. So mātaraṃ vanditvā āha – ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. Evaṃ kirassā cittaṃ ahosi – ‘‘kahaṃ gamissati? Idha vā ettha vā gehe nisīdissatī’’ti. So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālaṅkatassa sattamo divaso hoti.

He remained there for his full lifespan, was reborn in heaven, and after passing away from there, he was reborn into a minister's family in a place about a league from Bārāṇasī. The merchant's daughter also passed away from the deva world and was reborn as the eldest daughter in the royal family. When they came of age, a festival was proclaimed in the village where the young man lived. He said to his mother, 'Mother, give me a garment, I wish to enjoy the festival.' She brought out a washed cloth and gave it to him. 'Mother, this is coarse,' he said. She brought out another, but he rejected that one as well. Then his mother said to him, 'Son, in the kind of family into which we were born, we do not have the merit to obtain anything finer than this.' 'In that case, mother, I will go to a place where it can be obtained.' 'Son, I wish for you to obtain the kingdom in Bārāṇasī this very day.' He paid respects to his mother and said, 'I am going, mother.' 'Go, my son.' It seems her thought was this: 'Where will he go? He will just sit here or there in the house.' He, however, led by the force of his merit, departed and went to Bārāṇasī, where he lay down in the park on the auspicious stone slab, covering himself including his head. That was the seventh day since the king of Bārāṇasī had passed away.

Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ nassati, ko rājā hotī’’ti? ‘‘Tvaṃ hohi, tvaṃ hohī’’ti āhaṃsu. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi. ‘‘Paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi, purohito [Pg.436] pārupanakaṇṇaṃ apanetvā pādatalāni olokento, ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu mahādīpesu esa rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘punapi tūriyāni paggaṇhatha, punapi paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi.

The ministers, having performed the funeral rites for the king, sat in the royal courtyard and deliberated: 'The king has only one daughter and no son. A kingdom without a king will perish. Who shall be king?' They said to one another, 'You be king! You be king!' The royal priest said, 'It is not fitting to consider many candidates; let us dispatch the Phussa chariot.' They yoked four Sindh horses, white as kumuda lilies, to the chariot, placed the five royal insignia and the white parasol upon the chariot itself, and dispatched it, having musical instruments played behind it. The chariot left through the eastern gate and headed toward the park. Some said, 'It goes toward the park out of habit; let us turn it back.' The priest said, 'Do not turn it back.' The chariot circumambulated the young man to the right and stopped, ready for him to ascend. The priest drew back the corner of the young man's cloak, examined the soles of his feet, and declared, 'Let alone this continent! This man is fit to rule over the four great continents with their two thousand surrounding islands.' Then he said, 'Sound the instruments again! Sound them again!' and three times he had the instruments sounded.

Atha kumāro mukhaṃ vivaritvā oloketvā, ‘‘kena kammena āgatatthā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā kaha’’nti? ‘‘Devattaṃ gato, sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti? ‘‘Dhītā atthi deva, putto natthī’’ti. ‘‘Karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā, uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. Athassa katābhisekassa satasahassagghanakaṃ vatthaṃ upahariṃsu. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vattha’’nti. Suvaṇṇabhiṅgāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ ādāya puratthimadisāyaṃ abbhukkiri. Tāvadeva ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇāyaṃ pacchimāyaṃ uttarāyanti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭhaṭṭhakaṃ katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ āruyha mahāsampattiṃ anubhavi.

Then the prince opened his mouth, looked around and asked, “For what purpose have you come?” “Lord, the kingdom has come to you,” they replied. “Where is the king?” he asked. “He has passed into the deva realm, sire.” “How many days have passed?” “Today is the seventh day.” “Is there no son or daughter?” “There is a daughter, lord, but no son.” “I will rule the kingdom,” he declared. They immediately had a consecration pavilion prepared, adorned the king’s daughter with all her ornaments, brought her to the park, and performed the prince's consecration. After his consecration, they presented him with a garment worth a hundred thousand. “What is this, fathers?” he asked. “A lower garment, lord.” “Is it not coarse, fathers?” “Among the garments used by humans, there is none finer than this, lord.” “Did your king wear such a garment?” “Yes, lord.” “I think your king was not of great merit. Bring a golden pitcher—we shall obtain a garment.” They brought a golden pitcher. Rising, he washed his hands, rinsed his mouth, took water in his hand, and sprinkled it toward the eastern direction. At that very moment, splitting the solid earth, eight wish-fulfilling trees arose. Taking water again, he sprinkled it toward the southern, western, and northern directions. In each of the four directions, eight trees arose, and thus thirty-two wish-fulfilling trees appeared. He put on one divine garment and draped another over his shoulder, then commanded, “Let the drum be proclaimed: ‘In King Nanda’s realm, let no women who spin thread spin any more thread.’” Having the white parasol raised, adorned and prepared, he mounted an excellent elephant, entered the city, ascended the palace, and enjoyed great prosperity.

Evaṃ kāle gacchante ekadivasaṃ devī rañño mahāsampattiṃ disvā, ‘‘aho tapassī’’ti kāruññākāraṃ dasseti. ‘‘Kimidaṃ, devī’’ti ca puṭṭhā ‘‘atimahatī te, deva, sampatti. Atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā’’ti āha. ‘‘Kassa dassāma, sīlavanto natthī’’ti? ‘‘Asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī’’ti āha. Rājā punadivase [Pg.437] pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā ‘‘sace etissaṃ disāyaṃ arahanto atthi, sveva āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu. Punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. Uttaradvāre sajjitadivase pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi, ‘‘mārisā, nandarājā, tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā, ākāsena āgantvā uttaradvāre otariṃsu. Manussā disvā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañjo ārocesuṃ. Rājā saddhiṃ deviyā gantvā, vanditvā, pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā, tatra nesaṃ dānaṃ datvā, bhattakiccāvasāne rājā saṅghattherassa, devī, saṅghanavakassa pādamūle nipajjitvā ‘‘ayyā paccayehi na kilamissanti, mayaṃ puññena na hāyissāma. Amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañcapaṇṇasālāsatāni pañcacaṅkamanasatānīti sabbākārena nivāsanaṭṭhānāni sampādetvā tattha vasāpesuṃ.

As time was passing in this way, one day the queen, seeing the king’s great prosperity, showed a compassionate expression and said, “Alas, what a pity!” When asked, “What is this, queen?” she replied, “Your prosperity is immense, lord. In the past, having placed faith in the Buddhas, you performed wholesome deeds, but now you do not make merit that will be a condition for the future.” “To whom shall we give? There are no virtuous ones.” “Jambudīpa is not devoid of arahants, lord. You just prepare the alms, and I will find the arahants.” The next day, the king had alms prepared at the eastern gate. The queen, having undertaken the Uposatha precepts early in the morning, lay prostrate facing east on the upper palace terrace and said, “If there are arahants in this direction, may they come tomorrow and accept our alms.” There were no arahants in that direction, so they gave that offering to the poor and to beggars. The next day, he had alms prepared at the southern gate and she did the same; and again on the next day at the western gate. But on the day when alms were prepared at the northern gate, as the queen made her invitation as before, the eldest of the five hundred Paccekabuddhas who dwelt in the Himalayas, the sons of Padumavatī, the Great Paduma Paccekabuddha, addressed his brothers: “Venerable sirs, King Nanda invites you. Accept his invitation.” They consented, and the next day, after washing their faces in Lake Anotatta, they came through the sky and descended at the northern gate. Seeing them, the people went and reported to the king, “Five hundred Paccekabuddhas have arrived, lord.” The king, together with the queen, went, paid homage, took their bowls, and led the Paccekabuddhas up to the palace. There, they gave them alms. At the conclusion of the meal, the king lay down at the feet of the elder of the community, and the queen at the feet of the youngest. They said, “Venerable sirs, you will not be troubled for requisites, and we will not decline in merit. Please give us your promise to reside here for life.” Having secured their promise, they prepared five hundred leaf huts and five hundred walking paths in the park, furnishing them in every way as a dwelling place, and had them reside there.

Evaṃ kāle gacchante rañño paccanto kupito. So ‘‘ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Etenupāyena sesāpīti sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritūpalittaṃ kāretvā pupphāni vikiritvā, dhūpaṃ datvā tesaṃ āgamanaṃ olokayantī nisinnā āgamanaṃ apassantī purisaṃ pesesi – ‘‘gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsuka’’nti? So gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti [Pg.438] āha. ‘‘Parinibbutasarīraṃ kiṃ kathessati? So niddāyati maññe’’ti gantvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā, dutiyassa santikaṃ agamāsi. Evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. ‘‘Kahaṃ, tāta, paccekabuddhā’’ti puṭṭho ‘‘parinibbutā, devī’’ti āha. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ kāretvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi.

As time was passing in this way, the king’s border region rose in rebellion. He said, “I am going to pacify the border region; you must not be heedless of the Paccekabuddhas,” and after advising the queen, he departed. Before he had returned, the life-formations of the Paccekabuddhas were exhausted. The Great Paduma Paccekabuddha, having spent the three watches of the night delighting in the play of meditative absorption, leaned against a support board at the break of dawn and, while still standing, attained final Nibbāna with the Nibbāna-element that is without residue. In this same way, all the others also attained final Nibbāna. The next day, the queen had the sitting places of the Paccekabuddhas smeared with a fresh green paste, scattered flowers, and offered incense. While waiting for their arrival, she sat watching, but seeing no one coming, she sent a man, saying, “Go, my good man, and find out if the venerable ones are in any way unwell.” He went, opened the door of the Great Paduma’s leaf hut, and not seeing him there, proceeded to the walking path. There, he saw him standing leaning against the support board. He paid homage and said, “Venerable sir, it is time.” How could a body that has attained final Nibbāna speak? The man thought, “I suppose he is sleeping,” and going closer, he touched the insteps of his feet with his hand. From the coldness and rigidity of the feet, he knew that he had attained final Nibbāna. He then went to the second one, and then the third, and in this way, he learned that all of them had attained final Nibbāna and returned to the royal court. When asked, “Where are the Paccekabuddhas, my good man?” he replied, “They have attained final Nibbāna, Your Majesty.” The queen, weeping and wailing, went out with the townspeople to that place. There, she arranged a reverential ceremony, had the funeral rites for the Paccekabuddhas performed, collected their relics, and established a cetiya.

Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā’’ti? ‘‘Parinibbutā devā’’ti. Rājā cinteti ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho’’ti. So nagaraṃ agantvā, uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā, tassa rajjaṃ niyyātetvā, sayaṃ samaṇapabbajjaṃ pabbaji. Devīpi ‘‘imasmiṃ pabbajite ahaṃ kiṃ karissāmī’’ti tattheva uyyāne pabbajitvā dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.

The king, having pacified the border region, returned and asked the queen who had come out to greet him: “My dear, were you not heedless of the Paccekabuddhas? Are the venerable ones well?” “They have attained final Nibbāna, lord.” The king reflected: “If death befalls even such wise ones, what escape is there for us?” He did not enter the city but went directly to the park. Summoning his eldest son, he entrusted the kingdom to him and himself went forth into the ascetic life of a recluse. The queen also thought: “Since he has gone forth, what shall I do?” and she too went forth right there in the park. Both of them developed the meditative absorptions and, upon passing away from that existence, were reborn in the Brahma world.

Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. Satthari tattha paṭivasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto. Ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchismiṃ nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime, bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā ‘‘tāta, tvaṃ vayappatto, kulavaṃso nāma patiṭṭhapetabbo’’ti ativiya nippīḷayiṃsu. Māṇavo āha ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha. Ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu. Sopi tatheva paṭikkhipi. Tato paṭṭhāya nirantaraṃ kathetiyeva.

While they were living there, our Teacher appeared in the world and, having set in motion the sublime Wheel of the Dhamma, in due course entered Rājagaha. While the Teacher was residing there, this youth Pippali was born in the womb of the chief consort of the brahmin Kapila in the Mahātittha brahmin village in Magadha. This Bhaddā Kāpilānī was born in the womb of the chief consort of the brahmin of the Kosiya clan in the city of Sāgala in the Madda country. As they grew up in due course, when the youth Pippali reached his twentieth year and Bhaddā her sixteenth, his parents looked at their son and urged him intensely: "Dear son, you have come of age; the family lineage must be established." The youth replied, "Do not speak such words within my hearing. As long as you live, I will care for you. After you have passed away, I will go forth and become a renunciant." After a few days, they spoke to him again. He refused in the same way. From then on, they kept urging him unceasingly.

Māṇavo [Pg.439] ‘‘mama mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā sabbakāmehi santappetvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha ‘‘amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi alabhanto na vasissāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena sahakatapuññā suvaṇṇarūpapaṭibhāgāva bhavissatī’’ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā ‘‘gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samāne kule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ paṇṇākāraṃ katvā ethā’’ti uyyojesi.

The youth, thinking, "I will persuade my mother," gave a thousand nikkhas of red gold and, having satisfied her with all manner of sensual pleasures, had goldsmiths craft a female figure. After the work of polishing and finishing it was complete, he had it dressed in red garments, adorned with beautiful flowers and various ornaments, and then had his mother summoned. He said, "Mother, if I obtain such an object, I will remain in the household; if I do not obtain it, I will not remain." The wise brahmin woman thought, "My son is meritorious, has been generous, and has made an aspiration. When performing merit, he did not do so alone; surely, a woman who has performed merit together with him, a very counterpart to this golden image, must exist." She summoned eight brahmins, satisfied them with all manner of sensual pleasures, placed the golden figure on a chariot, and sent them off, saying, "Go, my dears, and where you see a maiden in a family equal to ours in birth, lineage, and wealth, make this very golden figure a betrothal gift and return."

Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha gamissāmā’’ti cintetvā ‘‘maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamante nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā, alaṅkaritvā, sirigabbhe nisīdāpetvā sayaṃ nhāyituṃ udakatitthaṃ gatā tattha taṃ suvaṇṇarūpakaṃ disvā ‘‘kissāyaṃ avinītā idhāgantvā ṭhitā’’ti piṭṭhipasse paharitvā ‘‘suvaṇṇarūpaka’’nti ñatvā ‘‘ayyadhītā me’’ti saññaṃ uppādesiṃ, ‘‘ayaṃ pana me ayyadhītāya nivāsanapaṭiggāhikāyāpi asadisā’’ti āha. Atha naṃ te manussā parivāretvā ‘‘evarūpā te sāmidhītā’’ti pucchiṃsu. ‘‘Kiṃ esā, imāya suvaṇṇapaṭimāya sataguṇena sahassaguṇena mayhaṃ ayyadhītā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatī’’ti. ‘‘Tena hi āgacchā’’ti taṃ khujjaṃ gahetvā suvaṇṇarūpakaṃ rathe āropetvā kosiyagottassa brāhmaṇassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu.

They left, thinking, "This is indeed our task," and pondered, "Where shall we go?" Deciding, "The Madda country is renowned for its beautiful women; let us go to the Madda country," they went to the city of Sāgala in the Madda country. There, they placed the golden statue at a bathing place and sat to one side. Then Bhaddā’s nurse, having bathed Bhaddā, adorned her, and seated her in the glorious inner chamber, went to the bathing place to bathe herself. Seeing the golden statue there, she thought, 'Why has this ill-mannered one come and stood here?' and struck it on the back. Realizing it was a golden statue, she perceived, 'It is my noble mistress!' but then said, "Yet this is not even comparable to my noble mistress’s attendant who receives her cast-off clothes." The men gathered around her and asked, "Is your mistress's daughter like this?" She replied, "What is this statue? My noble mistress is a hundred times, a thousand times more beautiful than this golden image. When she sits in her twelve-cubit chamber, there is no need for a lamp—the radiance of her body alone dispels the darkness." "In that case, come with us," they said. Taking the hunchbacked nurse, they placed the golden statue on a chariot and, standing at the door of the brahmin of the Kosiya clan, announced their arrival.

Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. ‘‘Magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato’’ti. ‘‘Kiṃ kāraṇā āgatā’’ti? ‘‘Iminā nāma kāraṇenā’’ti. ‘‘Kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu ‘‘laddhā dārikā[Pg.440], kattabbaṃ karothā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu ‘‘laddhā kira dārikā’’ti. Māṇavo ‘‘ahaṃ ‘na labhissantī’ti cintesiṃ, ime ‘laddhā’ti vadanti, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā, attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmo’’ti sutvā ‘‘paṇṇaṃ pesessāmī’’ti rahogatā paṇṇaṃ likhi ‘‘ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ pabbajissāmi, mā pacchā vippaṭisārī ahosī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? ‘‘Pippalimāṇavena bhaddāya pahita’’nti. ‘‘Idaṃ kassā’’ti? ‘‘Bhaddāya pippalimāṇavassa pahita’’nti ca vutte te dvepi vācetvā ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā aññaṃ taṃsamānaṃ paṇṇaṃ likhitvā ito etto ca pesesuṃ. Iti kumārassa kumārikāya ca sadisaṃ paṇṇaṃ lokassādarahitamevāti anicchamānānaṃyeva dvinnaṃ samāgamo ahosi.

The brahmin, having made a friendly greeting, asked, "From where have you come?" "From the house of the brahmin Kapila in the village of Mahātittha in the Magadha country." When they stated their reason, he said, "Excellent, my dears. The brahmin Kapila is our equal in birth, lineage, and wealth; I will give him the maiden." And he accepted the betrothal gift. They sent a message to the brahmin Kapila: "The maiden has been found; do what must be done." Hearing this message, they informed the youth Pippali: "It seems the maiden has been found." The youth thought, "I thought, 'They will not find one,' yet they say, 'She has been found.' Being uninterested, I will send a letter." Going to a private place, he wrote a letter: "May Bhaddā find a household life suitable to her birth, lineage, and wealth. I am going to leave and become a renunciant; do not be regretful later." Bhaddā, too, upon hearing, "It seems they wish to give me to so-and-so," thought, "I will send a letter." Going to a private place, she wrote: "May the noble son find a household life suitable to his birth, lineage, and wealth. I am going to become a renunciant; do not be regretful later." The two letters met on the road. "Whose letter is this?" "It was sent by the youth Pippali to Bhaddā." "And whose is this?" "It was sent by Bhaddā to the youth Pippali." When this was said, they had both letters read, and remarking, "Look at what these children have done!" they tore them up, discarded them in the forest, and writing other letters just like them, sent them from each to the other. Thus, although the letters of the youth and the maiden were similar in being devoid of worldly regard, the union of the two, who were indeed unwilling, came to be.

Taṃ divasaṃyeva pippalimāṇavo ekaṃ pupphadāmaṃ ganthāpesi bhaddāpi. Tāni sayanamajjhe ṭhapesuṃ bhuttasāyamāsā ubhopi ‘‘sayanaṃ āruhissāmā’’ti māṇavo dakkhiṇapassena sayanaṃ āruhi. Bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na alliyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hasitamattampi nāhosi. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti – ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇaṃ eva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhimahātaḷākāni, kammanto dvādasayojaniko, anurādhapurapamāṇā cuddasa gāmā, cuddasa hatthānīkāni, cuddasa assānīkāni, cuddasa rathānīkāni.

That very day, the youth Pippali had a flower garland made, and so did Bhaddā. Having eaten their evening meal, they placed the garlands in the middle of the bed. Both thinking, “We shall ascend the bed,” the youth ascended on the right side. Bhaddā ascended on the left side and said, “On whosever side the flowers wither, we shall know that a thought of lust has arisen in them. This flower garland must not be touched.” Fearing bodily contact with one another, they passed the three watches of the night without falling asleep. During the day, not even a smile passed between them. Uninvolved with worldly pleasures, they did not manage the household as long as their parents were alive; only after their parents had passed away did they take charge of it. The youth’s wealth was immense: the gold dust to be swept up and discarded after anointing his body for just one day was worth twelve Magadhan nāḷis. There were sixty great reservoirs connected by machinery, his estate extended for twelve yojanas, and there were fourteen villages the size of Anurādhapura, fourteen corps of elephants, fourteen corps of horses, and fourteen corps of chariots.

So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe [Pg.441] gaṇḍuppādādipāṇake uddharitvā khādante disvā, ‘‘tātā, ime kiṃ khādantī’’ti pucchi. ‘‘Gaṇḍuppāde, ayyā’’ti. ‘‘Etehi kataṃ pāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ, kiṃ dvādasayojano kammanto, kiṃ yantabaddhāni taḷākāni, kiṃ cuddasa gāmā, sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti.

One day, mounting a decorated horse and surrounded by a large crowd, he went to the worksite. Standing at the edge of the field, he saw crows and other birds eating earthworms and other small creatures from the ploughed ground. He asked, “My good men, what are these eating?” “Earthworms, my lord.” “Whose is the demerit for what they have done?” “Yours, my lord.” He thought, “If the demerit for what they have done falls on me, what use is my wealth of eighty-seven crores, what use is my twelve-yojana estate, what use are my mechanically constructed lakes, what use are my fourteen villages? I shall give all this to Bhaddā Kāpilānī, go forth, and become an ascetic.”

Bhaddāpi kāpilānī tasmiṃ khaṇe antaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā, ‘‘ammā, kiṃ ime khādantī’’ti pucchi. ‘‘Pāṇake ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā. Ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.

At that moment, Bhaddā Kāpilānī, having had three pots of sesame spread out in her residence, was seated surrounded by her nurses. Seeing crows eating insects in the sesame, she asked, “Mothers, what are they eating?” “Insects, noble lady.” “Whose is this unwholesome action?” “Yours, noble lady.” She reflected: “It is sufficient for me to receive a four-cubit cloth and a nāḷi measure of cooked rice. But if this unwholesome action done by so many people accrues to me, even in a thousand existences I would not be able to lift my head from the round of rebirth. As soon as my lord returns, I will hand everything over to him, go forth, and become an ascetic.”

Māṇavo āgantvā, nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi. Athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, imaṃ gharaṃ āgacchantī tvaṃ kittakaṃ dhanaṃ āharasī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni, ayyā’’ti. ‘‘Taṃ sabbaṃ, yā ca imasmiṃ ghare sattaasītikoṭiyo yantabaddhasaṭṭhitaḷākādibhedā ca sampatti atthi, taṃ sabbañca tuyhaṃyeva niyyādemī’’ti. ‘‘Tumhe pana kahaṃ gacchatha, ayyā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayya, ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā. Ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. Te antarāpaṇato kasāyarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese oropetvā ‘‘ye loke arahanto, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā, thavikāsu patte pakkhipitvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu vā kammakaresu vā na koci sañjāni.

The young man arrived, bathed, ascended the palace, and sat on a luxurious couch. Then, they prepared food befitting a wheel-turning monarch for him. After both had eaten and the attendants had departed, they sat together in a secluded and comfortable place. Then the young man said to Bhaddā, “Bhaddā, when you came to this house, how much wealth did you bring?” “Fifty-five thousand cartloads, sir,” she replied. “All of that, and whatever wealth exists in this house—eighty-seven crores, along with the sixty great reservoirs connected by machinery and other assets—I give all of it to you.” “But where will you go, sir?” she asked. “I will go forth,” he answered. “Sir, I too have been sitting here waiting for your arrival. I too will go forth,” she said. For them, the three states of existence appeared like a burning leaf-hut. They sent for ochre-colored robes and clay bowls from the marketplace, then shaved each other's hair, declaring, “Our going-forth is dedicated to the Arahants in the world.” Having gone forth, they placed their bowls in bags, hung them over their shoulders, and descended from the palace. None of the servants or workers in the house noticed.

Atha [Pg.442] ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu nipatitvā ‘‘kiṃ, amhe, anāthe karotha ayyā’’ti āhaṃsu. ‘‘Mayaṃ, ‘bhaṇe, ādittapaṇṇasālā viya tayo bhavā’ti pabbajimhā. Sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. Tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu.

Then, leaving the brahmin village, as they were going by the gate of the slave village, the inhabitants of the slave village recognized them by their appearance and manner. Weeping, they fell at their feet and said, “Why, masters, do you make us helpless?” “We, friends, have gone forth thinking, ‘Like a burning leaf-hut are the three states of existence.’ If we were to make each of you free, even a hundred years would not be enough. You yourselves must wash your heads, become free, and live.” Having said this, they departed while they were still weeping.

Thero purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ, bhaddā kāpilānī, sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati, ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti, koci pāpena manaṃ padūsetvā apāyapūrako bhaveyya, imaṃ pahāya mayhaṃ gantuṃ vaṭṭatī’’ti cittaṃ uppādesi. So purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā, vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahamekena gamissāmī’’ti. ‘‘Āma, ayya, pabbajitānaṃ mātugāmo palibodho, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ dassessanti, tumhe ekaṃ maggaṃ gaṇhatha, vinā bhavissāmā’’ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha ‘‘satasahassakappaparimāṇe addhāne kato mittasanthavo ajja bhijjatī’’ti vatvā ‘‘tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipannā. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷasinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā kampi, ākāse asanisaddo viya pavatti, cakkavāḷasinerupabbato unnadi.

The elder, walking ahead, turned back and looked, thinking: “This Bhaddā Kāpilānī, a woman worth the entire Jambudīpa, is coming behind me. It is possible that someone might think, ‘Even after going forth, they cannot live apart; they are behaving improperly,’ and with a mind corrupted by evil, they might be destined for the lower realms. It is right for me to abandon her and go on.” He, walking ahead, saw a fork in the road and stood at its head. Bhaddā also arrived, paid her respects, and stood there. Then he said to her: “Bhaddā, seeing such a woman following me, the great populace might think, ‘Even after going forth, they cannot live apart,’ and with a corrupted mind, they might be destined for the lower realms. At this fork in the road, you take one path, and I will take the other.” “Yes, venerable sir. For those who have gone forth, a woman is an impediment. People will find fault with us, saying, ‘Even after going forth, they are not apart.’ You take one path; we shall be apart.” She circumambulated him three times, paid respects at four places with the five-point prostration, raised her hands in añjali—resplendent with the ten fingernails brought together—and said: “A friendship formed over an interval of a hundred thousand aeons is broken today.” Then she added: “You are of the right-hand kind; the right-hand path is fitting for you. We women are of the left-hand kind; the left-hand path is fitting for us.” Having paid her respects, she set off on her way. At the moment they parted, this great earth, as if saying, “Though I am able to support Mount Sineru and the world-sphere, I am unable to bear your virtue,” trembled and roared. A sound like thunder arose in the sky, and Mount Sineru itself resounded.

Sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā ‘‘kissa nu kho pathavī kampatī’’ti āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā. Tesaṃ [Pg.443] viyogaṭṭhāne ubhinnaṃ guṇabalena ayaṃ pathavīkampo jāto. Mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañcipi anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisīdanto pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthaghanabuddharasmiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vippharantiyo vidhāvantiyo candasahassasūriyasahassauggamanakālo viya kurumānā taṃ vanantaṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇena viya gaganaṃ, supupphitakamalakuvalayena viya salilaṃ, vanantaṃ virocittha. Nigrodharukkhassa nāma khandho seto hoti, pattāni nīlāni, pakkāni rattāni. Tasmiṃ pana divase satasākho nigrodho suvaṇṇavaṇṇova ahosi.

The Perfectly Enlightened One, seated in the Fragrant Cottage at the Veḷuvana Monastery, heard the sound of the earth quaking. Reflecting, “Why is the earth quaking?” he realized, “Pippali the young man and Bhaddā Kāpilānī, having renounced immeasurable prosperity for my sake, have gone forth. This earthquake arises at the place of their separation due to the power of their virtues. It is fitting for me to assist them as well.” Leaving the Fragrant Cottage without informing any of the eighty great elders, he took his bowl and robe himself and went forth a distance of three gāvutas to meet them. Between Rājagaha and Nāḷandā, at the foot of a banyan tree called Bahuputtaka, he sat down cross-legged. As he sat, he did not sit like an ordinary rag-robe wearer, but assumed the guise of a Buddha, emitting dense Buddha-rays eighty cubits long. At that moment, the Buddha’s rays, of the size of leaf-canopies, cartwheels, and peaked roofs, spread in all directions, illuminating the entire forest, appearing like the simultaneous rising of a thousand suns and a thousand moons. By the splendor of the thirty-two marks of a great man, the forest shone, like the sky with its shining host of stars, and like the water with its fully bloomed lotuses and water-lilies. The trunk of the banyan tree is usually white, its leaves blue, and its ripe fruits red. But on that day, the hundred-branched banyan tree appeared golden in color.

Mahākassapatthero ‘‘ayaṃ amhākaṃ satthā bhavissati, imaṃ ahaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya oṇatoṇatova gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā sāvakohamasmī’’ti (saṃ. ni. 2.154) āha. Atha naṃ bhagavā āha ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ, lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadamadāsi. Datvā bahuputtakanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sarīraṃ sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ, so kañcanamahānāvāya pacchābaddho viya satthu padānupadikaṃ anugacchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi. Thero ‘‘nisīditukāmo satthā’’ti ñatvā attano pārupitapaṭapilotikasaṅghāṭiṃ catugguṇaṃ katvā paññapesi.

The Elder Mahākassapa thought, 'This will be our Teacher; for his sake I have gone forth.' From the place where he saw him, he approached, bowing down again and again, paid homage at three places, and said, 'Venerable sir, the Blessed One is my Teacher, I am his disciple. Venerable sir, the Blessed One is my Teacher, I am his disciple.' Then the Blessed One said to him, 'Kassapa, if you were to perform this act of reverence to the great earth, even it would not be able to bear it. This act of reverence performed by you, who knows the greatness of the Tathāgata’s qualities, cannot stir even a single hair of mine. Sit down, Kassapa, I will give you the inheritance.' Then the Blessed One gave him the higher ordination by means of three exhortations. Having done so, he departed from the foot of the Bahuputtaka banyan tree, made the elder his attendant monk, and set out on the road. The Teacher’s body was resplendent with the thirty-two marks of a Great Man, while Mahākassapa’s body was adorned with seven marks of a Great Man. He followed in the Teacher's footsteps, like a small boat tied behind a great golden ship. The Teacher went a short distance, then turned off the road and showed a posture of sitting at the foot of a certain tree. The elder, knowing that 'the Teacher wishes to sit down,' folded his own worn-out rag-cloth outer robe into four and spread it out.

Satthā [Pg.444] tattha nisīditvā hatthena cīvaraṃ parimajjanto ‘‘mudukā kho tyāyaṃ, kassapa, paṭapilotikasaṅghāṭī’’ti (saṃ. ni. 2.154) āha. Thero ‘‘satthā mama saṅghāṭiyā mudubhāvaṃ katheti, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. ‘‘Tvaṃ kiṃ pārupissasi, kassapā’’ti? ‘‘Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhante’’ti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi? Mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhānaṃ paribhogajiṇṇacīvaraṃ nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena dhāretuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi.

The Teacher, sitting there and stroking the robe with his hand, said, 'Soft indeed, Kassapa, is this rag-cloth outer robe of yours.' The elder, knowing, 'The Teacher speaks of the softness of my outer robe; he must wish to wear it,' said, 'Venerable sir, may the Blessed One wear the outer robe.' 'And what will you wear, Kassapa?' 'If I receive your lower robe, venerable sir, I will wear it.' 'But Kassapa, will you be able to wear this rag-robe worn out by my use? For on the day this rag-robe was taken, the great earth trembled down to its water boundary. This robe, worn out by the use of the Buddhas, cannot be worn by one of little virtue; it is fitting to be worn only by one who is capable, able to fulfill the practice, a genuine wearer of rag-robes.' Having said this, he exchanged robes with the elder.

Evaṃ pana cīvaraparivattanaṃ katvā therassa pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attanā pārutacīvaraṃ sāvakassa dinnapubbo nāma natthi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ dāni mayā buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabbaṃ atthī’’ti unnatiṃ akatvā buddhānaṃ santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano ahosi, aṭṭhame divase saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.1.398-420) –

Having thus exchanged robes, the Blessed One wore the robe that had been worn by the elder, and the elder wore the Teacher's robe. At that time, even this inanimate great earth, as if speaking, trembled down to its water boundary, saying, 'Venerable sir, a difficult thing has been done! There is no precedent of a robe worn by oneself being given to a disciple. I am unable to bear your virtue.' The elder, too, without becoming arrogant, thought, 'Now I have obtained a robe used by the Buddhas. What more is there for me to do now?' He undertook the thirteen ascetic qualities in the presence of the Buddha. For seven days he remained an ordinary person, but on the eighth day, he attained arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna:

‘‘Padumuttarassa bhagavato, lokajeṭṭhassa tādino;

Nibbute lokanāthamhi, pūjaṃ kubbanti satthuno.

'Of the Blessed One Padumuttara, the world's foremost, the steadfast one; when the Lord of the World had attained Nibbāna, people made offerings to the Teacher.'

‘‘Udaggacittā janatā, āmoditapamoditā;

Tesu saṃvegajātesu, pīti se udapajjatha.

'The people, with uplifted minds, were delighted and joyful; when a sense of spiritual urgency arose in them, joy arose in me.'

‘‘Ñātimitte samānetvā, idaṃ vacanamabraviṃ;

Parinibbuto mahāvīro, handa pūjaṃ karomase.

'Having gathered relatives and friends, I spoke this word: “The Great Hero has attained Parinibbāna. Come, let us make an offering.”'

‘‘Sādhūti te paṭissutvā, bhiyyo hāsaṃ janiṃsu me;

Buddhasmiṃ lokanāthamhi, kāhāma puññasañcayaṃ.

'“Excellent,” they replied, and caused me even greater joy. “To the Buddha, the Lord of the World, we shall make an accumulation of merit.”'

‘‘Agghiyaṃ sukataṃ katvā, satahatthasamuggataṃ;

Diyaḍḍhahatthapatthaṭaṃ, vimānaṃ nabhamuggataṃ.

'Having made a well-crafted shrine for offerings, a hundred cubits high, and one hundred and fifty cubits wide, a celestial mansion rising to the sky.'

‘‘Katvāna [Pg.445] hammiyaṃ tattha, tālapantīhi cittitaṃ;

Sakaṃ cittaṃ pasādetvā, cetiyaṃ pūjayuttamaṃ.

'Having made a mansion there, adorned with rows of palm trees, and having gladdened my own mind, I worshipped the excellent shrine.'

‘‘Aggikkhandhova jalito, kiṃsuko iva phullito;

Indalaṭṭhīva ākāse, obhāseti catuddisā.

'It blazed like a mass of fire, it was beautiful like a flowering kiṃsuka tree; like a streak of lightning in the sky, it illuminated the four directions.'

‘‘Tattha cittaṃ pasādetvā, katvāna kusalaṃ bahuṃ;

Pubbakammaṃ saritvāna, tidasaṃ upapajjahaṃ.

'Having gladdened my mind there, and having done much that was skillful, recalling my past kamma, I was reborn in the heaven of the Thirty-three.'

‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;

Ubbiddhaṃ bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ.

'Established in a divine vehicle drawn by a thousand horses, my lofty mansion rose seven stories high.'

‘‘Kūṭāgārasahassāni, sabbasoṇṇamayā ahuṃ;

Jalanti sakatejena, disā sabbā pabhāsayaṃ.

'A thousand pinnacled mansions, all made of gold, blazed with their own radiance, illuminating all directions.'

‘‘Santi aññepi niyyūhā, lohitaṅgamayā tadā;

Tepi jotanti ābhāya, samantā caturo disā.

'There were also other projections, made of rubies at that time; they too shone with radiance, illuminating the four directions all around.'

‘‘Puññakammābhinibbattā, kūṭāgārā sunimmitā;

Maṇimayāpi jotanti, disā dasa samantato.

'Produced by meritorious kamma, well-fashioned pinnacled mansions, made of gems, also shone, illuminating the ten directions all around.'

‘‘Tesaṃ ujjotamānānaṃ, obhāso vipulo ahu;

Sabbe deve abhibhomi, puññakammassidaṃ phalaṃ.

'Of those shining brightly, the radiance was vast. I surpassed all the devas. This is the fruit of meritorious kamma.'

‘‘Saṭṭhikappasahassamhi, ubbiddho nāma khattiyo;

Cāturanto vijitāvī, pathaviṃ āvasiṃ ahaṃ.

'Sixty thousand aeons ago, I was a khattiya named Ubbiddha, a conqueror of the four quarters, victorious; I ruled the earth.'

‘‘Tatheva bhaddake kappe, tiṃsakkhattuṃ ahosahaṃ;

Sakakammābhiraddhomhi, cakkavattī mahabbalo.

'Likewise in this auspicious aeon, thirty times I was a wheel-turning monarch of great power, delighting in my own kamma.'

‘‘Sattaratanasampanno, catudīpamhi issaro;

Tatthāpi bhavanaṃ mayhaṃ, indalaṭṭhīva uggataṃ.

'Endowed with the seven treasures, sovereign over the four continents; even there my mansion rose up like a streak of lightning.'

‘‘Āyāmato catubbīsaṃ, vitthārena ca dvādasa;

Rammaṇaṃ nāma nagaraṃ, daḷhapākāratoraṇaṃ.

'Twenty-four yojanas in length, and twelve in width, was the city named Rammaṇa, with strong walls and gateways.'

‘‘Āyāmato pañcasataṃ, vitthārena tadaḍḍhakaṃ;

Ākiṇṇaṃ janakāyehi, tidasānaṃ puraṃ viya.

'Five hundred yojanas in length, and half of that in width, it was crowded with people, like the city of the Thirty-three gods.'

‘‘Yathā [Pg.446] sūcighare sūcī, pakkhittā paṇṇavīsati;

Aññamaññaṃ paghaṭṭenti, ākiṇṇaṃ hoti laṅkataṃ.

'As when twenty-five needles are thrown into a needle case, they rub against one another; so was it crowded and adorned.'

‘‘Evampi nagaraṃ mayhaṃ, hatthissarathasaṃkulaṃ;

Manussehi sadākiṇṇaṃ, rammaṇaṃ nagaruttamaṃ.

'Thus was my city, bustling with elephants, horses, and chariots, always crowded with people—Rammaṇa, the finest of cities.'

‘‘Tattha bhutvā pivitvā ca, puna devattanaṃ gato;

Bhave pacchimake mayhaṃ, ahosi kulasampadā.

'Having eaten and drunk there, I went again to the state of a deva. In my final existence, I had the good fortune of a noble clan.'

‘‘Brahmaññakulasambhūto, mahāratanasañcayo;

Asītikoṭiyo hitvā, hiraññassāpi pabbajiṃ.

'Born into a Brahmin clan, with a great store of jewels, having abandoned eighty crores, even of gold, I went forth.'

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

'The four analytical knowledges… the Buddha’s teaching has been fulfilled.'

Atha naṃ satthā ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho’’ti evamādinā (saṃ. ni. 2.146) pasaṃsitvā aparabhāge ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) dhutaṅgadharānaṃ aggaṭṭhāne ṭhapesi. So vivekābhiratikittanamukhena bhikkhūnaṃ ovādaṃ dento attano paṭipattiṃ pakāsento –

Then the Teacher praised him, saying, 'Monks, Kassapa approaches families like the moon—with body withdrawn, mind withdrawn, ever new in families, not presumptuous.' Thus extolling him, later, seated in the assembly of noble ones, he placed him in the foremost position among the observers of the ascetic practices, saying, 'Monks, foremost among my bhikkhu disciples who are exponents of the ascetic practices is this Mahākassapa.' He, giving advice to the monks by way of extolling delight in seclusion, and revealing his own practice, said:

1054.

1054.

‘‘Na gaṇena purakkhato care, vimano hoti samādhi dullabho;

Nānājanasaṅgaho dukho, iti disvāna gaṇaṃ na rocaye.

'One should not travel attended by a group; the mind becomes dejected and concentration is difficult to obtain. Association with various people is painful—seeing this, one should not delight in a group.'

1055.

1055.

‘‘Na kulāni upabbaje muni, vimano hoti samādhi dullabho;

So ussukko rasānugiddho, atthaṃ riñcati yo sukhāvaho.

A sage should not frequent families, for the mind becomes disturbed, and concentration is hard to gain; being zealous and greedy for flavors, one abandons the goal that brings happiness.

1056.

1056.

‘‘Paṅkoti hi naṃ avedayuṃ, yāyaṃ vandanapūjanā kulesu;

Sukhumaṃ sallaṃ durubbahaṃ, sakkāro kāpurisena dujjaho.

Indeed, they declare it to be mud—this homage and veneration in families; a subtle dart, hard to extract—honor is hard for a base person to relinquish.

1057.

1057.

‘‘Senāsanamhā [Pg.447] oruyha, nagaraṃ piṇḍāya pāvisiṃ;

Bhuñjantaṃ purisaṃ kuṭṭhiṃ, sakkaccaṃ taṃ upaṭṭhahiṃ.

Descending from my dwelling, I entered the city for alms. I respectfully approached a leprous man who was eating.

1058.

1058.

‘‘So me pakkena hatthena, ālopaṃ upanāmayi;

Ālopaṃ pakkhipantassa, aṅguli cettha chijjatha.

With his diseased hand, he offered me a morsel; as he placed the morsel, a finger broke off and fell therein.

1059.

1059.

‘‘Kuṭṭamūlañca nissāya, ālopaṃ taṃ abhuñjisaṃ;

Bhuñjamāne vā bhutte vā, jegucchaṃ me na vijjati.

Leaning against the base of a wall, I ate that morsel; whether while eating or after having eaten, no revulsion arose in me.

1060.

1060.

‘‘Uttiṭṭhapiṇḍo āhāro, pūtimuttañca osadhaṃ;

Senāsanaṃ rukkhamūlaṃ, paṃsukūlañca cīvaraṃ;

Yassete abhisambhutvā, sa ve cātuddiso naro.

Alms-food gathered from door to door as sustenance, fermented urine as medicine, the root of a tree as a dwelling, and a dust-heap robe as clothing—he who partakes of these is truly a man of the four directions.

1061.

1061.

‘‘Yattha eke vihaññanti, āruhantā siluccayaṃ;

Tattha buddhassa dāyādo, sampajāno paṭissato;

Iddhibalenupatthaddho, kassapo abhirūhati.

Where some are afflicted climbing the rocky mountain, there the Buddha's heir, Kassapa, fully aware and mindful, supported by psychic power, ascends.

1062.

1062.

‘‘Piṇḍapātapaṭikkanto, selamāruyha kassapo;

Jhāyati anupādāno, pahīnabhayabheravo.

Having returned from his alms-round, Kassapa climbs the rock; he meditates without clinging, having abandoned fear and dread.

1063.

1063.

‘‘Piṇḍapātapaṭikkanto, selamāruyha kassapo;

Jhāyati anupādāno, ḍayhamānesu nibbuto.

Having returned from his alms-round, Kassapa climbs the rock; he meditates without clinging, extinguished amidst those who are burning.

1064.

1064.

‘‘Piṇḍapātapaṭikkanto, selamāruyha kassapo;

Jhāyati anupādāno, katakicco anāsavo.

Having returned from his alms-round, Kassapa climbs the rock; he meditates without clinging, his task done, free from taints.

1065.

1065.

‘‘Karerimālāvitatā, bhūmibhāgā manoramā;

Kuñjarābhirudā rammā, te selā ramayanti maṃ.

Spread with garlands of Kareri flowers, with delightful grounds, resounding with elephants, lovely—those rocks delight me.

1066.

1066.

‘‘Nīlabbhavaṇṇā rucirā, vārisītā sucindharā;

Indagopakasañchannā, te selā ramayanti maṃ.

The color of dark clouds, radiant, cool with water, bearing pure streams, covered with Indagopaka insects—those rocks delight me.

1067.

1067.

‘‘Nīlabbhakūṭasadisā, kūṭāgāravarūpamā;

Vāraṇābhirudā rammā, te selā ramayanti maṃ.

Like the peaks of dark clouds, resembling excellent gabled mansions, resounding with elephants, delightful—those rocks delight me.

1068.

1068.

‘‘Abhivuṭṭhā rammatalā, nagā isibhi sevitā;

Abbhunnaditā sikhīhi, te selā ramayanti maṃ.

Freshly rained upon, with delightful plateaus, mountains frequented by sages, resounding with the calls of peacocks—those rocks delight me.

1069.

1069.

‘‘Alaṃ [Pg.448] jhāyitukāmassa, pahitattassa me sato;

Alaṃ me atthakāmassa, pahitattassa bhikkhuno.

It is enough for me, a mindful one with a resolute mind who wishes to meditate; it is enough for me, a monk with a resolute mind who desires the goal.

1070.

1070.

‘‘Alaṃ me phāsukāmassa, pahitattassa bhikkhuno;

Alaṃ me yogakāmassa, pahitattassa tādino.

It is enough for me, a monk with a resolute mind who desires comfort; it is enough for me, a steadfast one with a resolute mind who desires the practice.

1071.

1071.

‘‘Umāpupphena samānā, gaganāvabbhachāditā;

Nānādijagaṇākiṇṇā, te selā ramayanti maṃ.

Like flax flowers, like the sky covered with clouds, teeming with various flocks of birds—those rocks delight me.

1072.

1072.

‘‘Anākiṇṇā gahaṭṭhehi, migasaṅghanisevitā;

Nānādijagaṇākiṇṇā, te selā ramayanti maṃ.

Uncrowded by householders, frequented by herds of deer, teeming with various flocks of birds—those rocks delight me.

1073.

1073.

‘‘Acchodikā puthusilā, gonaṅgulamigāyutā;

Ambusevālasañchannā, te selā ramayanti maṃ.

With clear waters and broad stone slabs, frequented by gonaṅgula monkeys and deer, covered with water moss—those rocks delight me.

1074.

1074.

‘‘Na pañcaṅgikena tūriyena, rati me hoti tādisī;

Yathā ekaggacittassa, sammā dhammaṃ vipassato.

I find no such delight in five-part music as I do when, with a one-pointed mind, I rightly discern the Dhamma.

1075.

1075.

‘‘Kammaṃ bahukaṃ na kāraye, parivajjeyya janaṃ na uyyame;

Ussukko so rasānugiddho, atthaṃ riñcati yo sukhāvaho.

One should not undertake much work; one should avoid people and not be enterprising. One who is zealous and greedy for flavors abandons the goal that brings happiness.

1076.

1076.

‘‘Kammaṃ bahukaṃ na kāraye, parivajjeyya anattaneyyametaṃ;

Kicchati kāyo kilamati, dukkhito so samathaṃ na vindati.

One should not undertake much work; one should avoid that which is unprofitable. The body is troubled and becomes weary; being afflicted, one finds no tranquility.

1077.

1077.

‘‘Oṭṭhappahatamattena, attānampi na passati;

Patthaddhagīvo carati, ahaṃ seyyoti maññati.

By the mere movement of the lips, one does not see oneself; one walks about stiff-necked, thinking, 'I am superior.'

1078.

1078.

‘‘Aseyyo seyyasamānaṃ, bālo maññati attānaṃ;

Na taṃ viññū pasaṃsanti, patthaddhamānasaṃ naraṃ.

The fool, being inferior, thinks himself equal to the superior; the wise do not praise that man of stubborn pride.

1079.

1079.

‘‘Yo ca seyyohamasmīti, nāhaṃ seyyoti vā pana;

Hīno taṃsadiso vāti, vidhāsu na vikampati.

But he who is not shaken by such states as thinking, 'I am superior,' 'I am not superior,' 'I am inferior,' or 'I am his equal'...

1080.

1080.

‘‘Paññavantaṃ [Pg.449] tathā tādiṃ, sīlesu susamāhitaṃ;

Cetosamathamanuyuttaṃ, tañce viññū pasaṃsare.

The wise praise such a one who is endowed with wisdom, steadfast, well-composed in virtue, and devoted to mental tranquility.

1081.

1081.

‘‘Yassa sabrahmacārīsu, gāravo nūpalabbhati;

Ārakā hoti saddhammā, nabhato puthavī yathā.

One in whom respect for his fellow practitioners of the holy life is not found is as far from the true Dhamma as the earth is from the sky.

1082.

1082.

‘‘Yesañca hiri ottappaṃ, sadā sammā upaṭṭhitaṃ;

Virūḷhabrahmacariyā te, tesaṃ khīṇā punabbhavā.

Those for whom shame and moral dread are ever rightly established, their holy life flourishes; for them, future existence is destroyed.

1083.

1083.

‘‘Uddhato capalo bhikkhu, paṃsukūlena pāruto;

Kapīva sīhacammena, na so tenupasobhati.

A monk who is agitated and fickle, though covered in a dust-heap robe, is like a monkey in a lion's skin; he does not shine thereby.

1084.

1084.

‘‘Anuddhato acapalo, nipako saṃvutindriyo;

Sobhati paṃsukūlena, sīhova girigabbhare.

Unagitated, not fickle, discerning, with senses restrained, he shines in his dust-heap robe like a lion in a mountain cave.

1085.

1085.

‘‘Ete sambahulā devā, iddhimanto yasassino;

Dasadevasahassāni, sabbe te brahmakāyikā.

These many devas, possessing psychic power and glory—ten thousand devas, all of them from the Brahma-realms—

1086.

1086.

‘‘Dhammasenāpatiṃ vīraṃ, mahājhāyiṃ samāhitaṃ;

Sāriputtaṃ namassantā, tiṭṭhanti pañjalīkatā.

Reverencing Sāriputta—the General of the Dhamma, the hero, the great meditator, the composed one—they stand with their hands raised in homage.

1087.

1087.

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyati.

Homage to you, O thoroughbred among men! Homage to you, O supreme among men! We do not know that meditation object of yours, relying on which you meditate.

1088.

1088.

‘‘Accheraṃ vata buddhānaṃ, gambhīro gocaro sako;

Ye mayaṃ nābhijānāma, vālavedhisamāgatā.

Marvelous indeed! The domain of the enlightened ones is profound, their own sphere. We, who are like archers that can split a hair, do not comprehend it.

1089.

1089.

‘‘Taṃ tathā devakāyehi, pūjitaṃ pūjanārahaṃ;

Sāriputtaṃ tadā disvā, kappinassa sitaṃ ahu.

Seeing Sāriputta then, thus honored by the hosts of devas, himself worthy of honor, a smile arose for Kappina.

1090.

1090.

‘‘Yāvatā buddhakhettamhi, ṭhapayitvā mahāmuniṃ;

Dhutaguṇe visiṭṭhohaṃ, sadiso me na vijjati.

Throughout the Buddha's domain, setting aside the Great Sage, I am supreme in the ascetic qualities—no one equal to me is found.

1091.

1091.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, natthi dāni punabbhavo.

The Teacher has been served by me, the Buddha's teaching has been fulfilled; the heavy burden has been laid down, now there is no more future existence.

1092.

1092.

‘‘Na [Pg.450] cīvare na sayane, bhojane nupalimpati;

Gotamo anappameyyo, mūḷālapupphaṃ vimalaṃva;

Ambunā nekkhammaninno, tibhavābhinissaṭo.

He is not stained by robes, lodging, or food. Gotama is immeasurable. Like a stainless lotus flower untouched by water, he is inclined to renunciation, freed from the triple existence.

1093.

1093.

‘‘Satipaṭṭhānagīvo so, saddhāhattho mahāmuni;

Paññāsīso mahāñāṇī, sadā carati nibbuto’’ti. –

He, the Great Sage, has the foundations of mindfulness as his neck, faith as his hands, wisdom as his head, and great knowledge; ever extinguished, he fares on.

Imā gāthā abhāsi. Tattha ādito tisso gāthā gaṇesu kulesu ca saṃsaṭṭhe bhikkhū disvā tesaṃ ovādadānavasena vuttā.

He spoke these verses. Therein, the first three verses were spoken for the sake of admonishing monks, upon seeing them associating with groups and families.

Tattha na gaṇena purakkhato careti bhikkhugaṇehi purakkhato parivārito hutvā na careyya na vihareyya. Kasmā? Vimano hoti samādhi dullabho gaṇaṃ pariharantassa dukkhuppattiyā byākulamanatāya, uddesena ovādena anusāsaniyā anuggahaṃ karonto yathānusiṭṭhaṃ appaṭipattiyā ca vimano vikāribhūtacitto hoti, tato saṃsaggena ekaggataṃ alabhantassa samādhi dullabho hoti. Tathārūpassa hi upacārasamādhimattampi na ijjhati, pageva itaro. Nānājanasaṅgahoti nānajjhāsayassa nānārucikassa janassa peyyakhajjādinā saṅgaho. Dukhoti kiccho kasiro. Iti disvānāti evaṃ gaṇasaṅgahe bahuvidhaṃ ādīnavaṃ disvā ñāṇacakkhunā oloketvā. Gaṇaṃ gaṇavāsaṃ na rocaye na roceyya na iccheyya.

Herein, `na gaṇena purakkhato care` means: a monk should not go about or dwell placed at the forefront and surrounded by a group of monks. Why? Because his mind becomes agitated and concentration is difficult to obtain for one who manages a group, due to the arising of suffering and a distracted mind. While giving help through recitation, admonition, and instruction, his mind becomes agitated and disturbed when there is a failure to practice as instructed. Then, through association, being unable to attain one-pointedness, concentration becomes difficult to obtain. Indeed, for such a person, not even access concentration is accomplished, let alone the other. `Nānājanasaṅgaho` means the patronage of people of various inclinations and diverse tastes through endearing speech and so forth. `Dukho` means difficult, wearisome. `Iti disvāna` means: thus having seen, having observed with the eye of wisdom, the manifold dangers in patronizing a group. `Gaṇaṃ gaṇavāsaṃ na rocaye` means he should not approve of a group or living in a group; he should not desire it.

Na kulāni upabbaje munīti imasmiṃ sāsane pabbajito khattiyādikulūpako hutvā na upagaccheyya. Kiṃkāraṇā? Vimano hoti samādhi dullabho. So ussukko kulūpasaṅkamane ussukkaṃ āpanno kulesu laddhabbesu madhurādirasesu anugiddho gedhaṃ āpanno tattha uppannesu kiccakaraṇīyesu attanāva yogaṃ āpajjanto. Atthaṃ riñcati yo sukhāvahoti yo attano maggaphalanibbānasukhāvaho taṃ sīlavisuddhiādisaṅkhātaṃ atthaṃ riñcati jahati, nānuyuñjatīti attho.

A sage should not frequent families: one who has gone forth in this Dispensation should not, being a frequenter of the families of nobles and so on, approach them. For what reason? His mind becomes agitated, and concentration is difficult to obtain. He, being zealous, having become zealous in frequenting families, greedy for the sweet tastes and so on to be obtained in those families, having fallen into greed, applies himself personally to the duties and tasks that arise there. He abandons the goal that brings happiness: he abandons, gives up, that goal which brings the happiness of the path, fruit, and Nibbāna, that which is known as the purification of virtue and so on; he does not apply himself to it—this is the meaning.

Tatiyagāthā heṭṭhā vuttā eva.

The third verse has the same meaning as that already stated above.

Senāsanamhā oruyhātiādikā catasso gāthā paccayesu attano santosadassanamukhena ‘‘bhikkhunā nāma evaṃ paṭipajjitabba’’nti bhikkhūnaṃ ovādadānavasena vuttā. Tattha senāsanamhā oruyhāti pabbatasenāsanattā [Pg.451] vuttaṃ. Sakkaccaṃ taṃ upaṭṭhahinti taṃ kuṭṭhipurisaṃ uḷārasampattiṃ pāpetukāmatāya bhikkhāya atthiko hutvā paṇītabhikkhadāyakaṃ kulaṃ mahicchapuggalo viya ādarena upagantvā aṭṭhāsiṃ.

The four verses beginning with `Senāsanamhā oruyha` were spoken by way of giving admonition to the monks, through the means of showing his own contentment with the requisites, to convey: ‘A monk should indeed practice in this way.’ Therein, `senāsanamhā oruyha` is said because his was a mountain dwelling. `Sakkaccaṃ taṃ upaṭṭhahiṃ` means: desiring to lead that leprous man to sublime attainment, and being in need of alms-food, I respectfully approached and stood before a family that gives excellent alms-food, like a person of great desire.

Pakkenāti aṭṭhigatakuṭṭharogatāya upakkena kuthitena. Aṅguli cettha chijjathāti ettha patte tassa aṅguli chijjitvā āhārena saddhiṃ patatīti attho.

`Pakkena` means: with a festering, putrid sore from the disease of leprosy that had reached the bones. `Aṅguli cettha chijjathā` means: here, into this bowl, his finger broke off and fell in together with the food; this is the meaning.

