Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

The Collection of Minor Texts

Cūḷaniddesa-aṭṭhakathā

Commentary on the Cūḷaniddesa

Pārāyanavagganiddeso

The Exposition of the Chapter on the Way to the Far Shore

1. Ajitamāṇavasuttaniddesavaṇṇanā

1. Explanation of the Exposition of the Sutta on Ajita's Questions

Pārāyanavaggassa [Pg.1] paṭhame ajitasuttaniddese –

In the first [discourse] of the Pārāyana Chapter, in the exposition of the Ajita Sutta –

1.

1.

‘‘Kenassu nivuto loko, (iccāyasmā ajito,)

“By what, indeed, is the world enveloped?” (thus the Venerable Ajita)

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti. –

“By what does it not shine? What do you say is its smearing, and what is its great fear?”

Ajitamāṇavassa pucchite paṭhamapañhe ca uparūparipañhe ca niddesesu ca vuttañca uttānañca vajjetvā visesameva vakkhāma. Tattha nivutoti paṭicchādito. Kissābhilepanaṃ brūsīti kiṃ assa lokassa abhilepanaṃ vadesi?

Regarding the first question and the subsequent questions asked by the young man Ajita, and in the expositions, having set aside what was stated and what is plain, we shall explain only the special meaning. Therein, ‘enveloped’ means covered over. The phrase ‘What do you say is its smearing?’ means: ‘What do you say is the smearing of this world?’

Āvutoti āvarito. Nivutoti paṭicchādito. Ovutoti heṭṭhā paṭicchādito. Pihitoti uparibhāgena chādito. Paṭicchannoti avivaṭo. Paṭikujjitoti adhomukhaṃ chādito.

‘Āvuta’ means obstructed. ‘Nivuta’ means covered over. ‘Ovuta’ means covered from below. ‘Pihita’ means covered on the upper part. ‘Paṭicchanna’ means not open. ‘Paṭikujjita’ means covered face downwards.

Nappakāsatīti nappakāso hoti. Nappabhāsatīti ñāṇappabhāsaṃ na karoti. Na tapatīti ñāṇatapaṃ na karoti. Na virocatīti ñāṇavirocanaṃ na karoti. Na ñāyatīti na jānīyati. Na paññāyatīti nappaññāyate.

‘It does not shine’ means it is not luminous. ‘It does not radiate’ means it does not produce the radiance of wisdom. ‘It does not glow’ means it does not produce the glow of wisdom. ‘It does not shine brilliantly’ means it does not produce the brilliance of wisdom. ‘It is not known’ means it is not cognized. ‘It is not discerned’ means it is not perceived.

Kena [Pg.2] littoti kena limpito. Saṃlitto upalittoti upasaggena padaṃ vaḍḍhitaṃ. Ācikkhasi niddesavasena. Desesi paṭiniddesavasena. Paññapesi tena tena pakārena. Atthaṃ bodhento paṭṭhapesi. Tassatthassa kāraṇaṃ dassento vivarasi. Byañjanabhāvaṃ dassento vibhajasi. Nikujjitabhāvaṃ gambhīrabhāvañca haritvā sotūnaṃ ñāṇassa patiṭṭhaṃ janayanto uttānīkarosi. Sabbehipi imehi ākārehi sotūnaṃ aññāṇandhakāraṃ vidhamento pakāsesīti evaṃ attho daṭṭhabbo.

‘Smeared’ means ‘daubed.’ ‘Thoroughly smeared’ and ‘smeared upon’ are words expanded by prefixes. You explain by way of exposition. You teach by way of detailed explanation. You make known in various ways. You establish by awakening to the meaning. You reveal by showing the cause of that meaning. You analyze by showing the nature of the phrasing. Having removed its concealed and profound nature, you make it plain, generating a foundation of knowledge for the listeners. By all these methods, dispelling the darkness of ignorance for the listeners, you illuminate. Thus the meaning should be understood.

2. Vevicchā pamādā nappakāsatīti macchariyahetu ca pamādahetu ca nappakāsati. Macchariyaṃ hissa dānādīhi guṇehi pakāsituṃ na deti, pamādo sīlādīhi. Jappābhilepananti taṇhā assa lokassa makkaṭalepo viya makkaṭassa abhilepanaṃ. Dukkhanti jātiādikaṃ dukkhaṃ.

2. ‘It does not shine because of avarice and negligence’ means it does not shine because of the cause of stinginess and the cause of negligence. For stinginess does not allow one’s virtues, such as generosity, to be revealed, and negligence does not allow virtues such as morality. ‘Craving is the smearing’ means craving is the smearing for this world, like a monkey-trap for a monkey. ‘Suffering’ means suffering such as birth and so on.

Yesaṃ dhammānanti yesaṃ rūpādidhammānaṃ. Ādito samudāgamanaṃ paññāyatīti paṭhamato uppādo paññāyati. Atthaṅgamato nirodho paññāyatīti bhaṅgato nirujjhanaṃ paññāyati. Kammasannissito vipākoti kusalākusalavipāko kammaṃ amuñcitvā pavattanato kammasannissito vipākoti vuccati. Vipākasannissitaṃ kammanti kusalākusalaṃ kammaṃ vipākassa okāsaṃ katvā ṭhitattā vipākasannissitaṃ kammanti vuccati. Nāmasannissitaṃ rūpanti pañcavokāre rūpaṃ nāmaṃ amuñcitvā pavattanato nāmasannissitaṃ rūpanti vuccati. Rūpasannissitaṃ nāmanti pañcavokāre nāmaṃ rūpaṃ amuñcitvā pavattanato rūpasannissitaṃ nāmanti vuccati.