Kuṭṭamūlaṃ nissāyāti tassa purisassa pasādajananatthaṃ tādise gharabhittisamīpe nisīditvā ālopaṃ taṃ abhuñjisaṃ paribhuñjiṃ. Ayaṃ pana therassa paṭipatti sikkhāpade apaññatteti daṭṭhabbaṃ. Paṭikkūle ca appaṭikkūle iva appaṭikkūlasaññitāya ariyiddhiyā ukkaṃsagatattā therassa taṃ ajjhoharantassa jigucchā na uppajji, puthujjanassa pana tādisaṃ bhuñjantassa antāni nikkhameyyuṃ. Tenāha ‘‘bhuñjamāne vā bhutte vā, jegucchaṃ me na vijjatī’’ti.

`Kuṭṭamūlaṃ nissāya` means: for the purpose of inspiring confidence in that man, I sat down near the wall of such a house and ate, I consumed that morsel. It should be understood that this practice of the elder occurred before the training rule was laid down. And because he had reached the peak of noble power, which is the perception of the non-repulsive in what is repulsive, no disgust arose in the elder as he was consuming it. But for a worldling eating such a thing, his intestines would come out. Therefore, he said: ‘While eating or after having eaten, no disgust is found in me.’”

Uttiṭṭhapiṇḍoti uttiṭṭhitvā paresaṃ gharadvāre ṭhatvā gahetabbapiṇḍo, jaṅghabalaṃ nissāya anugharaṃ gantvā laddhabbamissakabhikkhāti attho. Pūtimuttanti gomuttaparibhāvitaharīṭakādi ca. Yassete abhisambhutvāti, yo bhikkhu ete uttiṭṭhapiṇḍādayo cattāro paccaye antimantena abhiramitvā paribhuñjati. Sa ve cātuddiso naroti so puggalo ekaṃsena cātuddiso puratthimādicatudisāyogyo, katthaci appaṭigho yāya kāyaci disāya viharituṃ sakkotīti attho.

`Uttiṭṭhapiṇḍo` means alms-food to be received by standing up at the doors of others’ houses; the meaning is mixed alms-food to be obtained by relying on the strength of one’s shanks and going from house to house. `Pūtimutta` means medicinal herbs such as yellow myrobalan steeped in putrid cow’s urine. `Yassete abhisambhutvā` means: whatever monk delights in and makes use of these four requisites, even the lowliest. `Sa ve cātuddiso naro` means: that person is definitely fit for the four directions, suitable for the four directions beginning with the east; being unobstructed anywhere, he is able to dwell in any direction whatsoever—this is the meaning.

Atha thero attano mahallakakāle manussehi ‘‘kathaṃ, bhante, tumhe evarūpāya jarāya vattamānāya dine dine pabbataṃ abhiruhathā’’ti vutte ‘‘yattha eke’’tiādikā catasso gāthā abhāsi. Tattha yatthāti yasmiṃ pacchimavaye. Eketi ekacce. Vihaññantīti sarīrakilamathena cittena vighātaṃ āpajjanti. Siluccayanti pabbataṃ. Tatthāti tasmiṃ jarājiṇṇakālepi. Sampajāno paṭissatoti iminā cittakhedābhāvaṃ dasseti, iddhibalenupatthaddhoti iminā sarīrakhedābhāvaṃ.

Then, when the elder in his old age was asked by the people, ‘Venerable sir, how is it that you, being in such a state of old age, climb the mountain day after day?’, he recited the four verses beginning with `yattha eke`. Therein, `yattha` means: in which final stage of life. `Eke` means: some. `Vihaññanti` means: they fall into vexation with a mind fatigued by the body. `Siluccaya` means: the mountain. `Tattha` means: even in that time of being worn out by old age. By `sampajāno paṭissato` he shows the absence of mental fatigue; by `iddhibalenupatthaddho` he shows the absence of bodily fatigue.

Bhayahetūnaṃ kilesānaṃ samucchinnattā pahīnabhayabheravo.

He is one who has abandoned fear and terror (`pahīnabhayabheravo`) because the defilements that are the causes of fear have been completely cut off.

Ḍayhamānesūti rāgaggiādīhi ekādasahi aggīhi sattesu ḍayhamānesu. Saṃkilesapariḷāhābhāvena nibbuto sītibhūto.

`Ḍayhamānesu` means: among beings who are being burned by the eleven fires, such as the fire of lust. He is extinguished, become cool (`nibbuto sītibhūto`), through the absence of the torment of defilements.

Puna [Pg.452] manussehi ‘‘kiṃ, bhante, jiṇṇakālepi araññapabbateyeva viharatha, nanu ime veḷuvanādayo vihārā manoramā’’ti vutte araññapabbatā eva mayhaṃ manoramāti dassento ‘‘karerimālāvitatā’’tiādikā dvādasa gāthā abhāsi. Tattha karerimālāvitatāti varuṇarukkhapantīhi samāgatā. ‘‘Kālavaṇṇapupphehi otthaṭā’’tipi vadanti. Kuñjarābhirudāti paṭighosādiguṇībhūtehi hatthīnaṃ gocaresīnaṃ gajjitehi abhitthanitā.

Again, when he was asked by the people, ‘Venerable sir, why do you dwell only in the forest and mountains even in your old age? Are not these monasteries like the Veḷuvana delightful?’, wishing to show that ‘Only the forest and mountains are delightful to me,’ he recited the twelve verses beginning with `karerimālāvitatā`. Therein, `karerimālāvitatā` means: endowed with rows of Varuṇa trees. Some also say it means ‘strewn with dark-colored flowers.’ `Kuñjarābhirudā` means: resounding with the trumpeting of elephants seeking their feeding grounds, which possesses qualities such as producing echoes.

Abhivuṭṭhāti mahāmeghena abhippavuṭṭhā. Rammatalāti teneva rajojallapaṇṇeyyādīnaṃ apagamena ramaṇīyatalā. Nagāti desantaraṃ agamanato ‘‘nagā’’ti selamayatāya ‘‘selā’’ti ca laddhanāmā pabbatā. Abbhunnaditā sikhīhīti madhurassarena unnaditā.

`Abhivuṭṭhā` means: rained upon by a great cloud. `Rammatalā` means: having delightful surfaces due to the removal of dust, dirt, leaves, and so on. `Nagā`: mountains are named `nagā` because they do not go (`na gacchanti`) to another region, and they are named `selā` because they are made of rock (`selamaya`). `Abbhunnaditā sikhīhi` means: made to resound by peacocks with their sweet calls.

Alanti yuttaṃ samatthaṃ vā. Jhāyitukāmassa atthakāmassātiādīsupi iminā nayena yojetabbaṃ. Bhikkhunoti bhinnakilesabhikkhuno, meti sambandho.

`Alaṃ` means: suitable or capable. This method should also be applied to phrases such as `jhāyitukāmassa atthakāmassa`. `Bhikkhuno` means: for the monk who has destroyed the defilements; it is to be construed with `me`.

Umāpupphena samānāti mecakanibhatāya umākusumasadisā. Gaganāvabbha chāditāti tato eva saradassa gaganaabbhā viya kāḷameghasañchāditā, nīlavaṇṇāti attho.

`Umāpupphena samānā` means: similar to the flax flower, on account of its dark-blue color. `Gaganā abbhachāditā` means: just for that reason, they are covered with dark clouds like the clouds in the autumn sky; the meaning is that they are blue in color.

Anākiṇṇāti asaṃkiṇṇā asambādhā. Pañcaṅgikenāti ātatādīhi pañcahi aṅgehi yuttena tūriyena parivāriyamānassa tādisīpi na hoti, yathā yādisī ekaggacittassa samāhitacittassa sammadeva rūpārūpadhammaṃ aniccādivasena vipassantassa rati hoti. Tenāha bhagavā –

`Anākiṇṇā` means: not crowded, not constricted. `Pañcaṅgikena`: for one being entertained by a five-fold musical ensemble endowed with the five components beginning with stringed instruments, there is not such delight as there is for one with a one-pointed mind, a concentrated mind, who rightly sees with insight the material and immaterial phenomena by way of impermanence and so on. Therefore the Blessed One said:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

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

Kammaṃ bahukantiādinā dve gāthā kammārāmānaṃ paccayagiddhānaṃ bhikkhūnaṃ ovādadānavasena vuttā. Tattha kammaṃ bahukaṃ na kārayeti kammārāmo hutvā bahuṃ nāma kammaṃ na kāraye na adhiṭṭhahe, khaṇḍaphullapaṭisaṅkharaṇaṃ pana satthārā anuññātameva. Parivajjeyya jananti akalyāṇamittabhūtaṃ janaṃ vajjeyya. Na uyyameti paccayuppādanagaṇabandhādivasena vāyāmaṃ na kareyya.

The two verses beginning with `Kammaṃ bahukaṃ` were spoken by way of giving admonition to monks who delight in work and are greedy for requisites. Therein, `kammaṃ bahukaṃ na kāraye` means: being one who delights in work, one should not do or undertake much work; the repair of what is broken or in disrepair, however, is permitted by the Teacher. `Parivajjeyya janaṃ` means: one should avoid a person who is a bad friend. `Na uyyame` means: one should not make an effort by way of producing requisites, forming a following, and so on.

Anattaneyyametanti [Pg.453] etaṃ navakammādhiṭṭhānādikaṃ attano atthāvahaṃ na hotīti attho. Tattha kāraṇamāha ‘‘kicchati kāyo kilamatī’’ti. Navakammādipasutassa hi tahaṃ tahaṃ vicarato kāyasukhādialābhena kicchappatto hoti kilamati khedaṃ āpajjati, tena ca kāyakilamathena dukkhito. Vatthuvisadaattaneyyakiriyādīnaṃ abhāvena so puggalo samathaṃ na vindati cittasamādhānaṃ na labhatīti.

'Anattaneyyametaṃ' means: this, such as the undertaking of new construction, is not beneficial for oneself. Therein, the reason is stated: 'The body suffers, it grows weary.' For one engrossed in new construction and so on, wandering here and there, one becomes distressed due to not obtaining bodily comfort and the like; one grows weary and experiences fatigue. And afflicted by that bodily fatigue, due to the absence of a clear basis, beneficial actions, and so on, that person does not find tranquility and does not obtain concentration of mind.

Oṭṭhappahatamattenātiādinā dve gāthā sutaparamassa paṇḍitamānino garahavasena, tato parā dve paṇḍitassa pasaṃsāvasena vuttā. Tattha oṭṭhappahatamattenāti sajjhāyasīsena oṭṭhaparivattanamattena, buddhavacanaṃ sajjhāyakaraṇamattenāti attho. Attānampi na passatīti anatthaññutāya attano paccakkhabhūtampi atthaṃ na jānāti, yāthāvato attano pamāṇaṃ na paricchindatīti attho. Patthaddhagīvo caratīti ‘‘ahaṃ bahussuto, satimā, paññavā, na mayā sadiso añño atthī’’ti mānatthaddho hutvā garuṭṭhāniyānampi apacitiṃ adassento ayosalākaṃ gilitvā ṭhito viya thaddhagīvo carati. Ahaṃ seyyoti maññatīti ahameva seyyo uttamoti maññati.

By the two verses beginning 'Oṭṭhappahatamattena,' censure is spoken of one for whom learning is the ultimate, who is conceited about being a scholar; the two verses after that are spoken in praise of the wise. Therein, 'oṭṭhappahatamattena' means merely by the turning of the lips, with recitation as the main thing; merely by reciting the word of the Buddha—this is the meaning. 'Attānampi na passati' means: due to not knowing the meaning, he does not know even the meaning that is directly apparent to himself; he does not discern his own measure as it truly is—this is the meaning. 'Patthaddhagīvo carati' means: thinking, 'I am very learned, mindful, and wise; there is no other like me,' he becomes stiff with conceit and, not showing reverence even to those worthy of respect, he walks with a stiff neck as if he were standing having swallowed an iron rod. 'Ahaṃ seyyoti maññati' means: he thinks, 'I alone am superior, the highest.'

Aseyyo seyyasamānaṃ, bālo maññati attānanti ayaṃ aseyyo hīno samāno aññena seyyena uttamena samānaṃ sadisaṃ katvā attānaṃ bālo mandabuddhi bālabhāveneva maññatīti. Na taṃ viññū pasaṃsantīti taṃ tādisaṃ bālaṃ paggahitacittatāya patthaddhamānasaṃ thambhitattaṃ naraṃ viññū paṇḍitā na pasaṃsanti, aññadatthu garahantiyeva.

'Aseyyo seyyasamānaṃ, bālo maññati attānaṃ' means: being inferior and lowly, this fool, of dull intellect, considers himself equal to another who is superior and excellent, making himself similar; he thinks this purely out of foolishness. 'Na taṃ viññū pasaṃsanti' means: the wise, the learned, do not praise such a fool, a person with an exalted mind, a stiff heart, and a rigid self; on the contrary, they only censure him.

Seyyohamasmīti yo pana paṇḍito puggalo ‘‘seyyohamasmī’’ti vā hīnasadisamānavasena ‘‘nāhaṃ seyyo’’ti vā kañcipi mānaṃ ajappento vidhāsu navasu mānakoṭṭhāsesu kassacipi vasena na vikampati.

But that wise person who, not generating any conceit whatsoever—neither 'I am superior,' nor, by way of the conceits of inferiority or equality, 'I am not superior'—does not waver on account of any of the nine divisions of conceit.

Paññavantanti aggaphalapaññāvasena paññavantaṃ iṭṭhādīsu tādibhāvappattiyā tādiṃ, asekkhaphalasīlesu suṭṭhu patiṭṭhitattā sīlesu susamāhitaṃ, arahattaphalasamāpattisamāpajjanena cetosamathamanuyuttanti tādisaṃ sabbaso [Pg.454] pahīnamānaṃ khīṇāsavaṃ viññū buddhādayo paṇḍitā pasaṃsare vaṇṇenti thomentīti attho.

'Paññavantaṃ' means one possessing wisdom, in the sense of the wisdom of the highest fruit. 'Tādiṃ' means one who is 'such,' due to having attained a state of imperturbability regarding desirable objects and the like. 'Sīlesu susamāhitaṃ' means one well-composed in the virtues, due to being well-established in the virtues of the fruit of a non-learner. 'Cetosamathamanuyuttaṃ' means one devoted to mental tranquility through entering the fruition-attainment of Arahantship. Such a one, with conceit entirely abandoned, whose cankers are destroyed, the wise—the Buddhas and other learned ones—praise, extol, and laud. This is the meaning.

Puna aññataraṃ dubbacaṃ bhikkhuṃ disvā dovacassatāya ādīnavaṃ, sovacassatāya ānisaṃsañca pakāsento ‘‘yassa sabrahmacārīsū’’tiādikā dve gāthā abhāsi. Tā vuttatthā eva.

Again, seeing a certain monk who was difficult to admonish, and wishing to explain the danger in being difficult to instruct and the benefit in being easy to instruct, he spoke the two verses beginning, 'Yassa sabrahmacārīsu.' Their meaning is just as has been stated.

Puna uddhataṃ unnaḷaṃ ekaṃ bhikkhuṃ disvā uddhatādibhāve dosaṃ, anuddhatādibhāve ca guṇaṃ vibhāvento ‘‘uddhato capalo bhikkhū’’tiādikā dve gāthā abhāsi. Tattha kapīva sīhacammenāti sīhacammena pāruto makkaṭo viya. So uddhatādidosasaṃyutto bhikkhu tena paṃsukūlena ariyaddhajena na upasobhati ariyaguṇānaṃ abhāvato.

Again, seeing a certain monk who was restless and arrogant, and wishing to make clear the fault in the state of restlessness and the like, and the virtue in the state of not being restless and the like, he spoke the two verses beginning, 'Uddhato capalo bhikkhū.' Therein, 'kapīva sīhacammena' means: like a monkey covered with a lion's skin. That monk, endowed with the fault of restlessness and so on, does not shine in that rag-robe, the banner of the noble ones, due to the absence of noble qualities.

Yo pana upasobhati, taṃ dassetuṃ ‘‘anuddhato’’tiādi vuttaṃ;

But as for the one who does shine, to show that, it was said, 'anuddhato,' and so on.

Ete sambahulātiādikā pañca gāthā āyasmantaṃ sāriputtaṃ namassante brahmakāyike deve disvā āyasmato kappinassa sitapātukammanimittaṃ vuttā. Tattha eteti tesaṃ paccakkhatāya vuttaṃ. Sambahulāti bahubhāvato, taṃ pana bahubhāvaṃ ‘‘dasadevasahassānī’’ti paricchinditvā āha. Devāti upapattidevā. Taṃ tesaṃ devabhāvaṃ aññehi visesetvā dassento ‘‘sabbe te brahmakāyikā’’ti āha. Yasmā te attano upapattiddhiyā mahatiyā deviddhiyā samannāgatā parivārasampannā ca, tasmā āha ‘‘iddhimanto yasassino’’ti.

The five verses beginning 'Ete sambahulā' were spoken on the occasion of the appearance of the Venerable Kappina's smile, upon seeing the devas of the Brahmā world paying homage to the Venerable Sāriputta. Therein, 'ete' is said because of their direct presence. 'Sambahulā' is said because of their great number, and he stated that great number, defining it as 'ten thousand devas.' 'Devā' means devas by rebirth. To show their deva-state as distinct from others, he said, 'Sabbe te brahmakāyikā.' Because they were endowed with the great divine power of their birth and were complete with a retinue, he therefore said, 'Iddhimanto yasassino.'

‘‘Ko nu senāpati bhoto’’ti pucchāya vissajjanavasena ‘‘mayā pavattitaṃ dhammacakkaṃ anuttaraṃ sāriputto anuvattetī’’ti (ma. ni. 2.399) vadantena bhagavatā āyasmato sāriputtattherassa dhammasenāpatibhāvo anuññātoti āha – ‘‘dhammasenāpatiṃ vīraṃ mahājhāyiṃ samāhitaṃ sāriputta’’nti. Tattha vīranti kilesamārādīnaṃ nimmathanena vīriyavantaṃ mahāvikkantaṃ. Mahājhāyinti dibbavihārādīnaṃ ukkaṃsagamanena mahantaṃ jhāyiṃ. Tato eva sabbaso vikkhepaviddhaṃsanavasena samāhitaṃ. Namassantāti sirasi añjaliṃ paggayha namassamānā tiṭṭhanti.

In answer to the question, 'Who, then, is your general?' the Blessed One, by saying, 'Sāriputta keeps rolling the unsurpassed Wheel of Dhamma that was set in motion by me,' acknowledged the Venerable Sāriputta Thera's status as General of the Dhamma. Therefore, he said: 'Sāriputta, the General of the Dhamma, the hero, the great meditator, the composed one.' Therein, 'vīraṃ' means one who is energetic, of great courage, through crushing the defilements, Māra, and so on. 'Mahājhāyiṃ' means a great meditator, through having reached the summit of the divine abidings and so on. For that very reason, he is 'samāhitaṃ,' composed, by way of having destroyed all distraction. 'Namassanti' means: they stand paying homage, having raised their joined palms to their heads.

Yampi [Pg.455] nissāyāti yaṃ nu kho ārammaṇaṃ nissāya ārabbha jhāyatīti nābhijānāmāti puthujjanabhāvena brahmāno evaṃ āhaṃsu.

'Yampi nissāya' means: 'Relying on what object, taking it as a support, does he meditate?' 'We do not know.' Due to being ordinary worldlings, the Brahmās spoke thus.

Accheraṃ vatāti acchariyaṃ vata. Buddhānanti catusaccabuddhānaṃ. Gambhīro gocaro sakoti paramagambhīro atiduddaso duranubodho puthujjanehi asādhāraṇo avisayo. Idāni tassa gambhīrabhāve kāraṇaṃ dassetuṃ ‘‘ye maya’’ntiādi vuttaṃ. Tattha vālavedhisamāgatāti ye mayaṃ vālavedhidhanuggahasadisā atisukhumampi visayaṃ paṭivijjhituṃ samatthā āgatā upaparikkhantā nābhijānāma, gambhīro vata buddhānaṃ visayoti attho. Taṃ tathā devakāyehīti taṃ tathārūpaṃ sāriputtaṃ sadevakassa lokassa pūjanārahaṃ tehi brahmakāyikehi tadā tathā pūjitaṃ disvā āyasmato mahākappinassa sitaṃ ahosi. Imesaṃ lokasammatānaṃ brahmūnampi avisayo, yattha sāvakānaṃ visayoti.

'Accheraṃ vata' means: 'How wonderful indeed!' 'Buddhānaṃ' means: of those awakened to the Four Truths. 'Gambhīro gocaro sako' means: their own domain is extremely deep, very difficult to see, hard to awaken to, not shared with ordinary worldlings, and not their sphere. Now, to show the reason for its depth, what begins 'ye mayaṃ' was said. Therein, 'vālavedhisamāgatā' means: 'We who are like archers that can split a hair, capable of penetrating even a very subtle object, having come and investigated, do not know it. Indeed, the domain of the Buddhas is deep!' This is the meaning. 'Taṃ tathā devakāyehi' means: seeing that Sāriputta of such a kind—worthy of veneration by the world with its devas—was thus venerated at that time by those of the Brahmā world, a smile arose for the Venerable Mahākappina, who thought: 'Wherein it is the domain of the disciples, it is not the domain even of these Brahmās who are esteemed by the world.'

Yāvatā buddhakhettamhīti gāthā therena attānaṃ ārabbha sīhanādaṃ nadantena bhāsitā. Tattha buddhakhettamhīti āṇākhettaṃ sandhāya vadati. Ṭhapayitvā mahāmuninti sammāsambuddhaṃ ṭhapetvā. Buddhā hi bhagavanto dhutaguṇehipi sabbasattehi paramukkaṃsagatā eva, kevalaṃ pana mahākaruṇāsañcoditamānasā sattānaṃ tādisaṃ mahantaṃ upakāraṃ oloketvā gāmantasenāsanavāsādiṃ anuvattantīti taṃ taṃ dhutadhammavirodhī hoti. Dhutaguṇeti kilesānaṃ dhutena guṇena āraññakādibhāvena apekkhitaguṇe. Karaṇatthe vā etaṃ bhummavacanaṃ. Sadiso me na vijjati, kuto pana uttarīti adhippāyo. Tathā hesa thero tattha aggaṭṭhāne ṭhapito.

The verse beginning 'Yāvatā buddhakhettamhī' was spoken by the Elder, roaring a lion’s roar with reference to himself. Therein, by 'buddhakhettamhī,' he speaks referring to the sphere of command. 'Ṭhapayitvā mahāmuniṃ' means setting aside the Perfectly and Completely Enlightened One. For indeed, the Blessed Buddhas, even with respect to the ascetic qualities, are supremely exalted above all beings. However, with minds stirred solely by great compassion, observing such great benefit for beings, they conform to dwelling in lodgings at the edge of a village and so on, and this is contrary to this or that ascetic practice. In 'dhutaguṇe': this locative case, referring to the quality that shakes off defilements such as the state of being a forest-dweller, is in the sense of instrumentality. The intention is: 'An equal to me does not exist, whence then a superior?' For this reason, this Elder was placed in the foremost position in that regard.

Na cīvareti gāthāya ‘‘ṭhapayitvā mahāmuni’’nti vuttamevatthaṃ pākaṭataraṃ karoti, cīvarādīsu taṇhāya anupalepo dhutaṅgaphalaṃ. Tattha na cīvare sampatte taṇhālepenāti yojanā. Sayaneti senāsane. Gotamoti bhagavantaṃ gottena kitteti. Anappameyyoti pamāṇakarakilesābhāvato aparimāṇaguṇatāya ca anappameyyo. Muḷālapupphaṃ vimalaṃva ambunāti yathā nimmalaṃ virajaṃ naḷinaṃ udakena na limpati, evaṃ [Pg.456] gotamo bhagavā taṇhālepādinā na limpatīti attho. Nekkhammaninno abhinikkhammaninno tato eva tibhavābhinissaṭo bhavattayato vinissaṭo visaṃyutto.

By the verse 'Not in robes,' he makes clearer the meaning already stated in 'except the Great Sage.' Non-adherence through craving in regard to robes and so forth is the fruit of the ascetic practices. Therein, the construction is: 'when a robe is obtained, he is not stained by the stain of craving.' 'Resting place' means dwelling. By 'Gotama,' he praises the Blessed One by his clan name. 'Immeasurable' means he is immeasurable because of the absence of defilements that create limits and because of his boundless virtues. 'Like a spotless lotus flower in the water' means: just as a pure, stainless lotus is not soiled by water, so the Blessed One, Gotama, is not soiled by the stain of craving and so forth. 'Inclined to renunciation, bent on renunciation' means for that very reason he is utterly released from the three realms of existence, liberated from the triple existence, detached.

Yesaṃ satipaṭṭhānagīvādīnaṃ bhāvanāpāripūriyā yattha katthaci anupalitto nekkhammaninnova ahosi, te aṅgabhūte dassento ‘‘satipaṭṭhānagīvo’’ti osānagāthamāha. Tattha guṇarāsito uttamaṅgabhūtāya paññāya adhiṭṭhānabhāvato satipaṭṭhānaṃ gīvā etassāti satipaṭṭhānagīvo, anavajjadhammānaṃ ādāne saddhā hattho etassāti saddhāhattho. Guṇasarīrassa uttamaṅgabhāvato paññā sīsaṃ etassāti paññāsīso. Mahāsamudāgamanatāya mahāvisayatāya mahānubhāvatāya mahābalatāya ca mahantaṃ sabbaññutasaṅkhātaṃ ñāṇaṃ etassa atthīti mahāñāṇī. Sadā sabbakālaṃ nibbuto sītibhūto carati. ‘‘Susamāhito…pe… nāgo’’ti (a. ni. 6.43) suttapadañcettha nidassetabbaṃ. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayameva.

To show that through the complete development of the foundations of mindfulness and so forth, he became unstained anywhere and was indeed inclined to renunciation, he, showing these as component parts, speaks the concluding verse: 'having the foundations of mindfulness as his neck.' Therein, 'having the foundations of mindfulness as his neck' means the foundations of mindfulness are his neck because they are the basis for wisdom, which is the highest part of the collection of virtues. 'Having faith as his hands' means faith is his hand for grasping blameless qualities. 'Having wisdom as his head' means wisdom is his head because it is the highest part of the body of virtues. 'Possessing great knowledge' means he possesses great knowledge, known as omniscience, because of its great origin, its great range, its great power, and its great strength. Always, at all times, he dwells quenched, cooled. The sutta passage 'well-composed... an elephant' (AN 6.43) should also be indicated here. Whatever herein is not differentiated in meaning should be understood in the same way as stated below.

Mahākassapattheragāthāvaṇṇanā niṭṭhitā.

The explanation of the verses of the Elder Mahākassapa is concluded.

Cattālīsanipātavaṇṇanā niṭṭhitā.

The explanation of the Chapter of Forty is concluded.

19. Paññāsanipāto

19. The Chapter of Fifty

1. Tālapuṭattheragāthāvaṇṇanā

1. The Explanation of the Verses of the Elder Tālapuṭa

Paññāsanipāte [Pg.457] kadā nuhantiādikā āyasmato tālapuṭattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe aññatarasmiṃ naṭakule nibbattitvā viññutaṃ patto kulānurūpesu naccaṭṭhānesu nipphattiṃ gantvā sakalajambudīpe pākaṭo naṭagāmaṇi ahosi. So pañcasatamātugāmaparivāro mahatā naṭavibhavena gāmanigamarājadhānīsu samajjaṃ dassetvā, mahantaṃ pūjāsakkāraṃ labhitvā, vicaranto rājagahaṃ āgantvā, nagaravāsīnaṃ samajjaṃ dassetvā, laddhasammānasakkāro ñāṇassa paripākaṃ gatattā satthu santikaṃ gantvā, vanditvā ekamantaṃ nisinno bhagavantaṃ etadavoca – ‘‘sutametaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, idha bhagavā kimāhā’’ti. Atha naṃ bhagavā tikkhattuṃ paṭikkhipi ‘‘mā maṃ etaṃ pucchī’’ti. Catutthavāraṃ puṭṭho āha – ‘‘gāmaṇi, ime sattā pakatiyāpi rāgabandhanabaddhā dosabandhanabaddhā mohabandhanabaddhā tesaṃ bhiyyopi rajanīye dosanīye mohanīye dhamme upasaṃharanto pamādetvā kāyassa bhedā paraṃ maraṇā niraye upapajjati. Sace panassa evaṃdiṭṭhi hoti ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa ca dvinnaṃ gatīnaṃ aññatarā gati icchitabbā, nirayassa vā tiracchānayoniyā vāti. Taṃ sutvā tālapuṭo gāmaṇi parodi. Nanu gāmaṇi pageva mayā paṭikkhitto ‘‘mā maṃ etaṃ pucchī’’ti (saṃ. ni. 4.354)? ‘‘Nāhaṃ, bhante, etaṃ rodāmi, yaṃ maṃ bhagavā naṭānaṃ abhisamparāyaṃ evamāhā’’ti. Api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi vañcito ‘‘naṭo mahājanassa naṭasamajjaṃ dassetvā sugatiṃ upapajjatī’’ti. So satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampanno vipassanāya kammaṃ karonto nacirasseva [Pg.458] arahattaṃ pāpuṇi, adhigatārahatto pana arahattappattito pubbe yenākārena attano cittaṃ niggaṇhanavasena yonisomanasikāro udapādi, taṃ anekadhā vibhajitvā dassetuṃ –

In the Chapter of Fifty are the verses of the Venerable Elder Tālapuṭa, beginning with 'When shall I?' What is their origin? This elder, too, having made his aspiration under previous Buddhas and having accumulated wholesome karma that serves as a basis for turning away from the round of rebirth in various existences, was reborn in this Buddha's dispensation in a family of actors in Rājagaha. Having attained proficiency and reached perfection in the arts of dance appropriate to his family, he became a famous chief of actors in all of Jambudīpa. With a retinue of five hundred women and with great theatrical splendor, he displayed his performances in villages, towns, and royal capitals. Receiving great honor and respect, while traveling he came to Rājagaha. Having displayed a performance for the city's inhabitants and received honor and respect, because his knowledge had reached maturity, he went to the Teacher's presence, paid homage, and, sitting to one side, said this to the Blessed One: 'Venerable sir, I have heard this from former teachers and masters of actors who said: "Whatever actor on the stage, in the midst of a festival, makes people laugh and delights them with a mixture of truth and falsehood, he, at the breaking up of the body, after death, is reborn in the company of the Pāhāsa gods." What does the Blessed One say about this?' Then the Blessed One rejected his question three times, saying, 'Do not ask me this.' When asked a fourth time, he said: 'Chief, these beings are by nature bound by the fetter of lust, the fetter of hatred, and the fetter of delusion. By presenting them with things that are even more lustful, hateful, and delusive, causing them to be heedless, at the breaking up of the body, after death, one is reborn in hell. And if one has this view: "Whatever actor on the stage... is reborn in the company of the Pāhāsa gods," this is a wrong view for him. For one with wrong view, one of two destinations is to be expected: either hell or the animal realm.' Hearing this, Tālapuṭa the chief wept. 'Chief, was it not for this reason that I rejected you earlier, saying, "Do not ask me this" (SN 4.354)?' 'Venerable sir, I do not weep for this reason, that the Blessed One has spoken thus about the future destiny of actors. But rather, venerable sir, I weep because I have been deceived by former teachers and masters of actors who said, "An actor, by showing a theatrical performance to the great populace, is reborn in a happy state."' He, having heard the Dhamma in the Teacher's presence, gained faith, went forth, and received the higher ordination. While undertaking the practice of insight meditation, he soon attained arahantship. Having attained arahantship, in order to show in many ways the manner in which, before the attainment of arahantship, wise attention arose in him by way of restraining his own mind, he said:

1094.

1094.

‘‘Kadā nuhaṃ pabbatakandarāsu, ekākiyo addutiyo vihassaṃ;

Aniccato sabbabhavaṃ vipassaṃ, taṃ me idaṃ taṃ nu kadā bhavissati.

When shall I dwell in mountain gorges, alone and without a companion, seeing all existence as impermanent? When, indeed, will this be for me?

1095.

1095.

‘‘Kadā nuhaṃ bhinnapaṭandharo muni, kāsāvavattho amamo nirāso;

Rāgañca dosañca tatheva mohaṃ, hantvā sukhī pavanagato vihassaṃ.

When shall I, a sage wearing torn rags, clad in a saffron robe, without possessions and without desire, having slain lust, hatred, and likewise delusion, dwell happily, having gone to the forest?

1096.

1096.

‘‘Kadā aniccaṃ vadharoganīḷaṃ, kāyaṃ imaṃ maccujarāyupaddutaṃ;

Vipassamāno vītabhayo vihassaṃ, eko vane taṃ nu kadā bhavissati.

When shall I, seeing this body as impermanent, a nest of slaughter and disease, afflicted by death and old age, dwell fearless and alone in the forest? When, indeed, will that be?

1097.

1097.

‘‘Kadā nuhaṃ bhayajananiṃ dukhāvahaṃ, taṇhālataṃ bahuvidhānuvattaniṃ;

Paññāmayaṃ tikhiṇamasiṃ gahetvā, chetvā vase tampi kadā bhavissati.

When shall I, taking up the sharp sword made of wisdom, cut down the craving-creeper—the generator of fear, the bringer of suffering, that which follows in many ways—and dwell? When will that be?

1098.

1098.

‘‘Kadā nu paññāmayamuggatejaṃ, satthaṃ isīnaṃ sahasādiyitvā;

Māraṃ sasenaṃ sahasā bhañjissaṃ, sīhāsane taṃ nu kadā bhavissati.

When shall I, having swiftly taken up the seers' weapon made of wisdom, of fierce power, swiftly shatter Māra with his army upon the lion's throne? When, indeed, will that be?

1099.

1099.

‘‘Kadā nuhaṃ sabbhi samāgamesu, diṭṭho bhave dhammagarūhi tādibhi;

Yāthāvadassīhi jitindriyehi, padhāniyo taṃ nu kadā bhavissati.

When shall I, striving earnestly, be seen in the gatherings of the good by such ones who revere the Dhamma, who see things as they truly are, and who have conquered their senses? When, indeed, will that be?

1100.

1100.

‘‘Kadā [Pg.459] nu maṃ tandi khudā pipāsā, vātātapā kīṭasarīsapā vā;

Na bādhayissanti na taṃ giribbaje, atthatthiyaṃ taṃ nu kadā bhavissati.

When will sloth, hunger, and thirst, wind and sun, or insects and serpents not trouble me, one who is seeking his own welfare in that mountain fastness? When, indeed, will that be?

1101.

1101.

‘‘Kadā nu kho yaṃ viditaṃ mahesinā, cattāri saccāni sududdasāni;

Samāhitatto satimā agacchaṃ, paññāya taṃ taṃ nu kadā bhavissati.

When, indeed, shall I, with composed mind and mindfulness, realize with wisdom that which was understood by the Great Seer—the Four Truths, so very difficult to see? When, indeed, will that be?

1102.

1102.

‘‘Kadā nu rūpe amite ca sadde, gandhe rase phusitabbe ca dhamme;

Ādittatohaṃ samathehi yutto, paññāya dacchaṃ tadidaṃ kadā me.

When shall I, endowed with tranquility, see with wisdom the immeasurable forms, sounds, smells, tastes, tangibles, and mental objects as being ablaze? When will this be for me?

1103.

1103.

‘‘Kadā nuhaṃ dubbacanena vutto, tato nimittaṃ vimano na hessaṃ;

Atho pasatthopi tato nimittaṃ, tuṭṭho na hessaṃ tadidaṃ kadā me.

When shall I, when spoken to with harsh words, not become disheartened on that account? And further, when praised, not be pleased on that account? When will this be for me?

1104.

1104.

‘‘Kadā nu kaṭṭhe ca tiṇe latā ca, khandhe imehaṃ amite ca dhamme;

Ajjhattikāneva ca bāhirāni ca, samaṃ tuleyyaṃ tadidaṃ kadā me.

When shall I weigh equally wood, grass, and creepers with these aggregates and immeasurable phenomena, both internal and external? When will this be for me?

1105.

1105.

‘‘Kadā nu maṃ pāvusakālamegho, navena toyena sacīvaraṃ vane;

Isippayātamhi pathe vajantaṃ, ovassate taṃ nu kadā bhavissati.

When will the monsoon cloud rain down with fresh water upon me and my robe in the forest, as I am walking on the path traveled by the seers? When, indeed, will that be?

1106.

1106.

‘‘Kadā mayūrassa sikhaṇḍino vane, dijassa sutvā girigabbhare rutaṃ;

Paccuṭṭhahitvā amatassa pattiyā, saṃcintaye taṃ nu kadā bhavissati.

When, in the forest, in a mountain gorge, having heard the cry of the crested peacock, the twice-born, shall I rise up and reflect upon attaining the Deathless? When, indeed, will that come to be?

1107.

1107.

‘‘Kadā [Pg.460] nu gaṅgaṃ yamunaṃ sarassatiṃ, pātālakhittaṃ vaḷavāmukhañca;

Asajjamāno patareyyamiddhiyā, vibhiṃsanaṃ taṃ nu kadā bhavissati.

When, unhindered, shall I cross by psychic power the Gaṅgā, the Yamunā, the Sarasvatī, the Pātāla chasm, and the Vaḷavāmukha—these terrifying places? When, indeed, will that come to be?

1108.

1108.

‘‘Kadā nu nāgova asaṅgacārī, padālaye kāmaguṇesu chandaṃ;

Nibbajjayaṃ sabbasubhaṃ nimittaṃ, jhāne yuto taṃ nu kadā bhavissati.

When, like an elephant roaming unfettered, shall I shatter desire for sensual pleasures, rejecting every beautiful sign, yoked to jhāna? When, indeed, will that come to be?

1109.

1109.

‘‘Kadā iṇaṭṭova daliddako nidhiṃ, ārādhayitvā dhanikehi pīḷito;

Tuṭṭho bhavissaṃ adhigamma sāsanaṃ, mahesino taṃ nu kadā bhavissati.

When, like a poor man afflicted by debt and oppressed by creditors who has found a treasure, shall I rejoice, having attained the teaching of the Great Sage? When, indeed, will that come to be?

1110.

1110.

‘‘Bahūni vassāni tayāmhi yācito, agāravāsena alaṃ nu te idaṃ;

Taṃ dāni maṃ pabbajitaṃ samānaṃ, kiṃkāraṇā citta tuvaṃ na yuñjasi.

For many years I was urged by you, O mind: 'Enough of this household life for you!' Now that I have gone forth, for what reason do you not apply yourself?

1111.

1111.

‘‘Nanu ahaṃ citta tayāmhi yācito, giribbaje citrachadā vihaṅgamā;

Mahindaghosatthanitābhigajjino, te taṃ ramessanti vanamhi jhāyinaṃ.

Surely, O mind, was I not urged by you thus: 'In the mountain fastness, birds of variegated plumage, thundering with a great sound, will delight you in the forest as you meditate'?

1112.

1112.

‘‘Kulamhi mitte ca piye ca ñātake, khiḍḍāratiṃ kāmaguṇañca loke;

Sabbaṃ pahāya imamajjhupāgato, athopi tvaṃ citta na mayha tussasi.

Having abandoned family, friends, dear ones, and relatives, play, delight, and all sensual pleasures in the world, I have come to this. And yet, O mind, you are not pleased with me.

1113.

1113.

‘‘Mameva etaṃ na hi tvaṃ paresaṃ, sannāhakāle paridevitena kiṃ;

Sabbaṃ idaṃ calamiti pekkhamāno, abhinikkhamiṃ amatapadaṃ jigīsaṃ.

This is my own affair, mind, not that of others. What use is your lamenting at the time of arming? Perceiving all this to be transient, I went forth, desiring to win the deathless state.

1114.

1114.

‘‘Suyuttavādī [Pg.461] dvipadānamuttamo, mahābhisakko naradammasārathi;

Cittaṃ calaṃ makkaṭasannibhaṃ iti, avītarāgena sudunnivārayaṃ.

He who speaks what is well-reasoned, the best of bipeds, the great physician, the charioteer of men to be tamed, has said: 'The mind is fickle, like a monkey; for one not free from lust, it is very hard to restrain.'

1115.

1115.

‘‘Kāmā hi citrā madhurā manoramā, aviddasū yattha sitā puthujjanā;

Te dukkhamicchanti punabbhavesino, cittena nītā niraye nirākatā.

For sensual pleasures are varied, sweet, and delightful, wherein ignorant common folk are bound. Seekers of renewed existence, they desire suffering; led by the mind, they are cast down into hell.

1116.

1116.

‘‘Mayūrakoñcābhirutamhi kānane, dīpīhi byagghehi purakkhato vasaṃ;

Kāye apekkhaṃ jaha mā virādhaya, itissu maṃ citta pure niyuñjasi.

'Dwell in the forest resounding with peacocks and herons, attended by leopards and tigers. Abandon attachment to the body; do not fail!' Thus, O mind, you formerly urged me.

1117.

1117.

‘‘Bhāvehi jhānāni ca indriyāni ca, balāni bojjhaṅgasamādhibhāvanā;

Tisso ca vijjā phusa buddhasāsane, itissu maṃ citta pure niyuñjasi.

'Develop the jhānas, the faculties, and the powers; the factors of enlightenment and the cultivation of concentration. Attain the three true knowledges in the Buddha's Dispensation!' Thus, O mind, you formerly urged me.

1118.

1118.

‘‘Bhāvehi maggaṃ amatassa pattiyā, niyyānikaṃ sabbadukhakkhayogadhaṃ;

Aṭṭhaṅgikaṃ sabbakilesasodhanaṃ, itissu maṃ citta pure niyuñjasi.

'Develop the path for attaining the Deathless, the way of release leading to the end of all suffering, the Eightfold Path that purifies all defilements!' Thus, O mind, you formerly urged me.

1119.

1119.

‘‘Dukkhanti khandhe paṭipassa yoniso, yato ca dukkhaṃ samudeti taṃ jaha;

Idheva dukkhassa karohi antaṃ, itissu maṃ citta pure niyuñjasi.

'Systematically observe the aggregates as suffering. Abandon that from which suffering arises. Make an end of suffering right here and now!' Thus, O mind, you formerly urged me.

1120.

1120.

‘‘Aniccaṃ dukkhanti vipassa yoniso, suññaṃ anattāti aghaṃ vadhanti ca;

Manovicāre uparundha cetaso, itissu maṃ citta pure niyuñjasi.

'Systematically discern things as impermanent and suffering, as empty and not-self, as a disease and a danger. Restrain the discursive thoughts of the mind!' Thus, O mind, you formerly urged me.

1121.

1121.

‘‘Muṇḍo [Pg.462] virūpo abhisāpamāgato, kapālahatthova kulesu bhikkhasu;

Yuñjassu satthuvacane mahesino, itissu maṃ citta pure niyuñjasi.

'Shaven-headed, of altered appearance, subject to abuse, beg among the families with bowl in hand. Apply yourself to the word of the Teacher, the Great Sage!' Thus, O mind, you formerly urged me.

1122.

1122.

‘‘Susaṃvutatto visikhantare caraṃ, kulesu kāmesu asaṅgamānaso;

Cando yathā dosinapuṇṇamāsiyā, itissu maṃ citta pure niyuñjasi.

'With self well-restrained, wander in the streets; among families, keep your mind unattached to sensual pleasures, like the moon on the night of the full moon.' Thus, O mind, you formerly urged me.

1123.

1123.

‘‘Āraññiko hohi ca piṇḍapātiko, sosāniko hohi ca paṃsukūliko;

Nesajjiko hohi sadā dhute rato, itissu maṃ citta pure niyuñjasi.

'Be a forest-dweller and an alms-food-eater; be a charnel-ground-dweller and a rag-robe-wearer; be one who practices the sitter's observance, ever delighting in the ascetic practices!' Thus, O mind, you formerly urged me.

1124.

1124.

‘‘Ropetva rukkhāni yathā phalesī, mūle taruṃ chettu tameva icchasi;

Tathūpamaṃ cittamidaṃ karosi, yaṃ maṃ aniccamhi cale niyuñjasi.

Just as one who, seeking fruit, plants trees, and then desires to cut that very tree at the root, you do a similar thing, O mind, when you urge me back toward the impermanent and unstable.

1125.

1125.

‘‘Arūpa dūraṅgama ekacāri, na te karissaṃ vacanaṃ idānihaṃ;

Dukkhā hi kāmā kaṭukā mahabbhayā, nibbānamevābhimano carissaṃ.

O formless, far-going, solitary-faring one, I will no longer do your bidding. For sensual pleasures are suffering, they are bitter and of great fear. I shall fare on with my mind set only upon Nibbāna.

1126.

1126.

‘‘Nāhaṃ alakkhyā ahirikkatāya vā,Na cittahetū na ca dūrakantanā;

Ājīvahetū ca ahaṃ na nikkhamiṃ,Kato ca te citta paṭissavo mayā.

It was not from misfortune or shamelessness that I went forth, nor on a whim, nor due to banishment, nor for the sake of a livelihood. And, O mind, a promise was made by me to you.

1127.

1127.

‘‘Appicchatā sappurisehi vaṇṇitā, makkhappahānaṃ vūpasamo dukhassa;

Itissu maṃ citta tadā niyuñjasi, idāni tvaṃ gacchasi pubbaciṇṇaṃ.

Having few wishes is praised by the virtuous, as is the abandoning of contempt and the calming of suffering. Thus, O mind, you urged me then; but now you revert to your former ways.

1128.

1128.

‘‘Taṇhā [Pg.463] avijjā ca piyāpiyañca, subhāni rūpāni sukhā ca vedanā;

Manāpiyā kāmaguṇā ca vantā, vante ahaṃ āvamituṃ na ussahe.

Craving and ignorance, the liked and the disliked, beautiful forms and pleasant feelings, and agreeable sensual qualities have all been vomited out. I cannot bring myself to swallow again what has been vomited.

1129.

1129.

‘‘Sabbattha te citta vaco kataṃ mayā, bahūsu jātīsu namesi kopito;

Ajjhattasambhavo kataññutāya te, dukkhe ciraṃ saṃsaritaṃ tayā kate.

In every way, O mind, your word was done by me. Through many births you have made me bow, being angered. Though you arise from within me, because of your ingratitude, I have long wandered in the suffering created by you.

1130.

1130.

‘‘Tvaññeva no citta karosi brāhmaṇo, tvaṃ khattiyo rājadasī karosi;

Vessā ca suddā ca bhavāma ekadā, devattanaṃ vāpi taveva vāhasā.

You alone, O mind, make us brahmins; you make us khattiyas and kings. At times we become vessas and suddas, or even attain the state of devas, all on your account.

1131.

1131.

‘‘Taveva hetū asurā bhavāmase, tvaṃmūlakaṃ nerayikā bhavāmase;

Atho tiracchānagatāpi ekadā, petattanaṃ vāpi taveva vāhasā.

On your account, we become asuras; with you as our root, we become beings in hell. Then again, at times we are born as animals, or even attain the state of petas, all on your account.

1132.

1132.

‘‘Nanu dubbhissasi maṃ punappunaṃ, muhuṃ muhuṃ cāraṇikaṃva dassayaṃ;

Ummattakeneva mayā palobhasi, kiñcāpi te citta virādhitaṃ mayā.

Surely you mean to betray me again and again, repeatedly revealing yourself like an actor. You entice me as if I were a madman. O mind, what wrong have I done to you?

1133.

1133.

‘‘Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;

Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅgusaggaho.

Formerly, this mind wandered its own course, wherever it wished, wherever it desired, as it pleased. Today I shall restrain it systematically, as a mahout with his goad restrains a rutting elephant.

1134.

1134.

‘‘Satthā ca me lokamimaṃ adhiṭṭhahi, aniccato addhuvato asārato;

Pakkhanda maṃ citta jinassa sāsane, tārehi oghā mahatā suduttarā.

My Teacher has determined this world to be impermanent, unstable, and without substance. O mind, make me plunge into the Victor's Dispensation! Carry me across the great and hard-to-cross flood!

1135.

1135.

‘‘Na [Pg.464] te idaṃ citta yathā purāṇakaṃ, nāhaṃ alaṃ tuyha vase nivattituṃ;

Mahesino pabbajitomhi sāsane, na mādisā honti vināsadhārino.

This is no longer for you, O mind, as it was before. I am not able to live under your control. I have gone forth in the Dispensation of the Great Sage; those like me do not come to ruin.

1136.

1136.

‘‘Nagā samuddā saritā vasundharā, disā catasso vidisā adho divā;

Sabbe aniccā tibhavā upaddutā, kuhiṃ gato citta sukhaṃ ramissasi.

Mountains, oceans, rivers, and the earth; the four directions, the intermediate directions, below and the heavens above—all things in the three realms of existence are impermanent and afflicted. Where will you go, O mind, to find delight and happiness?

1137.

1137.

‘‘Dhitipparaṃ kiṃ mama citta kāhisi, na te alaṃ citta vasānuvattako;

Na jātu bhastaṃ ubhatomukhaṃ chupe, dhiratthu pūraṃ navasotasandaniṃ.

O mind, what can you do to me, who am intent on steadfastness? I am no longer able, O mind, to be a follower of your will. I would never touch a bellows open at both ends. Fie on this body, full of filth, flowing from nine streams!

1138.

1138.

‘‘Varāhaeṇeyyavigāḷhasevite, pabbhārakuṭṭe pakateva sundare;

Navambunā pāvusasittakānane, tahiṃ guhāgehagato ramissasi.

On a beautiful cliff-side, as if fashioned by art, frequented by boars and deer, in a forest sprinkled by the new rains—there, having made a cave your home, you will find delight.

1139.

1139.

‘‘Sunīlagīvā susikhā supekhunā, sucittapattacchadanā vihaṅgamā;

Sumañjughosatthanitābhigajjino, te taṃ ramessanti vanamhi jhāyinaṃ.

Those birds with beautiful blue necks, fine crests, and lovely tail-feathers, with beautifully variegated plumage, thundering with the sweetest cries—they will delight you in the forest as you meditate.

1140.

1140.

‘‘Vuṭṭhamhi deve caturaṅgule tiṇe, saṃpupphite meghanibhamhi kānane;

Nagantare viṭapisamo sayissaṃ, taṃ me mudū hehiti tūlasannibhaṃ.

When the god has rained on the four-finger-high grass, and the forest is in full bloom, dark like a cloud, I shall lie down among the mountains, still as a tree. That bed will be soft for me, like cotton down.

1141.

1141.

‘‘Tathā tu kassāmi yathāpi issaro, yaṃ labbhati tenapi hotu me alaṃ;

Na tāhaṃ kassāmi yathā atandito, biḷārabhastaṃva yathā sumadditaṃ.

I shall act like a master, and may I be content with whatever I receive. I shall make you, mind, fit for the task, as a diligent one does, making you pliable like a well-tanned leather bag.

1142.

1142.

‘‘Tathā [Pg.465] tu kassāmi yathāpi issaro, yaṃ labbhati tenapi hotu me alaṃ;

Viriyena taṃ mayha vasānayissaṃ, gajaṃva mattaṃ kusalaṅkusaggaho.

I shall act like a master, and may I be content with whatever I receive. With energy I will bring you under my control, as a skilled mahout with his goad brings a rutting elephant.

1143.

1143.

‘‘Tayā sudantena avaṭṭhitena hi, hayena yoggācariyova ujjunā;

Pahomi maggaṃ paṭipajjituṃ sivaṃ, cittānurakkhīhi sadā nisevitaṃ.

With you, O mind, well-tamed and steadfast, I am able to travel the auspicious path—just as a trainer is able with a well-trained, straight-going horse. This is the path ever frequented by those who guard their minds.

1144.

1144.

‘‘Ārammaṇe taṃ balasā nibandhisaṃ, nāgaṃva thambhamhi daḷhāya rajjuyā;

Taṃ me suguttaṃ satiyā subhāvitaṃ, anissitaṃ sabbabhavesu hehisi.

By strength I shall bind you, O mind, to the meditation object, like an elephant to a post with a strong rope. Well-guarded by me with mindfulness and well-developed, you shall be unattached in all existences.

1145.

1145.

‘‘Paññāya chetvā vipathānusārinaṃ, yogena niggayha pathe nivesiya;

Disvā samudayaṃ vibhavañca sambhavaṃ, dāyādako hehisi aggavādino.

Having cut off with wisdom that which follows a wrong path, having restrained it with endeavor and established it on the Path; having seen arising, passing away, and coming to be, you shall be an heir of the foremost speaker.

1146.

1146.

‘‘Catubbipallāsavasaṃ adhiṭṭhitaṃ, gāmaṇḍalaṃva parinesi citta maṃ;

Nanu saṃyojanabandhanacchidaṃ, saṃsevase kāruṇikaṃ mahāmuniṃ.

O mind, you lead me about—one established in the power of the four perversions—like a village boy. Do you not serve the compassionate Great Sage, the cutter of the fetter-bonds?

1147.

1147.

‘‘Migo yathā seri sucittakānane, rammaṃ giriṃ pāvusaabbhamāliniṃ;

Anākule tattha nage ramissaṃ, asaṃsayaṃ citta parā bhavissasi.

Just as a deer wanders freely in a beautiful forest, there is a delightful mountain garlanded with rain clouds. There, in that untroubled mountain-wood, I shall delight. Without a doubt, O mind, you shall be overcome.

1148.

1148.

‘‘Ye tuyha chandena vasena vattino,Narā ca nārī ca anubhonti yaṃ sukhaṃ;

Aviddasū māravasānuvattino,Bhavābhinandī tava citta sāvakā’’ti.

Whatever men and women live according to your will and power, experiencing pleasure—they are ignorant, followers in Māra's sway, delighting in existence. They, O mind, are your disciples.

Tattha [Pg.466] kadā nuhanti kadā nu ahaṃ. Pabbatakandarāsūti pabbatesu ca kandaresu ca, pabbatassa vā kandarāsu. Ekākiyoti ekako. Addutiyoti nittaṇho. Taṇhā hi purisassa dutiyā nāma. Vihassanti viharissāmi. Aniccato sabbabhavaṃ vipassanti kāmabhavādibhedaṃ sabbampi bhavaṃ ‘‘hutvā abhāvaṭṭhena anicca’’nti vipassanto kadā nu viharissanti yojanā. Nidassanamattañcetaṃ, ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti vacanato (saṃ. ni. 3.15) itarampi lakkhaṇadvayaṃ vuttamevāti daṭṭhabbaṃ. Taṃ me idaṃ taṃ nu kadā bhavissatīti taṃ idaṃ me parivitakkitaṃ kadā nu bhavissati, kadā nu kho matthakaṃ pāpuṇissatīti attho. Taṃ nūti cettha tanti nipātamattaṃ. Ayañhettha saṅkhepattho – kadā nu kho ahaṃ mahāgajo viya saṅkhalikabandhanaṃ, gihibandhanaṃ chinditvā pabbajitvā kāyavivekaṃ paribrūhayanto ekākī pabbatakandarāsu adutiyo sabbattha nirapekkho sabbasaṅkhāragataṃ aniccādito vipassanto viharissāmīti.

Therein, `kadā nuhaṃ` means `kadā nu ahaṃ` (when indeed shall I?). `Pabbatakandarāsu` means in mountains and in caves, or in the caves of a mountain. `Ekākiyo` means alone. `Adutiyo` means without a second, that is, without craving, for craving is indeed called a person's second. `Vihassaṃ` means I shall dwell. The syntactical connection for `Aniccato sabbabhavaṃ vipassanto` (seeing all existence as impermanent) is: 'When shall I dwell contemplating all existence—differentiated as existence in the sensual realm and so on—as impermanent in the sense that having come to be, it ceases to be?' And this is merely an example, for since it is said, 'What is impermanent is suffering; what is suffering is not-self' (SN 3.15), it should be seen that the other two characteristics are also stated. As for `Taṃ me idaṃ, taṃ nu kadā bhavissati` (This of mine, when will it be?), the meaning is: 'When will this reflection of mine come to be? When indeed will it reach its culmination?' And here, in `taṃ nu`, `taṃ` is merely a particle. Herein, this is the meaning in brief: When indeed, like a great elephant breaking its iron fetters, shall I, having cut the bonds of a householder and gone forth, developing bodily seclusion, dwell alone in mountain caves, without a second, unconcerned with anything, seeing all conditioned things as impermanent and so forth?

Bhinnapaṭandharoti bhinnavatthadharo, gāthāsukhatthaṃ nakārāgamaṃ katvā vuttaṃ. Satthakacchinnaagghaphassavaṇṇabhinnaṃ paṭacīvaraṃ dhārentoti attho. Munīti pabbajito. Amamoti kule vā gaṇe vā mamattābhāvena amamo. Katthacipi ārammaṇe āsīsanāya abhāvena nirāso. Hantvā sukhī pavanagato vihassanti rāgādike kilese ariyamaggena samucchinditvā maggasukhena phalasukhena sukhī mahāvanagato kadā nu kho ahaṃ viharissāmi.

`Bhinnapaṭandharo` means one who wears a torn robe; it is stated with the insertion of the letter 'n' for the sake of metrical ease. The meaning is: wearing a patched robe that is cut with a knife and is spoiled in value, texture, and color. `Muni` means one who has gone forth. `Amamo` means without possessiveness, due to the absence of 'mineness' toward a family or a group. `Nirāso` means without longing, due to the absence of desire for any object whatsoever. The syntactical connection for `Hantvā sukhī pavanagato vihassaṃ` (Having destroyed, happy, gone to the forest, I shall dwell) is: 'Having utterly cut off the defilements, such as greed and so on, with the Noble Path, when indeed shall I dwell happy with the happiness of the path and the happiness of its fruit, having gone to the great forest?'

Vadharoganīḷanti maraṇassa ca rogassa ca kulāvakabhūtaṃ. Kāyaṃ imanti imaṃ khandhapañcakasaṅkhātaṃ kāyaṃ. Khandhapañcakopi hi ‘‘avijjāgatassa, bhikkhave, purisapuggalassa taṇhānugatassa ayameva kāyo bahiddhā nāmarūpa’’ntiādīsu kāyo vuccati. Maccujarāyupaddutanti maraṇena ceva jarāya ca pīḷitaṃ, vipassamāno ahaṃ bhayahetupahānena vītabhayo, taṃ nu kadā bhavissatīti attho.

`Vadharoganīḷaṃ` means the nest-like abode of slaughter and disease. `Kāyaṃ imaṃ` means this body, which is designated as the five aggregates. For the five aggregates are also called 'body' in such passages as: 'For a person, monks, who has come to ignorance and is accompanied by craving, this very body and external name-and-form...' `Maccujarāyupaddutaṃ` means afflicted by death and old age. The meaning is: 'Contemplating this, I am free from fear through the abandoning of the cause of fear. When will that be?'

Bhayajananinti pañcavīsatiyā mahābhayānaṃ uppādakāraṇabhūtaṃ kāyikassa ca cetasikassa ca sakalassapi vaṭṭadukkhassa āvahanato dukhāvahaṃ. Taṇhālataṃ bahuvidhānuvattaninti bahuvidhañca ārammaṇaṃ bhavameva vā anuvattati [Pg.467] santanotīti bahuvidhānuvattaniṃ, taṇhāsaṅkhātalataṃ. Paññāmayanti maggapaññāmayaṃ sunisitaṃ asikhaggaṃ vīriyapaggahitena saddhāhatthena gahetvā samucchinditvā ‘‘kadā nuhaṃ vase’’ti yaṃ parivitakkitaṃ, tampi kadā bhavissatīti yojanā.

`Bhayajananiṃ` means fear-producing, being the cause for the arising of the twenty-five great fears; it is suffering-bearing (`dukhāvahaṃ`) because it brings all the suffering of the cycle, both bodily and mental. `Taṇhālataṃ bahuvidhānuvattaniṃ` (the creeper of craving that follows in many ways) means the creeper called craving, which is 'one that follows in many ways' because it follows and extends to various objects or to existence itself. `Paññāmayaṃ` means made of wisdom. The syntactical connection is: 'Having taken up the well-sharpened sword-tip made of the wisdom of the path with the hand of faith, which is upheld by energy, and having cut it off completely—that reflection, "When indeed shall I dwell in control?", when will that too come to be?'

Uggatejanti samathavipassanāvasena nisitatāya tikkhatejaṃ. Satthaṃ isīnanti buddhapaccekabuddhaariyasāvakaisīnaṃ satthabhūtaṃ. Māraṃ sasenaṃ sahasā bhañjissanti kilesasenāya sasenaṃ abhisaṅkhārādimāraṃ sahasā sīghameva bhañjissāmi. Sīhāsaneti thirāsane, aparājitapallaṅketi attho.

`Uggatejaṃ` means of intense power, that is, of sharp power on account of the keenness developed through serenity and insight. `Satthaṃ isīnaṃ` means the weapon of the sages, that is, that which has become the weapon for the sages who are the Buddhas, Paccekabuddhas, and noble disciples. `Māraṃ sasenaṃ sahasā bhañjissaṃ` (I will forcefully crush Māra with his army) means: 'I shall swiftly and forcefully crush Māra, who is accompanied by his army of defilements, along with the Māra of formations and so on.' `Sīhāsane` means on the lion's seat, that is, on the firm seat; the meaning is the invincible cross-legged posture.

Sabbhi samāgamesu diṭṭho bhaveti dhammagāravayuttatāya dhammagarūhi tādilakkhaṇappattiyā tādīhi aviparītadassitāya yāthāvadassīhi ariyamaggeneva pāpajitindriyatāya jitindriyehi buddhādīhi sādhūhi samāgamesu ‘‘kadā nu ahaṃ padhāniyoti diṭṭho bhaveyya’’nti yaṃ me parivitakkitaṃ, taṃ nu kadā bhavissatīti yojanā. Iminā nayena sabbattha padayojanā veditabbā, padatthamattameva vaṇṇayissāma.

`Sabbhi samāgamesu diṭṭho bhaveyya` (May I be seen in the company of the good): The syntactical connection is: 'That reflection of mine, "When indeed might I be seen striving (`padhāniyo`) in the company of the good—such as the Buddhas and others—who are reverent toward the Dhamma due to their respect for the Dhamma; who are 'such' (`tādī`) due to attaining that characteristic; who see things as they really are due to their undistorted vision; and who have conquered their faculties due to having overcome evil through the Noble Path itself?", when will that come to be?' By this method, the syntactical connection of the words should be known everywhere. We shall explain only the meaning of the words.

Tandīti ālasiyaṃ. Khudāti jighacchā. Kīṭasarīsapāti kīṭañceva sarīsapā ca. Na bādhayissantīti maṃ na byādhayissanti sukhadukkhasomanassadomanassānaṃ jhānehi paṭibāhitattāti adhippāyo. Giribbajeti pabbatakandarāya. Atthatthiyanti sadatthasaṅkhātena atthena atthikaṃ.

`Tandī` means sloth. `Khudā` means hunger. `Kīṭasarīsapā` means insects and reptiles. `Na bādhayissanti` (they will not afflict) means they will not trouble me; the intention is that since pleasure, pain, joy, and sorrow have been blocked by the jhānas, they will not afflict me. `Giribbaje` means in a mountain cave. `Atthatthiyaṃ` means one who desires what is for one's own welfare, designated as the true goal.

Yaṃ viditaṃ mahesināti yaṃ catusaccaṃ mahesinā sammāsambuddhena sayambhūñāṇena ñātaṃ paṭividdhaṃ, tāni cattāri saccāni anupacitakusalasambhārehi suṭṭhu duddasāni maggasamādhinā samāhitatto, sammāsatiyā satimā, ariyamaggapaññāya ahaṃ agacchaṃ paṭivijjhissaṃ adhigamissanti attho.

`Yaṃ viditaṃ mahesinā` means that which was known by the Great Sage. That is, the Four Truths that were known and penetrated by the Great Sage, the Perfectly Enlightened One, with his self-arisen knowledge. Those four truths are very difficult to see for those who have not accumulated the provisions of the wholesome. The meaning is: 'With a mind concentrated by the concentration of the path, mindful with right mindfulness, with the wisdom of the Noble Path, I shall attain, penetrate, and realize them.'

Rūpeti cakkhuviññeyyarūpe. Amiteti ñāṇena amite, aparicchinne apariññāteti attho. Phusitabbeti, phoṭṭhabbe. Dhammeti manoviññeyyadhamme. Amiteti vā aparimāṇe nīlādivasena anekabhedabhinne rūpe bherisaddādivasena, mūlarasādivasena, kakkhaḷamudutādivasena, sukhadukkhādivasena ca, anekabhedasaddādike cāti attho. Ādittatoti ekādasahi aggīhi ādittabhāvato. Samathehi yuttoti jhānavipassanāmaggasamādhīhi [Pg.468] samannāgato. Paññāya dacchanti vipassanāpaññāsahitāya maggapaññāya dakkhissaṃ.

`Rūpe` means forms cognizable by the eye. `Amite` means immeasurable by knowledge, boundless, not fully known; this is the meaning. `Phusitabbe` means tangible objects. `Dhamme` means mental objects cognizable by the mind. Or, `amite` means limitless: forms of many different kinds by way of blue, etc.; sounds of many kinds by way of the sound of a drum, etc.; primary tastes; sensations of hardness and softness, etc.; and the many kinds of pleasant and unpleasant sensations and so on. This is the meaning. `Ādittato` means from being ablaze with the eleven fires. `Samathehi yutto` means endowed with the concentrations of jhāna, insight, and the path. `Paññāya dacchaṃ` (I will see with wisdom) means I will see with the wisdom of the path associated with the wisdom of insight.

Dubbacanena vuttoti duruttavacanena ghaṭṭito. Tato nimittanti pharusavācāhetu. Vimano na hessanti domanassito na bhaveyyaṃ. Athoti atha. Pasatthoti kenaci pasaṃsito.

`Dubbacanena vutto` means struck by ill-spoken words. `Tato nimittaṃ` means for that reason, i.e., because of harsh speech. `Vimano na hessaṃ` (I will not be dejected) means may I not become sorrowful. `Atho` means then. `Pasattho` means praised by someone.

Kaṭṭheti dārukkhandhe. Tiṇeti tiṇānaṃ khandhe. Imeti ime mama santatipariyāpanne pañca khandhe. Amite ca dhammeti tato aññena indriyakkhandhena amite rūpadhamme. Tenāha – ‘‘ajjhattikāneva ca bāhirāni cā’’ti. Samaṃ tuleyyanti aniccādivasena ceva asārādiupamāvasena ca sabbaṃ samameva katvā tīreyyaṃ.

`Kaṭṭhe` means logs of wood. `Tiṇe` means bundles of grass. `Ime` means these five aggregates comprised in my own continuity. `Amite ca dhamme` means the immeasurable material phenomena other than those, by way of the group of sense faculties. Therefore he said: 'both internal and external.' `Samaṃ tuleyyaṃ` (may I weigh equally) means may I judge by making everything equal, both by way of impermanence and so on, and by way of similes of worthlessness and so on.

Isippayātamhi pathe vajantanti buddhādīhi mahesīhi sammadeva payāte samathavipassanāmagge vajantaṃ paṭipajjantaṃ. Pāvusasamaye kālamegho navena toyena vassodakena sacīvaraṃ pavane kadā nu ovassati, temetīti attano abbhokāsikabhāvaparivitakkitaṃ dasseti.

“Walking on the path trodden by the sages”—that is, walking, proceeding on the path of serenity and insight, well-trodden by the Buddhas and other great sages. “In the rainy season, when will the dark rain-cloud drench me, together with my robe, in the forest with fresh rain-water, soaking me?” This shows his reflection upon his state as an open-air dweller.

Mayūrassa sikhaṇḍino vane dijassāti mātukucchito aṇḍakosato cāti dvikkhattuṃ jāyanavasena dijassa, sikhāsambhavena sikhaṇḍino ca mayūrassa vane kadā pana girigabbhare rutaṃ kekāravaṃ sutvā velaṃ sallakkhitvā sayanato vuṭṭhahitvā amatassa pattiyā nibbānādhigamāya. Saṃcintayeti vuccamāne bhave aniccādito manasi kareyyaṃ vipasseyyanti attho.

“Of the peacock, the crested one, the twice-born in the forest”—that is, of the twice-born (`dija`), by way of being born twice (from the mother's womb and from the egg), and of the crested one (`sikhaṇḍin`), by the presence of a crest; of such a peacock in the forest—when, having heard its cry, the `kekā` sound, in a mountain cave, and having marked the time, might I rise from my bed for the attainment of the Deathless, for the realization of Nibbāna? “Might I contemplate”—the meaning is: might I contemplate existences, when they are spoken of, from the standpoint of impermanence and so forth; might I see with insight?

Gaṅgaṃ yamunaṃ sarassatinti etā mahānadiyo asajjamāno bhāvanāmayāya iddhiyā kadā nu patareyyanti yojanā. Pātālakhittaṃ baḷavāmukhañcāti pātāya alaṃ pariyattanti pātālaṃ, tadeva khittaṃ, pathaviyā saṇṭhahanakāle tathā ṭhitanti pātālakhittaṃ. Yojanasatikādibhedāni samuddassa antopathaviyā tīraṭṭhānāni, yesu kānici nāgādīnaṃ vasanaṭṭhānāni honti, kānici suññāniyeva hutvā tiṭṭhanti. Baḷavāmukhanti mahāsamudde mahantaṃ āvaṭṭamukhaṃ. Mahānirayadvārassa hi vivaṭakāle mahāaggikkhandho tato nikkhanto tadabhimukhaṃ anekayojanasatāyāmavitthāraṃ heṭṭhā samuddapadesaṃ ḍahati, tasmiṃ daḍḍhe upari udakaṃ āvaṭṭākārena [Pg.469] paribbhamantaṃ mahatā saddena heṭṭhā nipatati. Tattha baḷavāmukhasamaññā, iti tañca pātālakhittaṃ baḷavāmukhañca vibhiṃsanaṃ bhayānakaṃ asajjamāno iddhiyā kadā nu patareyyanti yaṃ parivitakkitaṃ, taṃ kadā nu bhavissati, bhāvanāmayaṃ iddhiṃ nibbattetvā kadā nu evaṃ iddhiṃ vaḷañjissāmīti attho.

“The Gaṅgā, the Yamunā, the Sarasvatī”—when might I cross these great rivers, unimpeded, by the psychic power born of meditation? This is the connection. “The Pātālakhitta and the Baḷavāmukha”—`Pātāla` is so called because it is sufficient (`alaṃ`) for falling (`pātāya`); that itself is `khitta` (cast down); because it stood so at the time of the earth's formation, it is called `Pātālakhitta`. There are firm places of various sizes, a hundred leagues and more, within the ocean. Some of these are dwelling places for nāgas and others, while some remain entirely empty. `Baḷavāmukha` refers to a great whirlpool mouth in the great ocean. For when the gate of the great hell opens, a massive column of fire emerges from there and, facing it, scorches the lower regions of the ocean over an expanse of many hundreds of leagues in length and width. When that is scorched, the water above swirls in the manner of a whirlpool and, with a great roar, plunges downward. There it is known as `Baḷavāmukha`. Thus, regarding that reflection, “When might I, unimpeded, by psychic power, cross over both that terrifying and fearsome Pātālakhitta and the Baḷavāmukha?”—the meaning is: “When will that come to be? Having produced the psychic power born of meditation, when will I be able to wield such power?”

Nāgova asaṅgacārī padālayeti yathā mattavāraṇo daḷhathambhaṃ bhinditvā ayasaṅkhalikaṃ viddhaṃsetvā asaṅgacārī vanaṃ pavisitvā eko adutiyo hutvā attano rucivasena carati, evamahaṃ kadā nu sabbasubhaṃ nimittaṃ nibbajjayaṃ niravasesato vajjayanto kāmacchandavaso ahutvā jhāne yuto payutto kāmaguṇesu chandaṃ sammadeva padāleyyaṃ chindeyyaṃ pajaheyyanti yaṃ parivitakkitaṃ, taṃ nu kadā bhavissati.

“Like an elephant wandering unhindered, I will shatter”—just as an elephant in must, having broken its strong post, shattered its iron chains, and, wandering unhindered, entered the forest, roams alone, without a companion, according to its own pleasure; so too, when will I, having driven out and avoided all attractive signs without remainder, not being under the sway of sensual desire, yoked and devoted to jhāna, rightly shatter, cut off, and abandon desire for sensual pleasures? That which was reflected upon—when, indeed, will it come to be?

Iṇaṭṭova daliddako nidhiṃ ārādhayitvāti yathā koci daliddo jīvikapakato iṇaṃ gahetvā taṃ sodhetuṃ asakkonto iṇaṭṭo iṇena aṭṭito dhanikehi pīḷito nidhiṃ ārādhayitvā adhigantvā iṇañca sodhetvā sukhena ca jīvanto tuṭṭho bhaveyya, evaṃ ahampi kadā nu iṇasadisaṃ kāmacchandaṃ pahāya mahesino ariyadhanasampuṇṇatāya maṇikanakādiratanasampuṇṇanidhisadisaṃ buddhassa sāsanaṃ adhigantvā tuṭṭho bhaveyyanti yaṃ parivitakkitaṃ, taṃ kadā nu bhavissatīti.

“Like a poor man burdened by debt, having obtained a treasure”—just as some poor person, oppressed in their livelihood, might take on a debt and, being unable to clear it, is burdened by debt, afflicted by debt, and harassed by creditors, but upon obtaining and finding a treasure, would clear the debt and, living in happiness, be content; so too, when might I, having abandoned sensual desire which is like a debt, attain the teaching of the Great Sage, the Buddha—which is like a treasure filled with gems, gold, and other jewels on account of its completeness in noble wealth—and be content? That which was reflected upon—when, indeed, will it come to be?

Evaṃ pabbajjato pubbe nekkhammavitakkavasena pavattaṃ attano vitakkapavattiṃ dassetvā idāni pabbajitvā yehākārehi attānaṃ ovaditvā adhigacchi, te dassento ‘‘bahūni vassānī’’tiādikā gāthā abhāsi. Tattha bahūni vassāni tayāmhi yācito, agāravāsena alaṃ nu te idanti anekasaṃvaccharāni vividhadukkhānubandhena agāramajjhe vāsena alaṃ pariyattameva teti, ambho citta, idaṃ tayā anekāni saṃvaccharāni ahaṃ amhi nanu yācito. Taṃ dāni maṃ pabbajitaṃ samānanti taṃ maṃ tayā tathā ussāhanena pabbajitaṃ samānaṃ kena kāraṇena citta tuvaṃ na yuñjasi, samathavipassanaṃ chaḍḍetvā nihīne ālasiye niyojesīti attho.

Thus having shown the course of his own thoughts that proceeded by way of reflections on renunciation before he went forth, he now, showing the ways in which he admonished himself and made his attainment after having gone forth, spoke the verses beginning, “For many years.” Therein, “For many years I have been urged by you; is this life in the home now enough for you?” means: “For many years, is dwelling in the midst of a household, with its connection to manifold sufferings, enough, is it sufficient for you? O mind, for many years have I not been urged by you? Now that I have gone forth through such encouragement by you, for what reason, O mind, do you not apply yourself? Having abandoned serenity and insight, why do you engage in base laziness?” This is the meaning.

Nanu [Pg.470] ahaṃ, citta, tayāmhi yācitoti, ambho citta, ahaṃ tayā nanu yācito amhi āyācito maññe. Yadi yācito, kasmā idāni tadanurūpaṃ na paṭipajjasīti adhippāyo. ‘‘Giribbaje’’tiādinā yācitākāraṃ dasseti. Citrachadā vihaṅgamā vicitrapekhuṇapakkhino, mayūrāti attho. Mahindaghosatthanitābhigajjinoti jalaghosatthanitena hetunā suṭṭhu gajjanasīlā. Te taṃ ramessanti vanamhi jhāyinanti te mayūrā taṃ vane jhānapasutaṃ ramessantīti nanu tayā yācitoti dasseti.

“Surely, O mind, was I not urged by you?”—O mind, was I not truly urged by you? I think I was urged. The intention is: “If you were urged, why do you not now act accordingly?” With the words beginning “At Giribbaja,” he shows the manner of the urging. “Birds with colorful plumage” means birds with variegated tail-feathers, that is, peacocks. “Thundering with a sound like Mahinda's roar” means they are accustomed to crying out loudly on account of the sound of water and thunder. “They will delight you in the forest as you practice jhāna” means: those peacocks will delight you as you are devoted to jhāna in the forest. Thus he shows how he was urged by his mind.

Kulamhīti kulaparivaṭṭe. Imamajjhupāgatoti imaṃ araññaṭṭhānaṃ pabbajjaṃ vā ajjhupāgato. Athopi tvaṃ, citta, na mayha tussasīti tvaṃ anuvattitvā ṭhitampi maṃ nārādhessasīti attho.

“In the family” means in the family circle. “Having come to this” means having come to this forest place or to the state of homelessness. “And yet, O mind, you are not pleased with me” means: “Though you have followed me and remain, you do not gratify me.” This is the meaning.

Mameva etaṃ na hi tvaṃ paresanti etaṃ, citta, mameva tasmā tvaṃ paresaṃ na hosi. Tvaṃ pana aññesaṃ viya katvā sannāhakāle kilesamāre yujjhituṃ bhāvanāsannāhakāle nati vatvā paridevitena kiṃ payojanaṃ, idāni taṃ aññathā vattituṃ na dassāmīti adhippāyo. Sabbaṃ idaṃ calamiti pekkhamānoti yasmā ‘‘idaṃ cittaṃ aññañca sabbaṃ tebhūmakasaṅkhāraṃ calaṃ anavaṭṭhita’’nti paññācakkhunā olokento gehato kāmehi ca abhinikkhamiṃ amatapadaṃ nibbānaṃ jigīsaṃ pariyesanto, tasmā, citta, ananuvattanto nibbānaṃ pariyesanameva karomīti adhippāyo.

“This is mine indeed, you are not another's”—this means: “O mind, this is mine, therefore you are not another's. But you, acting as if you belong to another, at the time of arming for meditation, of arming to fight the defilements and Māra, say, 'I cannot,' and lament—what is the use of that? Now I will not allow you to act otherwise.” This is the intention. “Seeing that 'all this is unstable'”—this means: “Because, observing with the eye of wisdom that 'this mind and all other conditioned phenomena of the three realms are unstable and unfixed,' I went forth from home and from sensual pleasures, seeking to win the deathless state, Nibbāna. Therefore, O mind, not following you, I will only undertake the search for Nibbāna.” This is the intention.

Avītarāgena sudunnivārayaṃ cittaṃ calaṃ makkaṭasannibhaṃ vanamakkaṭasadisaṃ iti suyuttavādī subhāsitavādī dvipadānamuttamo mahābhisakko naradammasārathīti yojanā.

“For one not free from lust, the mind is very hard to restrain, fickle, and like a monkey”—that is, like a forest monkey. Thus, he is a speaker of well-reasoned words, a speaker of well-spoken words, the supreme among bipeds, the great physician, the charioteer of persons to be tamed—this is the connection.

Aviddasū yattha sitā puthujjanāti yattha yesu vatthukāmesu kilesakāmesu ca sitā paṭibaddhā te andhaputhujjanā tena kāmarāgena punabbhavesino ekanteneva dukkhamicchanti. Icchantā ca cittena nītā niraye nirākatāti cittavasikā nirayasaṃvattanikaṃ kammaṃ karontā hitasukhato nirākatā hutvā attano citteneva niraye nītā na aññathāti cittasseva niggahetabbataṃ dasseti.

“Wherein the ignorant, the common folk, are attached”—wherein, in which sensual objects and sensual defilements, they are attached and bound, those blind common folk, through that sensual lust, become seekers of future existence and desire only suffering. “And desiring thus, they are led by the mind to hell, cast away”—being under the sway of the mind, performing actions that lead to hell, they are cast away from welfare and happiness and are led to hell by their own minds and not otherwise. This shows that the mind itself must be restrained.

Punapi [Pg.471] cittaṃyeva niggahetuṃ mantento ‘‘mayūrakoñcābhirutamhī’’tiādimāha. Tattha mayūrakoñcābhirutamhīti sikhīhi sārasehi ca abhikūjite. Dīpīhi byagghehi purakkhato vasanti mettāvihāritāya evarūpehi tiracchānagatehi purakkhato parivārito hutvā vane vasanto, etena suññabhāvaparibrūhanamāha. Kāye apekkhaṃ jahāti sabbaso kāye nirapekkho jaha, etena pahitattataṃ vadati. Mā virādhayāti imaṃ sudullabhaṃ navamaṃ khaṇaṃ mā virādhehi. Itissu maṃ, citta, pure niyuñjasīti evañhi tvaṃ, citta, maṃ pabbajjato pubbe sammāpaṭipattiyaṃ uyyojesīti attho.

Again, reflecting on restraining the mind, he spoke the verse beginning, “Amidst the sounds of peacocks and herons.” Therein, “Amidst the sounds of peacocks and herons” means resounded by peacocks and herons. “Dwelling attended by leopards and tigers” means: because of abiding in loving-kindness, he dwells in the forest attended and surrounded by such animals. By this, he speaks of the cultivation of solitude. “Abandon concern for the body” means: abandon, being utterly indifferent to the body. By this, he speaks of his resolute nature. “Do not fail” means: do not fail to attain this most rare ninth moment. “Thus indeed, O mind, you urged me before” means: “Indeed thus, O mind, you urged me towards the right practice before my going forth.”

Bhāvehīti uppādehi vaḍḍhehi ca. Jhānānīti paṭhamādīni cattāri jhānāni. Indriyānīti saddhādīni pañcindriyāni. Balānīti tāniyeva pañca balāni. Bojjhaṅgasamādhibhāvanāti satta bojjhaṅge catasso samādhibhāvanā ca. Tisso ca vijjāti pubbenivāsañāṇādikā tisso vijjā ca. Phusa pāpuṇāhi buddhasāsane sammāsambuddhaovāde ṭhito.

“Develop” means: arouse and cultivate. “The jhānas” means: the four jhānas, beginning with the first. “The faculties” means: the five faculties beginning with faith. “The powers” means: those same five powers. “The awakening-factors and the development of concentration” means: the seven awakening-factors and the four developments of concentration. “And the three knowledges” means: and the three knowledges, such as the knowledge of past lives. Abiding in the Dispensation of the Buddha, in the instruction of the Perfectly Self-Enlightened One, touch and attain.

Niyyānikanti vaṭṭadukkhato niyhānavahaṃ. Sabbadukkhakkhayogadhanti amatogadhaṃ nibbānapatiṭṭhaṃ nibbānārammaṇaṃ. Sabbakilesasodhananti anavasesakilesamalavisodhanaṃ.

“Liberating” means: leading out from the suffering of the round of rebirth. “Leading to the destruction of all suffering” means: immersed in the deathless, established in Nibbāna, with Nibbāna as its object. “The purification of all defilements” means: the cleansing of the stain of defilements without remainder.

Khandheti upādānakkhandhe. Paṭipassa yonisoti rogato gaṇḍato sallato aghato ābādhatoti evamādīhi vividhehi pakārehi vipassanāñāṇena sammā upāyena nayena passa. Taṃ jahāti taṃ dukkhassa samudayaṃ taṇhaṃ pajaha, samucchinda. Idhevāti imasmiṃyeva attabhāve.

“The aggregates” means: the aggregates of clinging. “See wisely” means: see rightly, by the correct method and way, with the wisdom of insight, in various ways: as a disease, as a boil, as a dart, as a misfortune, as an affliction, and so on. “Abandon that” means: abandon that origin of suffering, which is craving; cut it off completely. “Right here” means: in this very existence.

Aniccantiādi antavantato aniccantikato tāvakālikato niccapaṭikkhepato ca aniccanti vā passa. Dukkhanti te udayabbayapaṭipīḷanato sappaṭibhayato dukkhamato sukhapaṭikkhepato dukkhanti vā passa. Suññanti avasavattanato asāmikato asārato attapaṭikkhepato ca suññaṃ, tato eva anattāti. Vigarahitabbato avaḍḍhiābādhanato ca aghanti ca vadhanti ca vipassa yonisoti yojanā. Manovicāre [Pg.472] uparundha cetasoti manovicārasaññino gehasitasomanassupavicārādike aṭṭhārasa cetaso uparundha vārehi nirodhehi.

“Impermanent,” etc., means: see as impermanent because it has an end, because it is of a perishable nature, because it is temporary, and because it is the opposite of permanent. “Suffering” means: see as suffering because it is oppressed by arising and passing away, because it is accompanied by fear, because it is suffering by nature, and because it is the opposite of happiness. “Empty” means: empty because it proceeds without being under one's control, because it is without an owner, because it is without substance, and because it is the opposite of a self; for that very reason, it is not-self. “As evil” and “as a slaughterhouse” means: see wisely because it is censurable and because it is a state of non-growth and affliction. This is the connection. “Restrain the mind's investigations, O mind” means: for one who perceives the mind's investigations, restrain, ward off, and bring to cessation the eighteen mental investigations of the mind, such as those connected with the household life and mental joy.

Muṇḍoti muṇḍabhāvaṃ upagato, ohāritakesamassuko. Virūpoti tena muṇḍabhāvena parūḷhalomatāya chinnabhinnakāsāya vatthatāya virūpo vevaṇṇiyaṃ upagato. Abhisāpamāgatoti ‘‘piṇḍolo vicarati pattapāṇī’’ti ariyehi kātabbaṃ abhisāpaṃ upagato. Vuttañhetaṃ – ‘‘abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇī’’ti (saṃ. ni. 3.80). Tenāha ‘‘kapālahatthova kulesu bhikkhasū’’ti. Yuñjassu satthuvacaneti sammāsambuddhassa ovāde yogaṃ karohi anuyuñjassu.

“Shaven-headed” means: one who has attained a shaven state, one whose hair and beard have been removed. “Of bad appearance” means: due to that shaven state, due to having overgrown body hair, and due to wearing torn and tattered ochre robes, he has a bad appearance, having attained a discolored complexion. “Having incurred a curse” means: having incurred the curse to be made by the noble ones: “He wanders for alms, bowl in hand.” For this was said: “This, monks, is a curse in the world: ‘You wander for alms, bowl in hand.’” (Saṃ. Ni. 3.80). Therefore he said: “Begging among families with a bowl in hand.” “Apply yourself to the Teacher’s word” means: make an effort in and apply yourself to the instruction of the Perfectly Self-Enlightened One.

Susaṃvutattoti suṭṭhu kāyavācācittehi sammadeva saṃvuto. Visikhantare caranti bhikkhācariyāya icchāvisesesu caranto. Cando yathā dosinapuṇṇamāsiyāti vigatadosāya puṇṇamāya kulesu niccanavasāya pāsādikatāya candimā viya carāti yojanā.

“One who is well-restrained” means: well and rightly restrained in body, speech, and mind. “He wanders in the streets” means: wandering for alms, going to particular desired places. “Like the moon on the night of the full moon” means: he wanders like the moon on a flawless full moon night, being ever new to the families and inspiring confidence. This is the connection.

Sadā dhute ratoti sabbakālañca dhutaguṇe abhirato. Tathūpamaṃ cittamidaṃ karosīti yathā koci puriso phalāni icchanto phalarukkhe ropetvā tato aladdhaphalova te mūlato chindituṃ icchati, citta, tvaṃ tathūpamaṃ tappaṭibhāgaṃ idaṃ karosi. Yaṃ maṃ aniccamhi cale niyuñjasīti yaṃ maṃ pabbajjāya niyojetvā pabbajitvā addhāgataṃ pabbajjāphalaṃ aniccamhi cale saṃsāramukhe niyuñjasi niyojanavasena pavattesi.

“Always delighting in the ascetic practices” means: at all times delighting in the qualities of the ascetic practices. “You make this mind comparable to that” means: just as some man, desiring fruits, plants a fruit tree, and then, not having obtained the fruit from it, wishes to cut it down from the root, so you, O mind, do something comparable, something similar to that. “In that you urge me on in the impermanent and unstable” means: in that, having urged me to go forth, and I having gone forth and reached the halfway point to the fruit of going forth, you urge me on, you cause me to proceed by way of urging, into the mouth of the impermanent, unstable saṃsāra.

Rūpābhāvato arūpā. Cittassa hi tādisaṃ saṇṭhānaṃ nīlādivaṇṇabhedo vā natthi, tasmā vuttaṃ arūpāti. Dūraṭṭhānappavattiyā dūraṅgama. Yadipi cittassa makkaṭasuttamattampi puratthimādidisābhāgena gamanaṃ nāma natthi, dūre santaṃ pana ārammaṇaṃ sampaṭicchatīti dūraṅgama. Ekoyeva hutvā caraṇavasena pavattanato ekacāri, antamaso dve tīṇipi cittāni ekato uppajjituṃ samatthāni nāma natthi, ekameva pana cittaṃ ekasmiṃ santāne uppajjati. Tasmiṃ niruddhe aparampi ekameva uppajjati, tasmā ekacāri. Na te karissaṃ vacanaṃ idānihanti yadipi pubbe tava vase anuvattiṃ, idāni pana satthu ovādaṃ laddhakālato [Pg.473] paṭṭhāya cittavasiko na bhavissāmi. Kasmāti ce? Dukkhā hi kāmā kaṭukā mahabbhayā kāmā nāmete atītepi dukkhā, āyatimpi kaṭukaphalā, attānuvādādibhedena mahatā bhayena anubandhantā mahabbhayā. Nibbānamevābhimano carissaṃ tasmā nibbānameva uddissa abhimukhacitto viharissaṃ.

Because of the absence of form, it is formless. For the mind indeed has no such shape or distinction of color like blue, etc.; therefore, it is called formless. Because it occurs in a distant place, it is far-going. Although the mind has no movement whatsoever, not even as much as a spider's thread, towards the eastern direction, etc., it nevertheless apprehends an object that is far away; thus, it is far-going. Because it proceeds by way of moving as a single one, it is solitary-faring. At the very least, not even two or three minds are able to arise together; rather, only one mind arises in a single continuum. When that has ceased, another single one arises; therefore, it is solitary-faring. “I will not do your bidding now” means: although I formerly acted under your control, now, from the time I received the Teacher’s instruction, I will not be under the control of the mind. If it is asked why? Because sensual pleasures are suffering, bitter, and of great danger. These sensual pleasures were suffering even in the past, and in the future they have bitter fruit; being connected with great fear, of which self-reproach is one kind, they are of great danger. “I will fare along with mind intent on Nibbāna” means: therefore, aiming at Nibbāna itself, with a mind directed towards it, I will dwell.

Tameva nibbānābhimukhabhāvaṃ dassento ‘‘nāhaṃ alakkhyā’’tiādimāha. Tattha nāhaṃ alakkhyāti alakkhikatāya nissirīkatāya nāhaṃ gehato nikkhaminti yojanā.

Showing that very state of being faced towards Nibbāna, he spoke the verse beginning, “Not I because of misfortune…” Therein, “Not I because of misfortune” is to be connected thus: “I did not go forth from the home because of misfortune, because of being without splendor.”

Ahirikkatāyāti yathāvajjaṃ keḷiṃ karonto viya nillajjatāya. Cittahetūti ekadā nigaṇṭho, ekadā paribbājakādiko honto anavaṭṭhitacitto puriso viya cittavasiko hutvā. Dūrakantanāti rājādīhi mettaṃ katvā tesu dubbhitvā dubbhibhāvena. Ājīvahetūti ājīvakāraṇā jīvikāpakato hutvā ājīvikābhayena ahaṃ na nikkhamiṃ na pabbajiṃ. Kato ca te, citta, paṭissavo mayāti, ‘‘pabbajitakālato paṭṭhāya na tava vase vattāmi, mameva pana vase vattāmī’’ti, citta, mayā nanu paṭiññā katāti dasseti.

“Because of shamelessness” means: due to shamelessness, like one who makes sport of what is blameworthy. “Because of the mind” means: having come under the control of the mind, like a person with an unsteady mind, becoming at one time a Nigaṇṭha, at another time a wanderer, and so on. “Because of betraying a friendship” means: having made friends with kings and others, and then having betrayed them, due to that betrayal. “For the sake of livelihood” means: I did not go forth, I did not take up the homeless life, because of livelihood, having been oppressed by the need for a living, out of fear for my livelihood. “And a promise was made to you by me, O mind” shows this: “O mind, was not a vow made by me, saying: ‘From the time of going forth, I will not be under your control, but rather you will be under my control’?”

Appicchatā sappurisehi vaṇṇitāti ‘‘paccayesu sabbaso appicchā nāma sādhū’’ti buddhādīhi pasaṭṭhā, tathā makkhappahānaṃ paresaṃ guṇe makkhanassa pahānaṃ vūpasamo sabbassa dukkhassa vūpasamo nibbāpanaṃ sappurisehi vaṇṇitaṃ. Itissu maṃ, citta, tadā niyuñjasi, ‘‘samma, tayā tesu guṇesu patiṭṭhātabba’’nti, citta, tvaṃ evaṃ tadā niyuñjasi. Idāni tvaṃ gacchasi pubbaciṇṇaṃ idāni maṃ tvaṃ pahāya attano purimāciṇṇaṃ mahicchatādiṃ paṭipajjasi, kiṃ nāmetanti adhippāyo.

“Having few wishes is praised by good people” means: it is praised by the Buddha and others, thus: “Having few wishes regarding the requisites in every way is indeed excellent.” Similarly, the abandoning of hypocrisy—the abandoning of denigrating the virtues of others—and the calming, the calming of all suffering, the extinguishing thereof, is praised by good people. “Thus indeed, O mind, you urged me then” means: “O mind, you urged me thus at that time, saying: ‘Friend, you should be established in those virtues.’” “Now you go to what was formerly practiced” means: now, abandoning me, you resort to your former practice of having great wishes and so on. What is this? This is the intention.

Yamatthaṃ sandhāya ‘‘gacchasi pubbaciṇṇa’’nti vuttaṃ. Taṃ dassetuṃ ‘‘taṇhā avijjā cā’’tiādi vuttaṃ. Tattha taṇhāti paccayesu taṇhā, avijjāti tattheva ādīnavapaṭicchādikā avijjā. Piyāpiyanti puttadārādīsu pemasaṅkhāto piyabhāvo ceva pantasenāsanesu adhikusaladhammesu anabhiratisaṅkhāto appiyabhāvo ca ubhayattha anurodhapaṭivirodho. Subhāni rūpānīti ajjhattaṃ bahiddhā ca subharūpāni. Sukhā vedanāti iṭṭhārammaṇe paṭicca uppajjanasukhavedanā. Manāpiyā kāmaguṇāti vuttāvasesā manoramā [Pg.474] kāmakoṭṭhāsā. Vantāti nirūpato taṃnissitassa chandarāgassa vikkhambhanapahānena chaḍḍitatāya pariccattatāya ca vantā. Vante ahaṃ āvamituṃ na ussaheti evaṃ te chaḍḍite puna paccāvamituṃ ahaṃ na sakkomi, pariccattā eva hontīti vadati.

In reference to what was meant when it was said, 'You go according to past habits,' the words 'craving and ignorance,' and so forth, were stated to explain that meaning. Therein, 'craving' is craving for requisites, and 'ignorance' is the ignorance that conceals the danger in those very things. 'Loved and unloved' refers to both the state of being loved, known as affection for sons, wives, and so on, and the state of being unloved, known as non-delight in remote lodgings and higher wholesome states; in both cases, it is conformity and opposition. 'Beautiful forms' are beautiful forms, both internal and external. 'Pleasant feeling' is the pleasant feeling that arises in dependence on a desirable object. 'Pleasurable sense-pleasures' are the remaining delightful portions of sensuality that have been mentioned. 'Vomited' means that because of being discarded and relinquished through the suppression and abandonment of the desire and lust dependent on them, they are vomited. He says, 'Having thus discarded them, I am unable to swallow them back; they are truly relinquished.'

Sabbatthāti sabbesu bhavesu sabbāsu yonīsu sabbāsu gatīsu viññāṇaṭṭhitīsu ca. Vaco kataṃ mayāti, ambho citta, tava vacanaṃ mayā kataṃ. Karonto ca bahūsu jātīsu na mesi kopitoti anekāsu jātīsu pana mayā na kopito asi. Mayā neva paribhavito. Tathāpi ajjhattasambhavo attani sambhūto hutvāpi tava akataññutāya dukkhe cīraṃ saṃsaritaṃ tayā kateti tayā nibbattite anādimati saṃsāradukkhe sucirakālaṃ mayā saṃsaritaṃ paribbhamitaṃ.

'Everywhere' means in all states of existence, in all wombs, in all destinies, and in all stations of consciousness. 'Your word was done by me' means, 'O mind, your word was done by me.' As for 'In many births, you were not angered by me,' this means: in countless births, you were not angered by me, nor were you disparaged by me. Even so, though having arisen from within, having originated in oneself, it is said, 'for a long time I have wandered in suffering created by you.' This means: in the beginningless suffering of saṃsāra produced by you, I have wandered and roamed for a very long time.

Idāni ‘‘dukkhe ciraṃ saṃsaritaṃ tayā kate’’ti saṅkhepato vuttamatthaṃ uppattibhedena gatibhedena ca vitthārato dassento ‘‘tvaññevā’’tiādimāha. Tattha rājadasīti rājā asi, dakāro padasandhikaro, vessā ca suddā ca bhavāma ekadā taveva vāhasāti yojanā. Devattanaṃ vāpīti devabhāvaṃ vāpi tvaṃyeva no amhākaṃ, citta, karosīti yojanā. Vāhasāti kāraṇabhāvena.

Now, wishing to explain in detail by way of different kinds of birth and destiny the meaning briefly stated as 'for a long time I have wandered in suffering created by you,' he said, 'You yourself,' and so forth. Therein, 'rājadasī' means 'you were a king'; the letter 'd' is for euphonic connection. The construction is: 'We become merchants and commoners at times because of you alone.' As for 'or even the state of a deva,' the construction is: 'Or even the state of a deva, you alone, O mind, create for us.' 'Vāhasā' means 'by way of cause.'

Taveva hetūti taveva hetubhāvena. Tvaṃmūlakanti tvaṃnimittaṃ.

'Because of you' means by your being the cause. 'Rooted in you' means on account of you.

Nanu dubbhissasi maṃ punappunanti punappunaṃ dubbhissasi nuna, yathā pubbe tvaṃ anantāsu jātīsu, citta, mittapaṭirūpako sapatto hutvā mayhaṃ punappunaṃ dubbhi, idāni tathā dubbhissasi maññe, pubbe viya cāretuṃ na dassāmīti adhippāyo. Muhuṃ muhuṃ cāraṇikaṃva dassayanti abhiṇhato caraṇārahaṃ viya mano dassento caraṇārahaṃ purisaṃ vañcetvā caragopakaṃ nipphādento viya punappunaṃ taṃ taṃ bhavaṃ dassento. Ummattakeneva mayā palobhasīti ummattakapurisena viya mayā saddhiṃ kīḷanto taṃ taṃ palobhanīyaṃ dassetvā palobhasi. Kiñcāpi te, citta, virādhitaṃ mayāti, ambho citta, kiṃ nāma te mayā viraddhaṃ, taṃ kathehīti adhippāyo.

'Will you not betray me again and again?' means: Surely, you will betray me again and again. Just as before in countless lives, O mind, having become a false friend and an enemy, you repeatedly betrayed me, so now, I think, you will betray me. The intention is: 'I will not let you make me wander as before.' 'Showing yourself again and again like a prison-keeper' means: repeatedly showing this or that state of existence, like one who, having deceived a man deserving of imprisonment, makes him a prison guard. 'You entice me as if I were a madman' means: playing with me as if with a madman, you entice me by showing various alluring things. 'What wrong have I done to you, O mind?' means: the intention is, 'O mind, what wrong at all have I done to you? Tell me that!'

Idaṃ pure cittanti idaṃ cittaṃ nāma ito pubbe rūpādīsu ārammaṇesu rajjanādinā, yena ākārena icchati, yattheva cassa kāmo uppajjati, tassa [Pg.475] vasena yatthakāmaṃ yathā vicarantassa sukhaṃ hoti, tatheva ca caranto yathāsukhaṃ dīgharattaṃ cārikaṃ acari. Ajjāhaṃ pabhinnamadaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena naṃ niggahessāmi, nassa vītikkamituṃ dassāmīti.

'This mind formerly' means: this mind, before now, through attachment and so on to objects such as forms, wandered for a long time as it pleased. It wandered in whatever way it wished, wherever desire arose for it, and wherever it was pleasant for it to roam, moving according to its will. 'Today I shall restrain it with wise attention, just as a skilled hook-holder, known as an elephant master, restrains an elephant in must with a hook; I will not allow it to transgress.'

Satthā ca me lokamimaṃ adhiṭṭhahīti mama satthā sammāsambuddho imaṃ anavasesakhandhalokaṃ ñāṇena adhiṭṭhahi. Kinti? Hutvā abhāvaṭṭhena aniccato, kassacipi dhuvassa thāvarassa abhāvato addhuvato sukhasārādīnaṃ abhāvato asārato. Pakkhanda maṃ, citta, jinassa sāsaneti tasmā yāthāvato paṭipajjituṃ, citta, maṃ jinassa bhagavato sāsane pakkhandehi anuppavesehi. ‘‘Pakkhandima’’ntipi pāḷi, jinassa sāsane imaṃ lokaṃ ñāṇena pakkhanda, yāthāvato tārehi, pakkhandanto ca vipassanāñāṇamaggena yāpento suduttarato mahantato saṃsāramahoghato maṃ tārehi.

'And the Teacher determined this world for me' means: my Teacher, the Perfectly Enlightened One, determined this entire world of aggregates without remainder through his knowledge. How so? As impermanent, in the sense of ceasing to be after having been; as unstable, due to the absence of anything permanent or stable; and as without essence, due to the absence of any essence of pleasure and the like. 'Plunge me, O mind, into the teaching of the Victor' means: therefore, in order to practice in accordance with reality, O mind, make me plunge into, make me enter, the teaching of the Victorious Blessed One. 'Pakkhandimaṃ' is also a reading, meaning: in the teaching of the Victor, plunge into this world with knowledge, carry me across in accordance with reality; and while plunging, making me proceed by the path of insight knowledge, carry me across from the great, hard-to-cross, great flood of saṃsāra.

Na te idaṃ, citta, yathā purāṇakanti, ambho citta, idaṃ attabhāvagehaṃ porāṇakaṃ viya tava na hotīti attho. Kasmā? Nāhaṃ alaṃ tuyha vase nivattitunti idānāhaṃ tava vase nivattituṃ na yutto. Yasmā mahesino bhagavato pabbajitomhi sāsane. Pabbajitakālato ca paṭṭhāya samaṇā nāma mādisāva na honti vināsadhārino, ekaṃsato samaṇāyeva hontīti attho.

'This is not for you, O mind, as it was of old' means: O mind, this house of the body is not for you as it was before. Why? 'I am not one to be turned back into your power' means: now I am not fit to be turned back into your power. This is because I have gone forth in the teaching of the Great Sage, the Blessed One. And from the time of going forth, recluses such as I are not bearers of destruction of virtue; they are certainly true recluses—this is the meaning.

Nagāti sineruhimavantādayo sabbe pabbatā. Samuddāti puratthimasamuddādayo sītasamuddādayo, na sabbe samuddā. Saritāti gaṅgādayo sabbā nadiyo ca. Vasundharāti pathavī. Disā catassoti puratthimādibhedā catasso disā. Vidisāti puratthimadakkhiṇādayo catasso anudisā. Adhoti heṭṭhā yāva udakasandhārakavāyukhandhā. Divāti devalokā. Divāggahaṇena cettha tattha gate sattasaṅkhāre vadati. Sabbe aniccā tibhavā upaddutāti sabbe kāmabhavādayo tayo bhavā aniccā ceva jātiādīhi rāgādīhi kilesehi upaddutā pīḷitā ca, na ettha kiñci khemaṭṭhānaṃ nāma atthi, tadabhāvato kuhiṃ gato, citta, sukhaṃ ramissasi, tasmā tato nissaraṇañcettha pariyesāhīti adhippāyo.

'Mountains' means all mountains such as Sineru and the Himalayas. 'Oceans' means the eastern oceans, the cold oceans, and so on, but not all oceans. 'Rivers' means the Ganges and all other rivers. 'The earth-bearer' means the earth. 'The four directions' means the four directions with their divisions, such as the east. 'The intermediate directions' means the four intermediate directions, such as the southeast. 'Below' means downwards, as far as the sphere of wind that supports the water. 'The heavens' means the deva worlds. And by the term 'heavens' here, it refers to the conditioned phenomena of beings who have gone there. 'All three existences are impermanent and afflicted' means that all three existences, such as the sense-sphere existence, are both impermanent and afflicted and oppressed by birth and so on, and by defilements such as lust. There is no place of safety here whatsoever. Due to its absence, the intention is: 'Where, O mind, having gone, will you find delight in happiness? Therefore, you should seek the escape from that right here.'

Dhitipparanti [Pg.476] dhitiparāyaṇaṃ paramaṃ thirabhāve ṭhitaṃ mamaṃ, citta, kiṃ kāhisi, tato īsakampi maṃ cāletuṃ nāsakkhissasīti attho. Tenāha ‘‘na te alaṃ, citta, vasānuvattako’’ti. Idāni tamevatthaṃ pākaṭataraṃ katvā dassento ‘‘na jātu bhastaṃ ubhatomukhaṃ chupe, dhiratthu pūraṃ navasotasandani’’nti āha. Tattha bhastanti ruttiṃ. Ubhatomukhanti putoḷiyā ubhatomukhaṃ. Na jātu chupeti ekaṃseneva pādenāpi na chupeyya, tathā dhiratthu pūraṃ navasotasandaninti nānappakārassa asucino pūraṃ navahi sotehi vaṇamukhehi asucisandaniṃ savatiṃ. Tāya vaccakuṭiyā dhī atthu, tassā garahā hotu.

'Having resolution as the highest' means: 'What will you do to me, O mind, who am established in a supreme state of firmness, for whom resolution is the final resort? You will not be able to shake me even slightly from that'—this is the meaning. Therefore, he said, 'You are not able, O mind, to make me follow your power.' Now, showing that same meaning more clearly, he said: 'One would never touch a bellows with two mouths; shame on this thing, full and flowing from nine streams!' Therein, 'bellows' means a leather bag. 'With two mouths' means a bag with two openings. 'Never touch' means one would certainly not touch it even with a foot. Similarly, 'shame on this thing, full and flowing from nine streams' means it is full of various kinds of filth, and from its nine openings, which are like the mouths of wounds, filth flows and oozes. Shame on that latrine; let it be scorned.

Evaṃ aṭṭhavīsatiyā gāthāhi niggaṇhanavasena cittaṃ ovaditvā idāni vivekaṭṭhānācikkhaṇādinā sampahaṃsento ‘‘varāhaeṇeyyavigāḷhasevite’’tiādimāha. Tattha varāhaeṇeyyavigāḷhaseviteti varāhehi ceva eṇeyyehi ca ogāhetvā sevite. Pabbhārakuṭṭeti pabbhāraṭṭhāne ceva pabbatasikhare ca. Pakateva sundareti pakatiyā eva sundare atittimanohare. ‘‘Pakativasundhare’’ti vā pāṭho, pākatike bhūmipadeseti attho. Navambunā pāvusasittakānaneti pāvusavasena vuṭṭhena meghodakena upasittavasse sutheve vane. Tahiṃ guhāgehagato ramissasīti tasmiṃ pabbatakānane guhāsaṅkhātaṃ gehaṃ upagato bhāvanāratiyā abhiramissasi.

Having thus admonished the mind with twenty-eight verses by way of restraint, now, delighting it by indicating places of seclusion and so on, he said: 'Frequented by boars and antelopes,' and so on. Therein, 'frequented by boars and antelopes' means frequented by both boars and antelopes, having plunged into it. 'In gorges and on peaks' means in places of overhanging rocks and on mountain peaks. 'Naturally beautiful' means naturally beautiful, insatiably charming. Alternatively, the reading is 'naturally lovely,' meaning in a natural region of the earth. 'In a forest sprinkled with fresh water' means in a forest with fine rain, sprinkled by the water of the clouds that have rained during the monsoon season. 'There, having gone to a cave-dwelling, you will delight' means that in that mountain forest, having approached a dwelling known as a cave, you will delight in the joy of meditation.

Te taṃ ramessantīti te mayūrādayo vanasaññaṃ uppādentā taṃ ramessantīti attho.

'They will delight you' means that those, such as peacocks, arousing the perception of a forest, will delight you—this is the meaning.

Vuṭṭhamhi deveti meghe adhippavuṭṭhe. Caturaṅgule tiṇeti teneva gassodakapātena tattha tattha tiṇe surattavaṇṇakambalasadise caturaṅgule jāte. Saṃpupphite meghanibhamhi kānaneti pāvusameghasaṅkāse kānane sammadeva pupphite. Nagantareti pabbatantare. Viṭapisamo sayissanti tarusadiso apariggaho hutvā nipajjissaṃ. Taṃ me mudū hehiti tūlasannibhanti taṃ tiṇapaccattharaṇaṃ mudu sukhasamphassaṃ tūlasannibhaṃ tūlikasadisaṃ sayanaṃ me bhavissati.

'When the deva has rained' means when the cloud has rained abundantly. 'Four inches of grass' means that by that very downpour of rain, grass resembling a deep red woolen blanket has grown four inches high here and there. 'In the forest resembling a rain cloud, now fully in bloom' means in a forest resembling a monsoon cloud that has blossomed perfectly. 'Between the mountains' means in the mountain valleys. 'I will lie down like a tree' means, being unattached like a tree, I will lie down. 'May it be soft for me, like cotton' means that grass bedding, soft and pleasant to the touch, resembling cotton, like a cotton mattress, will be my resting place.

Tathā [Pg.477] tu kassāmi yathāpi issaroti yathā koci issarapuriso attano vacanakaradāsādiṃ vase vatteti, ahampi, citta, taṃ tathā karissāmi, mayhaṃ vase vattemiyeva. Kathaṃ? Yaṃ labbhati tenapi hotu me alanti catūsu paccayesu yaṃ yādisaṃ vā tādisaṃ vā labbhati, tena ca mayhaṃ alaṃ pariyattaṃ hotu. Etena idaṃ dasseti – yasmā idhekacce sattā taṇhuppādahetu cittassa vase anuvattanti, ahaṃ pana taṇhuppādaṃ dūrato vajjento cittaṃ dāsaṃ viya karonto attano vase vattemīti. Na tāhaṃ kassāmi yathā atandito, biḷārabhastaṃva yathā sumadditanti citta taṇhuppādaparivajjanahetu, puna tanti cittaṃ āmasati, yathā aññopi koci sammappadhānayogena bhāvanāya atandito attano cittaṃ kammakkhamaṃ, kammayoggaṃ karoti, tathā ahampi, citta, taṃ kammakkhamaṃ, kammayoggaṃ mayhaṃ vase vattaṃ karissāmi. Yathā kiṃ? Biḷārabhastaṃva yathā sumadditaṃ, naiti nipātamattaṃ. Yathā suṭṭhu madditaṃ biḷārabhastaṃ kammakkhamaṃ, kammayoggaṃ sukhena pariharaṇīyañca hoti, tathāhaṃ taṃ karissāmi.

'So shall I make it, just as a master does' means: just as some master makes his obedient servants and so on subject to his will, so too, O mind, will I do to you; I will surely make you subject to my will. How? 'Whatever is obtained, with that let me be content' means: among the four requisites, whatever of whatever kind is obtained, with that let there be enough and sufficiency for me. By this he shows the following: whereas some beings here, on account of the arising of craving, follow the will of the mind, I, on the other hand, avoiding the arising of craving from afar and making the mind like a servant, make it subject to my will. 'Indeed, I shall make you, being unwearied, like a well-tanned cat-skin bag.' O mind, for the sake of avoiding the arising of craving, he again addresses the mind thus: just as some other person, being unwearied in meditation through the application of right effort, makes his own mind workable and fit for work, so too, O mind, will I make you workable, fit for work, and subject to my will. Like what? 'Like a well-tanned cat-skin bag.' Here, 'na' is merely a particle. Just as a well-tanned cat-skin bag is workable, fit for work, and easy to handle, so will I make you.

Vīriyena taṃ mayha vasānayissanti, ambho citta, taṃ attano vīriyena bhāvanābalaṃ uppādetvā tena mayhaṃ vasaṃ ānayissaṃ. Gajaṃva mattaṃ kusalaṅkusaggahoti yathā kusalo cheko aṅkusaggaho hatthācariyo attano sikkhābalena mattahatthiṃ attano vasaṃ āneti, tathevāti attho.