‘Of which phenomena’ means of which phenomena such as form and so on. ‘The arising from the beginning is discerned’ means the initial arising is discerned. ‘The cessation from passing away is discerned’ means the ceasing from dissolution is discerned. ‘The result is dependent on kamma’ means the result of wholesome and unwholesome kamma is called ‘dependent on kamma’ because it proceeds without leaving kamma. ‘Kamma is dependent on the result’ means wholesome and unwholesome kamma is called ‘dependent on the result’ because it stands having made an opportunity for the result. ‘Form is dependent on name’ means in the five-constituent existence, form is called ‘dependent on name’ because it proceeds without leaving name. ‘Name is dependent on form’ means in the five-constituent existence, name is called ‘dependent on form’ because it proceeds without leaving form.

3. Savanti sabbadhi sotāti sabbesu rūpādiāyatanesu taṇhādikā sotā sandanti. Kiṃ nivāraṇanti tesaṃ kiṃ āvaraṇaṃ kā rakkhā. Saṃvaraṃ brūhīti taṃ tesaṃ nivāraṇasaṅkhātaṃ saṃvaraṃ brūhi. Etena sāvasesappahānaṃ pucchati. Kena sotā pidhīyareti kena dhammena ete sotā pidhīyanti pacchijjanti. Etena anavasesappahānaṃ pucchati.

3. ‘Streams flow everywhere’ means that streams of craving and so on flow in all the sense-bases, such as form. ‘What is their prevention?’ means what is their obstruction, what is their protection? ‘Declare the restraint’ means declare that restraint which is designated as their prevention. By this, he asks about abandonment with a remainder. ‘By what are the streams blocked?’ means by what principle are these streams blocked and cut off? By this, he asks about abandonment without a remainder.

Savantīti uppajjanti. Āsavantīti adhogāmino hutvā savanti. Sandantīti nirantaragāmino hutvā sandamānā pavattanti. Pavattantīti punappunaṃ vattanti.

‘They flow’ means they arise. ‘They flow out’ means they flow, having become downward-going. ‘They flow forth’ means they proceed, flowing continuously. ‘They proceed’ means they occur again and again.

4. Sati [Pg.3] tesaṃ nivāraṇanti vipassanāyuttā kusalākusaladhammānaṃ gatiyo samanvesamānā sati tesaṃ sotānaṃ nivāraṇaṃ. Sotānaṃ saṃvaraṃ brūmīti tamevāhaṃ satiṃ sotānaṃ saṃvaraṃ brūmīti adhippāyo. Paññāyete pidhīyareti rūpādīsu pana aniccatādipaṭivedhasādhikāya maggapaññāya ete sotā sabbaso pidhīyanti.

4. ‘Mindfulness is their prevention’: mindfulness, yoked to insight and investigating the courses of wholesome and unwholesome phenomena, is the prevention of those streams. ‘I declare the restraint of the streams’: the intention is, ‘I declare that very mindfulness as the restraint of the streams.’ ‘By wisdom they are blocked’: by the wisdom of the path that accomplishes the penetration of impermanence and so on in form and other phenomena, these streams are completely blocked.

Pacchijjantīti ucchijjanti. Samudayañcāti paccayañca. Atthaṅgamañcāti uppannānaṃ abhāvagamanañca, anuppannānaṃ anuppādaṃ vā. Assādañcāti ānisaṃsañca. Ādīnavañcāti dosañca. Nissaraṇañcāti nikkhamanañca.

‘They are cut off’ means they are annihilated. ‘And arising’ means and condition. ‘And passing away’ means the going to non-existence of what has arisen, or the non-arising of what has not yet arisen. ‘And gratification’ means and benefit. ‘And danger’ means and drawback. ‘And escape’ means and departure.

5. Paññā cevāti pañhāgāthāya yā cāyaṃ tayā vuttā paññā, yā ca sati, yañca tadavasesaṃ nāmarūpaṃ, etaṃ sabbampi kattha nirujjhati. Etaṃ me pañhaṃ puṭṭho pabrūhīti evaṃ saṅkhepattho veditabbo.

5. Regarding the phrase ‘And wisdom...’: The concise meaning should be understood thus: ‘The wisdom spoken of by you in the question-verse, and the mindfulness, and the remaining name-and-form—where does all this cease? Being asked this question by me, please explain.’

Katthetaṃ uparujjhatīti etaṃ nāmarūpaṃ kattha na bhavati. Vūpasammatīti nibbāti. Atthaṃ gacchatīti abhāvaṃ gacchati. Paṭippassambhatīti sannisīdati.

‘Where does this cease?’ means where does this name-and-form not exist? ‘It is pacified’ means it is extinguished. ‘It comes to an end’ means it goes to non-existence. ‘It is tranquilized’ means it settles down.

6. Vissajjanagāthāya panassa yasmā paññāsatiyo nāmeneva saṅgahaṃ gacchanti, tasmā tā visuṃ na vuttā. Ayamettha saṅkhepattho – yaṃ maṃ tvaṃ, ajita, etaṃ pañhaṃ apucchi – ‘‘katthetaṃ uparujjhatī’’ti, tadetaṃ yattha nāmañca rūpañca asesaṃ uparujjhati, taṃ te vadāmi. Tassa tassa hi viññāṇassa nirodhena saheva apubbaṃ acarimaṃ etthetaṃ uparujjhati, ettheva viññāṇanirodhena nirujjhati etaṃ, viññāṇanirodhā tassa tassa nirodho hoti, taṃ nātivattatīti vuttaṃ hoti.