'With effort, I will bring you under my control.' O mind, having aroused the power of meditation through my own effort, by that I will bring you under my control. 'Like a wild elephant, by a skilled hook-holder' means: just as a skilled and expert elephant trainer, a hook-holder, brings a wild elephant under his control by the power of his training, so too—this is the meaning.

Tayā sudantena avaṭṭhitena hīti hīti nipātamattaṃ, citta, samathavipassanābhāvanāhi suṭṭhu dantena tato eva sammadeva vipassanāvīthiṃ paṭipannattā avaṭṭhitena tayā. Hayena yoggācariyova ujjunāti yathā sudantena sudantattā eva ujunā avaṅkagatinā assājānīyena yoggācariyo assadammasārathi akhemaṭṭhānato khemantabhūmiṃ paṭipajjituṃ sakkoti, evaṃ pahomi maggaṃ paṭipajjituṃ sivanti asivabhāvakarānaṃ kilesānaṃ abhāvena sivaṃ. Cittānurakkhīhīti attano cittaṃ anurakkhaṇasīlehi buddhādīhi sabbakālaṃ sevitaṃ ariyamaggaṃ ahaṃ paṭipajjituṃ adhigantuṃ pahomi sakkomīti.

'With you, well-tamed and established'—here, 'hī' is merely a particle. O mind, by you, who are well-tamed through the cultivation of serenity and insight, and therefore established, having rightly entered upon the path of insight. 'As a trainer with a straight-going horse' means: just as a trainer, a charioteer who tames horses, is able to proceed from an unsafe place to a place of safety with a thoroughbred horse that is well-tamed and therefore goes straight, without swerving; so too, 'I am able to tread the safe path'—safe due to the absence of the defilements that cause what is unsafe. 'By those who guard the mind' means: I am able, I can, practice and attain the noble path that is always frequented by those, such as the Buddhas, who are accustomed to guarding their own minds.

Ārammaṇe [Pg.478] taṃ balasā nibandhisaṃ, nāgaṃva thambhamhi daḷhāya rajjuyāti yathā hatthācariyo mahāhatthiṃ āḷānathambhe daḷhāya thirāya rajjuyā nibandhati, evamahaṃ, citta, kammaṭṭhānārammaṇe bhāvanābalena nibandhissaṃ. Taṃ me suguttaṃ satiyā subhāvitanti taṃ tvaṃ, citta, mama satiyā suguttaṃ subhāvitañca hutvā. Anissitaṃ sabbabhavesu hehisīti ariyamaggabhāvanādibalena kāmabhavādīsu sabbesupi bhavesu taṇhādinissayehi anissitaṃ bhavissasi.

'I will bind you forcefully to the object, like an elephant to a post with a strong rope' means: just as an elephant trainer binds a great elephant to a binding post with a strong, firm rope, so too, O mind, will I bind you to the meditation object with the power of meditation. 'Well-guarded by my mindfulness and well-cultivated' means: you, O mind, being well-guarded by my mindfulness and well-cultivated. 'You will be independent in all states of existence' means: through the power of cultivating the noble path and so on, you will be independent of supports such as craving in all states of existence, such as the sensual realm of existence.

Paññāya chetvā vipathānusārinanti uppathagāminaṃ āyatanasamudayaṃ yāthāvato disvā yena samudayena uppathagāmī, tassa kilesavissandanaṃ kilesavipphanditaṃ indriyasaṃvarūpanissayāya paṭisaṅkhānapaññāya chinditvā sotavicchedanavasena āvaraṇaṃ katvā. Yogena niggayhāti vipassanābhāvanāsaṅkhātena yogena sāmatthiyavidhamanena niggahetvā. Pathe nivesiyāti vipassanāvīthiyaṃ nivesetvā, patiṭṭhapetvā. Yadā pana vipassanā ussukkāpitā maggena ghaṭṭeti, tadā maggapaññāya ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (mahāva. 16; saṃ. ni. 5.1081) nidassanena sabbaso āyatanasamudayassa vibhavaṃ sambhavañca asammohato disvā sadevake loke aggavādino sammāsambuddhassa dāyādo orasaputto hehisi bhavissasīti attho.

'Having cut with wisdom that which follows a wrong path' means: having seen in accordance with reality the origin of the sense bases which leads to a wrong path, and having severed the outflow and agitation of defilements by which one goes on a wrong path—severed it with the wisdom of reflection which has the restraint of the sense faculties as its support, thereby creating a barrier by cutting off the stream. 'Having restrained it with effort' means: having restrained it with the effort known as insight meditation, by destroying its power. 'Having established it on the path' means: having established and settled it on the path of insight. Then, when insight that has been diligently cultivated connects with the path, at that time, with the wisdom of the path, by seeing without delusion the passing away and arising of the entire origin of the sense bases, through the example 'Whatever is subject to origination is all subject to cessation,' you will become an heir, a legitimate son of the Fully Enlightened One, the supreme proclaimer in the world with its gods. This is the meaning.

Catubbipallāsavasaṃ adhiṭṭhitanti anicce niccanti, asubhe subhanti, dukkhe sukhanti, anattani attāti imesaṃ catunnaṃ vipallāsānaṃ vasaṃ adhiṭṭhitaṃ anuvattantaṃ. Gāmaṇḍalaṃva parinesi, citta, manti, ambho citta, maṃ gāmadārakaṃ viya parikaḍḍhasi, ito cito parikaḍḍhasi. Nanu saṃyojanabandhanacchidanti saṃyojanasaṅkhātānaṃ dasannaṃ bandhanānaṃ chedakaṃ kāruṇikaṃ mahāmuniṃ sammāsambuddhaṃ saṃsevasi nanu, ‘‘tathārūpe mahānubhāve dūratova vajjesi, mādise pana tapassine yathāruci parinesī’’ti appasādalesena satthāraṃ pasaṃsati.

'Established under the sway of the four distortions' means established under the sway of, and following, these four distortions: that the impermanent is permanent, the impure is pure, suffering is happiness, and what is not-self is self. 'You lead me about like a village boy, O mind' means: O mind, you drag me about like a village boy; you pull me this way and that. 'Do you not attend upon the one who cuts the bonds of the fetters?' means: do you not attend upon the compassionate Great Sage, the Fully Enlightened One, who cuts the ten bonds known as the fetters? 'You avoid such a one of great power from afar, but you lead an ascetic like me about as you please.' Thus, with a hint of displeasure, he praises the Teacher.

Migo yathāti yathā migo rukkhagacchalatādīhi suṭṭhu cittavicitte anākule kānane seri sayaṃvasī ramati. Rammaṃ giriṃ pāvusaabbhamālininti evaṃ pāvusakāle samantato sumālinīhi thalajajalajamālāhi samannāgatattā [Pg.479] abbhamāliniṃ janavivittatāya manoramatāya ca rammaṃ pabbataṃ labhitvā tattha nage ramissaṃ, asaṃsayaṃ ekaṃseneva tvaṃ, citta, parābhavissasi, saṃsārabyasanehi ṭhassasīti attho.

'Just as a deer' means: just as a deer roams at will, being its own master, in an undisturbed forest, beautifully diverse with trees, shrubs, and creepers. 'A delightful mountain, garlanded by the monsoon clouds' means: thus, in the rainy season, having found a delightful mountain—garlanded because it is endowed all around with beautiful garlands of flowers from land and water, and delightful because it is secluded from people and charming—'there on that mountain I will delight.' Without a doubt, most certainly, you, O mind, will be defeated; you will stand amidst the calamities of saṃsāra—this is the meaning.

Ye tuyha chandena vasena vattinoti sabbe puthujjane cittasāmaññena gahetvā vadati. Tassattho – ye naranāriyo, ambho citta, tuyhaṃ chandena vasena ruciyā ṭhitā yaṃ gehanissitaṃ sukhaṃ anubhonti anubhavissanti, te aviddasū andhabālā, māravasānuvattino kilesamārādīnaṃ vase anuvattanasīlā, bhavābhinandī kāmādibhavameva abhinandanato, tava sāvakā anusiṭṭhikarā. Mayaṃ pana sammāsambuddhassa sāvakā, na tuyhaṃ vase anuvattāmāti.

'Those who live according to your will and desire'—this is said taking all ordinary people in the sense of a common mentality. Its meaning is this: O mind, those men and women who, abiding by your will, desire, and preference, experience or will experience the happiness dependent on a household life—they are ignorant, blind fools, followers of Māra’s sway, prone to follow the influence of the defilements, Māra, and so on. Delighting in existence because they delight in sensual existence and the like, they are your disciples, acting on your instruction. We, however, are disciples of the Perfectly Self-Enlightened One; we do not follow your control.

Evaṃ thero pubbe attano uppannaṃ yonisomanasikāraṃ cittassa niggaṇhanavasena pavattaṃ nānappakārato vibhajitvā samīpe ṭhitānaṃ bhikkhūnaṃ ovādadānavasena dhammaṃ kathesi. Yaṃ panettha antarantarā atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā uttānatthamevāti.

Thus, the elder, having analyzed in various ways the wise attention that had arisen in him previously, which proceeded by way of restraining the mind, taught the Dhamma to the monks standing nearby by way of giving advice. Whatever herein was not explained in detail from time to time is indeed of obvious meaning, being in accordance with the method stated above.

Tālapuṭattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Tālapuṭa is concluded.

Paññāsanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Fifties is concluded.

20. Saṭṭhinipāto

20. The Book of the Sixties

1. Mahāmoggallānattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Mahāmoggallāna

Saṭṭhinipāte [Pg.480] āraññikātiādikā āyasmato mahāmoggallānattherassa gāthā. Kā uppatti? Tassa vatthu dhammasenāpativatthumhi vuttameva. Thero hi pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkante satthārā – ‘‘moggallāna, moggallāna, mā, brāhmaṇa, ariyaṃ tuṇhībhāvaṃ pamādo’’tiādinā (saṃ. ni. 2.235) saṃvejito thinamiddhaṃ vinodetvā bhagavatā vuccamānaṃ dhātukammaṭṭhānaṃ suṇanto eva vipassanaṃ vaḍḍhetvā paṭipāṭiyā uparimaggattayaṃ upagantvā aggaphalakkhaṇe sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.1.375-397) –

In the Book of the Sixties, the verses beginning with 'āraññikā' are those of the Venerable Elder Mahāmoggallāna. What is their origin? His story is the same as that told in the story of the General of the Dhamma. Indeed, the Elder, on the seventh day from his day of ordination, while practicing the ascetic's duties near the village of Kallavāla in the country of Magadha, was overcome by sloth and torpor. He was roused by the Teacher, who said: 'Moggallāna, Moggallāna, brahmin, do not be heedless of the noble silence,' and so on. Having dispelled sloth and torpor, while listening to the meditation subject of the elements being taught by the Blessed One, he developed insight and, in due course, having attained the three higher paths, reached the pinnacle of the knowledge of a disciple's perfection at the moment of the highest fruit. Therefore, it is said in the Apadāna:

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Vihāsi himavantamhi, devasaṅghapurakkhato.

'The Blessed One Anomadassī, eldest of the world, a bull among men, dwelt in the Himalayas, honored by an assembly of devas.'

‘‘Varuṇo nāma nāmena, nāgarājā ahaṃ tadā;

Kāmarūpī vikubbāmi, mahodadhinivāsahaṃ.

'At that time, I was a Nāga king named Varuṇa; a dweller in the great ocean, I could change my form at will.'

‘‘Saṅgaṇiyaṃ gaṇaṃ hitvā, tūriyaṃ paṭṭhapesahaṃ;

Sambuddhaṃ parivāretvā, vādesuṃ accharā tadā.

'Leaving my attendant retinue, I had the musical instruments played; surrounding the Sambuddha, the celestial nymphs then performed.'

‘‘Vajjamānesu tūresu, devā tūrāni vajjayuṃ;

Ubhinnaṃ saddaṃ sutvāna, buddhopi sampabujjhatha.

'While the instruments were being played, the devas played their celestial instruments; hearing the sound of both, the Buddha too was pleased.'

‘‘Nimantetvāna sambuddhaṃ, sakaṃ bhavanupāgamiṃ;

Āsanaṃ paññapetvāna, kālamārocayiṃ ahaṃ.

'Having invited the Sambuddha, I went to my own abode; having prepared a seat, I then announced that it was time.'

‘‘Khīṇāsavasahassehi, parivuto lokanāyako;

Obhāsento disā sabbā, bhavanaṃ me upāgami.

'The Leader of the World, surrounded by a thousand whose taints were destroyed, illuminating all directions, approached my abode.'

‘‘Upaviṭṭhaṃ mahāvīraṃ, devadevaṃ narāsabhaṃ;

Sabhikkhusaṅghaṃ tappesiṃ, annapānenahaṃ tadā.

'Then, with food and drink, I satisfied the Great Hero, the God of gods, the Bull among men, who was seated there with the community of monks.'

‘‘Anumodi [Pg.481] mahāvīro, sayambhū aggapuggalo;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

'The Great Hero, the Self-Become One, the foremost individual, gave his blessings; seated amidst the community of monks, he spoke these verses.'

‘‘Yo so saṅghaṃ apūjesi, buddhañca lokanāyakaṃ;

Tena cittappasādena, devalokaṃ gamissati.

'He who has thus honored the Saṅgha and the Buddha, the Leader of the World—through that confidence of his heart, he will go to the deva world.'

‘‘Sattasattatikkhattuñca, devarajjaṃ karissati;

Pathabyā rajjaṃ aṭṭhasataṃ, vasudhaṃ āvasissati.

'Seventy-seven times he will exercise kingship over the devas; eight hundred times he will rule a kingdom on earth, wielding mastery over the land.'

‘‘Pañcapaññāsakkhattuñca, cakkavattī bhavissati;

Bhogā asaṅkhiyā tassa, uppajjissanti tāvade.

'And fifty-five times he will be a wheel-turning monarch; for him, immeasurable wealth will arise at that very time.'

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

'In an immeasurable eon from now, one born in the Okkāka clan, Gotama by clan name, will be a Teacher in the world.'

‘‘Nirayā so cavitvāna, manussattaṃ gamissati;

Kolito nāma nāmena, brahmabandhu bhavissati.

'He, having passed away from hell, will attain a human state; by name he will be Kolita, a kinsman of Brahmā.'

‘‘So pacchā pabbajitvāna, kusalamūlena codito;

Gotamassa bhagavato, dutiyo hessati sāvako.

'Later, having gone forth, urged on by his wholesome roots, he will become the second disciple of the Blessed One, Gotama.'

‘‘Āraddhavīriyo pahitatto, iddhiyā pāramiṃ gato;

Sabbāsave pariññāya, nibbāyissatināsavo.

'With energy aroused and mind resolute, having gone to the perfection of psychic power, fully comprehending all the taints, he, being taintless, will attain final Nibbāna.'

‘‘Pāpamittopanissāya, kāmarāgavasaṃ gato;

Mātaraṃ pitarañcāpi, ghātayiṃ duṭṭhamānaso.

'Relying on an evil friend, I fell under the sway of sensual lust; with a corrupted mind, I killed my mother and my father.'

‘‘Yaṃ yaṃ yonupapajjāmi, nirayaṃ atha mānusaṃ;

Pāpakammasamaṅgitā, bhinnasīso marāmahaṃ.

'In whatever womb I am reborn, whether in hell or the human realm, endowed with that evil kamma, I die with my head shattered.'

‘‘Idaṃ pacchimakaṃ mayhaṃ, carimo vattate bhavo;

Idhāpi ediso mayhaṃ, maraṇakāle bhavissati.

'This is my last existence, my final life unfolds; here too, at the time of death, such a fate will befall me.'

‘‘Pavivekamanuyutto, samādhibhāvanārato;

Sabbāsave pariññāya, viharāmi anāsavo.

'Devoted to seclusion, delighting in the development of concentration, having fully comprehended all the taints, I dwell taintless.'

‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ;

Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato.

'Having reached the perfection of psychic power, I could shake with my left big toe even the very deep, vast, and inviolable earth.'

‘‘Asmimānaṃ [Pg.482] na passāmi, māno mayhaṃ na vijjati;

Sāmaṇere upādāya, garucittaṃ karomahaṃ.

'I see no 'I am' conceit; no conceit is found in me. Beginning even with the novice monks, I cultivate a respectful mind.'

‘‘Aparimeyye ito kappe, yaṃ kammamabhinīhariṃ;

Tāhaṃ bhūmimanuppatto, pattomhi āsavakkhayaṃ.

'For the kamma I set in motion in an immeasurable eon from now, I have reached that state; I have attained the destruction of the taints.'

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

'The four analytical knowledges... the Buddha’s teaching has been fulfilled.'

Atha naṃ satthā aparabhāge jetavanamahāvihāre ariyagaṇamajjhe nisinno tena tena guṇena attano sāvake etadagge ṭhapento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.188, 190) iddhimantatāya etadagge ṭhapesi. Tena evaṃ satthārā etadagge ṭhapitena sāvakapāramiyā matthakaṃ pattena mahātherena taṃ taṃ nimittaṃ āgamma tattha tattha bhāsitā gāthā, tā saṅgītikāle dhammasaṅgāhakehi –

Then, at a later time, the Teacher, seated amidst the assembly of noble ones in the great monastery of Jetavana, while establishing his disciples as foremost in this and that quality, declared: 'Foremost, monks, among my monk disciples who possess psychic power is this one, that is, Mahāmoggallāna.' Thus, he was established as foremost in terms of psychic power. By that great elder—who was thus established as foremost by the Teacher and who had reached the pinnacle of a disciple's perfection—verses were spoken here and there based on various occasions. At the time of the council, those verses were compiled by the codifiers of the Dhamma:

1149.

1149.

‘‘Āraññikā piṇḍapātikā, uñchāpattāgate ratā;

Dālemu maccuno senaṃ, ajjhattaṃ susamāhitā.

'As forest-dwellers and alms-food eaters, delighting in what comes into our bowls, inwardly well-concentrated, we shall shatter the army of Death.'

1150.

1150.

‘‘Āraññikā piṇḍapātikā, uñchāpattāgate ratā;

Dhunāma maccuno senaṃ, naḷāgāraṃva kuñjaro.

'As forest-dwellers and alms-food eaters, delighting in what comes into our bowls, we shake off the army of Death, as an elephant shakes off a hut of reeds.'

1151.

1151.

‘‘Rukkhamūlikā sātatikā, uñchāpattāgate ratā;

Dālemu maccuno senaṃ, ajjhattaṃ susamāhitā.

'As tree-root-dwellers, ever persistent, delighting in what comes into our bowls, inwardly well-concentrated, we shall shatter the army of Death.'

1152.

1152.

‘‘Rukkhamūlikā sātatikā, uñchāpattāgate ratā;

Dhunāma maccuno senaṃ, naḷāgāraṃva kuñjaro.

'As tree-root-dwellers, ever persistent, delighting in what comes into our bowls, we shake off the army of Death, as an elephant shakes off a hut of reeds.'

1153.

1153.

‘‘Aṭṭhikaṅkalakuṭike, maṃsanhārupasibbite;

Dhiratthu pure duggandhe, paragatte mamāyase.

'In this hut made of a skeleton, sewn together with flesh and sinews—fie on this foul-smelling city!—you cherish as 'mine' the body of another.'

1154..

1154..

‘‘Tava sarīraṃ navasotaṃ, duggandhakaraṃ paribandhaṃ;

Bhikkhu parivajjayate taṃ, mīḷhañca yathā sucikāmo.

'Your body, with its nine streams, is foul-smelling, a bondage; a monk avoids it, just as one who loves purity avoids excrement.'

1156.

1156.

‘‘Evañce [Pg.483] taṃ jano jaññā, yathā jānāmi taṃ ahaṃ;

Ārakā parivajjeyya, gūthaṭṭhānaṃva pāvuse.

'If other people knew it even as I know it, they would avoid it from afar, like a cesspool in the rainy season.'

1157.

1157.

‘‘Evametaṃ mahāvīra, yathā samaṇa bhāsasi;

Ettha ceke visīdanti, paṅkamhiva jaraggavo.

'It is just so, Great Hero, just as you say, ascetic. Yet some sink down in this, like an old bull in the mud.'

1158.

1158.

‘‘Ākāsamhi haliddiyā, yo maññetha rajetave;

Aññena vāpi raṅgena, vighātudayameva taṃ.

'Whoever would think to dye the sky with turmeric, or with any other color, for him that would only be a source of vexation.'

1159.

1159.

‘‘Tadākāsasamaṃ cittaṃ, ajjhattaṃ susamāhitaṃ;

Mā pāpacitte āsādi, aggikhandhaṃva pakkhimā.

That mind is like the sky, well-concentrated within. O you of wicked mind, do not assail me, like a moth assailing a mass of fire.

1160.

1160.

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

See this painted image, a body raised up, full of sores; afflicted, full of many thoughts, in which there is no stable permanence.

1161.

1161.

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.

See this painted image, bedecked with jewels and earrings; a skeleton covered with skin, it shines with clothing.

1162.

1162.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

Feet stained with lac, face smeared with powder; enough to delude a fool, but not one who seeks the Further Shore.

1163.

1163.

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

Hair braided in eight plaits, eyes smeared with kohl; enough to delude a fool, but not one who seeks the Further Shore.

1164.

1164.

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

Like a newly painted collyrium pot, this foul body is adorned; enough to delude a fool, but not one who seeks the Further Shore.

1165.

1165.

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, kaddante migabandhake.

The hunter sets a snare, but the deer does not fall into the trap; having eaten the bait, we shall go, while the deer-trapper laments.

1166.

1166.

‘‘Chinno pāso migavassa, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, socante migaluddake.

The hunter's snare is broken, the deer is not caught in the trap; having eaten the bait, we go, while the hunter grieves.

1167.

1167.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Anekākārasampanne, sāriputtamhi nibbute.

Then there was terror, then there was that which makes the hair stand on end, when Sāriputta, endowed with many qualities, attained Parinibbāna.

1168.

1168.

‘‘Aniccā [Pg.484] vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.

Impermanent, alas, are conditioned things, having the nature of arising and passing away. Having arisen, they cease; their stilling is bliss.

1169.

1169.

‘‘Sukhumaṃ te paṭivijjhanti, vālaggaṃ usunā yathā;

Ye pañcakkhandhe passanti, parato no ca attato.

They who see the five aggregates as other and not as self, penetrate the subtle, just as one pierces a hair-tip with an arrow.

1170.

1170.

‘‘Ye ca passanti saṅkhāre, parato no ca attato;

Paccabyādhiṃsu nipuṇaṃ, vālaggaṃ usunā yathā.

And those who see formations as other and not as self have pierced through the subtle, just as one pierces a hair-tip with an arrow.

1171.

1171.

‘‘Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje.

As if pierced by a spear, as if one's head were on fire, a mindful monk should wander forth to abandon sensual desire.

1172.

1172.

‘‘Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Bhavarāgappahānāya, sato bhikkhu paribbaje.

As if pierced by a spear, as if one's head were on fire, a mindful monk should wander forth to abandon craving for existence.

1173.

1173.

‘‘Codito bhāvitattena, sarīrantimadhārinā;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayiṃ.

Urged by the one of developed self, I, the bearer of this final body, shook Migāramātā's mansion with my big toe.

1174.

1174.

‘‘Nayidaṃ sithilamārabbha, nayidaṃ appena thāmasā;

Nibbānamadhigantabbaṃ, sabbaganthapamocanaṃ.

Not by undertaking it laxly, not with feeble strength, is Nibbāna to be attained, the release from all bonds.

1175.

1175.

‘‘Ayañca daharo bhikkhu, ayamuttamaporiso;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

This young monk, this supreme man, bears his final body, having conquered Māra together with his army.

1176.

1176.

‘‘Vivaramanupabhanti vijjutā, vebhārassa ca paṇḍavassa ca;

Nagavivaragato jhāyati, putto appaṭimassa tādino.

Lightnings flash through the cleft between Vebhāra and Paṇḍava; gone into the mountain cleft, the son of the Incomparable, the Steadfast One, meditates.

1177.

1177.

‘‘Upasanto uparato, pantasenāsano muni;

Dāyādo buddhaseṭṭhassa, brahmunā abhivandito.

Tranquil, restrained, the sage with a secluded lodging, an heir of the supreme Buddha, is revered by Brahmā.

1178.

1178.

‘‘Upasantaṃ uparataṃ, pantasenāsanaṃ muniṃ;

Dāyādaṃ buddhaseṭṭhassa, vanda brāhmaṇa kassapaṃ.

The tranquil, the restrained, the sage with a secluded lodging, the heir of the supreme Buddha—venerate Kassapa, O Brahmin.

1179.

1179.

‘‘Yo ca jātisataṃ gacche, sabbā brāhmaṇajātiyo;

Sottiyo vedasampanno, manussesu punappunaṃ.

And one who, for a hundred births, might be born again and again among humans into every kind of Brahmin family, a scholar accomplished in the Vedas—

1180.

1180.

‘‘Ajjhāyakopi ce assa, tiṇṇaṃ vedāna pāragū;

Etassa vandanāyetaṃ, kalaṃ nāgghati soḷasiṃ.

Even if one were a reciter, a master of the three Vedas, that is not worth a sixteenth part of the veneration paid to this one.

1181.

1181.

‘‘Yo [Pg.485] so aṭṭha vimokkhāni, purebhattaṃ aphassayi;

Anulomaṃ paṭilomaṃ, tato piṇḍāya gacchati.

He who before the meal has experienced the eight liberations, in forward and reverse order, then goes for alms.

1182.

1182.

‘‘Tādisaṃ bhikkhuṃ māsādi, māttānaṃ khaṇi brāhmaṇa;

Abhippasādehi manaṃ, arahantamhi tādine;

Khippaṃ pañjaliko vanda, mā te vijaṭi matthakaṃ.

Do not assail such a monk, O Brahmin, do not destroy your own self. Clarify your mind towards the Arahant, the Steadfast One. Quickly, with hands reverently joined, pay homage, lest your head should split apart.

1183.

1183.

‘‘Neso passati saddhammaṃ, saṃsārena purakkhato;

Adhogamaṃ jimhapathaṃ, kummaggamanudhāvati.

This one does not see the true Dhamma, being led on by saṃsāra. He runs after the downward course, the crooked way, the wrong path.

1184.

1184.

‘‘Kimīva mīḷhasallitto, saṅkhāre adhimucchito;

Pagāḷho lābhasakkāre, tuccho gacchati poṭṭhilo.

Like a worm smeared with filth, infatuated with formations, immersed in gain and honor, empty goes Poṭṭhila.

1185.

1185.

‘‘Imañca passa āyantaṃ, sāriputtaṃ sudassanaṃ;

Vimuttaṃ ubhatobhāge, ajjhattaṃ susamāhitaṃ.

And see this Sāriputta approaching, so fair to see, liberated in both ways, inwardly well-concentrated.

1186.

1186.

‘‘Visallaṃ khīṇasaṃyogaṃ, tevijjaṃ maccuhāyinaṃ;

Dakkhiṇeyyaṃ manussānaṃ, puññakkhettaṃ anuttaraṃ.

He is without darts, his fetters destroyed, possessing the threefold knowledge, one who has left death behind; worthy of offerings for humans, an unsurpassed field of merit.

1187. ‘‘Ete sambahulā devā, iddhimanto yasassino.

1187. These many devas, powerful and glorious,

Dasa devasahassāni, sabbe brahmapurohitā;

Moggallānaṃ namassantā, tiṭṭhanti pañjalīkatā.

Ten thousand devas, all of the retinue of Brahmā, stand paying homage to Moggallāna with their hands reverently joined.

1188.

1188.

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisa.

Homage to you, thoroughbred of men! Homage to you, supreme among men! You whose taints are destroyed, you are worthy of offerings, dear sir.

1189.

1189.

‘‘Pūjito naradevena, uppanno maraṇābhibhū;

Puṇḍarīkaṃva toyena, saṅkhārenupalimpati.

Honored by the god of men, he has arisen as an overcomer of death; he is not stained by formations, just as a white lotus is not stained by water.

1190.

1190.

‘‘Yassa muhuttena sahassadhā loko, saṃvidito sabrahmakappo vasi;

Iddhiguṇe cutupapāte kāle, passati devatā sa bhikkhu.

He by whom the thousandfold world-system with its Brahma-realms is known in a moment; who is a master of the qualities of psychic power, of passing away and rebirth in time—that monk sees the devas.

1191.

1191.

‘‘Sāriputtova [Pg.486] paññāya, sīlena upasamena ca;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā.

In wisdom, virtue, and peacefulness, Sāriputta is the measure; any monk who has gone to the far shore could at most be his equal.

1192.

1192.

‘‘Koṭisatasahassassa, attabhāvaṃ khaṇena nimmine;

Ahaṃ vikubbanāsu kusalo, vasībhūtomhi iddhiyā.

I can create a hundred thousand koṭis of bodies in an instant; I am skilled in transformations, I have become a master of psychic power.

1193.

1193.

‘‘Samādhivijjāvasipāramīgato, moggallānagotto asitassa sāsane;

Dhīro samucchindi samāhitindriyo, nāgo yathā pūtilataṃva bandhanaṃ.

Having gone to the perfection of mastery in concentration and knowledge, he of the Moggallāna clan, in the dispensation of the Unattached One, the wise one with senses composed, has cut through the bonds, as an elephant cuts a rotten creeper.

1194.

1194.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been served by me, the Buddha's teaching has been done. The heavy burden is laid down, the conduit to existence is uprooted.

1195.

1195.

‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

That goal for which I went forth from home into homelessness—that goal has been reached by me: the destruction of all fetters.

1196.

1196.

‘‘Kīdiso nirayo āsi, yattha dussī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

What kind of hell was it where Dussī was tormented, having assailed the disciple Vidhura and the Brahmin Kakusandha?

1197.

1197.

‘‘Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Īdiso nirayo āsi, yattha dussī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

There were a hundred iron stakes, each one felt individually. Such was the hell where Dussī was tormented, having assailed the disciple Vidhura and the Brahmin Kakusandha.

1198.

1198.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1199.

1199.

‘‘Majjhesarasmiṃ tiṭṭhanti, vimānā kappaṭhāyino;

Veḷuriyavaṇṇā rucirā, accimanto pabhassarā;

Accharā tattha naccanti, puthu nānattavaṇṇiyo.

In the midst of the lake stand celestial mansions, lasting for an eon; resplendent with beryl hues, radiant and bright; there celestial nymphs dance, diverse in form and color.

1200.

1200.

‘‘Yo etamabhijānāti…pe… kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1201.

1201.

‘‘Yo ve buddhena codito, bhikkhusaṅghassa pekkhato;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.

One who, urged on by the Buddha, while the community of monks looked on, made Migāramātā’s palace tremble with his great toe.

1202.

1202.

‘‘Yo [Pg.487] etamabhijānāti…pe… kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1203.

1203.

‘‘Yo vejayantapāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā.

He who made the Vejayanta palace tremble with his great toe, supported by psychic power, and stirred the deities to awe.

1204.

1204.

‘‘Yo etamabhijānāti…pe… kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1205.

1205.

‘‘Yo vejayantapāsāde, sakkaṃ so paripucchati;

Api āvuso jānāsi, taṇhakkhayavimuttiyo;

Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.

He, in the Vejayanta palace, questioned Sakka thus: 'Do you know, friend, the liberation through the destruction of craving?' Then Sakka, when asked the question, answered him truthfully.

1206.

1206.

‘‘Yo etamabhijānāti…pe… kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1207.

1207.

‘‘Yo brahmānaṃ paripucchati, sudhammāyaṃ ṭhito sabhaṃ;

Ajjāpi tyāvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.

One who questioned Brahmā, standing in the Sudhammā assembly: ‘Friend, do you still hold that view, the view you held in the past? Do you see the radiant light transcending the Brahmā world?’

1208.

1208.

‘‘Tassa brahmā viyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

Then Brahmā, when asked the question, answered him truthfully: ‘No, venerable sir, that is not my view, the view I held in the past.’

1209.

1209.

‘‘Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.

I see the radiant light transcending the Brahmā world. How could I today declare, 'I am permanent, eternal'?

1210.

1210.

‘‘Yo etamabhijānāti…pe… kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1211.

1211.

‘‘Yo mahāneruno kūṭaṃ, vimokkhena aphassayi;

Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.

One who, with liberation, touched the peak of Mount Meru, the forest of the Eastern Videhas, and the men who lie upon the ground.

1212.

1212.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

The monk, a disciple of the Buddha, who knows this—by assailing such a monk, O Dark One, you come to misery.

1213.

1213.

‘‘Na ve aggi cetayati, ahaṃ bālaṃ ḍahāmiti;

Bālova jalitaṃ aggiṃ, āsajja naṃ paḍayhati.

Fire does not think, 'I will burn the fool'; yet the fool, touching the blazing fire, is burned.

1214.

1214.

‘‘Evameva [Pg.488] tuvaṃ māra, āsajja naṃ tathāgataṃ;

Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva samphusaṃ.

Just so, Māra, by assailing the Tathāgata, you will burn yourself, like a fool touching fire.

1215.

1215.

‘‘Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;

Kinnu maññasi pāpima, na me pāpaṃ vipaccati.

By assailing the Tathāgata, Māra has produced demerit. Do you perhaps think, O Evil One, 'My evil deed does not ripen'?

1216.

1216.

‘‘Karato te cīyate pāpaṃ, cirarattāya antaka;

Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.

As you act, O End-maker, your evil accumulates for a long time. Māra, turn away from the Buddha! Do not harbor hope concerning the monks.

1217.

1217.

‘‘Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;

Tato so dummano yakkho, tatthevantaradhāyathā’’ti. –

Thus the monk rebuked Māra in the Bhesakaḷā forest; then that disheartened yakkha vanished right there.

Itthaṃ sudaṃ āyasmā mahāmoggallāno thero gāthāyo abhāsitthāti.

Thus indeed the venerable elder Mahāmoggallāna spoke these verses.

Iminā anukkamena ekaccaṃ saṅgahaṃ āropetvā ṭhapitā.

By this sequence, a certain compilation was established and set in place.

Tattha ‘‘āraññikā’’tiādikā catasso gāthā bhikkhūnaṃ ovādadānavasena bhāsitā. Āraññikāti gāmantasenāsanaṃ paṭikkhipitvā āraññakadhutaṅgasamādānena āraññikā. Saṅghabhattaṃ paṭikkhipitvā piṇḍapātikaṅgasamādānena piṇḍapātikā, ghare ghare laddhapiṇḍapātena yāpanakā. Uñchāpattāgate ratāti uñchācariyāya patte āgate pattapariyāpanne ratā, teneva abhiratā santuṭṭhā. Dālemu maccuno senanti attānaṃ anatthajanane sahāyabhāvūpagamanato maccurājassa senābhūtaṃ kilesavāhiniṃ samucchindema. Ajjhattaṃ susamāhitāti gocarajjhattesu suṭṭhu samāhitā hutvā, etenassa padālanupāyamāha.

Herein, the four verses beginning with "āraññikā" were spoken as advice to the monks. "Āraññikā" means: having rejected a dwelling near a village, they are forest-dwellers by undertaking the ascetic practice of forest-dwelling. "Piṇḍapātikā" means: having rejected a meal from the Sangha, they are alms-food eaters by undertaking the ascetic practice of eating only alms-food, sustaining themselves on the alms-food received from house to house. "Delighting in what has come to the bowl from gleaning" means: delighting in what has come into the bowl, what has fallen into the bowl, through the practice of gleaning; greatly delighting and content with just that. "Let us tear apart the army of Death" means: we will utterly cut off the army of defilements, which has become the army of the King of Death because of its resorting to companionship in bringing about what is not of benefit to oneself. "Well-composed within" means: having become well-composed in the internal sphere of the sense-fields; by this, he states the method for its destruction.

Dhunāmāti niddhunāma viddhaṃsema.

"Let us shake off" means we shake off completely, we would dispel.

Sātatikāti sātaccakārino bhāvanāya satatapavattavīriyā.

"Persevering" means those who act continuously, with constantly active energy in cultivation.

‘‘Aṭṭhikaṅkalakuṭike’’tiādikā catasso gāthā attānaṃ palobhetuṃ upagatāya gaṇikāya ovādavasena abhāsi. Tattha aṭṭhikaṅkalakuṭiketi aṭṭhisaṅkhalikāmayakuṭike. Nhārupasibbiteti navahi nhārusatehi samantato sibbite. Araññe kuṭiyo dārudaṇḍe ussāpetvā [Pg.489] valliādīhi bandhitvā kariyanti, tvaṃ pana paramajegucchena aṭṭhikaṅkalena paramajeguccheheva nhārūhi bandhitvā katā, ativiya jegucchā paṭikkūlā cāti dasseti. Dhiratthu pūre duggandheti kesalomādino nānappakārassa asucino pūre paripuṇṇe, tato eva duggandhe dhiratthu tava dhīkāro hotu. Paragatte mamāyaseti idañca te duggandhassa upari phoṭasamuṭṭhānaṃ parissayaṃ evaṃ asuciduggandhaṃ jegucchaṃ paṭikkūlasamādānaṃ tādise eva aññasmiṃ padese soṇasiṅgālakimikulādīnaṃ gattabhūte kaḷevare mamattaṃ karosi.

The four verses beginning with "a skeleton-hut" were spoken as advice to a courtesan who had come to tempt him. Herein, "a skeleton-hut" means a hut made of a chain of bones. "Sewn with sinews" means sewn all around with nine hundred sinews. Huts in the forest are built by raising wooden posts and binding them with vines and so on, but you are made, bound with the most repulsive framework of bones and with the most repulsive sinews; this shows it is exceedingly disgusting and repulsive. "Fie on this city full of foul smell" means: it is full of various kinds of impurities such as hair of the head and body, and from that it is foul-smelling—fie on you! "You identify with another's body" means: on top of this foul-smelling body of yours is the danger of boils arising. You create a sense of 'mine' in such an impure, foul-smelling, disgusting, and repulsive collection, a corpse that becomes a body for dogs, jackals, worms, and the like.

Gūthabhasteti gūthabharitabhastasadise. Taconaddheti tacena onaddhe chavimattapaṭicchāditakibbise. Uragaṇḍipisācinīti ure ṭhitagaṇḍadvayavatī bhayānakabhāvato anatthāvahato ca pisācasadisī. Yāni sandanti sabbadāti yāni nava sotāni, nava vaṇamukhāni sabbadā rattindivaṃ sandanti, savanti, asuciṃ paggharanti.

"A bag of excrement" means like a sack filled with dung. "Wrapped in skin" means bound with skin, with the filth concealed only by the skin. "A she-demon with boils on her chest" means having two boils situated on the chest; like a she-demon because of being terrifying and bringing harm. "From which flows constantly" means the nine openings, the nine wound-mouths, which always, day and night, flow, ooze, and discharge impurity.

Paribandhanti sammāpaṭipattiparibandhabhūtaṃ. Bhikkhūti saṃsāre bhayaṃ ikkhanto bhinnakileso vā dūrato parivajjayateti mamattaṃ na karoti. Mīḷhañca yathā sucikāmoti ca-iti nipātamattaṃ. Yathā sucijātiko sucimeva icchanto sasīsaṃ nhāto mīḷhaṃ disvā dūratova parivajjesi, evamevaṃ bhikkhūti attho.

"An obstacle" means that which is an obstacle to right practice. "A monk" means one who sees danger in saṃsāra, or one whose defilements are broken; "avoids from afar" means he does not create a sense of 'mine'. In the phrase "and filth, as one desiring purity," the word "and" (ca) is merely a particle. Just as one of a pure nature, desiring only what is pure, having bathed from head to toe, would avoid feces from afar upon seeing it, even so is the monk—this is the meaning.

Evañce taṃ jano jaññā, yathā jānāmi taṃ ahanti evaṃ sarīrasaññitaṃ asucipuñjaṃ yathā ahaṃ yathābhūtaṃ jānāmi, evameva mahājano jāneyya, taṃ ārakā dūratova parivajjeyya. Gūthaṭṭhānaṃva pāvuseti pāvusakāle kilinnāsuciṃ nirantaraṃ gūthaṭṭhānaṃ viya sucijātiko. Yasmā pana taṃ yathābhūtaṃ na jānāti, tasmā tattha nimuggo sīsaṃ na ukkhipatīti adhippāyo.

"If people knew it as I know it" means: just as I know this impure heap called a body as it really is, if only the great mass of people would know it, they would avoid it from far away. "Like a place of dung in the rainy season" means: like a person of pure nature avoids a place of dung that is constantly wet and impure in the rainy season. But because one does not know it as it really is, therefore one is submerged in it and cannot lift one's head—this is the intention.

Evaṃ therena sarīre dose vibhāvite sā gaṇikā lajjāvanatamukhā there gāravaṃ paccupaṭṭhapetvā ‘‘evametaṃ mahāvīrā’’ti gāthaṃ vatvā theraṃ vanditvā aṭṭhāsi. Tattha ettha ceketi evaṃ pākaṭapaṭikkūlasabhāvepi etasmiṃ kāye ekacce sattā āsattibalavatāya visīdanti visādaṃ [Pg.490] āpajjanti. Paṅkamhiva jaraggavo mahākaddamakucchiyaṃ sampatitadubbalabalibaddo viya byasanameva pāpuṇantīti attho.

Thus, when the elder had explained the faults of the body, that courtesan, her face downcast with shame, established respect for the elder, and after saying the verse, "So it is, O great hero," she bowed to the elder and stood there. Herein, "some here" means that even though this body is clearly repulsive in nature, some beings, due to the strong force of attachment, sink down and fall into despair—just as a decrepit ox in the mud, like a weak bull that has fallen into a great mud-filled pit, only meets with misfortune. This is the meaning.

Puna taṃ thero mādise evarūpā paṭipatti niratthakā vighātāvahā evāti dassento ‘‘ākāsamhī’’tiādinā gāthādvayamāha. Tassattho – yo puggalo haliddiyā aññena vā raṅgajātena ākāsaṃ rañjituṃ maññeyya, tassa taṃ kammaṃ vighātudayaṃ cittavighātāvahameva siyā, yathā taṃ avisaye yogo.

Again, the elder, showing her, "Towards one such as me, such a practice is useless, it only brings vexation," spoke a pair of verses beginning with "ākāsamhi." Its meaning is: whatever person should think to dye the sky with turmeric or with some other kind of dye, that action of his would be a source of vexation, it would only bring mental vexation, just as that is an effort in an impossible sphere.

Tadākāsasamaṃ cittanti tayidaṃ mama cittaṃ ākāsasamaṃ katthaci alaggabhāvena ajjhattaṃ suṭṭhu samāhitaṃ, tasmā mā pāpacitte āsādīti kāmesu nimuggatāya lāmakacitte nihīnacitte mādise mā āsādehi. Aggikhandhaṃva pakkhimāti pakkhimā salabho aggikkhandhaṃ āsādento anatthameva pāpuṇāti, evaṃ sampadamidaṃ tuyhanti dasseti.

"My mind is like space" means: this mind of mine is like space, unattached anywhere, and well-composed within. Therefore, O you of base and inferior mind, sunk in sensual pleasures, do not assail one such as me. Just as a winged moth, in assailing a mass of fire, meets only with destruction, so too will this befall you; this is what is shown.

Passa cittakatantiādikā satta gāthā tameva gaṇikaṃ disvā vipallattacittānaṃ bhikkhūnaṃ ovādadānavasena vuttā. Taṃ sutvā sā gaṇikā maṅkubhūtā āgatamaggeneva palātā.

The seven verses beginning with "Passa cittakatanti" were spoken as advice to the monks whose minds were distracted upon seeing that courtesan. Hearing this, the courtesan, humiliated, fled back the way she had come.

Tadāsītiādikā catasso gāthā āyasmato sāriputtattherassa parinibbānaṃ ārabbha vuttā. Tattha anekākārasampanneti anekehi sīlasaṃvarādippakārehi paripuṇṇe.

The four verses beginning with "Tadāsīti" were spoken concerning the final passing away of the Venerable Sāriputta Thera. Therein, "anekākārasampanneti" means complete with many kinds of qualities, such as restraint in virtue.

Sukhumaṃ te paṭivijjhantīti te yogino atisukhumaṃ paṭivijjhanti nāma. Yathā kiṃ? Vālaggaṃ usunā yathā yathā satadhābhinnassa vālassa ekaṃ aṃsu aggaṃ rattandhakāratimisāya vijjullatobhāsena vijjhantā viyāti attho. Ke pana teti āha ‘‘ye pañcakkhandhe passanti, parato no ca attato’’ti. Tattha paratoti anattato. Tassa attaggāhapaṭikkhepadassanañhetaṃ. Tenāha ‘‘no ca attato’’ti. Etena anattato abhivuṭṭhitassa ariyamaggassa vasena dukkhasacce pariññābhisamayaṃ āha, tadavinābhāvato pana itaresampi abhisamayānaṃ suppaṭivijjhatā vuttā eva hotīti daṭṭhabbaṃ. Keci pana ‘‘anatthakārakato pare nāma pañcupādānakkhandhāti ‘parato passantī’ti iminā visesato sabbopi sammadeva vutto’’ti vadanti. Paccabyādhiṃsūti paṭivijjhiṃsu.

"They penetrate the subtle" means that those yogis indeed penetrate what is extremely subtle. How so? As if one were to pierce the tip of a hair with an arrow; or as if, in the dense darkness of night, one were to pierce, by the light of a flash of lightning, the tip of a single filament of a hair that has been split a hundred times—this is the meaning. But who are they? He says: "Those who see the five aggregates as other, and not as self." Herein, "as other" means as not-self. This shows the rejection of the grasping of self. Therefore, he said, "and not as self." By this, he speaks of the full comprehension of the truth of suffering by means of the noble path that has arisen from the understanding of not-self. And due to its inseparability from that, the thorough penetrability of the other realizations is also stated; thus it should be seen. Some, however, say: "The five aggregates of clinging are called 'other' because they are the cause of harm. Thus, by 'they see as other,' all aspects of insight are especially and correctly stated." Paccabyādhiṃsūti means they penetrated.

Sattiyā [Pg.491] viya omaṭṭhoti paṭhamagāthā tissattheraṃ ārabbha vuttā, dutiyā vaḍḍhamānattheraṃ. Tā heṭṭhā vuttatthāva.

The first verse, "As if struck down by a spear," was spoken concerning the Elder Tissa; the second, concerning the Elder Vaḍḍhamāna. The meanings of these have been stated previously.

Codito bhāvitattenāti gāthā pāsādakampanasuttantaṃ ārabbha vuttā. Tattha bhāvitattena sarīrantimadhārināti bhagavantaṃ sandhāya vadati.

The verse beginning "Codito bhāvitattena" was spoken with reference to the Pāsādakampana Suttanta. Therein, the phrase "by one with a developed self, the bearer of the final body" refers to the Blessed One.

Nayidaṃ sithilamārabbhātiādikā dve gāthā hīnavīriyaṃ vedanāmakaṃ daharabhikkhuṃ ārabbha vuttā. Tattha sithilamārabbhāti sithilaṃ katvā vīriyaṃ akatvā. Appena thāmasāti appakena vīriyabalena nayidaṃ nibbānaṃ adhigantabbaṃ, mahanteneva pana catubbidhasammappadhānavīriyena pattabbanti attho.

The two verses beginning "Nayidaṃ sithilamārabbha" were spoken concerning a young monk named Veda, who was deficient in energy. Herein, "by being lax" means having made one's energy slack, not having made an effort. "With little strength" means this Nibbāna is not to be attained with a small amount of energetic strength, but is to be attained only with great effort, that is, the energy of the fourfold right exertion—this is the meaning.

Vivaramanupabhantītiādikā dve gāthā attano vivekabhāvaṃ ārabbha vuttā. Tattha brahmunā abhivanditoti mahābrahmunā sadevakena lokena ca abhimukhena hutvā thomito namassito ca.

The two verses beginning "Vivaramanupatanti" were spoken concerning his own state of seclusion. Therein, "worshipped by Brahmā" means he was praised and revered face to face by Mahābrahmā, together with the world and its devas.

Upasantaṃ uparatantiādikā pañca gāthā rājagahaṃ piṇḍāya pavisantaṃ mahākassapattheraṃ disvā ‘‘kāḷakaṇṇī mayā diṭṭhā’’ti oloketvā ṭhitaṃ sāriputtattherassa bhāgineyyaṃ micchādiṭṭhibrāhmaṇaṃ disvā tassa anukampāya ‘‘ayaṃ brāhmaṇo mā nassī’’ti ariyūpavādapaṭighātatthaṃ ‘‘theraṃ vandāhī’’ti taṃ uyyojentena vuttā. Tattha jātisataṃ gaccheti jātīnaṃ sataṃ upagaccheyya. Sottiyoti sottiyajātiko. Vedasampannoti ñāṇasampanno. Etassāti therassa. Ayañhettha saṅkhepattho – yo puggalo uditoditā asambhinnā satabrāhmaṇajātiyo anupaṭipāṭiyā uppajjanavasena upagaccheyya, tattha ca brāhmaṇānaṃ vijjāsu nipphattiṃ gato tiṇṇaṃ vedānaṃ pāragū siyā brāhmaṇavattañca pūrento, tassetaṃ vijjādianuṭṭhānaṃ etassa mahākassapattherassa vandanāya vandanāmayapuññassa soḷasiṃ kalaṃ nāgghati, vandanāmayapuññameva tato mahantataranti.

Five verses beginning with "Upasantaṃ uparatanti" were spoken concerning a brahmin with wrong views, the nephew of the Elder Sāriputta. Seeing the Great Elder Mahākassapa entering Rājagaha for alms, he stood observing and thought, "I have seen an unlucky person." Out of compassion for him, thinking, "May this brahmin not be destroyed," the verses were spoken to counteract the slander against a noble one, urging him, "Pay homage to the elder." Therein, "jātisataṃ gaccheti" means he would attain a hundred births. "Sottiyo" means of the Sottiya clan. "Vedasampanno" means endowed with knowledge. "Etassāti" refers to the elder. Here, this is the concise meaning: If a person were to attain a hundred eminent, unbroken brahmin births in succession, and in those births, having achieved mastery in the knowledge of the brahmins, were to become an expert in the three Vedas while fulfilling the duties of a brahmin, that practice of knowledge and so on would not be worth a sixteenth part of the merit consisting of homage to this Great Elder Mahākassapa. The merit consisting of homage is itself far greater than that.

Aṭṭha vimokkhānīti rūpajjhānādike aṭṭha vimokkhe. Bhāvanāvasena hi laddhāni rūpajjhānāni paccanīkadhammehi suṭṭhu vimuttataṃ abhirativasena ārammaṇe nirāsaṅgañca pavattiṃ upādāya ‘‘vimokkhānī’’ti vuccanti. Nirodhasamāpatti pana paccanīkadhammehi vimuttattā eva. Idha pana jhānameva veditabbaṃ. Anulomaṃ [Pg.492] paṭilomanti paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanā anulomaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānā paṭilomaṃ. Purebhattanti bhattakiccato pureyeva. Aphassayīti anekākāravokārā samāpattiyo samāpajji. Tato piṇḍāya gacchatīti tato samāpattito vuṭṭhāya, tato vā samāpattisamāpajjitato pacchā idāni piṇḍāya gacchatīti tadahu pavattaṃ therassa paṭipattiṃ sandhāya vadati. Thero pana divase divase tatheva paṭipajjati.

"The eight liberations" refers to the eight liberations, such as the form jhānas. For the form jhānas, having been attained through cultivation, are called "liberations" on account of being well freed from opposing states and on account of proceeding without attachment to the object by way of delight. The attainment of cessation, however, is called a liberation simply because it is freed from opposing states. Here, however, it should be understood that only jhāna is meant by "liberation." "In forward and reverse order" means: from the first jhāna up to the base of neither-perception-nor-non-perception is the forward order; from the base of neither-perception-nor-non-perception down to the first jhāna is the reverse order. "Before the meal" means just before the duty of the meal. "He experienced" means he entered into attainments of various kinds and distinctions. "Then he goes for alms" means: having emerged from that attainment, or after having entered into that attainment, he now goes for alms—this is said with reference to the elder's practice that occurred on that day. The elder, however, practiced in that very way day after day.

Tādisaṃ bhikkhuṃ māsādīti yādisassa guṇā ekadesena vuttā, tādisaṃ tathārūpaṃ buddhānubuddhaṃ mahākhīṇāsavaṃ bhikkhuṃ mā āsādehi. Māttānaṃ khaṇi brāhmaṇāti āsādanena ca, brāhmaṇa, mā attānaṃ khaṇi, ariyūpavādena attano kusaladhammaṃ vā ummulehi. Abhippasādehi mananti ‘‘sādhurūpo vata ayaṃ samaṇo’’ti attano cittaṃ pasādehi. Mā te vijaṭi matthakanti tava matthakaṃ tasmiṃ katena aparādhena sattadhā mā phali. Tasmā tassa paṭikāratthaṃ khippameva pañjaliko vandāti. Brāhmaṇo taṃ sutvā bhīto saṃviggo lomahaṭṭhajāto tāvadeva theraṃ khamāpesi.

"Do not assail such a monk" means: do not assail such a monk, one whose virtues have been described in part, one of such a nature, an enlightened disciple of the Buddha, a great one whose taints are destroyed. "Do not destroy yourself, O brahmin" means: by assailing him, O brahmin, do not destroy yourself; or, by reviling a noble one, do not uproot your own wholesome qualities. "Make your mind serene" means: make your own mind serene, thinking, "Indeed, this ascetic is of a virtuous nature." "May your head not split" means: may your head not split into seven pieces because of the offense committed against him. Therefore, as a remedy for that, quickly pay homage with your hands joined in reverence. Hearing this, the brahmin, terrified, agitated, and with his hair standing on end, immediately asked for the elder's forgiveness.

Neso passatītiādikā dve gāthā poṭṭhilaṃ nāma bhikkhuṃ sammā apaṭipajjantaṃ micchājīvakataṃ disvā codanāvasena vuttā. Tattha neso passati saddhammanti eso poṭṭhilo bhikkhu sataṃ buddhādīnaṃ dhammaṃ maggaphalanibbānaṃ na passati. Kasmā? Saṃsārena purakkhato saṃsārabandhanaavijjādinā purakkhato apāyesu nibbattanato adhogamaṃ heṭṭhāgāmiṃ māyāsāṭheyyānugatattā jimhapathaṃ micchāmaggabhāvato kummaggabhūtaṃ micchājīvaṃ anudhāvati anuparivattati.

The two verses beginning "Neso passati" were spoken by way of admonition upon seeing a monk named Poṭṭhila, who was not practicing rightly and was engaged in wrong livelihood. Herein, "he does not see the true Dhamma" means this monk Poṭṭhila does not see the Dhamma of the good ones, such as the Buddhas—that is, the path, fruition, and Nibbāna. Why? Because he is driven by saṃsāra, led by the bonds of saṃsāra such as ignorance, he is bound for the lower realms, heading downwards. Because he follows deceit and hypocrisy, he pursues and revolves around wrong livelihood, which is a crooked path, a bad path, being a false way.

Kimīva mīḷhasallittoti gūthakimī viya mīḷhena samantato litto kilesāsucivimissite saṅkhāre adhimucchito ajjhāpanno. Pagāḷho lābhasakkāreti lābhe ca sakkāre ca taṇhāvasena pakārato gāḷho ogāḷho. Tuccho gacchati poṭṭhiloti adhisīlasikkhābhāvato tuccho asāro hutvā poṭṭhilo bhikkhu gacchati pavattati.

"Like a worm smeared with excrement" means: like a dung worm smeared all over with filth, so is one infatuated with and immersed in formations mixed with the impurities of defilements. "Deeply immersed in gain and honor" means: through craving, one is deeply immersed and submerged in gain and honor in various ways. "Empty, Poṭṭhila goes about" means: being empty and without substance due to the absence of the training in higher virtue, the monk Poṭṭhila proceeds.