6. However, in the answer-verse, since wisdom and mindfulness are included under ‘name’ alone, they are not mentioned separately. This is the concise meaning here: That question you asked me, Ajita, ‘Where does this cease?’—I declare to you: this ceases where name and form cease without remainder. For with the very cessation of consciousness, this ceases right there, neither preceded nor followed by anything else. Right there, with the cessation of consciousness, it ceases. From the cessation of consciousness, its cessation occurs; it does not go beyond that—so it is said.

Sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhenāti sotāpattimaggasampayuttapaññāya kusalākusalacetanāsampayuttacittassa abhabbuppattikavasena nirujjhanena. Tattha duvidho nirodho anupādinnakanirodho upādinnakanirodhoti. Sotāpattimaggena hi cattāri diṭṭhisampayuttāni vicikicchāsahagatanti pañca cittāni nirujjhanti, tāni rūpaṃ samuṭṭhāpenti. Taṃ anupādinnakarūpakkhandho, tāni cittāni viññāṇakkhandho, taṃsampayuttā vedanā saññā saṅkhārā tayo arūpakkhandhā. Tattha sace sotāpannassa sotāpattimaggo abhāvito abhavissā, tāni pañca [Pg.4] cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Sotāpattimaggo pana nesaṃ pariyuṭṭhānuppattiṃ vārayamāno setusamugghātaṃ abhabbuppattikabhāvaṃ kurumāno anupādinnakaṃ nirodheti nāma. Sakadāgāmimaggena cattāri diṭṭhivippayuttāni dve domanassasahagatānīti oḷārikakāmarāgabyāpādavasena cha cittāni nirujjhanti. Anāgāmimaggena aṇusahagatakāmarāgabyāpādavasena tāni eva cha cittāni nirujjhanti. Arahattamaggena cattāri diṭṭhivippayuttāni uddhaccasahagatañcāti pañca akusalacittāni nirujjhanti. Tattha sace tesaṃ ariyānaṃ te maggā abhāvitā assu, tāni cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Te pana tesaṃ maggā pariyuṭṭhānuppattiṃ vārayamānā setusamugghātaṃ abhabbuppattikabhāvaṃ kurumānā anupādinnakaṃ nirodhenti nāma. Evaṃ anupādinnakanirodho veditabbo.

By the knowledge of the path of stream-entry, through the cessation of volitional consciousness—that is, by the wisdom associated with the path of stream-entry, the mind connected with wholesome and unwholesome volitions ceases due to its inability to arise. Herein, cessation is twofold: cessation of what is not clung to and cessation of what is clung to. For, by the path of stream-entry, four types of consciousness connected with wrong view and one connected with doubt—these five types of consciousness—cease. These consciousnesses give rise to material form. That form is the aggregate of form not clung to. Those consciousnesses are the aggregate of consciousness, and the associated feelings, perceptions, and volitions are the three immaterial aggregates. Here, if the path of stream-entry had not been developed by a stream-enterer, those five types of consciousness would undergo preoccupation with the six objects. But the path of stream-entry, preventing the arising of their preoccupation, destroys the dam and renders them incapable of arising—this is called cessation of what is not clung to. By the path of the once-returner, four types of consciousness disconnected from wrong view and two connected with displeasure—thus, six types of consciousness—cease by way of gross sensual desire and ill will. By the path of the non-returner, those same six types of consciousness cease by way of subtle sensual desire and ill will. By the path of Arahantship, four types of consciousness disconnected from wrong view and one connected with restlessness—thus, five unwholesome types of consciousness—cease. Here, if those noble ones had not developed those paths, those types of consciousness would undergo preoccupation with the six objects. But those paths, preventing the arising of their preoccupation, destroy the dam and render them incapable of arising—this is called cessation of what is not clung to. Thus, cessation of what is not clung to should be understood.

Sace pana sotāpannassa sotāpattimaggo abhāvito abhavissā, ṭhapetvā satta bhave anamatagge saṃsāravaṭṭe upādinnakakkhandhappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Tīṇi saṃyojanāni diṭṭhānusayo vicikicchānusayoti ime pana pañca kilese so maggo uppajjamānova samugghāteti. Idāni kuto sotāpannassa satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavattissati. Evaṃ sotāpattimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.

But if the path of stream-entry had not been developed by a stream-enterer, the continuation of the aggregates subject to clinging would proceed in the beginningless round of saṃsāra beyond seven existences. Why? Because the causes for its continuation exist. This path, as it arises, eradicates these five defilements: the three fetters, the underlying tendency of wrong view, and the underlying tendency of doubt. Now, for a stream-enterer, how could the continuation of the aggregates subject to clinging proceed in the beginningless round of saṃsāra beyond seven existences? Thus, the path of stream-entry, by causing the continuation of the aggregates subject to clinging to not proceed, is said to bring about the cessation of what is clung to.

Sace sakadāgāmissa sakadāgāmimaggo abhāvito abhavissā, ṭhapetvā dve bhave pañcasu bhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Oḷārikāni kāmarāgapaṭighasaṃyojanāni oḷāriko kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu upādinnakappavattaṃ pavattissati. Evaṃ sakadāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.

If the path of the once-returner had not been developed by a once-returner, then setting aside two existences, the continuation of the aggregates subject to clinging would proceed for five existences. Why? Because the causes for its continuation exist. This path, as it arises, eradicates these four defilements: the gross fetters of sensual desire and aversion, and the gross underlying tendencies of sensual desire and aversion. Now, for a once-returner, setting aside two existences, how could the continuation of the aggregates subject to clinging proceed for five existences? Thus, the path of the once-returner, by causing the continuation of the aggregates subject to clinging to not proceed, is said to bring about the cessation of what is clung to.

Sace anāgāmissa anāgāmimaggo abhāvito abhavissā, ṭhapetvā ekaṃ bhavaṃ dutiyabhave upādinnakappavattaṃ pavatteyya. Kasmā? Tassa [Pg.5] pavattiyā hetūnaṃ atthitāya. Aṇusahagatāni kāmarāgapaṭighasaññojanāni aṇusahagato kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto anāgāmissa ekaṃ bhavaṃ ṭhapetvā dutiyabhave upādinnakappavattaṃ pavattissati. Evaṃ anāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.

If the path of the non-returner had not been developed by a non-returner, then setting aside one existence, the continuation of the aggregates subject to clinging would proceed into a second existence. Why? Because the causes for its continuation exist. This path, as it arises, eradicates these four defilements: the subtle fetters of sensual desire and aversion, and the subtle underlying tendencies of sensual desire and aversion. Now, for a non-returner, setting aside one existence, how could the continuation of the aggregates subject to clinging proceed into a second existence? Thus, the path of the non-returner, by causing the continuation of the aggregates subject to clinging to not proceed, is said to bring about the cessation of what is clung to.

Sace arahato arahattamaggo abhāvito abhavissā, rūpārūpabhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Rūparāgo arūparāgo māno uddhaccaṃ avijjā mānānusayo bhavarāgānusayo avijjānusayoti ime pana aṭṭha kilese so maggo uppajjamānova samugghāteti. Idāni kuto khīṇāsavassa punabbhave upādinnakappavattaṃ pavattissati? Evaṃ arahattamaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.

If the path of Arahantship had not been developed, the continuation of the aggregates subject to clinging would proceed in the form and formless realms. Why? Because the causes for its continuation exist. This path, as it arises, eradicates these eight defilements: desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of craving for existence, and the underlying tendency of ignorance. Now, for one whose cankers are destroyed, how could the continuation of the aggregates subject to clinging proceed in a future existence? Thus, the path of Arahantship, by causing the continuation of the aggregates subject to clinging to not proceed, is said to bring about the cessation of what is clung to.

Sotāpattimaggo cettha apāyabhavaṃ nirodheti. Sakadāgāmimaggo sugatikāmabhavekadesaṃ. Anāgāmimaggo kāmabhavaṃ. Arahattamaggo rūpārūpabhavaṃ, sabbabhavepi nirodheti evāti vadanti. Evaṃ upādinnakanirodho veditabbo.

Herein, the path of stream-entry brings about the cessation of existence in the states of woe. The path of the once-returner brings about the cessation of a portion of existence in the good destinations of the sense realm. The path of the non-returner brings about the cessation of existence in the sense realm. The path of Arahantship brings about the cessation of existence in the form and formless realms; thus, they say, it brings about the cessation of all existence. In this way, the cessation of what is clung to should be understood.

Tattha ‘‘abhisaṅkhāraviññāṇassa nirodhenā’’ti etena anupādinnakanirodhaṃ dasseti. ‘‘Ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī’’ti iminā pana upādinnakanirodhaṃ dasseti.

Herein, 'through the cessation of volitional consciousness' indicates the cessation of what is not clung to. And 'Should name and form arise, they cease right there' indicates the cessation of what is clung to.

Tattha satta bhave ṭhapetvāti kāmabhavato kāmabhavaṃ saṃsarantassa satta bhave vajjetvā. Anamatagge saṃsāreti –

Herein, 'setting aside seven existences' means, for one wandering from sense existence to sense existence, having excluded seven existences. In the beginningless round of saṃsāra—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (visuddhi. 2.619;

dha. sa. aṭṭha. nidānakathā;

a. ni. aṭṭha. 2.4.199;

paṭi. ma. aṭṭha. 2.1.117;

itivu. aṭṭha. 14, 58;

udā. aṭṭha. 39) –

The sequence of the aggregates, and of the elements and sense bases, occurring uninterruptedly, is called 'saṃsāra'.

Evaṃ vaṇṇite saṃsāravaṭṭe. Ye uppajjeyyuṃ nāmañca rūpañcāti namanalakkhaṇaṃ catukkhandhasaṅkhātaṃ nāmañca ruppanalakkhaṇaṃ bhūtopādāyasaṅkhātaṃ rūpañca ete dhammā uppajjeyyuṃ. Etthete nirujjhantīti etasmiṃ sotāpattimagge ete [Pg.6] nāmarūpadhammā abhabbuppattikavasena nirodhaṃ gacchanti. Sakadāgāmimaggañāṇenāti ettha paṭisandhivasena sakiṃyeva imaṃ lokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Tena maggena sampayuttañāṇena. Dve bhave ṭhapetvāti kāmadhātuyāyeva paṭisandhivasena dve bhave vajjetvā. Pañcasu bhavesūti tadavasiṭṭhesu pañcasu bhavesu. Etthete nirujjhantīti ettha sakadāgāmimagge ete dhammā vuttanayena nirujjhanti. Ekaṃ bhavaṃ ṭhapetvāti ukkaṭṭhavasena rūpadhātuyā vā arūpadhātuyā vā ekaṃ bhavaṃ vajjetvā. Rūpadhātuyā vā arūpadhātuyā vāti dutiyakabhave rūpadhātuyā ceva arūpadhātuyā ca. Nāmañca rūpañcāti ettha rūpabhave nāmarūpaṃ, arūpabhave nāmameva. Etthete nirujjhantīti ettha anāgāmimagge ete nāmarūpadhammā vuttanayena nirujjhanti.