Imañca [Pg.493] passātiādikā dve gāthā āyasmantaṃ sāriputtaṃ pasaṃsantena vuttā. Tattha imañca passāti āyasmantaṃ sāriputtattheraṃ disvā pasannamānaso attano cittaṃ ālapati. Sudassananti asekkhānaṃ sīlakkhandhānañceva pāripūriyā sāvakapāramīñāṇassa ca pāripūriyā sundaradassanaṃ. Vimuttaṃ ubhatobhāgeti ubhatobhāgato vimuttattā ubhatobhāgavimuttaṃ ubhatobhāgeti arūpasamāpattiyā rūpakāyato, maggena nāmakāyato, yathārahaṃ tehiyeva vikkhambhanasamucchedabhāgehi vimuttanti attho. Sabbaso rāgasallādīnaṃ abhāvena visallaṃ kāmādiyogānaṃ sammadeva khīṇattā khīṇasaṃyogaṃ suparisuddhassa vijjāttayassa adhigatattā tevijjaṃ maccurājassa bhañjitattā maccuhāyinaṃ passāti yojanā.

The two verses beginning, 'And behold this one,' were spoken in praise of the Venerable Sāriputta. Therein, 'And behold this one' means that upon seeing the Venerable Elder Sāriputta, one with a gladdened mind addresses one's own mind. 'Beautiful to behold' means beautiful to behold due to the perfection of the aggregates of virtue of one beyond training and the perfection of the knowledge of a disciple's perfections. 'Freed in both ways' means freed from both parts, thus 'freed in both ways': from the form-body by means of the formless attainments, and from the name-body by means of the path; as is appropriate, freed by those very parts of suppression and eradication—this is the meaning. 'Dartless' means without the darts of lust and so forth due to their complete absence. 'With fetters destroyed' means the yokes of sensuality and so forth are rightly destroyed. 'Possessing the three knowledges' means having attained the fully purified threefold knowledge. The connection is: 'Behold him who has overcome Death.'

Ete sambahulātiādikā gāthā āyasmatā sāriputtattherena mahāmoggallānattheraṃ pasaṃsantena vuttā. Tattha pūjito naradevenāti narehi ca devehi ca paramāya pūjāya pūjito. Uppanno maraṇābhibhūti loke uppanno hutvā maraṇaṃ abhibhavitvā ṭhito. Atha vā pūjito naradevena sammāsambuddhena kāraṇabhūtena ariyāya jātiyā uppanno. Sammāsambuddho hi paṭhamaṃ kammunā naro manusso hutvā pacchāpi ariyāya jātiyā uttamo devo devātidevo ahosi, tasmā ‘‘naradevo’’ti vuccati. Pūjito naradevena bhagavatā pasaṃsāvasena uppanno maraṇābhibhūte loke uppanno hutvā maraṇābhibhū maccuhāyī. Puṇḍarīkaṃva toyena udakena puṇḍarīkaṃ viya saṅkhāragate taṇhādiṭṭhilepena na upalimpati, katthacipi anissitoti attho.

The verses beginning, 'These are many,' were spoken by the Venerable Elder Sāriputta in praise of the Venerable Elder Mahāmoggallāna. Therein, 'honored by the god among humans' means honored by both humans and gods with the highest honor. 'Having arisen, an overcomer of death' means having arisen in the world, he stands, having overcome death. Alternatively, 'honored by the god among humans' means honored by the Perfectly Enlightened One, who is the instrumental cause, having arisen in the noble birth. For the Perfectly Enlightened One, having first become a human by his kamma, later, by noble birth, became the supreme god, the god beyond gods; therefore, he is called 'the god among humans.' Honored by the Blessed One, the god among humans, by way of praise; having arisen, he has overcome death. Having arisen in the world, he is an overcomer of death, one who has cast off death. 'Like a white lotus by water' means, just as a white lotus is not smeared by water, he is not smeared by the stain of craving and views in conditioned existence; he is unattached anywhere—this is the meaning.

Yassāti yena. Muhutteti khaṇamatte kāle. Sahassadhāti sahassapakāro. Lokoti okāsaloko. Ayañhettha attho – yena mahiddhikena āyasmatā mahāmoggallānena sahassilokadhātu khaṇeneva sammadeva vidito, paccakkhato ñāto sabrahmakappo mahābrahmasadiso āvajjanādivasībhāvappattiyā iddhisampadāya cutūpapāte ca vasī. Kāle passatīti tadanurūpe kāle dibbena cakkhunā devatā passatīti.

'By whom' means by him. 'In a moment' means in a mere moment of time. 'A thousandfold' means of a thousand kinds. 'World' means the world of space. And this is the meaning here: by that Venerable Mahāmoggallāna of great psychic power, the thousandfold world-system is rightly known in a mere instant, directly perceived up to the Brahma-world; he is like a Great Brahmā through his attainment of mastery in adverting and so on, in the accomplishment of psychic power, and he has mastery over death and rebirth. 'He sees at the right time' means at a suitable time, he sees deities with the divine eye.

Sāriputtovātiādikā gāthā āyasmatā mahāmoggallānena attano guṇe pakāsentena vuttā. Tattha sāriputtovāti gāthāya [Pg.494] ayaṃ saṅkhepattho – paññāya paññāsampadāya, sīlena sīlasampattiyā, upasamena kilesavūpasamena, yo bhikkhu pāraṅgato pāraṃ pariyantaṃ ukkaṃsaṃ gato so sāriputto sāvakehi paññādīhi guṇehi paramukkaṃsagato. Paññāya sīlena hi paramukkaṃsagato. Etāvaparamo siyā etaparamo eva, natthi tato uttarīti. Imaṃ pana thero yathā sāriputto paññāya uttamo, tathā ahaṃ samādhinā uttamoti dīpetuṃ avoca. Tenevāha ‘‘koṭisatasahassassā’’tiādi.

The verses beginning, 'It is Sāriputta,' were spoken by the Venerable Mahāmoggallāna, proclaiming his own virtues. Therein, this is the concise meaning of the verse 'It is Sāriputta': whichever monk has gone to the far shore—has gone to the end, the limit, the highest point—through the accomplishment of wisdom, the accomplishment of virtue, and the pacification of defilements, he is a 'Sāriputta,' one who has reached supreme excellence with the qualities of a disciple, such as wisdom. For he has indeed reached supreme excellence through wisdom and virtue. 'This is the utmost' means this is the very utmost; there is nothing beyond that. The elder, however, spoke this to show that just as Sāriputta is supreme in wisdom, so he is supreme in concentration. Therefore, he said, 'of a hundred thousand koṭis,' and so on.

Tattha khaṇena nimmineti khaṇeneva koṭisatasahassaattabhāvaṃ nimmineyya nimmituṃ samattho. Tassa nimminane na mayhaṃ bhāro atthi. Vikubbanāsu kusalo, vasībhūtomhi iddhiyāti na kevalaṃ manomayavikubbanāsu eva, sabbāyapi iddhiyā vasībhāvappatto amhi.

Therein, 'in an instant he creates' means in a mere instant he could create a hundred thousand koṭis of individual existences; he is capable of creating them. In that creation, there is no burden for me. 'Skilled in transformations, I have attained mastery in psychic power' means not only am I skilled in mind-made transformations, but I have attained mastery in all psychic power.

Samādhivijjāvasipāramīgatoti savitakkasavicārādisamādhīsu ceva pubbenivāsañāṇādivijjāsu ca vasībhāvena pāramiṃ koṭiṃ patto asi. Tassa taṇhānissayādirahitassa satthu sāsane yathāvuttehi guṇehi ukkaṃsagato. Dhitisampannatāya dhīro, moggallānagotto moggallāno, suṭṭhu ṭhapitaindriyatāya samāhitindriyo, yathā hatthināgo pūtilatābandhanaṃ sukheneva chindati, evaṃ sakalaṃ kilesabandhanaṃ samucchindi evāti.

'Having reached the perfection of mastery in concentration and the knowledges' means you have reached the perfection, the culmination, through mastery over concentrations such as those with initial and sustained thought, and over the knowledges such as the recollection of past lives. In the dispensation of that Teacher, who is free from reliance on craving and so forth, you have reached excellence through the aforementioned qualities. You are 'wise' (dhīro) due to being endowed with steadfastness (dhiti); you are Moggallāna of the Moggallāna clan; you are one with 'composed faculties' (samāhitindriyo) because your faculties are well-established. Just as a great elephant easily severs a binding of rotten creepers, so too you have utterly severed every bond of the defilements.

Kīdiso nirayo āsītiādayo gāthā koṭṭhaṃ anupavisitvā nikkhamitvā ṭhitamāraṃ tajjentena therena vuttā. Tattha kīdisoti kiṃpakāro. Yattha dussīti yasmiṃ niraye ‘‘dussī’’ti evaṃnāmo māro. Apaccathāti nirayagginā apacci. Vidhuraṃ sāvakanti vidhuraṃ nāma kakusandhassa bhagavato aggasāvakaṃ. Āsajjāti ghaṭṭayitvā bādhitvā. Kakusandhañca brāhmaṇanti kakusandhañca sammāsambuddhaṃ āsajjāti attho. Bhagavantaṃ uddissa kumāraṃ āvisitvā mārena khittā sakkharā therassa sīse pati.

The verses beginning, 'What kind of hell was it?' were spoken by the elder, who, after entering and emerging from the chamber, was rebuking Māra who was standing there. Therein, 'What kind?' means 'of what sort?' 'Where Dussī' means: in which hell the Māra named Dussī was. 'You were roasted' means he was roasted by the fire of hell. 'Vidhura, the disciple' refers to Vidhura, the chief disciple of the Blessed One Kakusandha. 'Having assaulted' means having struck and harassed. 'And the brahmin Kakusandha' means he also assaulted Kakusandha, the Perfectly Enlightened One—this is the meaning. A stone thrown by Māra, who had possessed a young man, and aimed at the Blessed One, fell upon the elder’s head.

Sataṃ āsi ayosaṅkūti tasmiṃ kira niraye upapannānaṃ tigāvuto attabhāvo hoti, dussīmārassāpi tādisova ahosi. Atha nirayapālā tālakkhandhappamāṇānaṃ ayosūlānaṃ ādittānaṃ sampajjalitānaṃ sajotibhūtānaṃ satameva gahetvā ‘‘imasmiṃva te ṭhāne ṭhitena [Pg.495] hadayena cintetvā pāpaṃ kata’’nti sudhādoṇiyaṃ sudhaṃ koṭṭentā viya hadayamajjhaṃ koṭṭetvā paṇṇāsa janā pādābhimukhā, paṇṇāsa janā sīsābhimukhā koṭṭentā gacchanti, evaṃ gacchantā ca pañcahi vassasatehi ubho ante patvā puna nivattamānā pañcahi vassasatehi hadayamajjhaṃ upagacchanti, taṃ sandhāya vuttaṃ ‘‘sataṃ āsi ayosaṅkū’’ti. Sabbe paccattavedanāti sayameva pāṭiyekkavedanājanakā. Sā kira vedanā mahānirayavedanāto dukkhatarā hoti, yathā hi sinehapānasattāhato parihārasattāhaṃ dukkhataraṃ, evaṃ mahānirayadukkhato ussade vuṭṭhānavedanā dukkhatarā. Īdiso nirayo āsīti imasmiṃ ṭhāne devadūtasuttena (a. ni. 3.36; ma. ni. 3.261) nirayo dīpetabbo.

'There were a hundred iron stakes'—it is said that in that hell, the beings born there have bodies three gāvutas in size, and Dussī Māra was also of such a size. Then the hell-wardens take a hundred iron stakes the size of palm trunks—red-hot, blazing, and flaming—and pound them into the middle of the heart, saying, 'It was while standing in this very spot that you, with your heart, thought and did evil,' just as one pounds lime in a lime-trough. Fifty wardens go pounding towards the feet, and fifty wardens go pounding towards the head. Moving thus, they reach both ends in five hundred years, and turning back, they arrive again at the middle of the heart in another five hundred years. It was in reference to this that 'There were a hundred iron stakes' was said. 'All are individually felt' means each stake generates its own distinct feeling. That feeling, it is said, is more painful than the feeling in the great hell. Just as the week of recovery after a course of oil-drinking is more painful than the week of drinking it, so the feeling upon emerging into a subsidiary hell is more painful than the suffering of the great hell. 'Such was the hell'—at this point, the hell should be described in accordance with the Devadūta Sutta.

Yo etamabhijānātīti yo mahābhiñño etaṃ kammaphalañca hatthatale ṭhapitaāmalakaṃ viya abhimukhaṃ katvā paccakkhato jānāti. Bhikkhu buddhassa sāvakoti bhinnakileso bhikkhu sammāsambuddhassa sāvako. Kaṇha, dukkhaṃ nigacchasīti ekantakāḷakehi pāpadhammehi samannāgatattā, kaṇha māra, dukkhaṃ vindissasi.

'He who understands this' means a monk of great supernormal knowledge who knows this kamma and its fruit directly, having made it present before him like a myrobalan fruit placed on the palm of his hand. 'A bhikkhu, a disciple of the Buddha' means a bhikkhu who has broken the defilements, a disciple of the Perfectly Enlightened One. 'Dark One, you will come to suffering' means: because you are endowed with entirely dark, evil qualities, O Dark Māra, you will experience suffering.

Majjhesarasminti mahāsamuddassa majjhe kira udakaṃ vatthuṃ katvā nibbattavimānāni kappaṭṭhitikāni honti. Tenāha ‘‘vimānā kappaṭhāyino’’ti. Tesaṃ veḷuriyassa viya vaṇṇo hoti, pabbatamatthake jalitanaḷaggikhandho viya ca etesaṃ acciyo jotanti, tena te ativiya pabhassarā pabhāsampannā honti. Tenāha ‘‘veḷuriyavaṇṇā rucirā, accimanto pabhassarā’’ti. Puthu nānattavaṇṇiyoti nīlādivasena nānattavaṇṇā bahū accharā tattha tesu vimānesu naccanti.

'In the midst of the ocean'—it is said that in the middle of the great ocean, mansions arise, making the water their foundation, and they are established for an eon. Therefore it is said, 'the mansions are established for an eon.' Their color is like that of beryl, and their rays shine like a mass of reeds ablaze on a mountaintop. Thus they are exceedingly radiant, endowed with splendor. Therefore it is said, 'of beryl hue, lovely, with rays of light, and radiant.' 'Many of various colors' means many celestial nymphs of various colors, such as blue and so on, dance there in those mansions.

Yo etamabhijānātīti yo etaṃ vimānaṃ vatthuṃ paccakkhaṃ katvā jānāti. Ayañhi attho vimānapetavatthūhi dīpetabbo.

"He who understands this" means: he who knows this story of the celestial mansion by having directly perceived it. For this meaning should be explained by the Vimanavatthu and the Petavatthu.

Buddhena coditoti sammāsambuddhena codito uyyojito. Bhikkhusaṅghassa pekkhatoti mahato bhikkhusaṅghassa passantassa. Migāramātupāsādaṃ pādaṅguṭṭhena kampayīti (ma. ni. 1.513) pubbārāme visākhāya mahāupāsikāya kāritaṃ sahassagabbhapaṭimaṇḍitaṃ mahāpāsādaṃ attano pādaṅguṭṭhena kampesiṃ. Ekasmiñhi samaye pubbārāme yathāvuttapāsāde bhagavati [Pg.496] viharante sambahulā navakatarā bhikkhū uparipāsāde nisinnā satthārampi acintetvā tiracchānakathaṃ kathetumāraddhā, taṃ sutvā bhagavā te saṃvejetvā attano dhammadesanāya bhājanabhūte kātukāmo āyasmantaṃ mahāmoggallānattheraṃ āmantesi – ‘‘passasi tvaṃ, moggallāna, nave bhikkhū tiracchānakathamanuyutte’’ti. Taṃ sutvā thero satthu ajjhāsayaṃ ñatvā abhiññāpādakaṃ āpokasiṇārammaṇaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘pāsādassa patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya pāsādamatthake thūpikaṃ pādaṅguṭṭhena pahari, pāsādo onamitvā ekena passena aṭṭhāsi. Punapi pahari, aparena passena aṭṭhāsi. Te bhikkhū bhītā saṃviggā pāsādassa patanabhayena tato nikkhamitvā bhagavato samīpe aṭṭhaṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ deseti. Taṃ sutvā tesu keci sotāpattiphale patiṭṭhahiṃsu, keci sakadāgāmiphale, keci anāgāmiphale, keci arahattaphale patiṭṭhahiṃsu. Svāyamattho pāsādakampanasuttena dīpetabbo.

"Admonished by the Buddha" means admonished and urged on by the Perfectly Self-Enlightened One. "In the sight of the Sangha of monks" means in the sight of a great assembly of monks watching. "He shook the Migāramātā’s mansion with his big toe" refers to the great mansion built by the great lay devotee Visākhā in the Eastern Monastery, adorned with a thousand chambers, which he shook with his big toe. For at one time, when the Blessed One was dwelling in the aforementioned mansion in the Eastern Monastery, several newly ordained monks, sitting in the upper story, heedless of the Teacher, began engaging in animal talk. Hearing this, the Blessed One, wishing to stir them and make them receptive to his Dhamma teaching, addressed the Venerable Mahāmoggallāna: "Do you see, Moggallāna, these new monks engrossed in animal talk?" Hearing this, the elder, understanding the Teacher’s intention, attained the fourth jhāna, which is the basis for higher knowledges and has the water-kasiṇa as its object. Having emerged from it, he resolved, "Let there be water in the place where the mansion stands," and struck the pinnacle on the mansion's roof with his big toe. The mansion tilted and stood leaning to one side. He struck it again, and it stood leaning to the other side. Terrified and alarmed, the monks, fearing the mansion might collapse, left it and stood near the Blessed One. The Teacher, discerning their disposition, taught them the Dhamma. Upon hearing it, some were established in the fruit of stream-entry, some in the fruit of once-returning, some in the fruit of non-returning, and some in the fruit of arahantship. This meaning should be explained by the Pāsādakampana Sutta.

Vejayantapāsādanti so vejayantapāsādo tāvatiṃsabhavane yojanasahassubbedho anekasahassaniyyūhakūṭāgārapaṭimaṇḍito devāsurasaṅgāme asure jinitvā sakke devānaminde nagaramajjhe ṭhite uṭṭhito vijayantena nibbattattā ‘‘vejayanto’’ti laddhanāmo pāsādo, taṃ sandhāyāha ‘‘vejayantapāsāda’’nti. Tampi hi ayaṃ thero pādaṅguṭṭhena kampesi. Ekasmiñhi samaye bhagavantaṃ pubbārāme viharantaṃ sakko devarājā upasaṅkamitvā taṇhāsaṅkhayavimuttiṃ pucchi. Tassa bhagavā vissajjeti. So taṃ sutvā attamano pamudito abhivādetvā padakkhiṇaṃ katvā attano devalokameva gato. Athāyasmā mahāmoggallāno evaṃ cintesi – ‘‘ayaṃ sakko bhagavantaṃ upasaṅkamitvā evarūpaṃ gambhīraṃ nibbānapaṭisaṃyuttaṃ pañhaṃ pucchi, bhagavatā ca pañho vissajjito, kinnu kho jānitvā gato, udāhu ajānitvā? Yaṃnūnāhaṃ devalokaṃ gantvā tamatthaṃ jāneyya’’nti. So tāvadeva tāvatiṃsabhavanaṃ gantvā sakkaṃ devānamindaṃ tamatthaṃ pucchi. Sakko dibbasampattiyā pamatto hutvā vikkhepaṃ akāsi. Thero tassa saṃvegajananatthaṃ vejayantapāsādaṃ pādaṅguṭṭhena kampesi. Tena vuttaṃ –

"The Vejayanta Palace": that Vejayanta Palace in the Tāvatiṃsa heaven is a thousand yojanas high, adorned with many thousands of pinnacled gateways and gabled mansions. It arose in the middle of the city while Sakka, the lord of the gods, stood there after having conquered the asuras in the war between the devas and asuras. Because it was brought about by the victor, it received the name "Vejayanta." Referring to that, he said "the Vejayanta Palace." For this elder also shook it with his big toe. For at one time, when the Blessed One was dwelling in the Eastern Monastery, Sakka, the king of the gods, approached him and asked about liberation through the destruction of craving. The Blessed One answered him. Hearing this, Sakka, pleased and joyful, paid homage, circumambulated him to the right, and went to his own deva world. Then the Venerable Mahāmoggallāna thought thus: "This Sakka approached the Blessed One and asked such a profound question connected with Nibbāna, and the Blessed One answered the question. Did he go having understood, or did he go without having understood? What if I were to go to the deva world and find out about this matter?" So he went at that very moment to the Tāvatiṃsa heaven and asked Sakka, the lord of the gods, about that matter. Sakka, being heedless due to his divine fortune, created a distraction. To generate a sense of spiritual urgency in him, the elder shook the Vejayanta Palace with his big toe. Therefore it is said:

‘‘Yo [Pg.497] vejayantapāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā’’ti. (ma. ni. 1.513)

"He who shook the Vejayanta Palace with his big toe, sustained by the power of psychic ability, and stirred the deities."

Ayaṃ panattho cūḷataṇhāsaṅkhayavimuttisuttena (ma. ni. 1.390 ādayo) dīpetabbo. Kampitākāro heṭṭhā vuttoyeva.

This meaning, however, should be explained by the Cūḷataṇhāsaṅkhayavimutti Sutta. The manner of the shaking has already been described above.

Sakkaṃ so paripucchatīti yathāvuttameva therassa taṇhāsaṅkhayavimuttipucchaṃ sandhāya vuttaṃ. Tenāha ‘‘api, āvuso, jānāsi, taṇhakkhayavimuttiyo’’ti. Tassa sakko viyākāsīti idaṃ therena pāsādakampane kate saṃviggahadayena pamādaṃ pahāya yoniso manasi karitvā pañhassa byākatabhāvaṃ sandhāya vuttaṃ. Satthārā desitaniyāmeneva hi so tadā kathesi. Tenāha ‘‘pañhaṃ puṭṭho yathātatha’’nti. Tattha sakkaṃ so paripucchatīti sakkaṃ devarājaṃ so moggallānatthero satthārā desitāya taṇhāsaṅkhayavimuttiyā sammadeva gahitabhāvaṃ pucchi. Atītatthe hi idaṃ vattamānavacanaṃ. Api, āvuso, jānāsīti, āvuso, api jānāsi, kiṃ jānāsi? Taṇhakkhayavimuttiyoti yathā taṇhāsaṅkhayavimuttiyo satthārā tuyhaṃ desitā, tathā kiṃ jānāsīti pucchi. Taṇhakkhayavimuttiyoti vā taṇhāsaṅkhayavimuttisuttassa desanaṃ pucchati.

"He questions Sakka": this is said with reference to the elder's question about liberation through the destruction of craving, as stated above. Therefore he says: "Friend, do you know the liberations through the destruction of craving?" "That Sakka explained": this is said with reference to the fact that when the elder had shaken the palace, Sakka, with a heart stirred with spiritual urgency, having abandoned heedlessness and paid wise attention, answered the question. For he then spoke in accordance with the very method taught by the Teacher. Therefore he says: "Being asked the question, he answered in accordance with reality." Therein, "he questions Sakka" means: that Elder Moggallāna asked Sakka, the king of the devas, about his having correctly grasped the liberation through the destruction of craving taught by the Teacher. For this present tense verb is used in the sense of the past. "Friend, do you know?" means: "Friend, do you know?" What do you know? "The liberations through the destruction of craving": he asked, "Do you know the liberations through the destruction of craving in the same way they were taught to you by the Teacher?" Or, by "the liberations through the destruction of craving," he asks about the teaching of the discourse on liberation through the destruction of craving.

Brahmānanti mahābrahmānaṃ. Sudhammāyaṃ ṭhito sabhanti sudhammāya sabhāya. Ayaṃ pana brahmaloke sudhammasabhāva, na tāvatiṃsabhavane, sudhammasabhāvirahito devaloko nāma natthi. Ajjāpi tyāvuso, sā diṭṭhi, yā te diṭṭhi pure ahūti imaṃ brahmalokaṃ upagantuṃ samattho natthi koci samaṇo vā brāhmaṇo vā, satthu idhāgamanato pubbe yā tuyhaṃ diṭṭhi ahosi, kiṃ ajjāpi idānipi sā diṭṭhi na vigatāti? Passasi vītivattantaṃ, brahmaloke pabhassaranti brahmaloke vītipatantaṃ mahākappinamahākassapādīhi sāvakehi parivāritassa tejodhātuṃ samāpajjitvā nisinnassa sasāvakassa bhagavato obhāsaṃ passasīti attho. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya sabhāya sannipatitvā sannisinnassa – ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko, yo idha āgantuṃ sakkuṇeyyā’’ti cintentassa brahmuno [Pg.498] cittamaññāya tattha gantvā brahmuno matthake ākāse nisinno tejodhātuṃ samāpajjitvā obhāsaṃ muñcanto mahāmoggallānādīnaṃ āgamanaṃ cintesi. Saha cintanena tepi tattha gantvā satthāraṃ vanditvā satthu ajjhāsayaṃ ñatvā tejodhātuṃ samāpajjitvā paccekadisāsu nisīditvā obhāsaṃ vissajjitvā sakalabrahmaloko ekobhāso ahosi. Satthā brahmuno kallacittataṃ ñatvā catusaccapakāsanaṃ dhammaṃ desesi. Desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu, taṃ sandhāya codento ‘‘ajjāpi tyāvuso, sā diṭṭhī’’ti gāthamāha. Ayaṃ panattho bakabrahmasuttena dīpetabbo. Vuttañhetaṃ (saṃ. ni. 1.176) –

"Brahmā" means Mahābrahmā. "Standing in the Sudhammā assembly" means in the Sudhammā assembly. This particular Sudhammā assembly is in the Brahmā world, not in the Tāvatiṃsa heaven; however, there is no so-called deva world without a Sudhammā assembly. "Even now, friend, do you still hold that view which was yours before?" means: Before the Teacher's arrival here, you held the view that "there is no ascetic or brahmin capable of coming to this Brahmā world." Has that view still not departed even now? "Do you see the one shining brightly, radiant in the Brahmā world?" means: Do you see the radiance of the Blessed One, who is surrounded by disciples such as Mahākappina and Mahākassapa, and is seated having entered the fire-element meditation, together with his disciples? For at one time, the Blessed One, having discerned the thought of a Brahmā who was seated in the Sudhammā assembly in the Brahmā world after the assembly had gathered, thinking, "Is there any ascetic or brahmin with such great psychic power who could come here?", went there and, seated in the sky above the Brahmā's head, entered the fire-element meditation. Emitting radiance, he thought of the arrival of Mahāmoggallāna and others. Simultaneously with his thought, they too went there, paid homage to the Teacher, and, knowing the Teacher's intention, entered the fire-element meditation. Seated in their respective directions, they released their radiance, and the entire Brahmā world became a single radiance. The Teacher, knowing that the Brahmā's mind was receptive, taught the Dhamma that proclaims the Four Noble Truths. At the conclusion of the teaching, many thousands of Brahmās were established in the paths and fruits. With reference to that, admonishing him, he spoke the verse beginning: "Even now, friend, do you still hold that view?" This meaning should be explained by the Baka Brahmā Sutta. For this was said:

‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.

At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, a certain Brahmā had conceived such an evil view: 'There is no ascetic or brahmin who could come here.' Then the Blessed One, having known with his mind the thought in that Brahmā's mind, just as a strong man might extend his bent arm or bend his extended arm, vanished from Jeta's Grove and appeared in that Brahmā world. Then the Blessed One sat cross-legged in the sky above that Brahmā, having entered upon the fire element.

‘‘Atha kho āyasmato mahāmoggallānassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasā kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno [Pg.499] uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Then this thought occurred to the Venerable Mahāmoggallāna: ‘Where now is the Blessed One dwelling?’ With the divine eye, purified and surpassing the human, the Venerable Mahāmoggallāna saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man might extend his bent arm or bend his extended arm, in the same way he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahāmoggallāna, based on the eastern direction, sat cross-legged in the sky above that Brahmā, having entered upon the fire element, lower than the Blessed One.

‘‘Atha kho āyasmato mahākassapassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasā kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Then this thought occurred to the Venerable Mahākassapa: ‘Where now is the Blessed One dwelling?’ With the divine eye, purified and surpassing the human, the Venerable Mahākassapa saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man... in the same way he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahākassapa, based on the southern direction, sat cross-legged in the sky above that Brahmā, having entered upon the fire element, lower than the Blessed One.

‘‘Atha kho āyasmato mahākappinassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasā kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno. Uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Then this thought occurred to the Venerable Mahākappina: ‘Where now is the Blessed One dwelling?’ With the divine eye, purified and surpassing the human, the Venerable Mahākappina saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man... in the same way he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahākappina, based on the western direction, sat cross-legged in the sky above that Brahmā, having entered upon the fire element, lower than the Blessed One.

‘‘Atha kho āyasmato anuruddhassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasā kho āyasmā anuruddho bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato. Atha [Pg.500] kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi –

Then this thought occurred to the Venerable Anuruddha: ‘Where now is the Blessed One dwelling?’ With the divine eye, purified and surpassing the human, the Venerable Anuruddha saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man... in the same way he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Anuruddha, based on the northern direction, sat cross-legged in the sky above that Brahmā, having entered upon the fire element, lower than the Blessed One. Then the Venerable Mahāmoggallāna addressed that Brahmā with a verse:

‘‘Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaranti.

Friend, do you still today hold that view, the same view you held before? Do you see the radiance in the Brahmā world being surpassed?

‘‘Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;

Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato’’ti.

Good sir, that is not my view, the view which I held before. I see the radiance in the Brahmā world being surpassed; how then could I today say, 'I am permanent, eternal'?

‘‘Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā seyyathāpi nāma balavā puriso…pe… evameva tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – ‘ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi ‘atthi nu kho mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno, kassapo, kappino, anuruddho’’’ti. ‘‘Evaṃ, mārisā’’ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno, kassapo, kappino, anuruddho’’ti. Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi –

Then the Blessed One, having stirred that Brahmā, just as a strong man... in the same way, he vanished from that Brahmā world and appeared in Jeta's Grove. Then that Brahmā addressed a certain member of his retinue: ‘Come, good sir, go to where the Venerable Mahāmoggallāna is. Having approached, say this to the Venerable Mahāmoggallāna: “Good sir Moggallāna, are there other disciples of that Blessed One with such great psychic power and such great might as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?”’ ‘Very well, good sir,’ that member of the Brahmā's retinue replied, assenting to that Brahmā. He went to where the Venerable Mahāmoggallāna was, and having approached, he said this to the Venerable Mahāmoggallāna: ‘Good sir Moggallāna, are there other disciples of that Blessed One with such great psychic power and such great might as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?’ Then the Venerable Mahāmoggallāna addressed that member of the Brahmā's retinue with a verse:

‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti.

Endowed with the three knowledges, having attained psychic powers, and skilled in the knowledge of others' minds; Arahants with taints destroyed—many are the disciples of the Buddha.

‘‘Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami, upasaṅkamitvā taṃ brahmānaṃ etadavoca – āyasmā, mārisa mahāmoggallāno evamāha –

Then that member of the Brahmā's retinue, having delighted in and rejoiced at the words of the Venerable Mahāmoggallāna, went to where that Brahmā was. Having approached, he said this to that Brahmā: ‘Good sir, the Venerable Mahāmoggallāna says this—’

‘‘Tevijjā [Pg.501] iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti.

Endowed with the three knowledges, having attained psychic powers, and skilled in the knowledge of others' minds; Arahants with taints destroyed—many are the disciples of the Buddha.

‘‘Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandī’’ti.

This was said by that member of the Brahmā's retinue. And that Brahmā, being delighted, rejoiced in the words of that member of his retinue.

Idaṃ sandhāya vuttaṃ ‘‘ayaṃ panattho bakabrahmasuttena dīpetabbo’’ti.

This was said with reference to: “This meaning is to be explained by the Bakabrahma Sutta.”

Mahāneruno kūṭanti kūṭasīsena sakalameva sinerupabbatarājaṃ vadati. Vimokkhena aphassayīti jhānavimokkhanissayena abhiññāṇena phassayīti adhippāyo. Vananti jambudīpaṃ. So hi vanabahulatāya ‘‘vana’’nti vutto. Tenāha ‘‘jambusaṇḍassa issaro’’ti. Pubbavidehānanti pubbavidehaṭṭhānaṃ, pubbavidehanti attho. Ye ca bhūmisayā narāti bhūmisayā narā nāma aparagoyānakā ca uttarakurukā ca manussā. Te hi gehābhāvato ‘‘bhūmisayā’’ti vuttā. Tepi sabbe aphassayīti sambandho. Ayaṃ panattho nandopanandadamanena (visuddhi. 2.396 nandopanandanāgadamanakathā) dīpetabbo –

‘The peak of Mahāneru’ refers to the entire King of Mountains, Sineru, by its single peak. ‘He touched by liberation’ means he touched by means of the liberation of jhāna and by direct knowledge; this is the intention. ‘Forest’ refers to Jambudīpa. It is called ‘forest’ due to its abundance of forests. Therefore it is said, ‘the lord of the Jambu grove.’ ‘Of the Pubbavidehas’ refers to the place of Pubbavideha; this is the meaning. ‘And those men who lie on the ground’ refers to the men called ‘ground-dwellers,’ namely the humans of Aparagoyāna and Uttarakuru. They are called ‘ground-dwellers’ due to the absence of houses. The connection is: ‘he touched all of them too.’ This meaning, however, is to be explained by the Taming of Nandopananda (Visuddhimagga 2.396, the story of the taming of the Nāga Nandopananda).

‘‘Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathā’ti nimantetvā pakkāmi. Taṃdivasañca bhagavato paccūsasamaye dasasahassilokadhātuṃ olokentassa nandopanando nāma nāgarājā ñāṇamukhe āpāthaṃ āgacchi. Bhagavā ‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthaṃ āgacchati, kiṃ nu kho bhavissatī’ti āvajjento saraṇagamanassa upanissayaṃ disvā ‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasanno, ko nu kho imaṃ micchādiṭṭhito vimoceyyā’ti āvajjento mahāmoggallānattheraṃ addasa.

On one occasion, it is said, the householder Anāthapiṇḍika, having heard the Blessed One’s teaching, invited him, saying, “Venerable sir, tomorrow, please accept alms in my home together with five hundred monks,” and then departed. That very day, at dawn, as the Blessed One surveyed the ten-thousandfold world system, the Nāga king Nandopananda came into the range of his knowledge. The Blessed One, reflecting, “This Nāga king has come into the range of my knowledge. What will happen?” and seeing the supporting condition for his going for refuge, thought, “This one holds wrong views and is not devoted to the Three Jewels. Who could free him from these wrong views?” Reflecting thus, he saw the Elder Mahāmoggallāna.

‘‘Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī’ti. Taṃdivasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamāno tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ [Pg.502] olokayamāno nisinno hoti. Atha kho bhagavā yathā nāgarājā passati, tathā katvā tassa vimānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.

Then, at the break of dawn, having attended to his bodily needs, he addressed the Venerable Ānanda: “Ānanda, announce to the five hundred monks that the Tathāgata is going on a tour of the deva realms.” That very day, they were preparing the banqueting place for Nandopananda. He, seated on a divine jeweled couch, shaded by a divine white parasol, surrounded by three kinds of dramatic performances and a retinue of Nāgas, was observing the various kinds of food and drink placed in divine vessels. Then the Blessed One, making himself visible in such a way that the Nāga king could see, proceeded through the air toward the Tāvatiṃsa deva realm with five hundred monks, directly over his palace.

‘‘Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘ime hi nāma muṇḍakā samaṇakā amhākaṃ uparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na idāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena paṭiggahetvā adassanaṃ gamesi.

At that time, such an evil view arose in the Nāga king Nandopananda: “These shaven-headed ascetics enter and leave the abode of the Tāvatiṃsa gods above our own abode. From now on, I will not allow them to go about, scattering the dust from their feet on our heads.” Rising up, he went to the foot of Mount Sineru, abandoned that form, wrapped Mount Sineru seven times with his coils, spread his hood above, and covering the Tāvatiṃsa abode with his downward-facing hood, he made it invisible.

‘‘Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa upari dhajaṃ passāmī’ti? Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhitoti. ‘Damemi naṃ, bhante’ti. Na bhagavā naṃ anujāni. Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Na bhagavā anujāni.

Then the Venerable Raṭṭhapāla said to the Blessed One: ‘Previously, venerable sir, standing in this place, I could see Mount Sineru, the surrounding ranges of Sineru, the Tāvatiṃsa realm, the Vejayanta palace, and the banner atop the Vejayanta palace. What is the reason, venerable sir, what is the cause, that now I no longer see Mount Sineru… nor the banner atop the Vejayanta palace?’ ‘Raṭṭhapāla, this Nāga king named Nandopananda is angry with you all. He has wrapped Mount Sineru seven times with his coils, covered it with his hood, created darkness, and is standing there.’ ‘I will tame him, venerable sir.’ The Blessed One did not give his permission. Then the Venerable Bhaddiya, the Venerable Rāhula, and in succession all the monks rose up. The Blessed One did not give his permission.

‘‘Avasāne mahāmoggallānatthero ‘ahaṃ, bhante, damemi na’nti āha. ‘Damehi, moggallānā’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇassa matthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā dhūmāyi. Thero ‘na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthī’ti dhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati. Therassa pana dhūmo nāgarājaṃ bādhati. Tato nāgarājā pajjali. Theropi ‘na tuyhaṃyeva sarīre aggi atthi, mayhampi atthī’ti pajjali. Nāgarājassa tejo theraṃ na bādhati, therassa pana tejo nāgarājaṃ bādhati. Nāgarājā ‘ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva [Pg.503] pajjalati cā’ti cintetvā, ‘bho, tuvaṃ kosī’ti paṭipucchi. Ahaṃ kho, nanda, moggallānoti. Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.

Finally, the Elder Mahāmoggallāna said, ‘Venerable sir, I will tame him.’ ‘Tame him, Moggallāna,’ the Blessed One permitted. The Elder, abandoning his own form, created the form of a great Nāga king, wrapped Nandopananda fourteen times with his coils, placed his own hood atop Nandopananda's hood, and pressed him down together with Mount Sineru. The Nāga king emitted smoke. The Elder also emitted smoke, thinking, ‘It is not only your body that has smoke; mine has it too.’ The Nāga king’s smoke did not harm the Elder, but the Elder’s smoke harmed the Nāga king. Then the Nāga king burst into flames. The Elder also burst into flames, thinking, ‘It is not only your body that has fire; mine has it too.’ The Nāga king’s fire did not harm the Elder, but the Elder’s fire harmed the Nāga king. The Nāga king thought, ‘This one is pressing me down with Mount Sineru, and is emitting smoke and bursting into flames,’ and he asked, ‘Sir, who are you?’ ‘I, Nanda, am Moggallāna.’ ‘Venerable sir, please stand in your own form as a monk.’

‘‘Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami. Tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari. Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā ‘moggallāna, manasi karohi mahiddhiko nāgo’ti āha. Thero ‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya’nti āha.

The elder, having abandoned that form, entered through the Nāga's right ear canal and exited through his left ear canal; he entered through his left ear canal and exited through his right ear canal. Similarly, he entered through his right nostril and exited through his left nostril; he entered through his left nostril and exited through his right nostril. Then the Nāga king opened his mouth. The elder entered through his mouth and walked back and forth eastward and westward inside his belly. The Blessed One said, 'Moggallāna, be mindful—the Nāga has great psychic power.' The elder replied, 'Venerable sir, my four bases of psychic power have been developed, cultivated, made a vehicle, made a foundation, established, practiced, and well undertaken. Let Nandopananda be, venerable sir. I could tame a hundred, a thousand, even a hundred thousand Nāga kings like Nandopananda.'

‘‘Nāgarājā cintesi – ‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhāntare pakkhipitvā saṅkhādissāmī’ti cintetvā ‘nikkhamatha, bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthā’ti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ‘ayaṃ so’ti disvā nāsavātaṃ vissajji. Thero catutthajjhānaṃ samāpajji, lomakūpampissa vāto cāletuṃ nāsakkhi. ‘Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ nāsakkhissantī’ti nesaṃ bhagavā nāgarājadamanaṃ nānujāni.

The Nāga king thought: 'When he was entering I did not see him, but now when he is exiting I will catch him between my fangs and chew him up.' Having thought this, he said: 'Come out, venerable sir. Do not harm me by walking back and forth inside my belly.' The elder came out and stood outside. The Nāga king, seeing him and thinking, 'This is he,' released a blast of wind from his nostrils. The elder entered the fourth jhāna, and the wind could not stir even a hair in a pore on his body. The Blessed One did not permit the other monks to tame the Nāga king, thinking, 'The other monks might be able to perform all the miracles from the beginning, but upon reaching this point, they would not be able to enter absorption, having become so quickly tranquil.'

‘‘Nāgarājā ‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko so samaṇo’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ nimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi, nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā, ‘bhante, tumhākaṃ saraṇaṃ gacchāmī’ti vadanto therassa pāde vandi. Thero ‘satthā, nando āgato, ehi tvaṃ, gamissāmā’ti nāgarājānaṃ dametvā nibbisaṃ katvā, gahetvā bhagavato [Pg.504] santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘bhante, tumhākaṃ saraṇaṃ gacchāmī’ti āha. Bhagavā ‘sukhī hohi, nāgarājā’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.

The Nāga king thought: 'I could not stir even a hair in a pore on this ascetic’s body with the wind from my nostrils—that ascetic has great psychic power.' The elder then abandoned his own form, created the form of a garuḍa, and displaying the garuḍa’s wind, he pursued the Nāga king. The Nāga king abandoned that form, created the appearance of a young man, and saying, 'Venerable sir, I go to you for refuge,' he venerated the elder’s feet. The elder tamed the Nāga king, made him harmless, and taking him, said, 'Nanda, the Teacher has come. Come, let us go,' and went to the presence of the Blessed One. The Nāga king venerated the Blessed One and said: 'Venerable sir, I go to you for refuge.' The Blessed One said, 'May you be well, Nāga king,' and, surrounded by the community of monks, he went to Anāthapiṇḍika’s residence.

‘‘Anāthapiṇḍiko ‘kiṃ, bhante, atidivā āgatatthā’ti āha. Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. Kassa pana, bhante, jayo, kassa parājayoti? Moggallānassa jayo, nandassa parājayoti. Anāthapiṇḍiko ‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī’ti vatvā sattāhaṃ buddhappamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Tena vuttaṃ – ‘nandopanandadamanena dīpetabbo’’’ti.

Anāthapiṇḍika asked: ‘Why, venerable sir, have you come so late in the day?’ The reply was: 'There was a battle between Moggallāna and Nandopananda.' ‘But who, venerable sir, was victorious, and who was defeated?’ ‘Moggallāna was victorious, Nanda was defeated.’ Anāthapiṇḍika said: ‘Venerable sir, may the Blessed One consent to a meal from me for seven days in unbroken succession; for seven days I will pay homage to the elder.’ Then for seven days he paid great homage to the five hundred monks with the Buddha at their head. Therefore it is said: ‘He is to be illuminated by the taming of Nandopananda.’

Yo etamabhijānātīti etaṃ yathāvuttaṃ vimokkhaṃ phusanakaraṇavasena jānāti.

‘One who knows this’ means: one knows this aforesaid liberation by way of the act of attaining it.

Na ve aggi cetayati, ahaṃ bālaṃ ḍahāmīti evaṃ na aggi abhisaṃceteti, nāpi ḍahanāya payogaṃ parakkamaṃ karoti, bālo eva pana ‘‘ayaṃ mandāgatī’’ti anijalantaṃ viya jalitaṃ aggiṃ āsajja naṃ paḍayhati, evameva, māra, na mayaṃ ḍahitukāmā, bādhetukāmā, tvaññeva pana tathā āgamanādiatthena tathāgataṃ aggikhandhasadisaṃ ariyasāvakaṃ āsajja attānaṃ ḍahissasi, ḍahadukkhato na muñcissasi.

Fire does not think, 'I will burn the fool.' Fire has no such intention, nor does it make an effort or exertion to burn. But the fool, thinking, 'This is slow-moving,' approaches the blazing fire as if it were not blazing and gets himself burned. In the same way, Māra, we do not wish to burn or harm you. But you yourself, by attacking the Tathāgata—who is like a mass of fire—and a noble disciple, will burn yourself; you will not be freed from the suffering of being burned.

Apuññaṃ pasavīti apuññaṃ paṭilabhati. Na me pāpaṃ vipaccatīti mama pāpaṃ na vipaccati, kiṃ nu, māra, evaṃ maññasi nayidamatthi.

‘He generates demerit’ means he acquires demerit. As for ‘Evil does not ripen for me,’ do you think, Māra, ‘My evil does not ripen’? This is not so.

Karoto te cīyate pāpanti ekaṃsena karontassa te pāpaṃ cirarattāya cirakālaṃ anatthāya dukkhāya upacīyati. Māra, nibbinda buddhamhāti catusaccabuddhato buddhasāvakato nibbinda nibbijja parato kammaṃ. Āsaṃ mākāsi bhikkhusūti ‘‘bhikkhū virodhemi vihesemī’’ti etaṃ āsaṃ mākāsi.

‘For you who act, evil accumulates’ means: for one who acts, evil surely accumulates for a long time, for one's harm and suffering. ‘Māra, be disenchanted with the Buddha’ means: be disenchanted with and turn away from the Buddha who has awakened to the Four Truths and from the Buddha's disciple. ‘Do not place hope in the monks’ means: do not entertain the hope, ‘I will oppose and harass the monks.’

Itīti evaṃ. Māraṃ atajjesīti, ‘‘māra, nibbinda…pe… bhikkhusū’’ti āyasmā mahāmoggallāno. Bhesakaḷāvaneti evaṃnāmake araññe. Tatoti [Pg.505] tajjanahetu. So dummano yakkhoti so māro domanassiko hutvā tattheva tasmiṃyeva ṭhāne antaradhāyi, adassanaṃ agamāsi. Ayañca gāthā dhammasaṅgāyanakāle ṭhapitā. Yaṃ panettha antarantarā atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā uttānameva.

‘Thus’ means in this way. ‘He rebuked Māra’ means: the Venerable Mahāmoggallāna said, ‘Māra, be disenchanted… in the monks.’ ‘In Bhesakaḷāvana’ means: in the forest so named. ‘There’ means: because of that rebuke. ‘That dejected yakkha’ means: that Māra, having become dejected, disappeared right there on that very spot; he went out of sight. This verse was inserted at the time of the Dhamma compilation. Whatever herein has not been analyzed in meaning, that is plain because of the method stated previously.

Evamayaṃ mahāthero māraṃ tajjetvā devacārikānarakacārikādivasena aññehi sāvakehi asādhāraṇaṃ sattūpakāraṃ katvā āyupariyosāne parinibbāyi. Parinibbāyanto ca anomadassissa bhagavato pādamūle paṇidhānaṃ katvā tato paṭṭhāya tattha tattha bhave uḷārāni puññāni katvā sāvakapāramiyā matthake ṭhitopi antarā katassa pāpakammassa vasena uṭṭhitāya kammapilotikāya titthiyehi uyyojitehi corehi bādhito anappakaṃ sarīrakhedaṃ katvā parinibbāyi. Tena vuttaṃ apadāne (apa. thera 1.1.375, 380-397) –

Thus this great elder, having rebuked Māra and performed for beings an extraordinary service not shared by other disciples—by way of wandering among devas, wandering in hell, and so on—attained final Nibbāna at the end of his life-span. Although he stood at the pinnacle of the perfections of a disciple—having made an aspiration at the feet of the Blessed One Anomadassī and from then on having performed sublime meritorious deeds in various existences—due to the karmic repercussion that arose from an evil deed done in the interim, he was afflicted by robbers incited by sectarians and attained final Nibbāna only after enduring considerable bodily affliction. Therefore, it is said in the Apadāna:

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Vihāsi himavantamhi, devasaṅghapurakkhato.

The Blessed One Anomadassī, eldest in the world, bull among men, dwelt in the Himālaya, honored by an assembly of devas.

‘‘Bhagavā tato otaritvā, vicari cārikaṃ jino;

Sattakāyaṃ anuggaṇhanto, bārāṇasiṃ upāgami.

Having descended from there, the Blessed One, the Victor, wandered on tour. Favoring the host of beings, he approached Bārāṇasī.

‘‘Khīṇāsavasahassehi, parivuto lokanāyako;

Obhāsento disā sabbā, virocittha mahāmuni.

Surrounded by a thousand arahants, the Leader of the World, the Great Sage shone forth, illuminating all directions.

‘‘Tadāhaṃ gahapati hutvā, saradena mahiddhinā;

Uyyojito sahāyena, satthāraṃ upasaṅkamiṃ.

At that time I was a householder of great influence due to wealth. Urged on by a companion, I approached the Teacher.

‘‘Upasaṅkamitvāna sambuddhaṃ, nimantetvā tathāgataṃ;

Attano bhavanaṃ nesi, mānayanto mahāmuniṃ.

Having approached the Perfectly Enlightened One and invited the Tathāgata, I led him to my own dwelling, honoring the Great Sage.

‘‘Upaṭṭhitaṃ mahāvīraṃ, devadevaṃ narāsabhaṃ;

Sabhikkhusaṅghaṃ tappemi, annapānenahaṃ tadā.

Then with food and drink I satisfied the Great Hero—the god of gods, the bull among men—together with the attendant community of monks.

‘‘Anumodi [Pg.506] mahāvīro, sayambhū aggapuggalo;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

The Great Hero, the Self-become, the foremost person, expressed his appreciation; seated in the midst of the Bhikkhu Saṅgha, he spoke these verses:

‘‘Yaṃ so saṅghamapūjesi, buddhañca lokanāyakaṃ;

Tena cittappasādena, devalokaṃ gamissati.

“Because he honored the Saṅgha and the Buddha, the leader of the world, through that confidence of mind he will go to the deva world.

‘‘Sattasattatikkhattuñca, devarajjaṃ karissati;

Pathabyā rajjaṃ aṭṭhasataṃ, vasudhaṃ āvasissati.

“Seventy-seven times he will exercise sovereignty among the devas; eight hundred times he will exercise sovereignty on earth, holding sway over the land.

‘‘Pañcapaññāsakkhattuñca, cakkavattī bhavissati;

Bhogā asaṅkhiyā tassa, uppajjissanti tāvade.

“Fifty-five times he will be a wheel-turning monarch; incalculable wealth will arise for him then.

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“In an immeasurable eon from now, born into the Okkāka clan, a Teacher will be in the world, Gotama by clan name.

‘‘Nirayā so cavitvāna, manussattaṃ gamissati;

Kolito nāma nāmena, brahmabandhu bhavissati.

“Having passed away from hell, he will attain a human state; he will be named Kolita, a brahmin by birth.

‘‘So pacchā pabbajitvāna, kusalamūlena codito;

Gotamassa bhagavato, dutiyo hessati sāvako.

“Later, having gone forth, urged on by a wholesome root, he will become the second disciple of the Blessed One Gotama.

‘‘Āraddhavīriyo pahitatto, iddhiyā pāramiṃ gato;

Sabbāsave pariññāya, nibbāyissatināsavo.

“With energy aroused and mind resolute, having reached the perfection of spiritual power, he will fully understand all the taints and attain Nibbāna, free from taints.”

‘‘Pāpamittopanissāya, kāmarāgavasaṃ gato;

Mātaraṃ pitarañcāpi, ghātayiṃ duṭṭhamānaso.

“Relying on evil friends, having come under the sway of sensual lust, with a corrupt mind I killed my mother and father.

‘‘Yaṃ yaṃ yonupapajjāmi, nirayaṃ atha mānusaṃ;

Pāpakammasamaṅgitā, bhinnasīso marāmahaṃ.

“In whatever womb I was reborn, whether in hell or the human world, endowed with that evil kamma, I died with a shattered head.

‘‘Idaṃ pacchimakaṃ mayhaṃ, carimo vattate bhavo;

Idhāpi ediso mayhaṃ, maraṇakāle bhavissati.

“This is my last existence, my final life is now proceeding; here too, such will be my lot at the time of death.

‘‘Pavivekamanuyutto, samādhibhāvanārato;

Sabbāsave pariññāya, viharāmi anāsavo.

“Devoted to seclusion, delighting in the development of concentration, having fully understood all the taints, I dwell taintless.

‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ;

Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato.

“Having reached the perfection of spiritual power, I could shake with my left big toe even the earth—so deep, thick, and hard to violate.

‘‘Asmimānaṃ [Pg.507] na passāmi, māno mayhaṃ na vijjati;

Sāmaṇere upādāya, garucittaṃ karomahaṃ.

“I do not see the conceit ‘I am’; no conceit is found in me. I act with a respectful mind, even toward the novices.

‘‘Aparimeyye ito kappe, yaṃ kammamabhinīhariṃ;

Tāhaṃ bhūmimanuppatto, pattomhi āsavakkhayaṃ.

“In an immeasurable eon ago, I performed a certain kamma; having reached this ground, I have attained the destruction of the taints.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s teaching has been fulfilled.”

Mahāmoggallānattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahāmoggallāna is finished.

Saṭṭhinipātavaṇṇanā niṭṭhitā.

The Commentary on the Chapter of Sixty is finished.

21. Mahānipāto

21. The Great Chapter

1. Vaṅgīsattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Vaṅgīsa

Sattatinipāte [Pg.508] nikkhantaṃ vata maṃ santantiādikā āyasmato vaṅgīsattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto, purimanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhānavantānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā – ‘‘ahampi anāgate paṭibhānavantānaṃ aggo bhaveyya’’nti patthanaṃ katvā, satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā vaṅgīsoti laddhanāmo tayo bede uggaṇhanto ācariyaṃ ārādhetvā, chavasīsamantaṃ nāma sikkhitvā chavasīsaṃ nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti jānāti.

In the Chapter of Seventy, the verses of the Venerable Elder Vaṅgīsa begin: “Nikkhantaṃ vata maṃ santaṃ….” What is their origin? It is said that during the time of the Buddha Padumuttara, this one was reborn in a family of great wealth in the city of Haṃsavatī. In the manner previously described, he went to the monastery, listened to the Dhamma, and saw the Teacher establishing a certain bhikkhu in the foremost place among those with ready wit. Having performed a foundational act of merit before the Teacher, he made an aspiration: “In the future, may I too be the foremost among those with ready wit!” Having received a prediction from the Teacher, he performed wholesome deeds for the rest of his life. Wandering on among devas and humans, at the time of this Buddha-arising he was reborn into a brahmin family in Sāvatthī and received the name Vaṅgīsa. While learning the three Vedas, he pleased his teacher and learned the so-called “skull-tapping spell,” by which he could tap on a skull with his fingernail and know, “This being has been reborn in such-and-such a destiny.”

Brāhmaṇā ‘‘ayaṃ amhākaṃ jīvitamaggo’’ti ñatvā vaṅgīsaṃ gahetvā paṭicchannayāne nisīdāpetvā gāmanigamarājadhāniyo vicaranti. Vaṅgīsopi tivassamatthake matānampi sīsaṃ āharāpetvā nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti vatvā mahājanassa kaṅkhacchedanatthaṃ te te jane āvāhetvā attano attano gatiṃ kathāpeti. Tena tasmiṃ mahājano abhippasīdati. So taṃ nissāya mahājanassa hatthato satampi sahassampi labhatīti. Brāhmaṇā vaṅgīsamādāya yathāruciṃ vicaritvā puna sāvatthiṃ agamaṃsu. Vaṅgīso satthu guṇe sutvā satthāraṃ upasaṅkamitukāmo ahosi. Brāhmaṇā ‘‘samaṇo gotamo māyāya taṃ āvaṭṭessatī’’ti paṭikkhipiṃsu. Vaṅgīso tesaṃ vacanaṃ anādiyitvā satthu santikaṃ gantvā madhurapaṭisanthāraṃ katvā ekamantaṃ nisīdi.

The brahmins, realizing, “This is our means of livelihood,” took Vaṅgīsa, had him sit in a covered vehicle, and wandered through villages, towns, and royal cities. Vaṅgīsa would have the skulls of those dead for up to three years brought to him. Tapping them with his fingernail, he would say, “This being has been reborn in such-and-such a destiny.” Then, to cut off the crowd’s doubt, he would invoke those very persons and have them state their own destinies. Because of this, the great crowd gained deep confidence in him. Relying on this, he would receive hundreds and thousands from the hands of the people. The brahmins, taking Vaṅgīsa with them, wandered about as they pleased and then returned to Sāvatthī. Having heard of the Teacher’s virtues, Vaṅgīsa became desirous of approaching him. The brahmins tried to prevent him, saying, “The ascetic Gotama will win you over with his magic.” Disregarding their words, Vaṅgīsa went to the Teacher, exchanged pleasantries, and sat down to one side.