In the cycle of saṃsāra thus described: Regarding 'Should name and form arise': name, characterized by inclining and comprising the four aggregates, and form, characterized by being afflicted and comprising the primary elements and derived form—these phenomena might arise. Regarding 'they cease right there': in this path of stream-entry, these phenomena of name-and-form reach cessation by way of being incapable of arising. Regarding 'By the knowledge of the path of the once-returner': here, one who comes to this world only once by way of rebirth is called a once-returner; their path is the path of the once-returner. It is by the knowledge associated with that path. Regarding 'setting aside two existences': this means excluding two existences by way of rebirth in the sense sphere itself. 'In five existences' means in the five remaining existences. Regarding 'Here, these cease': here, in the path of the once-returner, these phenomena cease in the manner described. Regarding 'setting aside one existence': this means excluding one existence, at most, whether in the form sphere or the formless sphere. 'In the form sphere or the formless sphere' refers to the second existence, which may be in the form sphere or the formless sphere. Regarding 'Name and form': here, in a form existence, there is name-and-form; in a formless existence, there is only name. Regarding 'Here, these cease': here, in the path of the non-returner, these phenomena of name-and-form cease in the manner described.

Arahatoti kilesehi ārakattā ‘‘arahā’’ti laddhanāmassa khīṇāsavassa. Anupādisesāya nibbānadhātuyāti duvidhā hi nibbānadhātu saupādisesā ca anupādisesā ca. Tattha upādīyati ‘‘ahaṃ mamā’’ti bhusaṃ gaṇhīyatīti upādi, khandhapañcakassetaṃ adhivacanaṃ. Upādiyeva seso avasiṭṭho upādiseso, saha upādisesena vattatīti saupādisesā. Natthettha upādisesoti anupādisesā. Tāya anupādisesāya nibbānadhātuyā. Parinibbāyantassāti nirindhanassa viya jātavedassa nibbāyantassa appavattaṃ pavisantassa. Carimaviññāṇassa nirodhenāti ettha assāsapassāsānaṃ nirodhavasena. Tayo carimā bhavacarimo jhānacarimo cuticarimoti. Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti. Tasmā so bhavacarimo. Jhānesu purimajhānattayeva pavattanti, catutthe nappavattanti. Tasmā so jhānacarimo. Ye pana cuticittassa purato soḷasamena cittena sahuppannā, te cuticittena saha nirujjhanti. So cuticarimo nāma. Ayaṃ idha carimoti adhippeto. Ye hi keci buddhā vā paccekabuddhā vā ariyasāvakā vā antamaso kunthakipillikaṃ upādāya sabbe bhavaṅgacitteneva abyākatena dukkhasaccena kālaṃ karonti. Tasmā carimaviññāṇassa nirodhenāti cuticittassa nirodhenāti attho.

Of an Arahant: of one whose taints are destroyed, who has received the name 'arahant' because of being far from the defilements. Regarding 'with the remainderless Nibbāna-element': the Nibbāna-element is twofold, that with remainder and that without remainder. Herein, what is clung to intensely as 'I' and 'mine' is called clinging (upādi); this is a term for the five aggregates. The clinging itself is the remainder, what is left over; this is the clinging-remainder. That which exists together with this clinging-remainder is called 'with remainder.' Where there is no clinging-remainder, it is called 'without remainder.' It is by that remainderless Nibbāna-element. Of one finally passing away: like a fire without fuel being extinguished, entering into non-occurrence. Regarding 'with the cessation of the final consciousness': here, this is in terms of the cessation of in-breathing and out-breathing. There are three kinds of final states: the final existence, the final absorption, and the final dying. For in existences, in-breathing and out-breathing occur in the desire realm; they do not occur in the form and formless realms. Therefore, that is the final existence. In the absorptions, they occur only in the first three absorptions; they do not occur in the fourth. Therefore, that is the final absorption. But those [breaths] that arise together with the sixteenth consciousness prior to the dying-consciousness cease together with the dying-consciousness. That is called the final dying. This is what is intended here by 'final.' For all Buddhas, Paccekabuddhas, and noble disciples—down to the last ant and termite—pass away with the life-continuum consciousness, which is indeterminate and associated with the truth of suffering. Therefore, 'with the cessation of the final consciousness' means with the cessation of the dying-consciousness.

Paññā [Pg.7] ca sati ca nāmañcāti etehi catunnaṃ arūpakkhandhānaṃ gahaṇaṃ paccetabbaṃ. Rūpañcāti etena catunnaṃ mahābhūtānaṃ catuvīsatiupādārūpānañca gahaṇaṃ paccetabbaṃ. Idāni tassa nirujjhanūpāyaṃ dassento ‘‘viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti āha. Tattha viññāṇanti carimaviññāṇampi abhisaṅkhāraviññāṇampi. Abhisaṅkhāraviññāṇassa pahīnanirodhena etthetaṃ uparujjhati nirujjhati dīpasikhā viya apaṇṇattikabhāvaṃ yāti, carimaviññāṇassa anuppādapaccayattā anuppādanirodhena anuppādavaseneva uparujjhatīti (dī. ni. aṭṭha. 1.499).

By 'wisdom, mindfulness, and name,' the inclusion of the four immaterial aggregates is to be understood. By 'form,' the inclusion of the four great elements and the twenty-four derived forms is to be understood. Now, to show the means of its cessation, it is said: 'With the cessation of consciousness, here this ceases.' Here, 'consciousness' refers both to the final consciousness and to the kamma-forming consciousness. With the cessation through abandonment of the kamma-forming consciousness, here this ceases, is extinguished, and goes to a state of non-manifestation, just as a lamp flame. As for the final consciousness, because its non-arising is the condition, it ceases through non-arising, by way of non-arising.