Taṃ satthā pucchi – ‘‘vaṅgīsa, kiñci sippaṃ jānāsī’’ti? ‘‘Āma, bho gotama, chavasīsamantaṃ nāma jānāmi. Tena tivassamatthake matānampi sīsaṃ nakhena ākoṭetvā nibbattaṭṭhānaṃ jānāmī’’ti. Satthā tassa ekaṃ niraye nibbattassa [Pg.509] sīsaṃ dassesi, ekaṃ manussesu, ekaṃ devesu, ekaṃ parinibbutassa sīsaṃ dassesi. So paṭhamaṃ sīsaṃ ākoṭetvā, ‘‘bho gotama, ayaṃ satto niraye nibbatto’’ti āha. ‘‘Sādhu, vaṅgīsa, suṭṭhu tayā diṭṭhaṃ. Ayaṃ satto kuhiṃ nibbatto’’ti pucchi. ‘‘Manussaloke’’ti. ‘‘Ayaṃ kuhi’’nti? ‘‘Devaloke’’ti tiṇṇannampi nibbattaṭṭhānaṃ kathesi. Parinibbutassa pana sīsaṃ nakhena ākoṭento neva antaṃ na koṭiṃ passi. Atha naṃ satthā ‘‘na sakkosi vaṅgīsā’’ti pucchi. ‘‘Upaparikkhāmi tāvā’’ti punappunaṃ parivattetvā ākoṭentopi bāhirakamantena khīṇāsavassa gatiṃ kathaṃ jānissati, athassa matthakato sedo mucci. So lajjitvā tuṇhībhūto aṭṭhāsi. Atha naṃ satthā – ‘‘kilamasi, vaṅgīsā’’ti āha. ‘‘Āma, bho gotama, imassa uppannaṭṭhānaṃ jānituṃ na sakkomi, sace tumhe jānātha, kathethā’’ti. ‘‘Vaṅgīsa, ahaṃ etampi jānāmi, ito uttaritarampi jānāmī’’ti vatvā –

The Teacher asked him: “Vaṅgīsa, do you know any craft?” “Yes, Master Gotama, I know the so-called ‘skull-tapping spell.’ With it, I can tap the skull of those dead for up to three years and know their place of rebirth.” The Teacher showed him the skull of one reborn in hell, one among humans, one among the devas, and the skull of one who had attained final Nibbāna. Tapping the first skull, he said: “Master Gotama, this being was reborn in hell.” “Good, Vaṅgīsa, you have seen well. Where was this being reborn?” he asked. “In the human world.” “And this one?” “In the deva world.” Thus he stated the place of rebirth for all three. But when he tapped the skull of the one who had attained final Nibbāna, he could see neither an end nor a limit. Then the Teacher asked him: “Are you unable, Vaṅgīsa?” “Let me investigate further,” he said. But though he turned it over and tapped it again and again, how could he, with an external spell, know the destiny of one whose taints are destroyed? Sweat broke out on his head. Ashamed, he stood in silence. Then the Teacher said to him: “Are you weary, Vaṅgīsa?” “Yes, Master Gotama, I am unable to know the place of arising for this one. If you know, please tell me.” “Vaṅgīsa, I know this, and I know what is even beyond this,” he said, and then spoke:

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who knows in every way the passing away and rebirth of beings, unattached, a Sugata, a Buddha—him I call a brahmin.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 419-420;

su. ni. 648-649) –

“He whose destiny is unknown to devas, gandhabbas, and humans, the arahant with taints destroyed—him I call a brahmin.”

Imā dve gāthā abhāsi. Vaṅgīso ‘‘tena hi, bho gotama, taṃ vijjaṃ me dethā’’ti apacitiṃ dassetvā satthu santike nisīdi. Satthā ‘‘amhehi samānaliṅgassa demā’’ti āha. Vaṅgīso ‘‘yaṃkiñci katvā mayā imaṃ mantaṃ gahetuṃ vaṭṭatī’’ti brāhmaṇe āha – ‘‘tumhe mayi pabbajante mā cintayittha, ahaṃ mantaṃ uggaṇhitvā sakalajambudīpe jeṭṭhako bhavissāmi, tumhākampi tena bhaddakameva bhavissatī’’ti mantatthāya satthusantikaṃ upasaṅkamitvā pabbajjaṃ yāci. Tadā ca thero nigrodhakappo bhagavato santike ṭhito hoti, taṃ bhagavā āṇāpesi – ‘‘nigrodhakappa, imaṃ pabbājehī’’ti. So satthu āṇāya taṃ pabbājesi. Athassa satthā ‘‘mantaparivāraṃ tāva uggaṇhāhī’’ti dvattiṃsākārakammaṭṭhānaṃ vipassanākammaṭṭhānañca ācikkhi. So dvattiṃsākāraṃ sajjhāyantova vipassanaṃ paṭṭhapesi. Brāhmaṇā vaṅgīsaṃ upasaṅkamitvā ‘‘kiṃ, bho vaṅgīsa, samaṇasma gotamassa santike sippaṃ sikkhita’’nti [Pg.510] pucchiṃsu. ‘‘Kiṃ sippasikkhanena, gacchatha tumhe, na mayhaṃ tumhehi kattabbakicca’’nti. Brāhmaṇā ‘‘tvampi dāni samaṇassa gotamassa vasaṃ āpanno, māyāya āvaṭṭito, kiṃ mayaṃ tava santike karissāmā’’ti āgatamaggeneva pakkamiṃsu. Vaṅgīsatthero vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.55.96-142) –

He spoke these two verses. Vaṅgīsa said, “Well then, Master Gotama, please give me that knowledge,” and showing reverence, he sat near the Teacher. The Teacher said, “We give it to one who has the same appearance as us.” Vaṅgīsa told the brahmins: “It is right for me to do whatever is necessary to get this spell. Do not worry about my going forth. When I have learned the spell, I will become the chief in all of Jambudīpa, and it will be for your own good too.” For the sake of the spell, he approached the Teacher and asked for the going forth. Now at that time the Elder Nigrodhakappa was standing near the Blessed One. The Blessed One commanded him: “Nigrodhakappa, give this man the going forth.” In accord with the Teacher’s command, he gave him the going forth. Then the Teacher told him, “First, learn the accompaniment to the spell,” and he explained the meditation subject of the thirty-two parts and the meditation subject of insight. While reciting the thirty-two parts, he established insight. The brahmins approached Vaṅgīsa and asked, “Well, Vaṅgīsa, have you learned the craft from the ascetic Gotama?” He replied, “What is this learning of a craft? You may go. I have no business with you.” The brahmins said, “You too have now come under the sway of the ascetic Gotama, you have been won over by his magic. What can we do in your presence?” and they left by the same way they had come. The Elder Vaṅgīsa developed insight and realized arahantship. Thus it is said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

Ito satasahassamhi, kappe uppajji nāyako.

“A hundred thousand eons ago from now, the Leader arose, the Victor named Padumuttara, one with vision into all things.

‘‘Yathāpi sāgare ūmi, gagane viya tārakā;

Evaṃ pāvacanaṃ tassa, arahantehi cittitaṃ.

“Just as there are waves in the ocean and stars in the sky, so his teaching was adorned with arahants.

‘‘Sadevāsuranāgehi, manujehi purakkhato;

Samaṇabrāhmaṇākiṇṇe, janamajjhe jinuttamo.

“Honored by devas, asuras, nāgas, and humans, the supreme Victor stood amidst the people, in a crowd teeming with ascetics and brahmins.

‘‘Pabhāhi anurañjanto, loke lokantagū jino;

Vacanena vibodhento, veneyyapadumāni so.

“Illuminating with his radiance, the Victor, the knower of the world’s end, is in the world; with his speech he awakens the lotuses of those who are trainable.

‘‘Vesārajjehi sampanno, catūhi purisuttamo;

Pahīnabhayasārajjo, khemappatto visārado.

“The supreme person, endowed with the four grounds of self-confidence; having abandoned fear and timidity, he has reached security and is self-assured.

‘‘Āsabhaṃ pavaraṃ ṭhānaṃ, buddhabhūmiñca kevalaṃ;

Paṭijānāti lokaggo, natthi sañcodako kvaci.

“He claims the pre-eminent, excellent state, the entire ground of Buddhahood; the world-chief, he has no challenger anywhere.

‘‘Sīhanādamasambhītaṃ, nadato tassa tādino;

Devā naro vā brahmā vā, paṭivattā na vijjati.

“When that Such-like One fearlessly roars his lion’s roar, there is no deva, human, or brahmā who can answer him back.”

‘‘Desento pavaraṃ dhammaṃ, santārento sadevakaṃ;

Dhammacakkaṃ pavatteti, parisāsu visārado.

“He teaches the excellent Dhamma, saving the world with its devas; he sets in motion the Wheel of Dhamma, skilled in assemblies.

‘‘Paṭibhānavataṃ aggaṃ, sāvakaṃ sādhusammataṃ;

Guṇaṃ bahuṃ pakittetvā, etadagge ṭhapesi taṃ.

“Having extolled the many virtues of that disciple, foremost in ready wit and well-esteemed, He placed him in that foremost position.

‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo sādhusammato;

Sabbavedavidū jāto, vāgīso vādisūdano.

“Then in Haṃsavatī I was a well-esteemed brahmin, a knower of all the Vedas, eloquent, and a vanquisher of disputants.

‘‘Upecca taṃ mahāvīraṃ, sutvāhaṃ dhammadesanaṃ;

Pītivaraṃ paṭilabhiṃ, sāvakassa guṇe rato.

“Having approached that great hero and heard his Dhamma discourse, I obtained the highest joy, delighting in the qualities of the disciple.

‘‘Nimantetvāva [Pg.511] sugataṃ, sasaṅghaṃ lokanandanaṃ;

Sattāhaṃ bhojayitvāhaṃ, dussehacchādayiṃ tadā.

“Having invited the Well-Farer, the delight of the world, together with the Saṅgha, and having fed them for seven days, I then clothed them with robes.

‘‘Nipacca sirasā pāde, katokāso katañjalī;

Ekamantaṃ ṭhito haṭṭho, santhaviṃ jinamuttamaṃ.

“Having bowed down, placing my head at his feet, having been granted leave and with my hands pressed together in reverence, standing to one side, joyful, I extolled the supreme Victor.

‘‘Namo te vādimaddana, namo te isisattama;

Namo te sabbalokagga, namo te abhayaṃ kara.

“Homage to you, O crusher of debaters! Homage to you, O best of seers! Homage to you, O foremost in all the world! Homage to you, O maker of fearlessness!

‘‘Namo te māramathana, namo te diṭṭhisūdana;

Namo te santisukhada, namo te saraṇaṃ kara.

“Homage to you, O crusher of Māra! Homage to you, O destroyer of views! Homage to you, O giver of peace and happiness! Homage to you, O maker of refuge!

‘‘Anāthānaṃ bhavaṃ nātho, bhītānaṃ abhayappado;

Vissāmabhūmi santānaṃ, saraṇaṃ saraṇesinaṃ.

“You are the protector of the helpless, the giver of fearlessness to the fearful, the resting place for the weary, the refuge for those seeking refuge.

‘‘Evamādīhi sambuddhaṃ, santhavitvā mahāguṇaṃ;

Avocaṃ vādisūdassa, gatiṃ pappomi bhikkhuno.

“Having thus extolled the Perfectly Enlightened One of great virtue, I declared: ‘May I attain the state of that bhikkhu who is a destroyer of debaters!’

‘‘Tadā avoca bhagavā, anantapaṭibhānavā;

Yo so buddhaṃ abhojesi, sattāhaṃ sahasāvakaṃ.

“Then the Blessed One, possessed of infinite ready wit, spoke: ‘This one who for seven days fed the Buddha together with his disciples…

‘‘Guṇañca me pakittesi, pasanno sehi pāṇibhi;

Eso patthayate ṭhānaṃ, vādisūdassa bhikkhuno.

“‘…and extolled my virtues, pleased, with his own hands; this one aspires to the position of the bhikkhu who is a destroyer of debaters.

‘‘Anāgatamhi addhāne, lacchase taṃ manorathaṃ;

Devamānusasampattiṃ, anubhotvā anappakaṃ.

“‘In a future time you will obtain that wish, after experiencing abundant divine and human fortune.

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

‘One hundred thousand eons from now, one born of the Okkāka clan, a Teacher named Gotama by clan, will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Vaṅgīso nāma nāmena, hessati satthu sāvako.

‘An heir to his Dhamma, a legitimate son fashioned by the Dhamma, a disciple of that Teacher will he be, named Vaṅgīsa by name.’

‘‘Taṃ sutvā mudito hutvā, yāvajīvaṃ tadā jinaṃ;

Having heard that, I was filled with joy; and then, for as long as I lived, to the Victor,

Paccayehi upaṭṭhāsiṃ, mettacitto tathāgataṃ.

the Tathāgata, I attended with requisites, my heart full of loving-kindness.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tusitaṃ agamāsahaṃ.

By that well-done deed and by my volition and aspiration, having abandoned the human body, I went to the Tusita heaven.

‘‘Pacchime [Pg.512] ca bhave dāni, jāto vippakule ahaṃ;

Paccājāto yadā āsiṃ, jātiyā sattavassiko.

Now in my final existence, I was born into a brahmin family; and when I was seven years of age,

‘‘Sabbavedavidū jāto, vādasatthavisārado;

Vādissaro cittakathī, paravādappamaddano.

I became a knower of all the Vedas, skilled in the science of debate, a master of speech, an eloquent speaker, a crusher of the arguments of others.

‘‘Vaṅge jātoti vaṅgīso, vacane issaroti vā;

Vaṅgīso iti me nāmaṃ, abhavī lokasammataṃ.

‘Born in Vaṅga,’ thus ‘Vaṅgīsa’; or ‘master (īsa) in speech (vacana)’; thus my name Vaṅgīsa became esteemed in the world.

‘‘Yadāhaṃ viññutaṃ patto, ṭhito paṭhamayobbane;

Tadā rājagahe ramme, sāriputtamahaddasaṃ.

When I had reached maturity and was in the first flush of youth, then in delightful Rājagaha I saw Sāriputta.

‘‘Piṇḍāya vicarantaṃ taṃ, pattapāṇiṃ susaṃvutaṃ;

Alolakkhiṃ mitabhāṇiṃ, yugamattaṃ nidakkhitaṃ.

I saw him wandering for alms, bowl in hand, well-restrained, with gaze not straying, speaking in moderation, looking down a yoke’s length before him.

‘‘Taṃ disvā vimhito hutvā, avocaṃ mamanucchavaṃ;

Kaṇikāraṃva nicitaṃ, cittaṃ gāthāpadaṃ ahaṃ.

Having seen him, I was amazed and spoke a beautiful verse that was fitting for me, like a blossoming kaṇikāra tree.

‘‘Ācikkhi so me satthāraṃ, sambuddhaṃ lokanāyakaṃ;

Tadā so paṇḍito vīro, uttariṃ samavoca me.

He told me of the Teacher, the Perfectly Enlightened One, the leader of the world. Then that wise hero spoke to me further.

‘‘Virāgasaṃhitaṃ vākyaṃ, katvā duddasamuttamaṃ;

Vicittapaṭibhānehi, tosito tena tādinā.

He spoke words connected with dispassion, making clear the supreme, hard-to-see Dhamma; I was delighted by that Such-a-One, by his varied ready wit.

‘‘Nipacca sirasā pāde, pabbājehīti maṃ bravi;

Tato maṃ sa mahāpañño, buddhaseṭṭhamupānayi.

Having bowed with my head at his feet, I said to him: ‘Ordain me!’ Then that one of great wisdom led me to the supreme Buddha.

‘‘Nipacca sirasā pāde, nisīdiṃ satthu santike;

Mamāha vadataṃ seṭṭho, kacci vaṅgīsa jānāsi.

Having bowed with my head at his feet, I sat down near the Teacher. The best of speakers said to me: ‘Vaṅgīsa, I hope you know some skill?’

‘‘Kiñci sippanti tassāhaṃ, jānāmīti ca abraviṃ;

Matasīsaṃ vanacchuddhaṃ, api bārasavassikaṃ;

Tava vijjāvisesena, sace sakkosi vācaya.

I replied to him: ‘I know a certain skill.’ The Buddha said: ‘A dead person's skull, discarded in the woods, even one twelve years old—if you can, make it speak with your special knowledge.’

‘‘Āmoti me paṭiññāte, tīṇi sīsāni dassayi;

Nirayanaradevesu, upapanne avācayiṃ.

When I agreed, saying ‘Yes,’ he showed me three skulls. I made them declare where they had been reborn: in hell, in the human world, and among the devas.

‘‘Tadā khīṇāsavasseva, sīsaṃ dassesi nāyako;

Tatohaṃ vihatārabbho, pabbajjaṃ samayācisaṃ.

Then the Leader showed me the skull of one whose taints were destroyed. Then I, my undertaking thwarted, requested the going forth.

‘‘Pabbajitvāna [Pg.513] sugataṃ, santhavāmi tahiṃ tahiṃ;

Tato maṃ kabbavittosi, ujjhāyantiha bhikkhavo.

Having gone forth, I would praise the Well-Farer here and there. Then the bhikkhus here would complain about me: ‘This one is intoxicated with his poetry!’

‘‘Tato vīmaṃsanatthaṃ me, āha buddho vināyako;

Takkikā panimā gāthā, ṭhānaso paṭibhanti taṃ.

Then, in order to test me, the Buddha, the Guide, said: ‘Are these verses that you compose thought out beforehand, or do they occur to you spontaneously on the spot?’

‘‘Na kabbavittohaṃ vīra, ṭhānaso paṭibhanti maṃ;

Tena hi dāni vaṅgīsa, ṭhānaso santhavāhi maṃ.

I replied: ‘O Hero, I am not intoxicated with poetry; they occur to me spontaneously.’ The Buddha said: ‘Well then, Vaṅgīsa, praise me now spontaneously.’

‘‘Tadāhaṃ santhaviṃ vīraṃ, gāthāhi isisattamaṃ;

Ṭhānaso me tadā tuṭṭho, jino agge ṭhapesi maṃ.

Then with verses I extolled the Hero, the seventh of the seers. Pleased then with my spontaneous praise, the Victor placed me in the foremost position.

‘‘Paṭibhānena cittena, aññesamatimaññahaṃ;

Pesale tena saṃviggo, arahattamapāpuṇiṃ.

With a mind full of ready wit, I used to look down on others. But stirred with urgency by the Virtuous One, I attained arahantship.

‘‘Paṭibhānavataṃ aggo, añño koci na vijjati;

Yathāyaṃ bhikkhu vaṅgīso, evaṃ dhāretha bhikkhavo.

‘Foremost among those with ready wit, there is no other like this bhikkhu Vaṅgīsa. Thus, bhikkhus, should you bear it in mind.’

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

Sumutto saravegova, kilese jhāpayiṃ mama.

The deed I did a hundred thousand eons ago has shown its fruit for me here. Like a swift, well-released arrow, I have burned up my defilements.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

My defilements are burned up, all becomings are uprooted. Like a great elephant that has broken its bonds, I dwell free from taints.

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

A good coming, indeed, was my coming into the presence of the best of Buddhas. The three true knowledges have been attained; the Buddha’s teaching has been done.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

The four analytical knowledges, and also these eight liberations, the six direct knowledges have been realized; the Buddha’s teaching has been done.

Arahā pana hutvā thero satthu santikaṃ gacchanto cakkhupathato paṭṭhāya candena, sūriyena, ākāsena, mahāsamuddena, sinerunā pabbatarājena, sīhena migaraññā, hatthināgenāti tena tena saddhiṃ upamento anekehi padasatehi satthāraṃ vaṇṇentova upagacchati. Tena taṃ satthā saṅghamajjhe nisinno paṭibhānavantānaṃ aggaṭṭhāne ṭhapesi. Atha therena arahattappattito pubbe ca pacchā ca taṃ taṃ cittaṃ āgamma bhāsitā. Theraṃ uddissa ānandattherādīhi bhāsitā ca –

But the elder, having become an arahant, went into the Teacher’s presence. From the moment the Teacher came into his field of vision, he approached extolling him with many hundreds of verses, comparing him to the moon, the sun, the sky, the great ocean, Mount Sineru the king of mountains, the lion the king of beasts, and a great elephant. For that reason, the Teacher, seated in the midst of the Saṅgha, placed him in the foremost position among those with ready wit. Now, the verses spoken by the elder as they occurred to him before and after attaining arahantship, and those spoken concerning the elder by the Venerable Ānanda and others, are as follows:

1218.

1218.

‘‘Nikkhantaṃ [Pg.514] vata maṃ santaṃ, agārasmānagāriyaṃ;

Vitakkā upadhāvanti, pagabbhā kaṇhato ime.

“Though I have gone forth in peace from the home life into homelessness, these insolent thoughts from the Dark One still assail me.

1219.

1219.

‘‘Uggaputtā mahissāsā, sikkhitā daḷhadhammino;

Samantā parikireyyuṃ, sahassaṃ apalāyinaṃ.

“Like sons of nobles, great archers, well-trained and firm with the bow, a thousand who would never flee might surround me on all sides.

1220.

1220.

‘‘Sacepi ettakā bhiyyo, āgamissanti itthiyo;

Neva maṃ byādhayissanti, dhamme samhi patiṭṭhito.

“And even if many more women than that were to come, they would not harass me, for I am firmly established in the Dhamma.

1221.

1221.

‘‘Sakkhī hi me sutaṃ etaṃ, buddhassādiccabandhuno;

Nibbānagamanaṃ maggaṃ, tattha me nirato mano.

“For I have heard this directly from the Buddha, kinsman of the sun—the path that leads to Nibbāna. In that my mind delights.

1222.

1222.

‘‘Evañce maṃ viharantaṃ, pāpima upagacchasi;

Tathā maccu karissāmi, na me maggampi dakkhasi.

“O Evil One, if you approach me as I am dwelling thus, I will ensure, O Death, that you will not even see my path.”

1223.

1223.

‘‘Aratiñca ratiñca pahāya, sabbaso gehasitañca vitakkaṃ;

Vanathaṃ na kareyya kuhiñci, nibbanatho avanatho sa bhikkhu.

Having abandoned discontent and delight and all thoughts based on the home life, one should not create a jungle of craving anywhere. That bhikkhu is free from the jungle, free from the woods of craving.

1224.

1224.

‘‘Yamidha pathaviñca vehāsaṃ, rūpagataṃ jagatogadhaṃ kiñci;

Parijīyati sabbamaniccaṃ, evaṃ samecca caranti mutattā.

Whatever here on earth and in the sky has form and is included in the world—all that decays, it is impermanent. Having understood this, those with liberated minds fare on.

1225.

1225.

‘‘Upadhīsu janā gadhitāse, diṭṭhasute paṭighe ca mute ca;

Ettha vinodaya chandamanejo, yo hettha na limpati muni tamāhu.

People are greedy for acquisitions—for the seen, the heard, the sensed, and the cognized. Dispel desire for these things. One who is imperturbable, who is not smeared by them—him they call a sage.

1226.

1226.

‘‘Atha saṭṭhisitā savitakkā, puthujjanatāya adhammā niviṭṭhā;

Na ca vaggagatassa kuhiñci, no pana duṭṭhullagāhī sa bhikkhu.

Ordinary people are dependent on the sixty-two views, accompanied by thought, and are engrossed in unrighteous things. But that bhikkhu does not belong to any faction, nor does he grasp at what is gross.

1227.

1227.

‘‘Dabbo [Pg.515] cirarattasamāhito, akuhako nipako apihālu;

Santaṃ padaṃ ajjhagamā muni, paṭicca parinibbuto kaṅkhati kālaṃ.

A wise one, long concentrated, not a deceiver, astute, without longing—that sage has attained the state of peace. Fully quenched, he awaits his time.

1228.

1228.

‘‘Mānaṃ pajahassu gotama, mānapathañca jahassu asesaṃ;

Mānapathamhi sa mucchito, vippaṭisārīhuvā cirarattaṃ.

“Abandon conceit, Gotama! Abandon the path of conceit completely! One who is infatuated with the path of conceit remains remorseful for a long time.

1229.

1229.

‘‘Makkhena makkhitā pajā, mānahatā nirayaṃ papatanti;

Socanti janā cirarattaṃ, mānahatā nirayaṃ upapannā.

Beings smeared with hypocrisy, slain by conceit, fall into hell. Slain by conceit and reborn in hell, people grieve for a long time.

1230.

1230.

‘‘Na hi socati bhikkhu kadāci, maggajino sammā paṭipanno;

Kittiñca sukhañcānubhoti, dhammadasoti tamāhu tathattaṃ.

A bhikkhu victorious on the path, practicing rightly, never grieves. He experiences renown and happiness. They call him ‘one who sees the Dhamma’; this is so in truth.

1231.

1231.

‘‘Tasmā akhilo idha padhānavā, nīvaraṇāni pahāya visuddho;

Mānañca pahāya asesaṃ, vijjāyantakaro samitāvī.

Therefore, here be unimpaired, striving, and purified, having abandoned the hindrances. Having abandoned conceit completely, be at peace, a maker of the end of true knowledge.

1232.

1232.

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotama.

I am burning with sensual lust; my mind is ablaze. Good sir, out of compassion for me, O Gotama, speak of the means of quenching.

1233.

1233.

‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ.

Due to a perversion of perception, your mind is ablaze. Avoid the sign of the beautiful that is connected with lust.

1234.

1234.

‘‘Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

Sati kāyagatā tyatthu, nibbidābahulo bhava.

Develop the mind on the foul, one-pointed and well-concentrated. Let there be mindfulness directed to the body for you; be one who abounds in disenchantment.

1235.

1235.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasi.

And develop the signless; uproot the underlying tendency to conceit. Then, through the full understanding of conceit, you will fare on, being at peace.

1236.

1236.

‘‘Tameva [Pg.516] vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

One should speak only that speech by which one would not afflict oneself, and which would not harm others. That, indeed, is speech well-spoken.

1237.

1237.

‘‘Piyavācameva bhāseyya, yā vācā paṭinanditā;

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

One should speak only pleasant speech, speech that is welcomed. When, not taking up evil, one speaks what is pleasing to others.

1238.

1238.

‘‘Saccaṃ ve amatā vācā, esa dhammo sanantano;

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

Truth, indeed, is immortal speech; this is the eternal law. The good, they say, are established in truth, in its meaning, and in the Dhamma.

1239.

1239.

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā.

That speech which the Buddha speaks—secure, for the attainment of Nibbāna, for making an end of suffering—that, indeed, is the highest of speeches.

1240.

1240.

‘‘Gambhīrapañño medhāvī, maggāmaggassa kovido;

Sāriputto mahāpañño, dhammaṃ deseti bhikkhunaṃ.

Of profound wisdom, intelligent, skilled in the path and the non-path, Sāriputta, of great wisdom, teaches the Dhamma to the bhikkhus.

1241.

1241.

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;

Sālikāyiva nigghoso, paṭibhānaṃ udiyyati.

He teaches concisely and speaks in detail; like the call of a myna bird, his eloquence is uttered.

1242.

1242.

‘‘Tassa taṃ desayantassa, suṇanti madhuraṃ giraṃ;

Sarena rajanīyena, savanīyena vaggunā;

Udaggacittā muditā, sotaṃ odhenti bhikkhavo.

While he is teaching, they listen to his sweet speech, with a voice that is charming, endearing, and melodious. The bhikkhus, with minds uplifted and joyful, incline their ear.

1243.

1243.

‘‘Ajja pannarase visuddhiyā, bhikkhū pañcasatā samāgatā;

Saṃyojanabandhanacchidā, anīghā khīṇapunabbhavā isī.

Today on the fifteenth, for the purification, five hundred bhikkhus have assembled—seers who have cut the fetter-bonds, free from trouble, their renewed existence destroyed.

1244.

1244.

‘‘Cakkavattī yathā rājā, amaccaparivārito;

Samantā anupariyeti, sāgarantaṃ mahiṃ imaṃ.

Just as a wheel-turning king, surrounded by ministers, travels all around this earth to the ocean's edge;

1245.

1245.

‘‘Evaṃ vijitasaṅgāmaṃ, satthavāhaṃ anuttaraṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyino.

So do disciples attend upon the victor in battle, the unsurpassed caravan leader—they who possess the three true knowledges and have left death behind.

1246.

1246.

‘‘Sabbe bhagavato puttā, palāpettha na vijjati;

Taṇhāsallassa hantāraṃ, vande ādiccabandhunaṃ.

All are the Blessed One's sons; no chaff is found here. I venerate the Kinsman of the Sun, the destroyer of the dart of craving.

1247.

1247.

‘‘Parosahassaṃ bhikkhūnaṃ, sugataṃ payirupāsati;

Desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhayaṃ.

More than a thousand bhikkhus attend upon the Well-Farer as he teaches the stainless Dhamma—Nibbāna, which is free from fear from any quarter.

1248.

1248.

‘‘Suṇanti [Pg.517] dhammaṃ vimalaṃ, sammāsambuddhadesitaṃ;

Sobhati vata sambuddho, bhikkhusaṅghapurakkhato.

They listen to the immaculate Dhamma taught by the Perfectly Self-Enlightened One. Indeed, the Enlightened One shines, revered by the Saṅgha of bhikkhus.

1249.

1249.

‘‘Nāganāmosi bhagavā, isīnaṃ isisattamo;

Mahāmeghova hutvāna, sāvake abhivassasi.

Blessed One, you are the Nāga by name, the seventh sage among sages. Having become like a great cloud, you rain down upon your disciples.

1250.

1250.

‘‘Divā vihārā nikkhamma, satthudassanakamyatā;

Sāvako te mahāvīra, pāde vandati vaṅgiso.

Having come out from his daytime dwelling, desiring to see the Teacher, your disciple Vaṅgīsa, O Great Hero, venerates your feet.

1251.

1251.

‘‘Ummaggapathaṃ mārassa, abhibhuyya carati pabhijja khīlāni;

Taṃ passatha bandhapamuñca karaṃ, asitaṃva bhāgaso pavibhajja.

Having overcome Māra’s wrong path, he fares on, having broken the stakes. Behold him who brings release from bondage, dispelling darkness as does the sun.

1252.

1252.

‘‘Oghassa hi nitaraṇatthaṃ, anekavihitaṃ maggaṃ akkhāsi;

Tasmiñca amate akkhāte, dhammadasā ṭhitā asaṃhīrā.

For the sake of crossing the flood, he has proclaimed the path in its many aspects; and with that deathless state proclaimed, the seers of the Dhamma stand firm, unshakeable.

1253.

1253.

‘‘Pajjotakaro ativijjha, sabbaṭhitīnaṃ atikkamamaddasa;

Ñatvā ca sacchikatvā ca, aggaṃ so desayi dasaddhānaṃ.

The Illuminator, having penetrated, saw the overcoming of all standpoints. And having known and realized it, he taught the supreme state to the ten assemblies.

1254.

1254.

‘‘Evaṃ sudesite dhamme, ko pamādo vijānataṃ dhammaṃ;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe.

When the Dhamma is so well taught, what heedlessness for one who understands the Dhamma? Therefore, in the Blessed One's dispensation, one should always, being diligent, pay homage and train.

1255.

1255.

‘‘Buddhānubuddho yo thero, koṇḍañño tibbanikkamo;

Lābhī sukhavihārānaṃ, vivekānaṃ abhiṇhaso.

The elder Koṇḍañña, enlightened after the Buddha, one of intense striving, is a frequent obtainer of blissful abidings, of states of seclusion.

1256.

1256.

‘‘Yaṃ sāvakena pattabbaṃ, satthu sāsanakārinā;

Sabbassa taṃ anuppattaṃ, appamattassa sikkhato.

Whatever is to be attained by a disciple who carries out the Teacher's instruction, all that has been attained by him, training with diligence.

1257.

1257.

‘‘Mahānubhāvo tevijjo, cetopariyakovido;

Koṇḍañño buddhadāyādo, pāde vandati satthuno.

Of great power, possessing the three true knowledges, skilled in the ways of the mind, Koṇḍañña, the Buddha's heir, venerates the Teacher’s feet.

1258.

1258.

‘‘Nagassa [Pg.518] passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyino.

Seated on the mountainside, the sage who has gone to the far shore of suffering—disciples attend upon him, possessors of the three true knowledges, who have left death behind.

1259.

1259.

‘‘Cetasā anupariyeti, moggallāno mahiddhiko;

Cittaṃ nesaṃ samanvesaṃ, vippamuttaṃ nirūpadhiṃ.

Moggallāna of great psychic power encompasses with his mind, investigating their minds, liberated and without acquisitions.

1260.

1260.

‘‘Evaṃ sabbaṅgasampannaṃ, muniṃ dukkhassa pāraguṃ;

Anekākārasampannaṃ, payirupāsanti gotamaṃ.

Thus they attend upon Gotama—endowed with all noble qualities, perfected in numerous ways, the sage who has gone to the far shore of suffering.

1261.

1261.

‘‘Cando yathā vigatavalāhake nabhe, virocati vītamalova bhāṇumā;

Evampi aṅgīrasa tvaṃ mahāmuni, atirocasi yasasā sabbalokaṃ.

Just as the moon shines in a cloudless sky, or as the sun, free from stain; so too, O Aṅgīrasa, great sage, you outshine the entire world with your glory.

1262.

1262.

‘‘Kāveyyamattā vicarimha pubbe, gāmā gāmaṃ purā puraṃ;

Athaddasāma sambuddhaṃ, sabbadhammāna pāraguṃ.

Formerly, intoxicated with poetry, we wandered from village to village, from city to city. Then we saw the Perfectly Enlightened One, who has gone to the far shore of all things.

1263.

1263.

‘‘So me dhammamadesesi, muni dukkhassa pāragū;

Dhammaṃ sutvā pasīdimha, saddhā no udapajjatha.

That sage, the one gone to the far shore of suffering, taught me the Dhamma. Having heard the Dhamma, we became confident, and faith arose in us.

1264.

1264.

‘‘Tassāhaṃ vacanaṃ sutvā, khandhe āyatanāni ca;

Dhātuyo ca viditvāna, pabbajiṃ anagāriyaṃ.

Having heard his word, and having understood the aggregates, the sense bases, and the elements, I went forth into the homeless life.

1265.

1265.

‘‘Bahūnaṃ vata atthāya, uppajjanti tathāgatā;

Itthīnaṃ purisānañca, ye te sāsanakārakā.

Indeed, for the welfare of many do Tathāgatas arise—for those women and men who are practitioners of the teaching.

1266.

1266.

‘‘Tesaṃ kho vata atthāya, bodhimajjhagamā muni;

Bhikkhūnaṃ bhikkhunīnañca, ye niyāmagataddasā.

Indeed, it was for their welfare that the Sage attained enlightenment—for the bhikkhus and bhikkhunīs who have seen the way to the fixed course.

1267.

1267.

‘‘Sudesitā cakkhumatā, buddhenādiccabandhunā;

Cattāri ariyasaccāni, anukampāya pāṇinaṃ.

Well taught by the One with Vision, by the Buddha, the Kinsman of the Sun, are the four noble truths, out of compassion for living beings.

1268.

1268.

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

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

1269.

1269.

‘‘Evamete [Pg.519] tathā vuttā, diṭṭhā me te yathā tathā;

Sadattho me anuppatto, kataṃ buddhassa sāsanaṃ.

Thus are these truths spoken of as they are; they have been seen by me as they truly are. My own goal has been attained; the Buddha’s teaching has been fulfilled.

1270.

1270.

‘‘Svāgataṃ vata me āsi, mama buddhassa santike;

Suvibhattesu dhammesu, yaṃ seṭṭhaṃ tadupāgamiṃ.

Truly, my coming to the presence of the Buddha was a welcome one. Among the well-expounded teachings, I have attained that which is best.

1271.

1271.

‘‘Abhiññāpāramippatto, sotadhātu visodhitā;

Tevijjo iddhipattomhi, cetopariyakovido.

I have reached the perfection of the higher knowledges, my ear-element is purified; I possess the three knowledges and have attained psychic power, I am skilled in knowing the minds of others.

1272.

1272.

‘‘Pucchāmi satthāramanomapaññaṃ, diṭṭheva dhamme yo vicikicchānaṃ chettā;

Aggāḷave kālamakāsi bhikkhu, ñāto yasassī abhinibbutatto.

I ask the Teacher of unequalled wisdom, who is a cutter of doubts in this very life. A monk, well-known and renowned, has passed away at Aggāḷava, his mind fully quenched.

1273.

1273.

‘‘Nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassa;

So taṃ namassaṃ acari mutyapekho, āraddhavīriyo daḷhadhammadassī.

‘Nigrodhakappa’ was the name you gave, O Blessed One, to that brahmin. He lived paying homage to you, intent on liberation, with aroused energy, a firm seer of the Dhamma.

1274.

1274.

‘‘Taṃ sāvakaṃ sakka mayampi sabbe, aññātumicchāma samantacakkhu;

Samavaṭṭhitā no savanāya sotā, tuvaṃ no satthā tvamanuttarosi.

O Sakyan, O All-Seeing One, we all wish to know about that disciple of yours. Our ears are prepared for hearing; you are our Teacher, you are the unsurpassed.

1275.

1275.

‘‘Chinda no vicikicchaṃ brūhi metaṃ, parinibbutaṃ vedaya bhūripañña;

Majjheva no bhāsa samantacakkhu, sakkova devāna sahassanetto.

Cut off our doubt, tell us this. O One of Vast Wisdom, make known the one who is fully quenched. Speak in our very midst, O All-Seeing One, just as Sakka, the thousand-eyed, does among the gods.

1276.

1276.

‘‘Ye keci ganthā idha mohamaggā, aññāṇapakkhā vicikicchaṭhānā;

Tathāgataṃ patvā na te bhavanti, cakkhuñhi etaṃ paramaṃ narānaṃ.

Whatever ties there are here—paths of delusion, partisans of ignorance, grounds for doubt—upon reaching the Tathāgata, they cease to be. For this is the supreme eye for humankind.

1277.

1277.

‘‘No [Pg.520] ce hi jātu puriso kilese, vāto yathā abbhaghanaṃ vihāne;

Tamovassa nivuto sabbaloko, jotimantopi na pabhāseyyuṃ.

For if a person were never to dispel defilements—just as the wind dispels a dense mass of clouds—the whole world would be shrouded in darkness, and even the luminous ones would not shine.

1278.

1278.

‘‘Dhīrā ca pajjotakarā bhavanti, taṃ taṃ ahaṃ vīra tatheva maññe;

Vipassinaṃ jānamupāgamimha, parisāsu no āvikarohi kappaṃ.

The wise are indeed illuminators; and you, O Hero, I consider to be just so. We have approached one with insight, a knower; reveal Kappa to us in the assemblies.

1279.

1279.

‘‘Khippaṃ giraṃ eraya vaggu vagguṃ, haṃsova paggayha saṇikaṃ nikūja;

Bindussarena suvikappitena, sabbeva te ujjugatā suṇoma.

Quickly send forth your lovely, melodious voice, cooing gently like a swan stretching its neck. With your continuous and well-articulated speech, we shall all listen with upright minds.

1280.

1280.

‘‘Pahīnajātimaraṇaṃ asesaṃ, niggayha dhonaṃ vadessāmi dhammaṃ;

Na kāmakāro hi puthujjanānaṃ, saṅkheyyakāro ca tathāgatānaṃ.

Having subdued all and being pure, I will speak the Dhamma about him who has completely abandoned birth and death. For ordinary people act on impulse, whereas Tathāgatas act with deliberation.

1281.

1281.

‘‘Sampannaveyyākaraṇaṃ tavedaṃ, samujjupaññassa samuggahītaṃ;

Ayamañjali pacchimo suppaṇāmito, mā mohayī jānamanomapañña.

This complete explanation of yours has been well grasped by one of upright wisdom. This is my final reverential salutation, well extended. O Knower, O one of unequalled wisdom, do not delude me.

1282.

1282.

‘‘Paroparaṃ ariyadhammaṃ viditvā, mā mohayī jānamanomavīriya;

Vāriṃ yathā ghammani ghammatatto, vācābhikaṅkhāmi sutaṃ pavassa.

Having known the noble Dhamma through and through, O Knower, O one of unequalled energy, do not delude me. As one scorched by heat in the hot season longs for water, so I long for your speech; rain down the teaching!

1283.

1283.

‘‘Yadatthikaṃ brahmacariyaṃ acarī, kappāyano kaccissataṃ amoghaṃ;

Nibbāyi so ādu saupādiseso, yathā vimutto ahu taṃ suṇoma.

The holy life that Kappāyana lived for a purpose—I trust it was not in vain for him? Was he fully extinguished, or does a residue remain? How he was liberated—that we wish to hear.

1284.

1284.

‘‘Acchecchi [Pg.521] taṇhaṃ idha nāmarūpe, (iti bhagavā,)Kaṇhassa sotaṃ dīgharattānusayitaṃ;

Atāri jātiṃ maraṇaṃ asesaṃ, iccabravi bhagavā pañcaseṭṭho.

‘He has cut off craving here in name-and-form,’ said the Blessed One, ‘the dark stream that has long lain latent. He has crossed over birth and death completely.’ Thus spoke the Blessed One, chief of the five.

1285.

1285.

‘‘Esa sutvā pasīdāmi, vaco te isisattama;

Amoghaṃ kira me puṭṭhaṃ, na maṃ vañcesi brāhmaṇo.

Hearing this word of yours, O seventh of the seers, I am filled with confidence. Indeed, my question was not in vain; the Brahmin did not deceive me.

1286.

1286.

‘‘Yathā vādī tathā kārī, ahu buddhassa sāvako;

Acchecchi maccuno jālaṃ, tataṃ māyāvino daḷhaṃ.

As he spoke, so he acted; he was a disciple of the Buddha. He cut through the strong net of Death, spread by the Deceiver.

1287.

1287.

‘‘Addasa bhagavā ādiṃ, upādānassa kappiyo;

Accagā vata kappāno, maccudheyyaṃ suduttaraṃ.

Kappiya saw the origin of clinging, O Blessed One. Indeed, Kappāyana has passed beyond the domain of Death, so very hard to cross.

1288.

1288.

‘‘Taṃ devadevaṃ vandāmi, puttaṃ te dvipaduttama;

Anujātaṃ mahāvīraṃ, nāgaṃ nāgassa orasa’’nti. –

I pay homage to you, the god of gods, O best of bipeds, and to your son, the great hero born in your likeness, the nāga who is the legitimate son of the Nāga.

Imā gāthā saṅgītikāle ekajjhaṃ katvā saṅgahaṃ āropitā. Tattha ‘‘nikkhantaṃ vata maṃ santa’’ntiādayo pañca gāthā āyasmā vaṅgīso navo acirapabbajito hutvā vihāraṃ upagatā alaṅkatapaṭiyattā sambahulā itthiyo disvā uppannarāgo taṃ vinodento abhāsi.

These verses were compiled and included in the collection at the time of the council. Therein, the five verses beginning with ‘Indeed, having gone forth, being at peace…’ were spoken by the Venerable Vaṅgīsa. Being new and not long gone forth, upon seeing many adorned and decorated women who had come to the monastery, lust arose in him, and he spoke these verses to dispel it.

Tattha nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyanti agārato nikkhantaṃ anagāriyaṃ pabbajitaṃ maṃ samānaṃ. Vitakkāti kāmavitakkādayo pāpavitakkā. Upadhāvantīti mama cittaṃ upagacchanti. Pagabbhāti pāgabbhiyayuttā vasino. ‘‘Ayaṃ gehato nikkhamitvā pabbajito, nayimaṃ anuddhaṃsituṃ yutta’’nti evaṃ aparihārato nillajjā. Kaṇhatoti kāḷato, lāmakabhāvatoti attho. Imeti tesaṃ attano paccakkhatā vuttā.

Therein, ‘Indeed, having gone forth, being at peace, from home to homelessness’ means: me, being one who has gone forth from the home into the homeless state. ‘Thoughts’ means sensual thoughts and other evil thoughts. ‘Assail me’ means they approach my mind. ‘Bold’ means endowed with audacity, masterful. Because they do not reflect, ‘This one has gone forth from the home; it is not right to harass him,’ they are shameless. ‘From the dark one’ means from the black one; the meaning is, from a base state. ‘These’ is said because they were directly experienced by him.

Asuddhajīvino parivārayuttā manussā uggakiccatāya ‘‘uggā’’ti vuccanti, tesaṃ puttā uggaputtā. Mahissāsāti mahāissāsā. Sikkhitāti dvādasa vassāni ācariyakule uggahitasippā. Daḷhadhamminoti, daḷhadhanuno[Pg.522]. Daḷhadhanu nāma dvisahassathāmaṃ vuccati. Dvisahassathāmanti, ca yassa āropitassa jiyāya bandho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍapamāṇā nabhaṃ ukkhittassa pathavito muccati. Samantā parikireyyunti samantato kaṇḍe khipeyyuṃ. Kittakāti ce āha ‘‘sahassaṃ apalāyina’’nti. Yuddhe aparaṃ mukhānaṃ sahassamattānaṃ. Idaṃ vuttaṃ hoti – sikkhitā katahatthā uggā daḷhadhanuno mahissāsā uggaputtā sahassamattā kadācipi yuddhe parājayaṃ apattā appamattā samantato ṭhatvā thambhaṃ upanissāya sacepi vasseyyuṃ. Tādisehipi issāsasahassehi samantā sare parikirīyante susikkhito puriso daṇḍaṃ gahetvā sabbe sare attano sarīre apatamāne katvā pādamūle pāteyya. Tattha ekopi issāso dve sare ekato khipanto nāma natthi. Itthiyo pana rūpārammaṇādivasena pañca pañca sare ekato khipanti, evaṃ khipantiyo. Ettakā bhiyyoti imāhi itthīhi bhiyyopi bahū itthiyo attano itthikuttahāsabhāvādito vidhaṃsenti.

Men of impure livelihood, endowed with a retinue, are called ‘fierce ones’ (uggā) because of their fierce activities; their sons are the sons of the fierce (uggaputtā). ‘Great archers’ (mahissāsā) means those with great bows. ‘Trained’ means having learned their craft in a teacher's household for twelve years. ‘With a strong bow’ (daḷhadhammino) means having a strong bow. A strong bow is said to have the strength of two thousand. ‘The strength of two thousand’ is said of a bow where, when its string is drawn, a weight of iron heads and so on, tied to the string and held by the shaft, is lifted from the ground to the height of an arrow. ‘They would shoot all around’ means they would shoot arrows from all directions. If it is asked, ‘How many?’ it is said, ‘A thousand who do not flee,’ meaning a thousand who do not turn their backs in battle. This is what is meant: if a thousand trained, skilled, fierce sons of the fierce, with strong bows, great archers who have never been defeated in battle, were to stand around vigilantly, relying on a pillar, and rain down arrows, even while a thousand such archers are shooting arrows from all around, a well-trained man, taking up a staff, could make all the arrows not fall on his body but drop at his feet. Among them, not a single archer can shoot two arrows at once. But women, by way of visible forms and other sense objects, shoot five arrows at a time. Thus shooting, ‘even more than these’ means: many women, even more than these, destroy a man through their feminine wiles, laughter, and so on.

Sakkhī hi me sutaṃ etanti sammukhā mayā etaṃ sutaṃ. Nibbānagamanaṃ magganti liṅgavipallāsena vuttaṃ, nibbānagāmimaggoti attho, vipassanaṃ sandhāyāha. Tattha me nirato manoti tasmiṃ vipassanāmagge mayhaṃ cittaṃ nirataṃ.

‘Indeed, I have heard this directly’ means: I have heard this in person. ‘The path leading to Nibbāna’ is stated with a change of gender; the meaning is ‘the path that goes to Nibbāna,’ and it is said in reference to insight. ‘My mind delights in that’ means: my mind delights in that path of insight.

Evañce maṃ viharantanti evaṃ aniccaasubhajjhānabhāvanāya ca vipassanābhāvanāya ca viharantaṃ maṃ. Pāpimāti kilesamāraṃ ālapati. Tathā maccu karissāmi, na me maggampi dakkhasīti mayā kataṃ maggampi yathā na passasi, tathā maccu antaṃ karissāmīti yojanā.

‘If I dwell thus’ means: me, dwelling thus by developing the meditation on impermanence and foulness and by developing insight. ‘O Evil One’: he addresses Māra as the Māra of defilements. ‘Thus I will bring about your death, you will not even see my path’: the construction is: ‘I will make an end of you, Death, in such a way that you will not even see the path I have made.’

Aratiñcātiādikā pañca gāthā attano santāne uppanne aratiādike vinodentena vuttā. Tattha aratinti adhikusalesu dhammesu pantasenāsanesu ca ukkaṇṭhanaṃ. Ratinti pañcakāmaguṇaratiṃ. Pahāyāti pajahitvā. Sabbaso gehasitañca vitakkanti, gehanissitaṃ puttadārādipaṭisaṃyuttaṃ ñātivitakkādiñca micchāvitakkaṃ anavasesato pahāya. Vanathaṃ na kareyya kuhiñcīti ajjhattikabāhirappabhede sabbasmiṃ vatthusmiṃ taṇhaṃ na kareyyaṃ. Nibbanatho avanatho sa bhikkhūti yo hi sabbena sabbaṃ [Pg.523] nittaṇho, tato eva katthacipi nandiyā abhāvato avanatho, so bhikkhu nāma saṃsāre bhayassa sammadeva ikkhaṇatāya bhinnakilesatāya cāti attho.

The five verses beginning ‘Discontent…’ were spoken by one who was dispelling the discontent and so on that had arisen in his own continuity. Herein, ‘discontent’ is dissatisfaction with superior wholesome states and with remote lodgings. ‘Delight’ is delight in the five cords of sensual pleasure. ‘Having abandoned’ means having forsaken. ‘And all thoughts based on the household’: having abandoned without remainder thoughts based on the household—that is, thoughts connected with sons, wife, and so on, thoughts about relatives, and so on—and wrong thoughts. ‘He should not make a jungle anywhere’ means: he should not generate craving for any object whatsoever, whether internal or external. ‘Without jungle, not of the jungle, that bhikkhu’: one who is entirely without craving in every respect is thereby ‘not of the jungle’ (avanatho) because he has no delight in anything anywhere. He is a ‘bhikkhu’ because he rightly sees the danger in saṃsāra and because he has shattered the defilements. This is the meaning.

Yamidha pathaviñca vehāsaṃ, rūpagataṃ jagatogadhaṃ kiñcīti yaṃkiñci idha pathavīgataṃ bhūminissitaṃ vehāsaṃ vehāsaṭṭhaṃ devalokanissitaṃ rūpagataṃ rūpajātaṃ ruppanasabhāvaṃ jagatogadhaṃ lokikaṃ bhavattayapariyāpannaṃ saṅkhataṃ. Parijīyati sabbamaniccanti sabbaṃ taṃ jarābhibhūtaṃ, tato eva aniccaṃ tato eva dukkhaṃ anattāti evaṃ tilakkhaṇāropanaṃ āha. Ayaṃ therassa mahāvipassanāti vadanti. Evaṃ samecca caranti mutattāti evaṃ samecca abhisamecca vipassanāpaññāsahitāya maggapaññāya paṭivijjhitvā mutattā pariññātattabhāvā paṇḍitā caranti viharanti.

‘Whatever here on earth and in the sky, included in the world, that has gone to form’: this means whatever is here, gone to the earth, based on the ground; in the sky, situated in the sky, based in the deva world; gone to form, arisen as form, having the nature of being afflicted; included in the world, that is, worldly, comprised in the three realms of existence, conditioned. ‘All perishes, is impermanent’: all that is overcome by aging, therefore it is impermanent, therefore it is suffering, therefore it is not-self. Thus he speaks, applying the three characteristics. They say this is the elder's great insight. ‘Having understood thus, the wise fare on, with being released’: having thus understood, having fully understood, having penetrated with the wisdom of the path accompanied by the wisdom of insight, the wise, with their being released because their own nature has been fully understood, fare on, they dwell.

Upadhīsūti khandhūpadhiādīsu. Janāti andhaputhujjanā. Gadhitāseti paṭibaddhacittā. Ettha hi visesato kāmaguṇūpadhīsu chando apanetabboti dassento āha diṭṭhasute paṭighe ca mute cāti. Diṭṭhasuteti diṭṭhe ceva sute ca, rūpasaddesūti attho. Paṭigheti ghaṭṭanīye phoṭṭhabbe. Muteti vuttāvasese mute, gandharasesūti vuttaṃ hoti. Sāratthapakāsaniyaṃ (saṃ. ni. aṭṭha. 1.1.210) ‘‘paṭighapadena gandharasā gahitā, mutapadena phoṭṭhabbārammaṇa’’nti vuttaṃ. Ettha vinodaya chandamanejoti etasmiṃ diṭṭhādibhede pañcakāmaguṇe kāmacchandaṃ vinodehi, tathā sati sabbattha anejo avikappo bhavasi. Yo hettha na limpati muni tamāhūti yo hi ettha kāmaguṇe taṇhālepena na limpati, taṃ moneyyadhammaṭṭhato ‘‘munī’’ti paṇḍitā vadanti. ‘‘Atha saṭṭhisitā’’ti pāḷīti adhippāyena keci ‘‘saṭṭhidhammārammaṇanissitā’’ti atthaṃ vadanti. ‘‘Aṭṭhasaṭṭhisitā savitakkā’’ti pana pāḷi, appakañhi ūnaṃ adhikaṃ vā na gaṇanūpagaṃ hotīti. Aṭṭhasaṭṭhisitāti dvāsaṭṭhidiṭṭhigatasannissitā micchāvitakkāti atthoti keci vadanti. Diṭṭhigatikā ca sattāvāsābhāvaladdhiṃ ajjhūpagatāti adhiccasamuppannavādaṃ ṭhapetvā itaresaṃ vasena ‘‘atha saṭṭhisitā savitakkā’’ti vuttaṃ. Yathā hi taṇhālepābhāvena bhikkhūti vuccati, evaṃ diṭṭhilepābhāvenapīti dassetuṃ ‘‘atha saṭṭhisitā’’tiādi vuttaṃ. Puthujjanatāya adhammā niviṭṭhāti [Pg.524] te pana micchāvitakkā niccādigāhavasena adhammā dhammato apetā puthujjanatāyaṃ andhabāle niviṭṭhā abhiniviṭṭhā. Na ca vaggagatassa kuhiñcīti yattha katthaci vatthusmiṃ sassatavādādimicchādiṭṭhivaggagato, taṃladdhiko na ca assa bhaveyya. Aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 1.1.210) pana ‘‘atha saṭṭhisitā savitakkā, puthū janatāya adhammā niviṭṭhā’’ti padaṃ uddharitvā atha cha ārammaṇanissitā puthū adhammavitakkā janatāya niviṭṭhāti vuttaṃ. Tathā na ca vaggagatassa kuhiñcīti tesaṃ vasena na katthaci kilesavaggagato bhaveyyāti ca vuttaṃ. No pana duṭṭhullagāhī sa bhikkhūti yo kilesehi dūsitattā ativiya duṭṭhullatā ca duṭṭhullānaṃ micchāvādānaṃ gaṇhanasīlo ca no assa no bhaveyya, so bhikkhu nāma hotīti.

‘In acquisitions’ (upadhīsu) means: in the acquisitions of the aggregates and so on. ‘People’ (janā) means blind worldlings. ‘Are greedy’ (gadhitāse) means they have fettered minds. To show that here, in particular, desire for the acquisitions that are the cords of sensual pleasure should be removed, he says: ‘in the seen, the heard, in what is sensed by touch and what is cognized.’ ‘In the seen and the heard’ means in what is seen and what is heard, that is, in forms and sounds. ‘In what is sensed by touch’ (paṭighe) means in tangible objects that can be struck. ‘In what is cognized’ (mute) means in the remaining cognized objects; that is, in odors and tastes. In the Sāratthappakāsinī it is said: ‘By the word paṭigha, odors and tastes are taken; by the word muta, the tangible object.’ ‘Herein dispel desire, be unstirred’: in these five cords of sensual pleasure, divided into the seen, etc., you should dispel sensual desire. When that is so, you become unstirred (anejo), unwavering (avikappo) everywhere. ‘One who is not smeared here, him they call a sage’: one who is not smeared by the stain of craving in regard to these cords of sensual pleasure, him the wise call a ‘sage’ (muni) because he is established in the state of a sage. With the intention that the Pāli is ‘Then dependent on sixty,’ some state the meaning as ‘dependent on sixty things as objects.’ But the Pāli is ‘Dependent on sixty-eight, with thought,’ for a small amount less or more is not included in the reckoning. Some say the meaning of ‘dependent on sixty-eight’ is ‘wrong thoughts dependent on the sixty-two views.’ And since those holding views have not adopted the doctrine of the attainment of the state of the seven abodes of consciousness, setting aside the doctrine of fortuitous origination, it is with reference to the others that it is said, ‘Then dependent on sixty, with thought.’ To show that just as one is called a bhikkhu because of the absence of the stain of craving, so too is one called a bhikkhu because of the absence of the stain of views, the passage beginning ‘Then dependent on sixty’ was stated. ‘Unrighteous things are settled in the worldling’: those wrong thoughts are unrighteous (adhammā), devoid of the Dhamma, because of the grasping at permanence, etc.; they are settled, firmly settled, in the worldling state of the blind fool. ‘And he does not belong to a faction anywhere’: he would not belong to a faction of wrong views such as eternalism, etc., in regard to any subject whatsoever; he would not be one who holds such a doctrine. But in the Commentary, having extracted the passage ‘Then dependent on sixty, with thought; the many unrighteous things are settled in the populace,’ it is said: ‘Then the many unrighteous thoughts dependent on the six objects are settled in the populace.’ Similarly, for ‘And he does not belong to a faction anywhere,’ it is said: ‘Through them, he would not belong to any faction of defilements.’ ‘But that bhikkhu is not one who grasps at what is gross’: one who is not given to grasping gross wrong views, which are extremely gross because they are corrupted by the defilements, he is a bhikkhu.

Dabboti dabbajātiko paṇḍito. Cirarattasamāhitoti cirakālato paṭṭhāya samāhito. Akuhakoti kohaññarahito asaṭho amāyāvī. Nipakoti nipuṇo cheko. Apihālūti nittaṇho. Santaṃ padaṃ ajjhagamāti, nibbānaṃ adhigato. Moneyyadhammasamannāgatato muni. Parinibbutoti ārammaṇakaraṇavasena nibbānaṃ paṭicca saupādisesāya nibbānadhātuyā parinibbuto. Kaṅkhati kālanti idāni anupādisesanibbānatthāya kālaṃ āgameti. Na tassa kiñci karaṇīyaṃ atthi, yathā ediso bhavissati, tathā attānaṃ sampādetīti adhippāyo.

‘A wise person’ (dabbo) means one who is wise by nature, a sage. ‘Composed for a long time’ means composed for a long time past. ‘Not a deceiver’ (akuhako) means free from deceit, not fraudulent, not cunning. ‘Discerning’ (nipako) means skilled, clever. ‘Not craving’ (apihālu) means without craving. ‘He has attained the peaceful state’ means he has attained Nibbāna. He is a sage because he is endowed with the qualities of sagehood. ‘Fully extinguished’ (parinibbuto) means: by way of making Nibbāna his object, he is fully extinguished with the Nibbāna-element with residue remaining. ‘He awaits his time’ means he now awaits the time for the Nibbāna-element without residue remaining. The intention is that there is nothing further for him to do, as he has perfected himself to become such a one.

Mānaṃ pajahassūtiādayo catasso gāthā paṭibhānasampattiṃ nissāya attano pavattamānaṃ mānaṃ vinodentena vuttā. Tattha mānaṃ pajahassūti seyyamānādinavavidhaṃ mānaṃ pariccaja. Gotamāti gotamagottassa bhagavato sāvakattā attānaṃ gotamagottaṃ katvā ālapati. Mānapathanti mānassa pavattiṭṭhānabhūtaṃ ayonisomanasikāraparikkhittaṃ jātiādiṃ tappaṭibaddhakilesappahānena jahassu pajaha. Asesanti sabbameva. Mānapathamhi sa mucchitoti mānavatthunimittaṃ mucchaṃ āpanno. Vippaṭisārīhuvā cirarattanti imasmiṃ mānapathānuyogakkhaṇe vītivatte pubbeva arahattaṃ pāpuṇissa, ‘‘naṭṭhohamasmī’’ti vippaṭisārī ahuvā ahosi.

The four verses beginning ‘Abandon conceit…’ were spoken by one who, relying on his attainment of ready wit, was dispelling the conceit that was occurring in him. Herein, ‘abandon conceit’ means: relinquish the nine kinds of conceit, beginning with the conceit ‘I am superior.’ ‘O Gotama’: being a disciple of the Blessed One of the Gotama clan, he addresses himself as one of the Gotama clan. ‘The path of conceit’: abandon, forsake, the path of conceit—that is, birth and so on, which is the ground for the occurrence of conceit, encompassed by unwise attention—by abandoning the defilements connected with it. ‘Completely’ means: entirely. ‘He is infatuated on the path of conceit’: he has fallen into infatuation over the object and sign of conceit. ‘He was regretful for a long time’: when this moment of application to the path of conceit had passed, he became regretful, thinking, ‘I would have attained arahantship before! I am lost!’

Makkhena [Pg.525] makkhitā pajāti sūrādinā attānaṃ ukkaṃsetvā pare vambhetvā paraguṇamakkhanalakkhaṇena makkhena pisitattā makkhī. Puggalo hi yathā yathā paresaṃ guṇe makkheti, tathā tathā attano guṇe puñjati nirākaroti nāma. Mānahatāti mānena hataguṇā. Nirayaṃ papatantīti nirayaṃ upapajjanti.

“People are smeared with contempt”: they are smeared with the contempt characterized by disparaging others while exalting themselves through heroism and so on. For in so far as a person disparages the virtues of others, to that extent they wipe out and reject their own virtues. “Slain by conceit”: their virtues are destroyed by conceit. “They fall into hell”: they are reborn in hell.

Maggajinoti maggena vijitakileso. Kittiñca sukhañcāti viññūhi pasaṃsitañca kāyikacetasikasukhañca anubhotīti paṭilabhati. Dhammadasoti tamāhu tathattanti taṃ tathabhāvaṃ sammāpaṭipannaṃ yāthāvato dhammadassīti paṇḍitā āhu.

“Victorious by the path”: one who has conquered the defilements by the path. “And fame and happiness”: he experiences and obtains both praise from the wise and bodily and mental happiness. “A seer of the Dhamma, they call him thus”: the wise say that one who is rightly practicing in that state of thusness is a seer of the Dhamma as it really is.

Akhiloti pañcacetokhilarahito. Padhānavāti sammappadhānavīriyasampanno. Visuddhoti nīvaraṇasaṅkhātavalāhakāpagamena visuddhamānaso. Asesanti navavidhampi mānaṃ aggamaggena pajahitvā. Vijjāyantakaro samitāvīti sabbaso samitakileso tividhāya vijjāya pariyosānappatto hotīti attānaṃ ovadati.

"Without barrenness": devoid of the five mental barrennesses. "Striving": endowed with the energy of right striving. "Pure": with a mind purified by the departure of the clouds known as the hindrances. "Completely": having utterly abandoned all nine kinds of conceit by the supreme path. "A maker of the end of knowledge, pacified": he advises himself thus: 'Be one whose defilements are completely pacified, who has reached the conclusion of the threefold knowledge.'

Athekadivasaṃ āyasmā ānando aññatarena rājamahāmattena nimantito pubbaṇhasamayaṃ tassa gehaṃ gantvā paññatte āsane nisīdi āyasmatā vaṅgīsena pacchāsamaṇena. Atha tasmiṃ gehe itthiyo sabbālaṅkārapaṭimaṇḍitā theraṃ upasaṅkamitvā, vanditvā pañhaṃ pucchanti, dhammaṃ suṇanti. Athāyasmato vaṅgīsassa navapabbajitassa ārammaṇaṃ pariggahetuṃ asakkontassa visabhāgārammaṇe rāgo uppajji. So saddho ujujātiko kulaputto ‘‘ayaṃ me rāgo vaḍḍhitvā diṭṭhadhammikaṃ samparāyikampi atthaṃ nāseyyā’’ti cintetvā yathānisinnova therassa attano pavattiṃ āvikaronto ‘‘kāmarāgenā’’ti gāthamāha. Tattha yadipi kilesarajjanapariḷāho kāyampi bādhati, cittaṃ pana bādhento cirataraṃ bādhetīti dassetuṃ ‘‘kāmarāgena ḍayhāmī’’ti vatvā ‘‘cittaṃ me pariḍayhatī’’ti vuttaṃ. Nibbāpananti rāganibbāpanakāraṇaṃ rāgapariḷāhassa nibbāpanasamatthaṃ ovādaṃ karohīti attho.

One day, the Venerable Ānanda was invited by a certain royal minister. In the morning, he went to the minister’s house and sat down on the prepared seat, with the Venerable Vaṅgīsa as his attendant monk. Then, in that house, women adorned with all kinds of ornaments approached the Elder, paid homage, asked questions, and listened to the Dhamma. At that time, the Venerable Vaṅgīsa, being newly ordained and unable to master the sense-object, developed lust toward an inappropriate object. Being a faithful and straightforward son of a good family, he thought, "If this lust of mine grows, it will destroy my welfare both in this life and the next." Reflecting thus, even as he sat there, he revealed his condition to the Elder and spoke the verse beginning, "With sensual lust I burn." Here, to show that while the burning torment of defilement also afflicts the body, when it afflicts the mind it does so for a much longer time, he first said, "With sensual lust I burn," and then added, "my mind is burning." "Extinguishing" means: "Give me advice that is a cause for extinguishing lust, capable of quenching the burning of lust."

Saññāya vipariyesātiādikā gāthā tena yācitena āyasmatā ānandena vuttā. Vipariyesāti vipallāsena asubhe subhanti [Pg.526] pavattena viparītaggāhena. Nimittanti kilesajanakanimittaṃ. Parivajjehīti paribbaja. Subhaṃ rāgūpasaṃhitanti rāgavaḍḍhanārammaṇaṃ subhaṃ parivajjento asubhasaññāya parivajjeyya, sabbattha anabhiratisaññāya. Tasmā tadubhayampi dassento ‘‘asubhāyā’’tiādimāha.

The verse beginning "Because of a perversion of perception" was spoken by the Venerable Ānanda when he was requested to do so. "Because of perversion" means: through distortion, by perceiving the unattractive as attractive, due to an inverted grasp. "The sign" means: the sign that gives rise to defilements. "You should avoid" means: abandon. "The attractive, associated with lust" means: while avoiding the attractive, which is an object that increases lust, one should avoid it with the perception of the unattractive, and with the perception of non-delight in regard to everything. Therefore, to show both of these, he said "For the unattractive," and so on.

Tattha asubhāyāti asubhānupassanāya. Cittaṃ bhāvehi ekaggaṃ susamāhitanti attano cittavikkhepābhāvena ekaggaṃ ārammaṇesu susamāhitaṃ appitaṃ katvā bhāvehi tava asubhānupassanaṃ sukaraṃ akkhāmīti. Sati kāyagatā tyatthūti vuttakāyagatāsatibhāvanā tayā bhāvitā bahulīkatā hotūti attho. Nibbidābahulo bhavāti attabhāve sabbasmiñca nibbedabahulo hohi.

Herein, "For the unattractive" means: for the contemplation of the unattractive. "Develop a mind that is unified and well-concentrated" means: having made the mind one-pointed, well-composed, and applied to its objects through the absence of mental distraction, develop it. "Let mindfulness directed to the body be present for you": the meaning is, may the aforesaid cultivation of mindfulness directed to the body be developed and made much of by you. "Be full of disenchantment" means: be one who is full of disenchantment towards this entire individual existence.

Animittañca bhāvehīti niccanimittādīnaṃ ugghāṭanena visesato aniccānupassanā animittā nāma, tato mānānusayamujjahāti taṃ bhāvento maggapaṭipāṭiyā aggamaggādhigamena mānānusayaṃ samucchinda. Mānābhisamayāti mānassa dassanābhisamayā ceva pahānābhisamayā ca. Upasantoti sabbaso rāgādīnaṃ santatāya upasanto carissasi viharissasīti attho.

"And develop the signless" means: the contemplation of impermanence, in particular, is called 'the signless' because it eradicates the signs of permanence and so on. "Then you will cast off the underlying tendency to conceit" means: by developing that, through the sequence of the path, with the attainment of the supreme path, you should eradicate the underlying tendency to conceit. "Through the full understanding of conceit" means: through both the full understanding of conceit by seeing and the full understanding by abandoning. "Pacified": the meaning is, you will wander and dwell pacified because of the complete pacification of lust and so on.

Tameva vācantiādikā catasso gāthā bhagavatā subhāsitasutte (saṃ. ni. 1.213) desite somanassajātena therena bhagavantaṃ sammukhā abhitthavantena vuttā. Yāyattānaṃ na tāpayeti yāya vācāya hetubhūtāya attānaṃ vippaṭisārena na tāpeyya na viheṭheyya. Pare ca na vihiṃseyyāti pare ca parehi bhindanto na bādheyya. Sā ve vācā subhāsitāti sā vācā ekaṃsena subhāsitā nāma, tasmā tameva vācaṃ bhāseyyāti yojanā. Imāya gāthāya apisuṇavācāvasena bhagavantaṃ thometi.

The four verses beginning "That very speech," taught by the Blessed One in the Subhāsita Sutta, were spoken by the elder, in whom joy had arisen, as he was praising the Blessed One in his presence. "By which one does not torment oneself" means: by that speech which is the cause, one would not torment or harass oneself with remorse. "And does not harm others" means: and one would not harm others by causing division among them. "That indeed is well-spoken speech" means: that speech is definitely called well-spoken; therefore the connection is, "one should speak only that speech." With this verse, he praises the Blessed One by way of non-divisive speech.

Paṭinanditāti paṭimukhabhāvena nanditā piyāyitā sampati āyatiñca suṇantehi sampaṭicchitā. Yaṃ anādāyāti yaṃ vācaṃ bhāsanto pāpāni paresaṃ appiyāni aniṭṭhāni pharusavacanāni anādāya aggahetvā atthabyañjanamadhuraṃ piyameva dīpeti. Tameva piyavācaṃ bhāseyyāti piyavācāvasena abhitthavi.

"Welcomed" means: welcomed face-to-face, cherished, and accepted by those who hear it both now and in the future. "What one utters without taking up evil" means: when speaking, not taking up or grasping evil, harsh words that are unendearing and undesirable to others, one expresses only what is endearing and sweet in meaning and phrasing. "One should speak only endearing speech": he praised by way of endearing speech.

Amatāti [Pg.527] sādhubhāvena amatasadisā. Vuttañhetaṃ – ‘‘saccaṃ have sādhutaraṃ rasāna’’nti (saṃ. ni. 1.73). Nibbānāmatapaccayattā vā amatā. Esa dhammo sanantanoti yā ayaṃ saccavācā nāma, esa porāṇo dhammo cariyā paveṇi. Idameva hi porāṇānaṃ āciṇṇaṃ yaṃ te na alikaṃ bhāsiṃsu. Tenāha – ‘‘sacce atthe ca dhamme ca, āhu santo patiṭṭhitā’’ti. Tattha sacce patiṭṭhitattā eva attano ca paresañca atthe patiṭṭhitā, atthe patiṭṭhitattā eva dhamme patiṭṭhitā hontīti veditabbā. Saccavisesanameva vā etaṃ. Idañhi vuttaṃ hoti – sacce patiṭṭhitā. Kīdise? Atthe ca dhamme ca, yaṃ paresaṃ atthato anapetattā atthaṃ anuparodhakaraṃ, dhammato anapetattā dhammaṃ dhammikameva atthaṃ sādhetīti. Imāya gāthāya saccavācāvasena abhitthavi. Khemanti abhayaṃ nirupaddavaṃ. Kena kāraṇenāti ce? Nibbānapattiyā dukkhassantakiriyāya, yasmā kilesanibbānaṃ pāpeti, vaṭṭadukkhassa ca antakiriyāya saṃvaṭṭati, tasmā khemanti attho. Atha vā yaṃ buddho nibbānapattiyā vā dukkhassantakiriyāya vāti dvinnaṃ nibbānadhātūnaṃ atthāya khemamaggappakāsanato khemaṃ vācaṃ bhāsati. Sā ve vācānamuttamāti sā vācā sabbavācānaṃ seṭṭhāti evamettha attho daṭṭhabbo. Imāya gāthāya mantāvacanavasena bhagavantaṃ abhitthavanto arahattanikūṭena thomanaṃ pariyosāpeti.

"Deathless" means: it is like the deathless nectar because of its goodness. As it is said: "Truth is indeed the sweetest of tastes." Or it is deathless because it is a condition for the deathless Nibbāna. "This is the eternal Dhamma" means: this so-called truthful speech is the ancient Dhamma, the practice, the tradition. For this is what the ancients practiced: they spoke no falsehood. Therefore it is said: "The good, they say, are established in truth, in the goal, and in the Dhamma." Herein, it should be understood that because they are established in truth, they are established in their own welfare and that of others; and because they are established in the welfare, they are established in the Dhamma. Or this is just a qualification of truth. For this is what is said: "They are established in truth." Of what kind? "In the goal and in the Dhamma," which, because it is not separate from the welfare of others, does not obstruct their welfare, and because it is not separate from the Dhamma, accomplishes a welfare that is righteous. With this verse, he praised by way of truthful speech. "Safe" means: fearless, free from danger. If it is asked for what reason, it is because of the attainment of Nibbāna, the making of an end to suffering. Since it leads to the Nibbāna of the defilements and conduces to making an end of the suffering of the round of existence, therefore the meaning is 'safe'. Alternatively, the Buddha speaks safe speech for the sake of attaining Nibbāna or making an end of suffering, that is, for the purpose of revealing the safe path to the two Nibbāna elements. "That is indeed the best of speeches": the meaning should be seen here thus: that speech is the best of all speeches. With this verse, praising the Blessed One by way of wise utterance, he concludes the praise with the pinnacle of Arahantship.

Gambhīrapaññoti tisso gāthā āyasmato sāriputtattherassa pasaṃsanavasena vuttā. Tattha gambhīrapaññoti gambhīresu khandhāyatanādīsu pavattāya nipuṇāya paññāya samannāgatattā gambhīrapañño. Medhāsaṅkhātāya dhammojapaññāya samannāgatattā medhāvī. ‘‘Ayaṃ duggatiyā maggo, ayaṃ sugatiyā maggo, ayaṃ nibbānassa maggo’’ti evaṃ magge ca amagge ca kovidatāya maggāmaggassa kovido. Mahatiyā sāvakapāramīñāṇassa matthakaṃ pattāya paññāya vasena mahāpañño. Dhammaṃ deseti bhikkhunanti sammadeva pavattiṃ nivattiṃ vibhāvento bhikkhūnaṃ dhammaṃ deseti. Tassā pana desanāya pavattiākāraṃ dassetuṃ ‘‘saṃkhittenapī’’tiādi vuttaṃ.

"Of profound wisdom": these three verses were spoken in praise of the Venerable Elder Sāriputta. Herein, "of profound wisdom" means he is of profound wisdom because he is endowed with profound and subtle wisdom that proceeds in regard to profound matters such as the aggregates, sense bases, and so on. He is "intelligent" because he is endowed with the wisdom called intelligence, the wisdom that is the sap of the Dhamma. He is "skilled in the path and the non-path" because of his skill in the path and the non-path, thus: "This is the path to a bad destination, this is the path to a good destination, this is the path to Nibbāna." He is "of great wisdom" by means of the great wisdom that has reached the peak of the knowledge of a disciple's perfections. "He teaches the Dhamma to the monks" means: he teaches the Dhamma to the monks by rightly analyzing origination and cessation. But to show the mode of that teaching, it is said "also in brief," and so on.

Tattha saṃkhittenapīti ‘‘cattārimāni, āvuso, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ…pe… imāni kho, āvuso, cattāri ariyasaccāni, tasmā [Pg.528] tihāvuso, idaṃ dukkhanti yogo karaṇīyo’’ti evaṃ saṃkhittenapi deseti. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā’’tiādinā (ma. ni. 3.372-373) nayena tāneva vibhajanto vitthārenapi bhāsati. Khandhādidesanāsupi eseva nayo. Sālikāyiva nigghosoti yathā madhuraṃ ambapakkaṃ sāyitvā pakkhehi vātaṃ datvā madhuraravaṃ nicchārentiyā sālikāya nigghoso, evaṃ therassa dhammaṃ kathentassa madhuro nigghoso hoti. Dhammasenāpatissa hi pittādīnaṃ vasena apalibuddhavacanaṃ hoti, ayadaṇḍena pahaṭakaṃsathālako viya saddo niccharati. Paṭibhānaṃ udiyyatīti kathetukamyatāya sati samuddato vīciyo viya uparūpari anantaṃ paṭibhānaṃ uṭṭhahati.

Herein, “briefly as well” (saṃkhittenapi) means he teaches concisely, thus: “Friends, there are these Four Noble Truths. Which four? The noble truth of suffering… (and so on)… These, friends, are the Four Noble Truths. Therefore, friends, effort should be made [to understand] ‘This is suffering.’” And he also speaks in detail, analyzing those same truths in the manner of: “And what, friends, is the noble truth of suffering? Birth is suffering,” and so on (MN 3.372–373). This same method applies to the teachings on the aggregates and so forth. “Like the sound of the Sālikā bird” (Sālikāyiva nigghoso) means just as the sound of a Sālikā bird that, having eaten a sweet ripe mango and flapped its wings, emits a sweet sound, so too was the sound of the Elder’s Dhamma-teaching sweet. For the Marshal of the Dhamma, his speech was unobstructed by bile or other such things; his voice issued forth like the sound of a bronze bowl struck with an iron rod. “Inspiration arises” (Paṭibhānaṃ udiyyatīti) means when the desire to speak is present, endless inspiration arises, one after another, like waves from the ocean.

Tassāti dhammasenāpatissa. Tanti dhammaṃ desentassa. Suṇantīti yaṃ no thero katheti, taṃ no sossāmāti ādarajātā suṇanti. Madhuranti iṭṭhaṃ. Rajanīyenāti kantena. Savanīyenāti kaṇṇasukhena. Vaggunāti maṭṭhena manoharena. Udaggacittāti odagyapītiyā vasena udaggacittā alīnacittā. Muditāti āmoditā pāmojjena samannāgatā. Odhentīti avadahanti aññāya cittaṃ upaṭṭhapentā sotaṃ upanenti.

“His” (Tassa) refers to the Marshal of the Dhamma. “That” (Taṃ) refers to his teaching of the Dhamma. “They listen” (Suṇanti) means they listen with eager respect, thinking, “We will listen to what the Elder says to us.” “Sweet” (Madhuraṃ) means desirable. “Delightful” (Rajanīyena) means lovely. “Pleasing to the ear” (Savanīyena) means pleasant to the ear. “Graceful” (Vagguṃ) means smooth and charming. “With uplifted hearts” (Udaggacittā) means with minds uplifted by means of uplifting joy, with unsluggish minds. “Joyful” (Muditā) means delighted, endowed with gladness. “They incline their ears” (Odhenti) means they pay attention, establishing their minds for final knowledge and directing their ears.

Ajja pannarasetiādikā catasso gāthā pavāraṇāsuttantadesanāya (saṃ. ni. 1.215) satthāraṃ mahābhikkhusaṅghaparivutaṃ nisinnaṃ disvā thomentena vuttā. Tattha pannaraseti yasmiñhi samaye bhagavā pubbārāme nisīdanto sāyanhasamaye sampattaparisāya kālayuttaṃ samayayuttaṃ dhammaṃ desetvā, udakakoṭṭhake gattāni parisiñcitvā, vatthanivasano ekaṃsaṃ sugatamahācīvaraṃ katvā, migāramātupāsāde majjhimathambhaṃ nissāya paññattavarabuddhāsane nisīditvā, samantato nisinnaṃ bhikkhusaṅghaṃ anuviloketvā tadahuposathe pavāraṇādivase nisinno hoti, imasmiṃ pannarasīuposatheti attho. Visuddhiyāti visuddhatthāya visuddhipavāraṇāya. Bhikkhū pañcasatā samāgatāti, pañcasatamattā bhikkhū satthāraṃ parivāretvā nisajjavasena ceva ajjhāsayavasena ca samāgatā. Te ca saṃyojanabandhanacchidāti saṃyojanasaṅkhāte santānassa bandhanabhūte kilese [Pg.529] chinditvā ṭhitā. Tato eva anīghā khīṇapunabbhavā isīti kilesadukkhābhāvena nidukkhā khīṇapunabbhavā, asekkhānaṃ sīlakkhandhādīnaṃ esitabhāvena isīti.

The four verses beginning with “Today, on the fifteenth day” (Ajja pannarase) were spoken by one praising the Teacher, having seen him seated and surrounded by the great Sangha of monks during the teaching of the Pavāraṇā Suttanta (SN 1.215). Therein, “on the fifteenth” (pannarase) has this meaning: at the time when the Blessed One, dwelling in the Eastern Park, having taught the Dhamma appropriate to the time and occasion to the assembly gathered in the evening, having washed his limbs at the water enclosure, having dressed in his lower robe and arranged the great Sugata-robe over one shoulder, sat down on the prepared, excellent Buddha-seat, leaning against the central pillar in Migāramātā’s Mansion, and, surveying the Sangha of monks seated all around, was seated on that Uposatha day, the day of Pavāraṇā—this is the meaning of “on this fifteenth Uposatha.” “For purity” (Visuddhiyā) means for the sake of purity, for the Pavāraṇā of purity. “Five hundred monks had gathered” (Bhikkhū pañcasatā samāgatā) means five hundred monks had gathered around the Teacher, both in terms of physical seating and in terms of their resolve. “And they were cutters of the bonds of fetters” (Te ca saṃyojanabandhanacchidā) means they stood having cut off the defilements, which are the bonds of the mental continuum, known as fetters. “Therefore, they were free from distress, with rebirth ended, seers” (anīghā khīṇapunabbhavā isī) means: due to the absence of the suffering of defilements, they were without distress and had ended future birth; and they were seers (isī) because they had sought and attained the aggregates of virtue and so forth of those beyond training (arahants).

Vijitasaṅgāmanti vijitakilesasaṅgāmattā vijitamārabalattā vijitasaṅgāmaṃ. Satthavāhanti aṭṭhaṅgike ariyamaggarathe āropetvā veneyyasatte vāheti saṃsārakantārato uttāretīti bhagavā satthavāho. Tenāha brahmā sahampati ‘‘uṭṭhehi, vīra, vijitasaṅgāma, satthavāhā’’ti (mahāva. 8; ma. ni. 1.282), taṃ satthavāhaṃ anuttaraṃ satthāraṃ sāvakā payirupāsanti. Tevijjā maccuhāyinoti evarūpehi sāvakehi parivārito cakkavatti viya rājā amaccaparivārito janapadacārikavasena samantā anupariyetīti yojanā.

“He who has conquered the battle” (Vijitasaṅgāmaṃ) means because he has conquered the battle of defilements and the forces of Māra, he is a conqueror of the battle. “The caravan leader” (Satthavāhaṃ) means the Blessed One is the caravan leader because, having placed trainable beings on the chariot of the noble path, he leads them and conveys them across the wilderness of saṃsāra. Therefore, Brahmā Sahampati said: “Arise, O hero, conqueror of the battle, O caravan leader!” (Mahāvagga 8; MN 1.282). Disciples attend upon that unsurpassed Teacher, the caravan leader. The connection (yojanā) is this: surrounded by such disciples—who are possessors of the three knowledges and have left death behind (tevijjā maccuhāyino)—he travels all around, just as a wheel-turning king, surrounded by his ministers, travels about the country.

Palāpoti tuccho antosārarahito, sīlarahitoti attho. Vande ādiccabandhunanti ādiccabandhuṃ satthāraṃ dasabalaṃ vandāmīti vadati.

“Empty” (Palāpo) means hollow, devoid of inner essence; the meaning is lacking virtue. “I pay homage to the Kinsman of the Sun” (Vande ādiccabandhuṃ) means he declares, “I pay homage to the Teacher, the Kinsman of the Sun, the Ten-Powered One.”

Parosahassantiādikā catasso gāthā nibbānapaṭisaṃyuttāya dhammiyā kathāya bhikkhūnaṃ dhammaṃ desentaṃ bhagavantaṃ thomentena vuttā. Tattha parosahassanti atirekasahassaṃ, aḍḍhateḷasāni bhikkhusahassāni sandhāya vuttaṃ. Akutobhayanti nibbāne kutocipi bhayaṃ natthi. Nibbānaṃ pattassa ca kutocipi bhayaṃ natthīti nibbānaṃ akutobhayaṃ nāma.

The four verses beginning with “More than a thousand” (Parosahassa) were spoken by one praising the Blessed One as he was teaching the Dhamma to the monks with a talk connected to Nibbāna. Herein, “more than a thousand” (parosahassanti) means exceeding a thousand; it was said with reference to the twelve hundred and fifty monks. “Whence there is no fear” (Akutobhayaṃ) means in Nibbāna there is no fear from any quarter. And for one who has attained Nibbāna, there is no fear from any quarter; therefore, Nibbāna is called ‘that whence there is no fear.’”

‘‘Āguṃ na karotī’’tiādinā (su. ni. 527) vuttakāraṇehi bhagavā nāgoti vuccatīti nāganāmosi bhagavāti. Isīnaṃ isisattamoti sāvakapaccekabuddhaisīnaṃ uttamo isi, vipassīsammāsambuddhato paṭṭhāya isīnaṃ vā sattamako isi. Mahāmeghovāti cātuddīpikamahāmegho viya hutvā.

For the reasons stated in the passage beginning “He does no evil” (Sn 527), the Blessed One is called a Nāga; thus it is said, “You are the Nāga by name, Blessed One.” “The seventh sage among sages” (Isīnaṃ isisattamo) means he is the supreme sage among the disciple-sages and the paccekabuddha-sages, or he is the seventh of the sages beginning with Vipassī the Perfectly Self-Enlightened One. “Like a great cloud” (Mahāmeghovā) means having become like a great cloud that covers the four continents.

Divā vihārāti paṭisallānaṭṭhānato. Sāvako te, mahāvīra, pāde vandati vaṅgīsoti idaṃ thero arahattaṃ patvā attano visesādhigamaṃ pakāsento vadati.

“From his day-dwelling” (Divā vihārā) means from his place of seclusion. “Your disciple, Vaṅgīsa, O great hero, venerates your feet” (Sāvako te, mahāvīra, pāde vandati vaṅgīso)—this the Elder says, having attained arahantship, thereby revealing his own special attainment.

Ummaggapathantiādikā [Pg.530] catasso gāthā bhagavatā ‘‘kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānaso cetā paṭibhantī’’ti pucchitena ṭhānaso paṭibhantīti dassentena vuttā. Kasmā panevaṃ taṃ bhagavā avoca? Saṅghamajjhe kira kathā udapādi – ‘‘vaṅgīsatthero vissaṭṭhagantho neva uddesena, na paripucchāya, na yonisomanasikārena kammaṃ karoti. Gāthaṃ bandhanto vaṇṇapadāni karonto vicaratī’’ti. Atha bhagavā ‘‘ime bhikkhū vaṅgīsassa paṭibhānasampattiṃ na jānanti, ahamassa paṭibhānasampattiṃ jānāpessāmī’’ti cintetvā ‘‘kiṃ nu kho, vaṅgīsā’’tiādinā pucchati. Ummaggapathanti anekāni kilesuppajjanapathāni. Vaṭṭappasutapathatāya hi pathanti vuttaṃ. Pabhijja khīlānīti rāgādikhīlāni pañca bhinditvā carasi. Taṃ passathāti evaṃ abhibhuyya ca chinditvā ca carantaṃ buddhaṃ passatha. Bandhapamuñcakaranti bandhanamocanakaraṃ. Asitanti anissitaṃ. Bhāgaso paṭibhajjāti satipaṭṭhānādikoṭṭhāsato dhammaṃ paṭibhajjanīyaṃ katvā. Pavibhajjātipi pāṭho. Uddesādikoṭṭhāsato pakārena vibhajitvā vibhajitvā dhammaṃ desetīti attho.

The four verses beginning with “The path of crookedness” (Ummaggapatha) were spoken by Vaṅgīsa. He spoke them when he was asked by the Blessed One, “Vaṅgīsa, were these verses previously thought out by you, or do they occur to you on the spot?” to show that they occurred to him on the spot. Now, why did the Blessed One speak thus to him? It seems a discussion arose in the midst of the Sangha: “The Elder Vaṅgīsa, who is lax in his textual studies, does not engage in the work of recitation, nor of inquiry, nor of proper attention. He wanders about composing verses and making polished phrases.” Then the Blessed One, thinking, “These monks do not know Vaṅgīsa’s accomplishment in spontaneous inspiration; I will make his accomplishment known,” asked him, “What now, Vaṅgīsa?” and so on. “The path of crookedness” (Ummaggapatha) means the many paths for the arising of defilements. It is called a ‘path’ because it is a path that leads to the round of existence. “Having broken the stakes” (Pabhijja khīlāni) means you wander having broken the five stakes of lust and so on. “See him” (Taṃ passatha) means see the Buddha who wanders thus, having subdued and cut them off. “The maker of release from bonds” (Bandhapamuñcakaraṃ) means the one who brings about release from bondage. “Unattached” (Asitaṃ) means not dependent. “Dividing it portion by portion” (Bhāgaso paṭibhajjā) means having made the Dhamma divisible into sections such as the foundations of mindfulness. There is also the reading ‘Pavibhajjā’ (analyzing). The meaning is that he teaches the Dhamma by analyzing it again and again in various ways, according to sections such as the outline recitation.

Oghassāti kāmādicaturoghassa. Anekavihitanti satipaṭṭhānādivasena anekavidhaṃ aṭṭhatiṃsāya vā kammaṭṭhānānaṃ vasena anekappakāraṃ amatāvahaṃ maggaṃ akkhāsi abhāsi. Tasmiñca amate akkhāteti tasmiṃ tena akkhāte amate amatāvahe. Dhammadasāti dhammassa passitāro. Ṭhitā asaṃhīrāti kenaci asaṃhāriyā hutvā patiṭṭhitā. Ativijjhāti ativijjhitvā. Sabbaṭṭhitīnanti sabbesaṃ diṭṭhiṭṭhānānaṃ viññāṇaṭṭhitīnaṃ vā. Atikkamamaddasāti atikkamabhūtaṃ nibbānaṃ addasa. Agganti uttamaṃ dhammaṃ. Aggeti vā pāṭho, paṭhamataranti attho. Dasaddhānanti pañcavaggiyānaṃ aggaṃ dhammaṃ, agge vā ādito desayīti attho.

‘Of the flood’ refers to the four floods beginning with sensual desire. ‘Of many kinds’ means he taught the path that brings the deathless, a path of many kinds through the foundations of mindfulness and so on, or of many forms through the thirty-eight meditation subjects. ‘And when that deathless was taught’ means: when that path, which is deathless and brings the deathless, was taught by him. ‘Seers of the Dhamma’ means those who see the Dhamma. ‘Standing firm, unshaken’ means having become unshakeable by anyone, they are established. ‘Ativijjha’ means having fully penetrated. ‘Of all stations’ refers to all bases of views or stations of consciousness. ‘He saw the transcendence’ means he saw Nibbāna, which is the state of having gone beyond. ‘The foremost’ means the highest Dhamma. Or the reading is ‘agge,’ meaning ‘at first.’ ‘Dasaddhānaṃ’ means the foremost Dhamma for the group of five, or he taught it foremost from the very beginning.

Tasmāti yasmā ‘‘esa dhammo sudesito’’ti jānantena pamādo na kātabbo, tasmā anusikkheti tisso sikkhā vipassanāpaṭipāṭiyā maggapaṭipāṭiyā ca sikkheyya.

‘Therefore’ means: since one who knows that ‘this Dhamma is well-taught’ should not be heedless, therefore, ‘one should train’ means one should train in the threefold training, in the sequence of insight and in the sequence of the path.

Buddhānubuddhotiādikā tisso gāthā āyasmato aññātakoṇḍaññattherassa thomanavasena vuttā. Tattha buddhānubuddhoti buddhānaṃ anubuddho[Pg.531]. Buddhā hi paṭhamaṃ cattāri saccāni bujjhiṃsu, pacchā thero sabbapaṭhamaṃ, tasmā buddhānubuddhoti. Thirehi sīlakkhandhādīhi samannāgatattā thero, akuppadhammoti attho. Tibbanikkamoti daḷhavīriyo. Sukhavihārānanti diṭṭhadhammasukhavihārānaṃ. Vivekānanti tiṇṇampi vivekānaṃ. Sabbassa tanti yaṃ sabbasāvakena pattabbaṃ, assa anena taṃ anuppattaṃ. Appamattassa sikkhatoti appamattena hutvā sikkhantena.

The three verses beginning with ‘Buddhānubuddho’ were spoken in praise of the Venerable Aññāta Koṇḍañña Thera. Here, ‘Buddhānubuddho’ means ‘one who awakened after the Buddhas.’ For the Buddhas first awakened to the Four Truths, and afterward the elder was the very first to awaken; thus he is called ‘one who awakened after the Buddhas.’ He is called ‘Thero’ (Elder) because he was endowed with the aggregates of virtue and other steadfast qualities, meaning ‘one of unshakable nature.’ ‘Tibbanikkamo’ means ‘of intense energy.’ ‘Sukhavihārānaṃ’ refers to ‘of blissful dwellings in this very life.’ ‘Vivekānaṃ’ means ‘of the three kinds of seclusion.’ ‘Sabbassa taṃ’ means that which is to be attained by every disciple, that he has attained. ‘Appamattassa sikkhato’ means by one training diligently.

Tevijjo cetopariyakovidoti chasu abhiññāsu catasso vadati, itarā dve yadipi na vuttā, thero pana chaḷabhiññova. Yasmā theraṃ himavante chaddantadahato āgantvā bhagavati paramanipaccakāraṃ dassetvā, vandantaṃ disvā pasannamānasena bhagavato sammukhā theraṃ abhitthavantena imā gāthā vuttā, tasmā ‘‘koṇḍañño buddhadāyādo, pāde vandati satthuno’’ti vuttaṃ.

The phrase ‘Tevijjo’ (possessing the threefold knowledge) and ‘cetopariyakovido’ (skilled in the knowledge of others’ minds) refers to four of the six higher knowledges; although the other two are not mentioned, the Elder certainly possesses the six higher knowledges. Since these verses were spoken in praise of the Elder in the Blessed One’s presence by one with a pleased mind, who saw the Elder paying homage after having come from the Chaddanta Lake in the Himalayas and showing the highest reverence to the Blessed One, therefore it is said: ‘Koṇḍañña, the heir of the Buddha, worships at the feet of the Teacher.’

Nagassa passetiādikā tisso gāthā pañcahi bhikkhusatehi saddhiṃ sabbeheva arahantehi bhagavati kāḷasilāyaṃ viharante āyasmā mahāmoggallāno tesaṃ bhikkhūnaṃ cittaṃ samanvesanto arahattaphalavimuttiṃ passittha. Taṃ disvā āyasmā vaṅgīso bhagavantaṃ there ca abhitthavanto abhāsi. Tattha nagassa passeti isigilipabbatassa passe kāḷasilāyaṃ. Āsīnanti nisinnaṃ.

The three verses beginning with ‘Nagassa passe’ were spoken when, while the Blessed One was dwelling at Kāḷasilā together with five hundred monks, all of them arahants, the Venerable Mahāmoggallāna, investigating the minds of those monks, saw their deliverance through the fruit of arahantship. Having seen this, the Venerable Vaṅgīsa, praising the Blessed One and the elders, spoke. Here, ‘On the mountain’s slope’ refers to the slope of Mount Isigili at Kāḷasilā. ‘Āsīnaṃ’ means sitting.

Cetasāti attano cetopariyañāṇena. Cittaṃ nesaṃ samanvesanti tesaṃ khīṇāsavabhikkhūnaṃ cittaṃ samanvesanto. Anupariyetīti anukkamena paricchindati.

‘By mind’ means with his own knowledge of others’ minds. ‘He investigates their minds’ means investigating the minds of those monks who are without taints. ‘He examines them one after another’ means he determines them in sequence.

Evaṃ sabbaṅgasampannaṃ ‘‘muniṃ dukkhassa pāragu’’nti vuttāya satthusampattiyā ceva ‘‘tevijjā maccuhāyino’’ti vuttāya sāvakasampattiyā cāti sabbehi aṅgehi sampannaṃ samannāgataṃ. Muninti hi iminā padena monasaṅkhātena ñāṇena satthu anavasesañeyyāvabodho vuttoti anāvaraṇañāṇena dasabalañāṇādīnaṃ saṅgaho kato hoti, tenassa ñāṇasampadaṃ dasseti. Dukkhassa pāragunti iminā pahānasampadaṃ. Tadubhayena ca satthu ānubhāvasampadādayo dassitā honti. Tevijjā maccuhāyinoti iminā sāvakānaṃ ñāṇasampattidīpanena ca nibbānadhātuyā adhigamadīpanena ca padadvayena [Pg.532] satthusāvakasampatti dassitā hoti. Tathā hi yathāvuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘muniṃ dukkhassa pāraguṃ. Anekākārasampannaṃ, payirupāsanti gotama’’nti vuttaṃ. Tattha anekākārasampannanti anekehi ākārehi sampannaṃ, anekākāraguṇasamannāgatanti attho.

Thus, ‘fully endowed with all aspects’ means endowed and possessed of all aspects, namely the Teacher’s accomplishment stated as ‘the sage who has gone beyond suffering,’ and the disciples’ accomplishment stated as ‘the threefold knowers, the conquerors of death.’ For by the word ‘sage,’ the Teacher’s complete awakening to all that should be known is stated through the knowledge termed ‘mona,’ thus including the ten powers and other knowledges by means of the unobstructed knowledge; thereby it shows his accomplishment in wisdom. ‘Gone beyond suffering’ indicates his accomplishment in abandonment. And through both of these, the Teacher’s accomplishment of power and other accomplishments are shown. By ‘the threefold knowers, conquerors of death’—through these two phrases that illuminate the disciples’ accomplishment in wisdom and their attainment of the Nibbāna element—the accomplishment of the Teacher’s disciples is shown. Indeed, to make the stated meaning clearer, it is said: ‘The sage who has gone beyond suffering, endowed with many aspects, they attend upon Gotama.’ There, ‘endowed with many aspects’ means endowed with many characteristics, that is, possessed of virtues of various kinds.

Cando yathāti gāthā bhagavantaṃ campānagare gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena anekehi ca devanāgasahassehi parivutaṃ attano vaṇṇena ca yasasā ca virocamānaṃ disvā somanassajātena abhitthavantena vuttā. Tattha cando yathā vigatavalāhake nabheti yathā saradasamaye apagatavalāhake valāhakasadisena aññena ca mahikādinā upakkilesena vimutte ākāse puṇṇacando virocati, vītamalova bhāṇumāti teneva valāhakādiupakkilesavigamena vigatamalo bhāṇumā sūriyo yathā virocati. Evampi, aṅgīrasa, tvanti evaṃ aṅgehi niccharaṇajutīhi jutimanta tvampi mahāmuni bhagavā, atirocasi attano yasasā sadevakaṃ lokaṃ atikkamitvā virocasīti.

The verse beginning ‘Like the moon’ was spoken in praise by one filled with joy upon seeing the Blessed One, surrounded by a great assembly of monks and many thousands of devas and nāgas, shining with his own splendor and fame on the bank of Gaggarā’s pond in the city of Campā. There, ‘like the moon in a cloudless sky’ means just as in the autumn season, when the sky is free from clouds and released from other defilements like mist, which are similar to clouds, the full moon shines brightly. And ‘like the sun free from stains’ means just as the sun, free from those same cloud-like and other defilements, shines brightly. ‘So too, O Aṅgīrasa, you’ means thus, O Aṅgīrasa, you, the Great Sage, the Blessed One, shining with rays emanating from your limbs, outshine all; you shine, having surpassed the world with its devas by your own glory.

Kāveyyamattātiādikā dasa gāthā arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā satthu attano ca guṇe vibhāventena vuttā. Tattha kāveyyamattāti kāveyyena kabbakaraṇena mattā mānitā sambhāvitā guṇodayaṃ āpannā. Addasāmāti addasimhā.

The ten verses beginning with ‘Kāveyyamattā’ were spoken by one who had attained arahantship, reflecting on his own practice and making clear the virtues of both the Teacher and himself. There, ‘Kāveyyamattā’ means those who were delighted, honored, and esteemed for their poetry and poem-making, having attained an increase in virtue. ‘Addasāma’ means ‘we saw.’

Addhā no udapajjathāti ratanattayaṃ addhā amhākaṃ upakāratthāya uppajji.

‘Surely it has arisen for us!’ means the Triple Gem has surely arisen for our benefit.

Vacananti saccapaṭisaṃyuttaṃ dhammakathaṃ. Khandhe āyatanāni ca dhātuyo cāti pañcakkhandhe dvādasāyatanāni, aṭṭhārasa dhātuyo ca. Imasmiṃ ṭhāne khandhādikathā vattabbā. Sā visuddhimagge (visuddhi. 2.421 ādayo) vitthāritā evāti tattha vuttanayeneva veditabbā. Viditvānāti rūpādivibhāgādito aniccatādito ca pubbabhāgañāṇena jānitvā.

‘Words’ means a Dhamma talk connected with truth. ‘The aggregates, sense bases, and elements’ means the five aggregates, twelve sense bases, and eighteen elements. Here, the discussion of the aggregates and so on should be stated. As it is elaborated in the Visuddhimagga, it should be understood in accordance with the method stated there. ‘Having known’ means having known through the preliminary-stage knowledge, by way of the division of form and so on, and by way of impermanence and so on.

Ye te sāsanakārakāti ye te sattā tathāgatānaṃ sāsanakārakā, tesaṃ bahūnaṃ atthāya vata uppajjanti tathāgatā.

‘Those who are the doers of the Teaching’ means those beings who are the doers of the Teaching of the Tathāgatas; for the benefit of those many, truly, do the Tathāgatas arise.

Ye [Pg.533] niyāmagataddasāti niyāmo eva niyāmagataṃ, ye bhikkhū bhikkhuniyo ca sammattaniyāmaṃ addasaṃsu adhigacchiṃsu. Tesaṃ atthāya vata bodhiṃ sammāsambodhiṃ ajjhagamā, muni bhagavāti yojanā.

‘Those who have seen what has gone to certainty’ means: certainty itself is what has gone to certainty; those monks and nuns who have seen and attained the true path to certainty. For their sake, indeed, the Sage, the Blessed One, attained awakening, the supreme perfect awakening—this is the connection.

Sudesitāti veneyyajjhāsayānurūpaṃ saṅkhepato vitthārato ca suṭṭhu desitā. Cakkhumatāti pañcahi cakkhūhi cakkhumatā. Attahitakāmehi araṇīyāni karaṇīyāni ariyabhāvakarāni, ariyassa vā bhagavato saccānīti ariyasaccāni. Dukkhantiādi tesaṃ ariyasaccānaṃ sarūpadassanaṃ. Imasmiṃ ṭhāne ariyasaccakathā vattabbā, sā sabbākārato visuddhimagge (visuddhi. 2.529 ādayo) vitthāritāti tattha vuttanayeneva veditabbā. Evamete tathāti ete dukkhādayo ariyasaccadhammā evaṃ dukkhādippakārena tathā avitathā anaññathā. Vuttā diṭṭhā me te yathā tathāti yathā satthārā vuttā, tathā mayā diṭṭhā, ariyamaggañāṇena paṭividdhattā evaṃ tesaṃ. Sadattho me anuppatto arahattaṃ mayā sacchikataṃ. Tato ca kataṃ buddhassa bhagavato sāsanaṃ ovādānusiṭṭhiyaṃ anupatiṭṭho.

Sudesitā means well taught, both briefly and in detail, in accordance with the inclinations of those to be trained. Cakkhumatā means possessed of the five kinds of vision. They are called the Noble Truths because they are to be approached and undertaken by those who desire their own welfare and because they bring about the noble state, or because they are the truths of the Noble One, the Blessed One. Dukhan ti ādi (Suffering, etc.) is a demonstration of the nature of those Noble Truths. In this place, the discourse on the Noble Truths should be given. Since it is explained in full in every way in the Visuddhimagga (Visuddhi. 2.529 ff.), it should be understood in the manner stated there. Evaṃ ete tathā means: these dhammas of the Noble Truths, beginning with suffering, are thus, in the manner of suffering and so on, 'so'—that is, not deviating, not otherwise. Vuttā diṭṭhā me te yathā tathā means: just as they were taught by the Teacher, so have they been seen by me, for they have been penetrated with the knowledge of the Noble Path. Thus it is for them. Sadattho me anuppatto means: Arahantship has been realized by me. And thereby, the dispensation of the Buddha, the Blessed One, has been fulfilled; I am established in his instruction and advice.

Svāgataṃ vata me āsīti suāgamanaṃ vata me ahosi. Mama buddhassa santiketi mama sambuddhassa bhagavato santike samīpe.

Svāgataṃ vata me āsi means a good arrival indeed it was for me. Mama buddhassa santike means near my Sambuddha, the Blessed One.

Abhiññāpāramippattoti channampi abhiññānaṃ pāramiṃ, ukkaṃsaṃ adhigato. Iminā hi padena vuttamevatthaṃ vivarituṃ ‘‘sotadhātu visodhitā’’tiādi vuttaṃ.

Abhiññāpāramippatto means he has reached the culmination, the perfection, of the six higher knowledges. To elaborate on the meaning already stated by this phrase, it is said, "the ear element is purified," and so on.

Pucchāmi satthārantiādikā dvādasa gāthā attano upajjhāyassa parinibbutabhāvaṃ pucchantena vuttā. Āyasmato nigrodhakappattherassa hi parinibbānakāle āyasmā vaṅgīso asammukhā ahosi. Diṭṭhapubbañca tena tassa hatthakukkuccādi, pubbavāsanāvasena hi tādisañca āyasmato pilindavacchassa vasalavādena samudācāro viya khīṇāsavānampi hotiyeva. Tena ‘‘parinibbuto nu kho me upajjhāyo, udāhu no’’ti uppannaparivitakko satthāraṃ pucchi. Tena vuttaṃ – ‘‘upajjhāyassa parinibbutabhāvaṃ pucchantena vuttā’’ti. Tattha satthāranti diṭṭhadhammikādīhi veneyyānaṃ [Pg.534] anusāsakaṃ. Anomapaññanti omaṃ vuccati parittaṃ lāmakaṃ. Na omapaññaṃ anomapaññaṃ, mahāpaññanti attho. Diṭṭheva dhammeti paccakkhameva, imasmiṃyeva attabhāveti attho. Vicikicchānanti saṃsayānaṃ evarūpānaṃ vā parivitakkānaṃ chettā. Aggāḷaveti aggāḷavacetiyasaṅkhāte vihāre. Ñātoti pākaṭo. Yasassīti lābhasakkārasampanno. Abhinibbutattoti upasantasabhāvo apariḍayhamānacitto.

Pucchāmi satthāranti, and so on—these twelve verses were spoken by one inquiring about the final passing away of his preceptor. For at the time of Venerable Nigrodhakappa's final passing away, Venerable Vaṅgīsa was not present. And he had previously seen his hand-fidgeting and such, for even for those whose cankers are destroyed, such behavior can occur due to past habitual tendencies, just as Venerable Pilindavaccha was accustomed to addressing people with the word "outcaste." Thus, the thought arose in him: "Has my preceptor attained final Nibbāna, or not?" So he asked the Teacher. Hence it is said, "spoken by one inquiring about the final passing away of his preceptor." Therein, satthāram (the Teacher) refers to the instructor of trainable beings in matters seen in this very life and so on. Anomapaññam (of immeasurable wisdom)—oma means limited or inferior. Not of limited wisdom is anomapaññaṃ, meaning of great wisdom. Diṭṭheva dhamme (in this very life) means immediately evident, that is, in this very existence. Vicikicchānaṃ chettāram (a cutter of doubts) means a cutter of such uncertainties or perplexities. Aggāḷave means in the monastery known as the Aggāḷava Shrine. Ñāto means manifest. Yasassi means endowed with gain and honor. Abhinibbutatto means of a peaceful nature, with a mind free from being consumed by passion.

Tayā katanti tādise chāyāsampanne nigrodharukkhamūle nisinnattā ‘‘nigrodhakappo’’ti tayā kataṃ nāmaṃ. Iti so yathā attanā upalakkhitaṃ tathā vadati. Bhagavā pana na nisinnattā eva taṃ tathā ālapati, api ca kho tattha arahattaṃ pattattāpi. Brāhmaṇassāti jātiṃ sandhāya vadati. So kira brāhmaṇamahāsālakulā pabbajito. Namassaṃ acarinti namassamāno vihāsiṃ. Mutyapekhoti nibbāne patiṭṭhito.

Tayā kataṃ means the name 'Nigrodhakappa' was made by you because you sat at the foot of such a banyan tree, rich in shade. Thus, he speaks as he himself has perceived it. The Blessed One, however, does not address him thus merely because he sat there, but also because he attained arahantship there. Brāhmaṇassa refers to his birth. It is said that he went forth from a great Brahmin family. Namassaṃ acariṃ means I lived paying homage. Mutyapekho means established in Nibbāna.

Daḷhadhammadassīti bhagavantaṃ ālapati. Daḷhadhammañhi nibbānaṃ abhijjanaṭṭhena, tañca bhagavā passi dassesi ca.

Daḷhadhammadassī—he addresses the Blessed One with this term. Indeed, Nibbāna is the steadfast Dhamma in the sense of being indestructible, and the Blessed One saw it and showed it.

Sakkātipi bhagavantameva kulanāmena ālapati. Mayampi sabbeti, niravasesaparisaṃ saṅgaṇhitvā attānaṃ dassento vadati. Samantacakkhūtipi bhagavantameva sabbaññutaññāṇena ālapati. Samavaṭṭhitāti sammā avaṭṭhitā, ābhogaṃ katvā ṭhitā. Noti amhākaṃ. Savanāyāti imassa pañhassa veyyākaraṇaṃ savanatthāya. Sotāti sotadhātuyā. Tuvaṃ no satthā tvamanuttarosīti thutivacanavasena vadati.

Also by Sakka, he addresses the Blessed One himself by the clan name. By mayampi sabbe (we all too), he speaks including the entire assembly without remainder, thereby indicating himself. Also by Samantacakkhu (All-Seeing One), he addresses the Blessed One himself with reference to the knowledge of omniscience. Samavaṭṭhitā means rightly established, standing having given attention. No means 'of us'. Savanāya means for the purpose of hearing the explanation of this question. Sota refers to the ear-element. He says, ‘Tuvaṃ no satthā tvamanuttarosi’ (You are our teacher, you are the unsurpassed one), by way of praise.

Chinda no vicikicchanti vicikicchāpaṭirūpakaṃ taṃ parivitakkaṃ sandhāyāha. Akusalavicikicchāya pana thero nibbicikicchova. Brūhi metanti brūhi me etaṃ. Yaṃ mayā yācitosi ‘‘taṃ sāvakaṃ, sakka, mayampi sabbe aññātumicchāmā’’ti yācitova, taṃ brāhmaṇaṃ parinibbutaṃ vedaya bhūripañña. Majjheva no bhāsā’’ti parinibbutaṃ jānitvā mahāpañña bhagavā majjheva amhākaṃ sabbesaṃ bhāsa, yathā sabbe mayaṃ jāneyyāma. Sakkova devāna sahassanettoti, idaṃ pana thutivacanameva. Apicettha ayamadhippāyo – yathā sakko sahassanetto devānaṃ majjhe tehi sakkaccaṃ sampaṭicchitavacanaṃ [Pg.535] bhāsati, evaṃ amhākaṃ majjhe amhehi sampaṭicchitavacanaṃ bhāsāti.

Chinda no vicikicchan (Cut off our doubt): he says this referring to that reflection which is a semblance of doubt. For the Elder is indeed free from unwholesome doubt. Brūhi me tan means 'tell me this'. Since you were asked by me, 'That disciple, O Sakka, we all wish to know,' you were indeed asked. Vedaya bhūripañña. Majjheva no bhāsā (Make it known, O one of vast wisdom. Speak in our very midst) means: O Blessed One of great wisdom, knowing he is fully extinguished, speak in the very midst of all of us, so that we all may know. Sakkova devāna sahassanetto (Like Sakka, the thousand-eyed one of the gods): this is merely a word of praise. Moreover, this is the intention here: just as Sakka, the thousand-eyed one, speaks among the gods words that are respectfully received by them, so too, speak among us words that will be received by us.