7. Ettāvatā ca ‘‘dukkhamassa mahabbhaya’’nti iminā pakāsitaṃ dukkhasaccaṃ, ‘‘yāni sotānī’’ti iminā samudayasaccaṃ, ‘‘paññāyete pidhīyare’’ti iminā maggasaccaṃ, ‘‘asesaṃ uparujjhatī’’ti iminā nirodhasaccanti evaṃ cattāri saccāni sutvāpi ariyabhūmiṃ anadhigato puna sekkhāsekkhapaṭipadaṃ pucchanto ‘‘ye ca saṅkhātadhammāse’’ti gāthamāha. Tattha saṅkhātadhammāti aniccādivasena parivīmaṃsitadhammā, arahantānametaṃ adhivacanaṃ. Sekkhāti sīlādīni sikkhamānā avasesā ariyapuggalā. Puthūti bahū sattajanā. Tesaṃ me nipako iriyaṃ puṭṭho pabrūhīti tesaṃ me sekkhāsekkhānaṃ nipako paṇḍito tvaṃ puṭṭho paṭipattiṃ brūhīti.

7. Thus far, the truth of suffering has been shown by the phrase 'a great fear is this suffering,' the truth of origin by 'whatever streams,' the truth of the path by 'by wisdom they are blocked,' and the truth of cessation by 'ceases without remainder.' Having heard these four truths, yet not having attained the noble stage, he asks again about the practice of trainees and those beyond training, saying, 'And those whose phenomena are comprehended.' Here, 'those whose phenomena are comprehended' refers to those who have examined phenomena in terms of impermanence and so on—this is a designation for arahants. 'Trainees' refers to the remaining noble individuals who are training in virtue and so on. 'Many' means many beings, people. 'Of these, you who are skilled, being asked by me, explain their conduct' means, 'You, being wise, when asked by me, explain the practice of these trainees and those beyond training.'

Tesaṃ khandhā saṅkhātāti tesaṃ pañcakkhandhā appaṭisandhikaṃ katvā desitā, saṅkhepaṃ katvā ṭhapitā vā. Dhātuādīsupi eseva nayo. Iriyanti payogaṃ. Cariyanti kiriyaṃ. Vuttinti pavattiṃ. Ācaranti caraṇaṃ. Gocaranti paccayaṃ. Vihāranti iriyāpathapavattanaṃ. Paṭipadanti vipassanaṃ.

'Their aggregates are comprehended' means their five aggregates are taught as not leading to renewed existence, or are established in brief. The same method applies to elements and so on. 'Conduct' (iriyaṃ) means application. 'Deportment' (cariyaṃ) means action. 'Way of life' (vuttiṃ) means continuation. 'Behavior' (ācaraṃ) means conduct. 'Resort' (gocaraṃ) means condition. 'Abiding' (vihāraṃ) means the progression of postures. 'Practice' (paṭipadaṃ) means insight.

8. Athassa bhagavā yasmā sekkhena kāmacchandanīvaraṇaṃ ādiṃ katvā sabbakilesā pahātabbā eva, tasmā ‘‘kāmesūti upaḍḍhagāthāya sekkhapaṭipadaṃ dasseti. Tassattho – vatthukāmesu kilesakāmena nābhigijjheyya, kāyaduccaritādayo ca manaso āvilabhāvakare dhamme pajahanto manasānāvilo siyāti. Yasmā pana asekkho aniccādivasena sabbasaṅkhārādīnaṃ paritulitattā kusalo sabbadhammesu kāyānupassanāsatiādīhi ca sato sakkāyadiṭṭhiādīnaṃ bhinnattā bhikkhubhāvaṃ patto hutvā sabbairiyāpathesu paribbajati, tasmā ‘‘kusalo’’ti upaḍḍhagāthāya asekkhapaṭipadaṃ dasseti.

8. Then the Blessed One, because for a trainee all defilements, beginning with the hindrance of sensual desire, must be abandoned, shows the trainee's practice with the half-verse beginning 'in sensual pleasures.' Its meaning is this: one should not be greedy for sense objects with the defilement of sensual desire, and abandoning bodily misconduct and other states that make the mind turbid, one should be mentally unturbid. But because the one beyond training is skilled in all phenomena, having thoroughly weighed all conditioned things and so on as impermanent and so on; and is mindful through mindfulness of the body and so on; and having broken through personality view and so on, has attained the state of a bhikkhu and conducts himself in all postures; therefore, with the half-verse beginning 'skilled,' he shows the practice of one beyond training.

Nābhigijjheyyāti [Pg.8] gedhaṃ nāpajjeyya. Na paligijjheyyāti lobhaṃ nāpajjeyya. Na palibundheyyāti lobhavasena na allīyeyya.

'One should not be greedy' means one should not fall into voracity. 'One should not be attached' means one should not fall into greed. 'One should not be bound' means one should not cling due to greed.

Āvilakare kilese jaheyyāti cittāluḷakare upatāpasaṅkhāte kilese jaheyya.

'One should abandon the defilements that make the mind turbid' means one should abandon the defilements known as vexation that agitate the mind.

Sabbe dhammā anattāti nibbānaṃ antokaritvā vuttaṃ. Yaṃ kiñci samudayadhammanti yaṃ kiñci sappaccayasabhāvaṃ.

'All phenomena are not-self'—this is said including Nibbāna. 'Whatever has an arising nature' means whatever has a conditioned nature.

Saha gāthāpariyosānāti gāthāvasāneneva saddhiṃ. Yete brāhmaṇena saddhiṃ ekacchandāti ye ete ajitamāṇavena kalyāṇachandena ekajjhāsayā. Ekappayogāti kāyavacīmanopayogehi ekappayogā. Ekādhippāyāti eko adhippāyo ruci etesanti ekādhippāyā, ekarucikāti attho. Ekavāsanavāsitāti atītabuddhasāsane tena saddhiṃ bhāvitabhāvanā. Anekapāṇasahassānanti anekesaṃ devamanussasaṅkhātānaṃ pāṇasahassānaṃ. Virajaṃ vītamalanti rāgādirajavirahitaṃ rāgādimalavirahitañca.