Ye kecīti imampi gāthaṃ bhagavantaṃ thunanto vattukāmataṃ janetuṃ bhaṇati. Tassattho – ye keci abhijjhādayo ganthā, tesaṃ appahāne sati mohavicikicchānaṃ pahānābhāvato mohamaggāti ca, aññāṇapakkhāti ca, vicikicchaṭhānāti ca vuccanti. Sabbe te tathāgataṃ patvā tathāgatassa desanābalena viddhaṃsitā bhavanti, nassanti. Kiṃkāraṇanti? Cakkhuñhi etaṃ paramaṃ narānaṃ, yasmā tathāgato sabbaganthavidhamanena paññācakkhujananato narānaṃ paramaṃ cakkhunti vuttaṃ hoti.

Ye keci (Whatever): this verse too, praising the Blessed One, he speaks to generate a desire to speak. Its meaning is: whatever bonds there are, such as covetousness and others, when they are not abandoned, due to the non-abandonment of delusion and doubt, they are called the path of delusion, the faction of ignorance, and the ground of doubt. All these, having reached the Tathāgata, are destroyed by the power of the Tathāgata’s teaching; they perish. For what reason? Because this is the supreme eye of humans, for since the Tathāgata destroys all bonds by generating the eye of wisdom, he is called the supreme eye of humans.

No ce hi jātūti imampi gāthaṃ thunanto eva vattukāmataṃ janento bhaṇati. Tattha jātūti ekaṃsavacanaṃ. Purisoti bhagavantaṃ sandhāyāha. Jotimantoti paññājotisampannā sāriputtādayo. Idaṃ vuttaṃ hoti – yadi bhagavā puratthimādibhedo vāto viya abbhaghanaṃ desanāvegena kilese vihaneyya, tato yathā abbhaghananivuto loko tamova hoti ekandhakāro, evaṃ sabbopi loko aññāṇanivuto tamova siyā. Ye cāpi ime idāni jotimanto khāyanti sāriputtādayo, tepi na bhāseyyuṃ, na dīpeyyunti.

No ce hi jātu (If not indeed): uttering this verse while praising, he speaks to generate a desire to speak. Here, jātu is a particle expressing certainty. Purisa (man) refers to the Blessed One. Jotimanto (radiant ones) are those endowed with the light of wisdom, like Sāriputta and others. This is what is said: if the Blessed One were not to dispel the thick cloud of ignorance with the force of his teaching, like the wind of various kinds from the east and so on dispersing a mass of clouds, then just as the world covered by a mass of clouds would be sheer darkness, a single gloom, so too the whole world, shrouded in ignorance, would be darkness. And even those who now appear radiant, like Sāriputta and others, would not shine, would not illuminate.

Dhīrā cāti imampi gāthaṃ purimanayenevāha. Tassattho – dhīrā ca paṇḍitapurisā, pajjotakarā bhavanti paññāpajjotaṃ uppādenti. Taṃ tasmā ahaṃ taṃ vīra padhānavīriyasamannāgata bhagavā, tatheva maññe dhīro pajjotakarotveva maññāmi. Mayampi vipassinaṃ sabbadhamme yathābhūtaṃ passantaṃ bhagavantaṃ jānantā eva upāgamimhā. Tasmā ‘‘parisāsu no āvikarohi kappaṃ parinibbutova yathā nigrodhakappaṃ āvikarohi pakāsehī’’ti.

Dhīrā ca (And the wise): this verse too he speaks in the same way as before. Its meaning is: the wise, the learned men, become light-makers; they generate the light of wisdom. Therefore, I think of you, O hero, O Blessed One endowed with supreme effort, just so; I think of you as a wise one, a light-maker. We too, knowing the Blessed One, the one with insight who sees all things as they truly are, have approached. Therefore, 'Reveal Kappa to us in the assemblies; make it clear, make known to us concerning Nigrodhakappa, whether he is fully extinguished.'

Khippanti imampi gāthaṃ purimanayeneva āha. Tassattho – bhagavā khippaṃ giraṃ eraya vaggu vagguṃ acirāyamāno vācaṃ bhāsa vaggu manoharaṃ. Haṃsova yathā suvaṇṇahaṃso gocaraṃ pariggaṇhanto jātassaravanasaṇḍaṃ disvā gīvaṃ paggayha pakkhe uddhunitvā haṭṭhatuṭṭho saṇikaṃ ataramāno vagguṃ nikūjati [Pg.536] giraṃ nicchāreti, evamevaṃ tvaṃ saṇikaṃ nikūja iminā mahāpurisalakkhaṇaññatarena bindussarena suṭṭhu vikappitena abhisaṅkhatena, ete mayaṃ sabbe ujugatā avikkhittamānasā hutvā tava nikūjaṃ suṇomāti.

This verse beginning 'Quickly' he also spoke in the same manner as before. Its meaning is this: O Blessed One, swiftly utter a sweet voice; without delaying, speak a sweet, delightful word. Just as a golden goose, while seeking its feeding ground, upon seeing a thicket of fine reeds, raises its neck, shakes its wings, and, joyful and delighted, slowly and unhurriedly coos sweetly, uttering its call; even so, do you, Blessed One, slowly coo with this deep, resonant voice—which is one of the marks of a Great Man—well-formed and well-composed. May we all, having become upright and with minds undistracted, listen to your sweet call.

Pahīnajātimaraṇanti, idampi purimanayeneva āha. Tattha na sissatīti aseso, taṃ asesaṃ, sotāpannādayo viya kiñci asesetvā pahīnajātimaraṇanti vuttaṃ hoti. Niggayhāti nibandhitvā, dhonanti dhutasabbapāpaṃ. Vadessāmīti kathāpessāmi dhammaṃ. Na kāmakāro hohi puthujjanānanti puthujjanasekkhādīnaṃ tividhānaṃ janānaṃ kāmakāro natthi, te yaṃ icchanti ñātuṃ vā vattuṃ vā, taṃ na sakkonti. Saṅkheyyakāro ca tathāgatānanti tathāgatānaṃ pana vīmaṃsakāro paññāpubbaṅgamakiriyā, te yaṃ icchanti ñātuṃ vā vattuṃ vā, taṃ sakkontiyevāti adhippāyo.

This verse beginning 'One who has abandoned birth and death' he also spoke in the same manner as before. Therein, 'not remaining' means without remainder. That 'without remainder' means having abandoned birth and death without leaving anything remaining, like stream-enterers and others; thus it is said. `Niggayha` means having restrained. `Dhona` means one who has shaken off all evil. `Vadessāmi` means 'I will cause the Dhamma to be taught.' Regarding 'Do not be one who acts according to the will of ordinary people': for the three kinds of persons—ordinary worldlings, trainees, and so on—there is no acting at will. Whatever they wish to know or to say, they are not able to do. Regarding 'But the Tathāgatas act with calculation': for the Tathāgatas, however, there is acting with investigation, an action preceded by wisdom. Whatever they wish to know or to say, they are indeed able to do. This is the intention.

Idāni taṃ saṅkheyyakāraṃ pakāsento ‘‘sampannaveyyākaraṇa’’nti gāthamāha. Tassattho – tathā hi tava bhagavā idaṃ samujjupaññassa sabbattha appaṭihatabhāvena ujugatapaññassa sammadeva vuttaṃ pavattitaṃ sampannaveyyākaraṇaṃ ‘‘santatimahāmatto sattatālamattaṃ abbhuggantvā parinibbāyissati, suppabuddho sakko sattame divase pathaviṃ pavisissatī’’ti evamādiṃ samuggahitaṃ sammadeva uggahitaṃ aviparītaṃ diṭṭhaṃ, puna suṭṭhutaraṃ añjaliṃ paṇāmetvā āha. Ayamañjali pacchimo suppaṇāmitoti ayaṃ aparopi añjali suṭṭhutaraṃ paṇāmito. Mā mohayī jānanti mā no avacanena mohayi, jānanto tassa gatiṃ. Anomapaññāti bhagavantaṃ ālapati.

Now, explaining that 'acting with calculation', he spoke the verse beginning 'a perfect explanation'. Its meaning is this: Indeed, O Blessed One, this perfect explanation was rightly spoken and set forth by you, whose wisdom is perfectly straight, whose wisdom proceeds uprightly due to being unimpeded everywhere. For example: 'The great minister Santati will attain parinibbāna after rising to the height of seven palm trees; Suppabuddha the Sakyan will enter the earth on the seventh day.' Such things were well-grasped, rightly learned, undistorted, and seen. Again, having offered a gesture of reverence even more devoutly, he said: 'This is the last gesture of reverence, well-offered.' This other gesture of reverence is also offered even more devoutly. Regarding 'Do not delude one who knows': Do not delude us by your silence, you who know his destiny. With 'O one of flawless wisdom', he addresses the Blessed One.

Paroparanti imaṃ pana gāthaṃ aparenapi pariyāyena amohanameva yācanto āha. Tattha paroparanti lokuttaralokiyavasena sundarāsundaraṃ dūre santike vā. Ariyadhammanti catusaccadhammaṃ. Viditvāti paṭivijjhitvā. Jānanti sabbaṃ ñeyyadhammaṃ jānanto. Vācābhikaṅkhāmīti yathā ghammani ghammakāle uṇhābhitatto puriso kilanto tasito vāriṃ, evaṃ te vācaṃ abhikaṅkhāmi. Sutaṃ pavassāti sutasaṅkhātaṃ saddāyatanaṃ pavassa pagghara muñca pavatta. ‘‘Sutassa vassā’’tipi pāḷi. Vuttapakārassa saddāyatanassa vuṭṭhiṃ vassāti attho.

He spoke this verse beginning 'Paropara', requesting freedom from delusion by another method. Therein, `paropara` means, in terms of the supramundane and the mundane, the beautiful and the ugly, or the far and the near. `Ariyadhamma` means the Dhamma of the Four Truths. `Viditvā` means having penetrated. `Jānanti` refers to one who knows all knowable phenomena. `Vācābhikaṅkhāmi` means: just as in the hot season a man afflicted by heat, weary and thirsty, longs for water, even so do I long for your word. `Sutaṃ pavassa` means: rain down, let flow, release, set in motion the sound-base designated as 'what is heard'. There is also the Pali reading `sutassa vassā`. The meaning is: rain down a shower of the sound-base of the kind described.

Idāni [Pg.537] yādisaṃ vācaṃ abhikaṅkhati, taṃ pakāsento ‘‘yadatthika’’nti gāthamāha. Tattha kappāyanoti kappameva pūjāvasena vadati. Yathā vimuttoti ‘‘kiṃ anupādisesāya nibbānadhātuyā yathā asekkho, udāhu saupādisesāya yathā sekkho’’ti vā pucchati. Sesamettha pākaṭameva.

Now, explaining what kind of speech he longs for, he spoke the verse beginning 'Yadatthika'. Therein, `kappāyana` means he speaks of Kappa himself by way of veneration. `Yathā vimutto` means he asks: 'Was he liberated like one beyond training with the Nibbāna-element without residue remaining, or was he liberated like a trainee with the Nibbāna-element with residue remaining?' The rest here is clear.

Evaṃ dvādasahi gāthāhi yācito bhagavā taṃ viyākaronto ‘‘acchecchī’’tiādimāha. Tattha acchecchi taṇhaṃ idha nāmarūpe (iti bhagavā) kaṇhassa sotaṃ dīgharattānusayitanti imasmiṃ nāmarūpe kāmataṇhādibhedā taṇhā dīgharattaṃ appahīnaṭṭhena anusayitā kaṇhanāmakassa mārassa sotantipi vuccati. Taṃ kaṇhassa sotamutaṃ dīgharattānusayitaṃ idha nāmarūpe taṇhaṃ kappāyano chindi. Iti bhagavāti idaṃ pana saṅgītikārānaṃ vacanaṃ. Atāri jātiṃ maraṇaṃ asesanti so taṃ taṇhaṃ chetvā asesaṃ jātimaraṇaṃ atari anupādisesāya parinibbāyīti dasseti, iccabravi bhagavā pañcaseṭṭhoti āyasmatā vaṅgīsena puṭṭho bhagavā evaṃ avoca pañcahi saddhādīhi indriyehi anaññasādhāraṇehi cakkhūhi vā seṭṭho. Atha vā pañcaseṭṭhoti pañcahi sīlādīhi dhammakkhandhehi, pañcahi vā hetusampadādīhi seṭṭho uttamo pavaroti saṅgītikārānamevidampi vacanaṃ.

Thus requested with twelve verses, the Blessed One, explaining the matter, spoke the verse beginning 'He has cut off'. Therein, regarding 'He has cut off craving here in name-and-form, the stream of the Dark One, long latent': in this name-and-form, craving of different kinds such as sensual craving, having lain latent for a long time because of not being abandoned, is also called the stream of Māra, the Dark One. Kappāyana cut off that stream of the Dark One, that craving long latent here in name-and-form. The phrase '(thus the Blessed One)' is a statement of the compilers. Regarding 'He crossed over birth and death completely': this shows that having cut off that craving without remainder, he crossed over birth and death and attained Parinibbāna with no residue remaining. Regarding 'Thus spoke the Blessed One, the best of five': when asked by the Venerable Vaṅgīsa, the Blessed One spoke thus. He is 'best' in terms of the five faculties, faith and so on, or the five eyes which are not shared by others. Alternatively, `pañcaseṭṭho` means he is best because of the five aggregates of Dhamma, virtue and so on; or best, supreme, and foremost because of the five accomplishments, such as the accomplishment of the cause. This too is a statement of the compilers.

Evaṃ vutte bhagavato bhāsitaṃ abhinandamānaso āyasmā vaṅgīso ‘‘esa sutvā’’tiādikā gāthāyo āha. Tattha paṭhamagāthāyaṃ na maṃ vañcesīti yasmā parinibbuto, tasmā tassa parinibbutabhāvaṃ icchantaṃ maṃ na vañcesi, na visaṃvādesīti attho. Sesaṃ pākaṭameva.

When this was said, the Venerable Vaṅgīsa, delighting in the Blessed One's speech, spoke the verses beginning 'Having heard this'. Therein, in the first verse, 'You did not deceive me' means: because he has attained Parinibbāna, therefore you did not deceive me, who wished for his state of having attained Parinibbāna; you did not mislead me. This is the meaning. The rest is clear.

Dutiyagāthāyaṃ yasmā mutyapekho vihāsi, tasmā taṃ sandhāyāha ‘‘yathā vādī tathā kārī, ahu buddhassa sāvako’’ti. Maccuno jālaṃ tata’’nti tebhūmakavaṭṭe vitthataṃ mārassa taṇhājālaṃ. Māyāvinoti bahumāyassa. ‘‘Tathā māyāvino’’tipi keci paṭhanti, tesaṃ yo anekāhi māyāhi anekakkhattuṃ bhagavantaṃ upasaṅkami. Tassa tathā māyāvinoti adhippāyo.

In the second verse, because he dwelt aspiring for release, therefore, with reference to that, it is said: 'As he spoke, so he acted; he was a disciple of the Buddha.' Regarding 'the net of Death was spread': this means the net of craving of Māra, spread throughout the threefold round of existence. `Māyāvino` means 'of the one with much trickery'. Some also read `tathā māyāvino`. According to them, it refers to him who approached the Blessed One many times with numerous tricks. The intention is 'of such a trickster'.

Tatiyagāthāya ādinti mūlakāraṇaṃ. Upādānassāti vaṭṭassa. Vaṭṭaṃ daḷhehi kammakilesehi upādātabbaṭṭhena ‘‘upādāna’’nti vuttaṃ. Tassa upādānassa [Pg.538] ādiṃ avijjātaṇhādibhedaṃ kāraṇaṃ ñāṇacakkhunā addasa. Kappo kappiyoti evaṃ vattuṃ vaṭṭati bhagavāti adhippāyena vadati. Accagā vatāti atikkanto vata. Maccudheyyanti maccu ettha dhiyyatīti maccudheyyaṃ, tebhūmakavaṭṭaṃ suduttaraṃ accagā vatāti vedajāto vadati.

In the third verse, `ādi` means the root cause. `Upādānassa` means 'of the round of existence'. The round of existence is called 'clinging' because it is to be clung to by firm kamma and defilements. He saw with the eye of wisdom the origin of that clinging, the cause which is differentiated as ignorance, craving, and so on. Regarding `Kappo kappiyo`: he (Vaṅgīsa) speaks with the intention, 'O Blessed One, it is fitting to speak thus'. `Accagā vata` means 'he has indeed overcome'. Regarding `maccudheyyaṃ`: death is established (`dhiyyati`) here, thus it is `maccudheyyaṃ`, the domain of Death. He speaks, filled with joy: 'He has indeed gone beyond the threefold round of existence, so difficult to cross'.

Idāni satthari attano upajjhāye ca pasannamānaso pasannākāraṃ vibhāvento ‘‘taṃ devadeva’’nti osānagāthamāha. Tattha taṃ devadevaṃ vandāmīti sammutidevo, upapattidevo, visuddhidevoti tesaṃ sabbesampi devānaṃ uttamadevatāya devadevaṃ dvipaduttama bhagavā taṃ vandāmi. Na kevalaṃ taṃyeva, atha kho tava saccābhisambodhiyā anudhammajātattā anujātaṃ, māravijayena mahāvīriyatāya mahāvīraṃ, āguakaraṇādiatthena nāgaṃ tava ure vāyāmajanitajātitāya orasaṃ puttaṃ nigrodhakappañca vandāmi.

Now, with a mind confident in the Teacher and in his own preceptor, displaying his confidence, he spoke the concluding verse beginning 'That God of gods'. Therein, 'That God of gods I revere' means: there are gods by convention, gods by birth, and gods by purification; because he is the supreme god even among all these gods, he is the God of gods. I revere him, the Blessed One, the best of bipeds. Not only him do I revere, but also Nigrodhakappa, who is a worthy son, born in accordance with the Dhamma of your true and perfect enlightenment; a great hero, because of his great energy in conquering Māra; a nāga, because of the meaning of not committing evil; your own breast-born son, because he was born from the effort in your breast—him too I revere.

Evamete subhūtiādayo vaṅgīsapariyosānā dvisataṃ catusaṭṭhi ca mahātherā idha pāḷiyaṃ ārūḷhā, te sabbe yathā sammāsambuddhassa sāvakabhāvena ekavidhā. Tathā asekkhabhāvena, ukkhittapalighatāya saṃkiṇṇaparikkhatāya, abbuḷhesikatāya, niraggaḷatāya, pannaddhajatāya, pannabhāratāya, visaṃyuttatāya, dasasu ariyavāsesu vuṭṭhavāsatāya ca. Tathā hi te pañcaṅgavippahīnā, chaḷaṅgasamannāgatā, ekārakkhā, caturāpassenā, panuṇṇapaccekasaccā, samavayasaṭṭhesanā, anāvilasaṅkappā, passaddhakāyasaṅkhārā, suvimuttacittā, suvimuttapaññā ca (a. ni. 10.19). Iti evamādinā nayena ekavidhā.

Thus, these great elders—Subhūti and others, ending with Vaṅgīsa, totaling two hundred and sixty-four—are established here in the Pāli text. All of them are of one kind in being disciples of the Perfectly Self-Enlightened One. Likewise, they are of one kind in being beyond training, having lifted the cross-bar, having crossed the moat, having pulled out the pillar, being without the bolt, having lowered the banner, having laid down the burden, being detached, and having dwelt in the ten noble abodes. For they have abandoned the five factors, are endowed with the six factors, have a single guard, rely on four supports, have dispelled individual truths, have completely abandoned seeking, have untroubled intentions, tranquilized bodily formations, well-liberated minds, and well-liberated wisdom (Aṅguttara Nikāya 10.19). Thus, in this and other ways, they are of one kind.

Ehibhikkhubhāvena upasampannā, na ehibhikkhubhāvena upasampannāti duvidhā. Tattha aññāsi koṇḍaññappamukhā pañcavaggiyattherā, yasatthero, tassa sahāyabhūtā vimalo subāhu puṇṇaji gavampatīti cattāro, aparepi tassa sahāyabhūtā pañcapaññāsa, tiṃsa bhaddavaggiyā, uruvelakassapappamukhā sahassapurāṇajaṭilā, dve aggasāvakā, tesaṃ parivārabhūtā aḍḍhaterasasatā [Pg.539] paribbājakā, coro aṅgulimālattheroti sabbe sahassaṃ paññāsādhikāni tīṇi satāni ca honti. Tenetaṃ vuccati –

They are of two kinds: those ordained by the 'Come, bhikkhu' formula, and those not ordained by the 'Come, bhikkhu' formula. Among them were: the five elders of the group-of-five headed by Aññāsi Koṇḍañña; the elder Yasa; his four companions—Vimala, Subāhu, Puṇṇaji, and Gavampati; another fifty-five companions of his; the thirty Bhaddavaggiyā; the thousand former matted-hair ascetics led by Uruvela Kassapa; the two chief disciples; their retinue of two hundred and fifty wandering ascetics; and the elder Aṅgulimāla, the robber. In all, they are one thousand, three hundred and fifty. Therefore, it is said:

‘‘Satattayaṃ sahassañca, paññāsañca punāpare;

Ete therā mahāpaññā, sabbeva ehibhikkhukā’’ti.

“A thousand, three hundred, and fifty more besides; these elders of great wisdom were all ordained with the 'Come, bhikkhu' formula.”

Na kevalañca ete eva, atha kho aññepi bahū santi. Seyyathidaṃ – selo brāhmaṇo, tassa antevāsikabhūtā tisatabrāhmaṇā, mahākappino, tassa parivārabhūtaṃ purisasahassaṃ, suddhodanamahārājena pesitā kapilavatthuvāsino dasasahassapurisā, mahābāvariyabrāhmaṇassa antevāsikabhūtā ajitādayo soḷasa sahassaparimāṇāti. Evaṃ vuttato aññe na ehibhikkhubhāvena upasampadā, te pana saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, ñatticatutthakammūpasampadāti imehi catūhi ākārehi laddhūpasampadā. Ādito hi ehibhikkhubhāvūpagatā therā, tesaṃ bhagavā pabbajjaṃ viya tīhi saraṇagamaneheva upasampadampi anuññāsi, ayaṃ saraṇagamanūpasampadā. Yā pana –

And not only these, but there are also many others. Namely: the brahmin Sela and his three hundred brahmin disciples; Mahākappina and his retinue of a thousand men; the ten thousand men from Kapilavatthu sent by King Suddhodana; and the disciples of the great brahmin Bāvari, Ajita and others, amounting to sixteen thousand. Those other than the ones mentioned were not ordained by the 'Come, bhikkhu' formula. They, however, received ordination by these four methods: ordination by going for refuge, ordination by accepting an exhortation, ordination by answering a question, and ordination by a formal act with a motion and three announcements. For in the beginning, for those elders whose aspiration was other than the 'ehi-bhikkhu' status, the Blessed One permitted ordination, just as with the going forth, by the three goings for refuge alone. This is the ordination by going for refuge. As for the one that—

‘‘Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ, paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti, evaṃ hi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃkiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘sātasahagatā ca me kāyagatā sati na vijahissatī’ti, evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154).

“Therefore, Kassapa, you should train yourself thus: ‘A keen sense of shame and fear of wrongdoing shall be established in me towards the elders, the newly ordained, and those of middle standing.’ Thus indeed, Kassapa, should you train yourself. Therefore, Kassapa, you should train yourself thus: ‘Whatever teaching connected with the wholesome I shall hear, I will take it to heart, bear it in mind, apply my whole mind to it, and listen to the teaching with an attentive ear.’ Thus indeed, Kassapa, should you train yourself. Therefore, Kassapa, you should train yourself thus: ‘And mindfulness directed to the body, accompanied by joy, shall not forsake me.’ Thus indeed, Kassapa, should you train yourself.”

Imassa ovādassa paṭiggahaṇena mahākassapattherassa anuññātaupasampadā, ayaṃ ovādapaṭiggahaṇūpasampadā nāma. Yā pubbārāme caṅkamantena bhagavatā ‘‘uddhumātakasaññāti vā sopāka ‘rūpasaññā’ti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’ntiādinā asubhanissitesu [Pg.540] pañhesu pucchitesu bhagavantaṃ upasaṅkamantena sattavassikena sopākasāmaṇerena ‘‘uddhumātakasaññāti vā bhagavā ‘rūpasaññā’ti vā ime dhammā ekatthā, byañjanameva nāna’’ntiādinā vissajjitesu ‘‘iminā sabbaññutaññāṇena saddhiṃ saṃsanditvā ime pañhā byākatā’’ti āraddhacittena bhagavatā anuññātaupasampadā. Ayaṃ pañhābyākaraṇūpasampadā nāma. Ñatticatutthakammūpasampadā pākaṭāva.

The higher ordination granted to the great elder Mahākassapa through his acceptance of this exhortation is called the ordination by acceptance of an exhortation. The higher ordination that was granted by the Blessed One—who, while walking in meditation at the Eastern Park, was pleased in mind, thinking, “These questions have been answered in correspondence with the knowledge of omniscience,” when questions based on the foul, such as, “Sopāka, are these things, the ‘perception of a bloated corpse’ and the ‘perception of form,’ different in meaning and different in phrasing, or are they one in meaning with just the phrasing being different?” were answered by the seven-year-old novice Sopāka, who had approached him, with the words, “Venerable Sir, these things, the ‘perception of a bloated corpse’ and the ‘perception of form,’ are one in meaning, with just the phrasing being different”—this is called the ordination by answering a question. The ordination by a formal act with a motion and three announcements is, of course, well-known.

Yathā ehibhikkhubhāvena upasampadā, na ehibhikkhubhāvena upasampadāti duvidhā, evaṃ sammukhāparammukhābhedatopi duvidhā. Ye hi satthu dharamānakāle ariyāya jātiyā jātā, te aññāsikoṇḍaññādayo sammukhasāvakā nāma. Ye pana bhagavato parinibbānato pacchā adhigatavisesā, te satipi satthu dhammasarīrassa paccakkhabhāve satthu sarīrassa apaccakkhabhāvato parammukhasāvakā nāma.

Just as they are of two kinds—those ordained by the 'Come, bhikkhu' formula and those not ordained by the 'Come, bhikkhu' formula—so too are they of two kinds based on the distinction of being in the Master's presence and not in his presence. For those who attained the noble birth during the Master's lifetime, such as Aññāsi Koṇḍañña and others, are called disciples in his presence. But those who attained a special distinction after the Blessed One’s final extinguishment are called disciples not in his presence, because, although the Master's Dhamma-body is manifest, his physical body is not.

Tathā ubhatobhāgavimuttapaññāvimuttatāvasena, idha pāḷiyaṃ āgatā pana ubhatobhāgavimuttā evāti veditabbā. Vuttañhetaṃ apadāne (apa. thera 2.55.142) –

Likewise, they are distinguished as those liberated-in-both-ways and those liberated-by-wisdom. However, those who appear in this Pāli text should be understood as being liberated-in-both-ways. For this was said in the Apadāna (Apadāna, Thera 2.55.142):

‘‘Vimokkhāpi ca aṭṭhime, chaḷabhiññā sacchikatā’’ti.

“And these eight liberations and the six supernormal knowledges have been realized.”

Tathā sāpadānānapadānabhedato, yesañhi purimesu sammāsambuddhesu paccekabuddhabuddhasāvakesupi puññakiriyāvasena pavattitaṃ sāvakapāramitāsaṅkhātaṃ atthi apadānaṃ, te sāpadānā, seyyathāpi apadānapāḷiyaṃ āgatā therā. Yesaṃ pana taṃ natthi, te anapadānā.

Likewise, they are distinguished as those with an apadāna and those without an apadāna. Those for whom there exists an apadāna—a history of meritorious deeds set in motion in the presence of former Perfectly Self-Enlightened Buddhas, Paccekabuddhas, and the disciples of Buddhas, which is designated as the perfection of a disciple—are known as ‘those with an apadāna,’ like the elders who appear in the Apadāna Pāli. But those for whom such a history does not exist are known as ‘those without an apadāna.’

Kiṃ pana sabbena sabbaṃ pubbahetusampattiyā vinā saccābhisambodho sambhavatīti? Na sambhavati. Na hi upanissayasampattirahitassa ariyamaggādhigamo atthi, tassa sudukkaradurabhisambhavasabhāvato. Yathāha ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’tiādi (saṃ. ni. 5.1115). Yadi evaṃ kasmā vuttaṃ – ‘‘yesaṃ pana taṃ natthi, te anapadānā’’ti? Nayidamevaṃ daṭṭhabbaṃ ‘‘ye sabbena sabbaṃ upanissayasampattirahitā, te anapadānā’’ti tādisānaṃ idha anadhippetattā. Yesaṃ pana atiukkaṃsagataṃ apadānaṃ natthi, te idha ‘‘anapadānā’’ti vuttā, na sabbena sabbaṃ upanissayarahitāyeva[Pg.541]. Tathā hi ime sattā buddhuppādesu acchariyācinteyyaguṇavibhūtivitthataṃ buddhānaṃ ānubhāvaṃ passantā catuppamāṇikassa lokassa sabbathāpi pasādāvahattā satthari saddhaṃ paṭilabhanti. Tathā saddhammassavanena, sāvakānaṃ sammāpaṭipattidassanena, kadāci mahābodhisattānaṃ sammāsambodhiyā cittābhinīhāradassanena, tesaṃ santike ovādānusāsanapaṭilābhena ca saddhamme saddhaṃ paṭilabhanti, te tattha paṭiladdhasaddhā yadipi saṃsāre nibbāne ca ādīnavānisaṃse passanti, mahārajakkhatāya pana yogakkhemaṃ anabhisambhunantā antarantarā vivaṭṭūpanissayaṃ kusalabījaṃ attano santāne ropentiyeva sappurisūpanissayassa bahūkārabhāvato. Tenāha (bu. vaṃ. 2.72-74) –

But is the full awakening to the truths possible in any way without the fulfillment of previous causes? It is not possible. For there is no attainment of the Noble Path for one who is without the fulfillment of supporting conditions, due to its nature of being extremely difficult and hard to achieve. As it is said: 'What do you think, monks, which is more difficult or harder to achieve?' and so on. If so, why was it said: 'But for those who do not have that, they are without a foundation'? This should not be understood as meaning 'those entirely devoid of supporting conditions are without a foundation,' for such beings are not intended here. Rather, those who lack an exceedingly outstanding foundation are called 'without a foundation' here, not those entirely devoid of supporting conditions. For these beings, upon seeing the marvelous, inconceivable, and widespread power and qualities of the Buddhas at the time of their appearance, develop faith in the Teacher, as it inspires faith in the world of four standards in every way. Similarly, through hearing the good Dhamma, seeing the right practice of the disciples, occasionally witnessing the mental resolve of the great Bodhisattas for perfect full awakening, and receiving advice and instruction in their presence, they develop faith in the good Dhamma. Having acquired faith therein, even if they do not see the dangers in saṃsāra and the benefits in Nibbāna, being unable to attain security from the yokes due to great impurity, they intermittently plant in their own mental continuum the wholesome seed that is a supporting condition for the rolling back of saṃsāra, due to the great helpfulness of the support of a true person. Therefore, it is said:

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

If we should miss the teaching of this Lord of the World, in a future time, we shall come into the presence of this one.

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.

Just as people crossing a river, having missed the direct ford, take a lower ford and cross the great river.

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā ima’’nti.

Even so, all of us, if we miss this Conqueror, in a future time, we shall come into the presence of this one.

Evaṃ vivaṭṭaṃ uddissa uppāditakusalacittaṃ satasahassādhikacatuasaṅkhyeyyakālantare vimokkhādhigamassa upanissayo na hotīti na sakkā vattuṃ. Pageva patthanāvasena adhikāraṃ katvā pavattitaṃ. Evaṃ duvidhāpete.

Thus, it cannot be said that a wholesome thought, arisen with the aim of rolling back saṃsāra within a period of four incalculable aeons and one hundred thousand more, is not a supporting condition for the attainment of liberation. How much more so that which is set in motion by making a resolution out of aspiration. In this way, they are of two kinds.

Aggasāvakā, mahāsāvakā, pakatisāvakāti tividhā. Tesu āyasmā aññāsikoṇḍañño, vappo, bhaddiyo, mahānāmo, assaji, nālako, yaso, vimalo, subāhu, puṇṇaji, gavampati, uruvelakassapo, nadīkassapo, gayākassapo, sāriputto, mahāmoggallāno, mahākassapo, mahākaccāyano, mahākoṭṭhiko, mahākappino, mahācundo, anuruddho, kaṅkhārevato, ānando, nandako, bhagu, nando, kimilo, bhaddiyo, rāhulo, sīvali, upāli[Pg.542], dabbo, upaseno, khadiravaniyarevato, puṇṇo mantāṇiputto, puṇṇo sunāparantako, soṇo kuṭikaṇṇo, soṇo koḷivīso, rādho, subhūti, aṅgulimālo, vakkali, kāḷudāyī, mahāudāyī, pilindavaccho, sobhito, kumārakassapo, raṭṭhapālo , vaṅgīso, sabhiyo, selo, upavāno, meghiyo, sāgato, nāgito, lakuṇḍakabhaddiyo, piṇḍolabhāradvājo, mahāpanthako, cūḷapanthako, bākulo, kuṇḍadhāno, dārucīriyo, yasojo, ajito, tissametteyyo, puṇṇako, mettagū, dhotako, upasivo, nando, hemako, todeyyo, kappo, jatukaṇṇi, bhadrāvudho, udayo, posālo, mogharājā, piṅgiyoti ete asītimahāsāvakā nāma.

Chief disciples, great disciples, and ordinary disciples—these are the three kinds. Among them: the Venerable Aññāsi Koṇḍañña, Vappa, Bhaddiya, Mahānāma, Assaji, Nālaka, Yasa, Vimala, Subāhu, Puṇṇaji, Gavampati, Uruvela Kassapa, Nadī Kassapa, Gayā Kassapa, Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāyana, Mahākoṭṭhika, Mahākappina, Mahācunda, Anuruddha, Kaṅkhārevata, Ānanda, Nandaka, Bhagu, Nanda, Kimila, Bhaddiya, Rāhula, Sīvali, Upāli, Dabba, Upasena, Khadiravaniya Revata, Puṇṇa Mantāṇiputta, Puṇṇa Sunāparantaka, Soṇa Kuṭikaṇṇa, Soṇa Koḷivīsa, Rādha, Subhūti, Aṅgulimāla, Vakkali, Kāḷudāyī, Mahāudāyī, Pilindavaccha, Sobhita, Kumārakassapa, Raṭṭhapāla, Vaṅgīsa, Sabhiya, Sela, Upavāna, Meghiya, Sāgata, Nāgita, Lakuṇḍaka Bhaddiya, Piṇḍola Bhāradvāja, Mahāpanthaka, Cūḷapanthaka, Bākula, Kuṇḍadhāna, Dārucīriya, Yasoja, Ajita, Tissametteyya, Puṇṇaka, Mettagū, Dhotaka, Upasiva, Nanda, Hemaka, Todeyya, Kappa, Jatukaṇṇi, Bhadrāvudha, Udaya, Posāla, Mogharājā, Piṅgiya—these are called the eighty great disciples.

Kasmā pana te eva therā ‘‘mahāsāvakā’’ti vuccantīti? Abhinīhārassa mahantabhāvato. Tathā hi dve aggasāvakāpi mahāsāvakesu antogadhā. Te hi sāvakapāramīñāṇassa matthakappattiyā sāvakesu aggadhammādhigamena aggaṭṭhāne ṭhitāpi abhinīhāramahantatāsāmaññena ‘‘mahāsāvakā’’tipi vuccanti. Itare pana pakatisāvakehi sātisayamahābhinīhārā. Tathā hi te padumuttarassa bhagavato kāle katapaṇidhānā. Tato eva sātisayaṃ abhiññāsamāpattīsu vasino pabhinnapaṭisambhidā ca. Kāmaṃ sabbepi arahanto sīlavisuddhiādike sampādetvā catūsu satipaṭṭhānesu patiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā maggapaṭipāṭiyā anavasesato kilese khepetvā aggaphale patiṭṭhahanti, tathāpi yathā saddhāvimuttato diṭṭhippattassa, paññāvimuttato ca ubhatobhāgavimuttassa pubbabhāgabhāvanāviseso addhā icchito viseso, evaṃ abhinīhāramahantatāpubbayogamahantatāhi attasantāne sātisayaguṇavisesassa nipphāditattā sīlādiguṇehi mahantā sāvakāti mahāsāvakā. Tesuyeva pana ye bodhipakkhiyadhammesu pāmokkhabhāvena dhurabhūtānaṃ sammādiṭṭhisammāsamādhīnaṃ sātisayakiccantarabhāvanipphattiyā kāraṇabhūtāya tajjābhinīhārābhinihatāya sakkaccaṃ nirantaraṃ cirakālaṃ [Pg.543] samāhitāya sammāpaṭipattiyā yathākkamaṃ paññāya samādhismiñca ukkaṃsapāramippattiyā savisesaṃ sabbaguṇehi aggabhāve ṭhitā. Te sāriputtamoggallānā satipi mahāsāvakatte sāvakapāramiyā matthake sabbasāvakānaṃ aggabhāve ṭhitattā abhinīhāramahantabhāvato, pubbayogamahantabhāvato ca ‘‘aggasāvakā’’icceva vuccanti. Ye pana ariyasāvakā aggasāvakā viya ca mahāsāvakā viya ca na parimitāva, atha kho anekasatā anekasahassā, te pakatisāvakā. Idha pāḷiyaṃ ārūḷhā pana parimitāva gāthāvasena pariggahitattā. Tathāpi mahāsāvakesupi keci idha pāḷiyaṃ nārūḷhā.

But why are these elders called 'great disciples'? Because of the greatness of their aspiration. For even the two chief disciples are included among the great disciples. For though they stand at the foremost position among disciples by attaining the highest qualities and reaching the pinnacle of the knowledge of disciple perfection, they are also called 'great disciples' by virtue of the commonality of their great aspiration. The others, however, have an aspiration that is exceedingly greater than that of ordinary disciples. Indeed, they made their resolutions in the time of the Blessed One Padumuttara. From that very time, they were exceedingly masters of the higher knowledges and attainments, and possessed of the analytical knowledges. Although all arahants, having perfected purity of virtue and so forth, established their minds in the four foundations of mindfulness, developed the seven factors of enlightenment as they truly are, and eradicated defilements entirely through the progression of the path, establish themselves in the supreme fruit, still, just as a distinction in the preliminary stage of cultivation is indeed desired for one attained to view over one liberated by faith, and for one liberated both ways over one liberated by wisdom, even so, because of the greatness of their aspiration and the greatness of their prior practice, an exceedingly special quality has been produced in their own continuum. Thus, they are great disciples due to their great qualities such as virtue, and are called 'great disciples'. Among these, Sāriputta and Moggallāna stand in the foremost state with distinction in all qualities. They did so by attaining the highest perfection in wisdom and concentration in due course, through right practice that was reverent, continuous, and long-established. This practice was impelled by an aspiration suitable for accomplishing an extraordinary function for right view and right concentration, which are the leaders and burden-bearers among the factors of awakening. Therefore, even while being great disciples, they are called 'chief disciples' because they stand at the pinnacle of disciple perfection, at the foremost position of all disciples, due to the greatness of their aspiration and the greatness of their prior practice. But those noble disciples who, unlike the chief disciples and great disciples, are not limited in number, but are indeed many hundreds and many thousands—they are the ordinary disciples. Here in this Pāḷi text, however, only a limited number are included, as they are comprehended by way of verses. Even so, among the great disciples, some are not included here in this Pāḷi text.

Evaṃ tividhāpi te animittavimokkhādibhedato tividhā, vimokkhasamadhigamavasenapi tividhā. Tayo hi ime vimokkhā suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti. Te ca vimokkhā suññatādīhi aniccānupassanādīhi tīhi anupassanāhi adhigantabbā. Ādito hi aniccādīsu yena kenaci ākārena vipassanābhiniveso hoti. Yadā pana vuṭṭhānagāminiyā vipassanāya aniccākārato saṅkhāre sammasantiyā maggavuṭṭhānaṃ hoti, tadā vipassanā satipi rāganimittādīnaṃ samugghāṭane saṅkhāranimittaṃ pana sā na vissajjetīti nippariyāyena animittanāmaṃ alabhamānā attano maggassa animittanāmaṃ dātuṃ na sakkotīti. Kiñcāpi abhidhamme animittavimokkho na uddhaṭo, suttante pana rāgādinimittānaṃ samugghāṭena labbhatīti.

Thus, these elders are threefold by way of the distinctions of signless liberation, etc., and threefold by way of the attainment of liberation. For these three liberations are: the emptiness liberation, the signless liberation, and the undirected liberation. And these liberations are to be attained by means of the three contemplations of impermanence, suffering, and non-self. Initially, one engages in insight meditation in some way or other regarding impermanence, etc. But when the path arises while contemplating formations in the aspect of impermanence with insight leading to emergence, then, even though insight uproots the signs of lust, etc., it does not relinquish the sign of formations; therefore, being unable to obtain the name 'signless' directly, it cannot bestow the name 'signless' upon its own path. Although the signless liberation is not explicitly stated in the Abhidhamma, in the Suttas it is obtained through the uprooting of signs such as lust.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī’’ti. (saṃ. ni. 1.212) –

“Develop the signless, abandon the underlying tendency to conceit; then, with the full understanding of conceit, you will live in peace.”

Ādinā hi vipassanāya animittavimokkhabhāvo anuttarassa animittavimokkhabhāvo ca vutto. Yadā vuṭṭhānagāminiyā vipassanāya dukkhato saṅkhāre sammasantiyā maggavuṭṭhānaṃ hoti, tadā vipassanā rāgapaṇidhiādīnaṃ samugghāṭanena appaṇihitanāmaṃ labhatīti appaṇihitavimokkhaṃ nāma hoti. Tadanantaro ca maggo appaṇihitavimokkho. Yadā pana vuṭṭhānagāminiyā vipassanāya anattākārena sammasantiyā maggavuṭṭhānaṃ hoti, tadā [Pg.544] vipassanā attadiṭṭhiyā samugghāṭanena suññatanāmaṃ labhatīti suññatavimokkhaṃ nāma hoti. Tadanantaro ca maggo suññatavimokkho nāma hoti. Imesu aggamaggabhūtesu tīsu vimokkhesu imesaṃ therānaṃ keci animittavimokkhena muttā, keci appaṇihitavimokkhena, keci suññatavimokkhena. Tena vuttaṃ – ‘‘animittavimokkhādibhedato tividhā, vimokkhasamadhigamenapi tividhā’’ti.

By the preceding verse, the nature of the signless liberation of insight and the nature of the signless liberation of the unsurpassed path are spoken of. When the path arises while contemplating formations as suffering with insight leading to emergence, then insight obtains the name 'undirected' through the uprooting of aspirations born of lust, etc. Thus, it is called the undirected liberation. And the path immediately following that is the undirected liberation. When the path arises while contemplating formations in the aspect of non-self with insight leading to emergence, then insight obtains the name 'emptiness' through the uprooting of the view of self. Thus, it is called the emptiness liberation. And the path immediately following that is called the emptiness liberation. Among these three liberations, which constitute the supreme path, some of these elders were liberated by the signless liberation, some by the undirected liberation, and some by the emptiness liberation. Therefore, it was said: “Threefold by the distinction of signless liberation, etc., and threefold also by the attainment of liberation.”

Paṭipadāvibhāgena catubbidhā. Catasso hi paṭipadā – dukkhapaṭipadā dandhābhiññā, dukkhapaṭipadā khippābhiññā, sukhapaṭipadā dandhābhiññā, sukhapaṭipadā khippābhiññāti. Tattha rūpamukhādīsu vipassanābhinivesesu yo rūpamukhena vipassanaṃ abhinivisitvā cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti arūpaṃ pariggaṇhāti, rūpārūpaṃ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhapaṭipadā nāma hoti, pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti. Yopi rūpārūpaṃ pariggahetvā nāmarūpaṃ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthapite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti, tassapi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo nāmarūpampi vavatthapetvā paccaye pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti. Paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo paccayepi pariggahetvā lakkhaṇāni paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre pasanne vahante uppannavipassanānikantiṃ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Yathāvuttāsuyeva paṭipadāsu maggapātubhāvassa khippatāya dukkhapaṭipadā khippābhiññā, tāsaṃ pana paṭipadānaṃ akicchasiddhiyaṃ maggapātubhāvassa dandhatāya khippatāya ca yathākkamaṃ sukhapaṭipadā dandhābhiññā, sukhapaṭipadā khippābhiññā ca veditabbā. Imāsaṃ catassannaṃ paṭipadānaṃ vasena aggamaggappattiyā therānaṃ catubbidhatā veditabbā. Na hi paṭipadāhi [Pg.545] vinā ariyamaggādhigamo atthi. Tathā hi abhidhamme ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ…pe… dukkhapaṭipadaṃ dandhābhiñña’’ntiādinā (dha. sa. 277) paṭipadāya saddhiṃyeva ariyamaggo vibhatto, tena vuttaṃ ‘‘paṭipadāvibhāgena catubbidhā’’ti.

According to the division of the path of practice, they are fourfold. For there are four paths of practice: painful practice with slow direct knowledge, painful practice with quick direct knowledge, pleasant practice with slow direct knowledge, and pleasant practice with quick direct knowledge. Here, among those intent on insight regarding forms and so on, one who, being intent on insight through forms, grasps the four great elements, grasps derived form, grasps the immaterial, and while grasping both material and immaterial, struggles with difficulty and exhaustion to grasp them—for such a one, the practice is called the painful practice. However, for one who has grasped material and immaterial, due to the slowness in the manifestation of the path while dwelling in insight, it is called slow direct knowledge. Similarly, one who, having grasped material and immaterial, discerns name-and-form with difficulty and exhaustion, and after discerning name-and-form, dwells in the cultivation of insight and is able to produce the path only after a long time—for this one too, it is called the painful practice with slow direct knowledge. Another, having discerned name-and-form, grasps conditions with difficulty and exhaustion. After grasping conditions, dwelling in the cultivation of insight, they produce the path only after a long time—in this way too, it is called the painful practice with slow direct knowledge. Yet another, having grasped conditions, penetrates the characteristics with difficulty and exhaustion. Having penetrated the characteristics, dwelling in the cultivation of insight, they produce the path only after a long time—in this way too, it is called the painful practice with slow direct knowledge. Another, having penetrated the characteristics, overcomes delight in arisen insight-knowledge—which is sharp, courageous, and clear—with difficulty and exhaustion. Having overcome delight, dwelling in the cultivation of insight, they produce the path only after a long time—in this way too, it is called the painful practice with slow direct knowledge. In these same aforementioned practices, due to the swiftness in the manifestation of the path, it is called the painful practice with quick direct knowledge. However, in the case of the effortless accomplishment of these practices, due to the slowness or swiftness in the manifestation of the path respectively, the pleasant practice with slow direct knowledge and the pleasant practice with quick direct knowledge should be understood. By means of these four paths of practice, the fourfold nature of the elders in their attainment of the supreme path should be understood. For without the paths of practice, there is no attainment of the noble path. Thus, in the Abhidhamma, in the passage beginning, “At the time when one develops the supramundane jhāna, leading to liberation, going toward the decrease [of defilements]... the painful practice with slow direct knowledge” (Dhammasaṅgaṇī 277), the noble path is analyzed together with the path of practice. Therefore it was said, “They are fourfold according to the division of the path of practice.”

Indriyādhikavibhāgena pañcavidhā. Satipi nesaṃ saccābhisambodhasāmaññe ekacce therā saddhuttarā, seyyathāpi thero vakkali; ekacce vīriyuttarā, seyyathāpi thero mahāsoṇo, koḷivīso; ekacce satuttarā, seyyathāpi thero sobhito, ekacce samādhuttarā, seyyathāpi thero cūḷapanthako, ekacce paññuttarā, seyyathāpi thero ānando. Tathā hi so gatimantatāya atthakosallādivantatāya ca pasaṃsito, ayañca vibhāgo pubbabhāge labbhamānavisesavasena vutto. Aggamaggakkhaṇe pana sesānampi indriyānaṃ ekasabhāvā icchitāti.

By the division according to predominance of faculties, they are fivefold. Although they have in common the full awakening to the truths, some elders were pre-eminent in faith, such as the Elder Vakkali; some were pre-eminent in energy, such as the Elder Mahāsoṇa Koḷivīsa; some were pre-eminent in mindfulness, such as the Elder Sobhita; some were pre-eminent in concentration, such as the Elder Cūḷapanthaka; and some were pre-eminent in wisdom, such as the Elder Ānanda. Indeed, he was praised for his intelligence and for possessing skill in meaning, and so forth. This classification is stated based on the special qualities obtained in the preliminary stage. But at the moment of the supreme path, it is desired that the remaining faculties also become of one nature.

Tathā pāramippattā, paṭisambhidāppattā, chaḷabhiññā, tevijjā, sukkhavipassakāti pañcavidhā. Sāvakesu hi ekacce sāvakapāramiyā matthakappattā, yathā taṃ āyasmā sāriputto, āyasmā ca mahāmoggallāno; ekacce atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti imāsaṃ catunnaṃ paṭisambhidānaṃ vasena paṭisambhidāppattā; ekacce iddhividhañāṇādīnaṃ abhiññānaṃ vasena chaḷabhiññā; ekacce pubbenivāsañāṇādīnaṃ tissannaṃ vijjānaṃ vasena tevijjā. Ye pana khaṇikasamādhimatte ṭhatvā vipassanaṃ paṭṭhapetvā adhigataaggamaggā, te ādito antarantarā ca samādhijena jhānaṅgena vipassanābbhantaraṃ paṭisandhānānaṃ abhāvā sukkhā vipassanā etesanti sukkhavipassakā nāma. Ayañca vibhāgo sāvakānaṃ sādhāraṇabhāvaṃ upaparikkhitvā vutto. Idha pāḷiyaṃ āgatā nattheva sukkhavipassakā. Tenevāha –

Likewise, they are fivefold: those who have attained perfection, those who have attained the analytical knowledges, those with the six supernormal knowledges, those with the three true knowledges, and the dry-insight practitioners. For among the disciples, some have reached the pinnacle of the disciple's perfection, such as the Venerable Sāriputta and the Venerable Mahāmoggallāna; some have attained the analytical knowledges by way of these four: the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, and the analytical knowledge of discernment; some possess the six supernormal knowledges by way of abilities such as the knowledge of psychic powers; some are endowed with the three true knowledges, such as the knowledge of past lives. But those who, having established themselves in mere momentary concentration, set up insight and attain the supreme path—for them, from the beginning and in between, there is an absence of connection within insight by means of jhāna factors born of concentration; because 'dry insight is theirs,' they are called dry-insight practitioners. This classification is given after considering the commonality of disciples. Here in this Pāḷi text, there are no dry-insight practitioners mentioned. Therefore, he said:

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’ntiādi. (apa. thera 1.1.374;

2.43.14);

“The four analytical knowledges, and these eight liberations; the six higher knowledges realized, the Buddha's Dispensation has been accomplished,” and so on.

Evaṃ pāramippattādivasena pañcavidhā.

Thus, by way of those who have attained perfection and so forth, they are fivefold.

Animittādivasena chabbidhā animittavimuttotiādayo.

By way of the signless and so forth, they are sixfold, such as the signless-liberated, etc.

Saddhādhuro[Pg.546], paññādhuroti duvidhā. Tathā appaṇihitavimutto paññāvimutto cāti. Evaṃ animittavimuttādivasena ca pariyāyavimuttabhedena sattavidhā. Catūsu hi arūpasamāpattīsu ekamekaṃ pādakaṃ katvā vipassanaṃ ārabhitvā arahattaṃ pattā cattāro, nirodhato vuṭṭhāya arahattaṃ patto cāti pañca, ubhatobhāgavimuttā, saddhādhurapaññādhuravasena dve paññāvimuttāti evaṃ vimuttibhedena sattavidhā.

They are of two kinds: those yoked to faith and those yoked to wisdom. Similarly, there are the desireless-liberated and the wisdom-liberated. Thus, by way of the signless-liberated and so forth, and by the distinction of circumstantial liberation, they are sevenfold. For there are four who, having made each of the four formless attainments a basis and initiated insight, attain arahantship; and one who, having emerged from cessation, attains arahantship—thus there are five who are liberated in both ways. And there are two who are wisdom-liberated, by way of being yoked to faith and yoked to wisdom. Thus, by the distinction of liberation, they are sevenfold.

Dhurapaṭipadāvibhāgena aṭṭhavidhā. Yo hi dukkhapaṭipadāya dandhābhiññāya niyyāti, so saddhādhurapaññādhuravasena duvidhā, tathā sesapaṭipadāsupīti evaṃ dhurapaṭipadāvibhāgena aṭṭhavidhā.

By the division of yokes and practices, they are eightfold. For one who is liberated by the painful practice with slow direct knowledge is of two kinds, by way of being yoked to faith and yoked to wisdom. So it is also with the remaining practices. Thus, by the division of yokes and practices, they are eightfold.

Vimuttibhedena navavidhā. Pañca ubhatobhāgavimuttā, dve paññāvimuttā, paññāvimuttiyaṃ cetovimuttiyañca pāramippattā dve aggasāvakā cāti evaṃ navavidhā.

By the distinction of liberation, they are ninefold. Five are liberated in both ways, two are liberated by wisdom, and the two chief disciples have attained perfection in liberation by wisdom and liberation of mind; thus, they are ninefold.

Vimuttivaseneva dasavidhā. Catūsu arūpāvacarajjhānesu ca ekamekaṃ pādakaṃ katvā arahattaṃ pattā cattāro, sukkhavipassakoti pañca paññāvimuttā, yathāvuttā ca ubhatobhāgavimuttā cāti evaṃ vimuttibhedeneva dasavidhā. Te yathāvuttena dhurabhedena bhijjamānā vīsati honti. Paṭipadābhedena bhijjamānā cattālīsaṃ honti. Puna paṭipadābhedena dhurabhedena ca bhijjamānā asīti honti. Atha te suññatavimuttādivibhāgena bhijjamānā cattālīsādhikā dve satāni honti. Puna indriyādhikabhāvena bhijjamānā dvisatuttaraṃ sahassaṃ hontīti. Evaṃ attano guṇavasena anekabhedavibhattesu maggaṭṭhaphalaṭṭhesu ariyasāvakesu ye attano paṭipattipavattiādike ca vibhāventi. Ye ‘‘channā me kuṭikā’’tiādikā (theragā. 1) gāthā udānādivasena abhāsiṃsu. Te ca idha gāthāmukhena saṅgahaṃ ārūḷhā. Tenāha – ‘‘sīhānaṃva nadantānaṃ…pe… phusitvā accutaṃ pada’’nti (theragā. nidānagāthā). Evamettha pakiṇṇakakathā veditabbā.

By way of liberation alone, they are tenfold. There are four who, by making each of the four formless-sphere jhānas a basis, attain arahantship, and the dry-insight practitioner, making five who are wisdom-liberated; and the five, as previously mentioned, who are liberated in both ways—thus, by the distinction of liberation alone, they are tenfold. These, when divided by the aforementioned distinction of yokes, become twenty. When divided by the distinction of practice, they become forty. Again, when divided by the distinction of practice and the distinction of yokes, they become eighty. Then, when they are divided by the classification of the emptiness-liberation and so forth, they become two hundred and forty. Again, when they are divided by the predominance of faculties, they become one thousand two hundred. Thus, among the noble disciples established in the path and fruition, who are classified into many divisions according to their own qualities, are those who make clear their own practice, conduct, and so on, and those who uttered verses such as, “My hut is roofed,” by way of inspired utterances and the like. They too are included here by means of verses. Therefore, it is said: “Like the roaring of lions... having touched the deathless state.” Thus, the miscellaneous discourse here should be understood.

Vaṅgīsattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vaṅgīsa is concluded.

Mahānipātavaṇṇanā niṭṭhitā.

The Commentary on the Great Division is concluded.

Badaratitthamahāvihāravāsinā ācariyadhammapālattherena katā

Composed by the teacher, the Elder Dhammapāla, a resident of the Badaratittha Mahāvihāra.

Theragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Theragāthā is concluded.