'With the conclusion of the verse' means together with the very end of the verse. 'Those who with the brahmin were of one accord' means those who shared the same wholesome intention and resolve as the young man Ajita. 'Of one application' means united in bodily, verbal, and mental application. 'Of one purpose' means they have a single purpose and inclination, thus of one liking. 'Perfumed with the same perfume' means they had cultivated meditation together with him in a past Buddha’s dispensation. 'Of many thousands of beings' means of many thousands of beings designated as devas and humans. 'Dustless and stainless' means devoid of the dust of lust and so forth, and free from the stain of lust and so forth.

Dhammacakkhunti idha sotāpattimaggo adhippeto. Aññattha heṭṭhāmaggattayaṃ. Tassa uppattikāraṇadassanatthaṃ ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti āha. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena evaṃ sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimuccīti tassa ca ajitabrāhmaṇassa antevāsikasahassānañca taṇhādīhi aggahetvā kāmāsavādīhi maggakkhaṇe cittaṃ vimuccamānaṃ phalakkhaṇe vimucci. Saha arahattappattāti arahattappattiyā ca saheva āyasmato ajitassa ca antevāsikasahassassa ca ajinajaṭāvākacīratidaṇḍakamaṇḍaluādayo antaradhāyiṃsu. Sabbeva iddhimayapattacīvaradharā dvaṅgulakesā ehibhikkhū hutvā bhagavantaṃ namassamānā pañjalikā nisīdiṃsu. Pāḷiyaṃ pana ajitattherova paññāyati. Tattha anvatthapaṭipattiyāti sayaṃ paccāsīsitaladdhapaṭipattiyā, nibbānaladdhabhāvenāti attho. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā arahattanikūṭena desanaṃ niṭṭhāpesīti.

The 'eye of the Dhamma' here signifies the path of stream-entry; elsewhere it refers to the three lower paths. To show the cause of its arising, he said, 'Whatever is subject to arising, all that is subject to cessation.' For, taking cessation as its object, it arises by penetrating all conditioned things in this way by means of its function. 'The mind of that brahmin was liberated from the taints through non-clinging' means that the minds of the brahmin Ajita and his thousand disciples, not grasping with craving and so forth, being liberated from the taints of sensual desire and so forth at the moment of the path, were fully liberated at the moment of fruition. 'Together with the attainment of arahantship' means that along with the attainment of arahantship, the antelope skin, matted hair, bark garments, staff, and water pot of the Venerable Ajita and his thousand disciples disappeared. All of them, wearing robes and carrying bowls created by supernormal power, with hair two fingers’ breadth long, became 'ehi-bhikkhus,' and having paid homage to the Blessed One with joined palms, they sat down. In the Pāḷi text, however, only Elder Ajita is mentioned. There, 'by the practice according to the meaning' means by the practice obtained through one’s own aspiration, that is, by the state of having attained Nibbāna. The rest is clear everywhere. Thus, the Blessed One concluded the discourse with the pinnacle of arahantship.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa,

Ajitamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The explanation of the discourse on the questions of the young man Ajita is concluded.

2. Tissametteyyamāṇavasuttaniddesavaṇṇanā

2. The explanation of the discourse on the questions of the young man Tissametteyya.

9. Dutiye [Pg.9] tissametteyyasuttaniddese – kodha santusitoti niṭṭhite pana ajitasutte ‘‘kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti (su. ni. 1124; cūḷani. mogharājamāṇavapucchā 143) evaṃ mogharājā pucchituṃ ārabhi. ‘‘Na tāvassa indriyāni paripākaṃ gatānī’’ti ñatvā bhagavā ‘‘tiṭṭha tvaṃ, mogharāja, añño pucchatū’’ti paṭikkhipi. Tato tissametteyyo attano saṃsayaṃ pucchanto ‘‘kodhāti gāthamāha. Tattha kodha santusitoti ko idha satto tuṭṭho. Iñjitāti taṇhādiṭṭhivipphanditāni. Ubhantamabhiññāyāti ubho ante abhijānitvā. Mantā na lippatīti paññāya na lippati.

9. In the commentary on the second Tissametteyya Sutta: When the Ajita Sutta had concluded, Mogharāja began to ask, "How should one look upon the world so that the King of Death does not see one?" (Snp 1124; Cūḷaniddesa, Mogharājamāṇavapucchā 143). Knowing that "his faculties had not yet matured," the Blessed One declined, saying, "Wait, Mogharāja, let another ask." Then Tissametteyya, asking about his own doubt, spoke the verse beginning with 'kodha'. Here, 'kodha santusito' is glossed as 'who here is the contented being?' ('ko idha satto tuṭṭho'). 'Iñjita' refers to the agitations caused by craving and views. 'Ubhantamabhiññāya' means having fully understood both extremes. 'Mantā na lippati' means one is not stained by wisdom.

Paripuṇṇasaṅkappoti nekkhammādivitakkehi paripuṇṇasaṅkappattā paripuṇṇamanoratho.

'Paripuṇṇasaṅkappo' means one whose wishes are fulfilled, because his resolve is fulfilled by thoughts such as renunciation.

Taṇhiñjitanti taṇhāya calitaṃ. Diṭṭhiñjitādīsupi eseva nayo. Kāmiñjitanti kilesakāmehi iñjitaṃ phanditaṃ. ‘‘Kammiñjita’’ntipi pāṭho, taṃ na sundaraṃ.

'Taṇhiñjita' means moved by craving. The same principle applies to 'diṭṭhiñjita' and the others. 'Kāmiñjita' means moved or agitated by sensual defilements. There is also a variant reading, 'kammiñjita,' but that is not as good.

Mahanto purisoti mahāpuriso. Uttamo purisoti aggapuriso. Padhāno purisoti seṭṭhapuriso. Alāmako purisoti visiṭṭhapuriso. Jeṭṭhako purisoti pāmokkhapuriso. Na heṭṭhimako purisoti uttamapuriso. Purisānaṃ koṭippatto purisoti padhānapuriso. Sabbesaṃ icchito purisoti pavarapuriso.

'Mahanto puriso' means a great person. 'Uttamo puriso' means the highest person. 'Padhāno puriso' means the best person. 'Alāmako puriso' means a distinguished person. 'Jeṭṭhako puriso' means the leading person. 'Na heṭṭhimako puriso' means the highest person. 'Purisānaṃ koṭippatto puriso' means the principal person. 'Sabbesaṃ icchito puriso' means an excellent person.

Sibbinimaccagāti taṇhaṃ atiagā, atikkamitvā ṭhito. Upaccagāti bhusaṃ atiagā.

'Sibbinimaccagā' means he has gone beyond craving; having transcended it, he is established. 'Upaccagā' means he has completely gone beyond it.

10. Tassetamatthaṃ bhagavā byākaronto ‘‘kāmesū’’ti gāthādvayamāha. Tattha kāmesu brahmacariyavāti kāmanimittaṃ brahmacariyavā, kāmesu ādīnavaṃ disvā maggabrahmacariyena samannāgatoti vuttaṃ hoti. Ettāvatā santusitataṃ dasseti. ‘‘Vītataṇho’’tiādīhi aniñjitataṃ. Tattha saṅkhāya nibbutoti aniccādivasena dhamme vīmaṃsitvā rāgādinibbānena nibbuto.

10. The Blessed One, explaining this meaning, spoke the two verses beginning with 'kāmesu.' Here, 'kāmesu brahmacariyavā' means one who lives the holy life with regard to sensual pleasures; that is to say, having seen the danger in sensual pleasures, one is endowed with the holy life of the path. This much indicates contentment. 'Vītataṇho' and so on indicate imperturbability. Here, 'saṅkhāya nibbuto' means one who, having investigated phenomena in terms of impermanence and so on, is extinguished by the extinguishing of passion and so on.

Asaddhammasamāpattiyāti [Pg.10] nīcadhammasamāyogato. Āratīti ārakā ramanaṃ. Viratīti tāya vinā ramanaṃ. Paṭiviratīti paṭinivattitvā tāya vinā ramanaṃ. Veramaṇīti veravināsanaṃ. Akiriyāti kiriyāpacchindanaṃ. Akaraṇanti karaṇaparicchindanaṃ. Anajjhāpattīti anāpajjanatā. Velāanatikkamoti sīmāanatikkamo. Sesaṃ tattha tattha vuttanayattā pākaṭameva.

'Asaddhammasamāpattiyā' means from association with base qualities. 'Ārati' means delighting from afar. 'Virati' means delighting without that. 'Paṭivirati' means turning back and delighting without that. 'Veramaṇī' means the destruction of enmity. 'Akiriyā' means the cutting off of action. 'Akaraṇa' means the cutting off of doing. 'Anajjhāpatti' means non-offending. 'Velāanatikkamo' means non-transgression of the boundary. The rest is evident, as the method has been stated in the respective places.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsikasahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ pubbasadisameva.

Thus the Blessed One taught this discourse also with Arahantship as its culmination. At the end of the teaching, this brahmin too was established in Arahantship along with his thousand students, and the Dhamma eye arose in many thousands of others. The rest was just as before.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa,

Tissametteyyamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Tissametteyya-māṇava Sutta is concluded.

3. Puṇṇakamāṇavasuttaniddesavaṇṇanā

3. Commentary on the Exposition of the Puṇṇaka-māṇava Sutta

12. Tatiye puṇṇakasuttaniddese – anejanti idampi purimanayeneva mogharājānaṃ paṭikkhipitvā vuttaṃ. Tattha mūladassāvinti akusalamūlādidassāviṃ. Isayoti isināmakā jaṭilā. Yaññanti deyyadhammaṃ. Akappayiṃsūti pariyesiṃsu.

12. In the exposition of the third Puṇṇaka Sutta—'aneja' (unshaken): this too was spoken after rejecting Mogharāja, in the manner stated previously. Here, 'mūladassāvi' means one who sees the roots, such as the unwholesome roots. 'Isayo' refers to matted-hair ascetics bearing the name Isi. 'Yañña' means an offering. 'Akappayiṃsu' means they sought.

Hetudassāvītiādīni sabbāni kāraṇavevacanāneva. Kāraṇañhi yasmā attano phalatthāya hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ phalaṃ nideti ‘handa, gaṇhatha na’nti appeti viya, tasmā nidānanti vuccati. Sambhavadassāvītiādīni pañca padāni heṭṭhā dassitanayāni eva. Yasmā taṃ paṭicca eti pavattati, tañca phalaṃ tato samudeti uppajjati, tasmā paccayoti ca samudayoti ca vuccati.

The terms 'hetudassāvī' and so on are all simply synonyms for 'cause.' For a cause is called 'hetu' because it impels or proceeds for the sake of its own effect. It is called 'nidāna' because it indicates that effect, as if offering, 'Come, take it now!' The five terms beginning with 'sambhavadassāvī' follow the method shown below. It is called 'paccaya' and 'samudaya' because the effect comes about and proceeds in dependence on it, and that effect originates and arises from it.

Yā vā panaññāpi kāci sugatiyoti catuapāyavinimuttakā uttaramātādayo appesakkhā kapaṇamanussā ca dullabhaghāsacchādanā dukkhapīḷitā veditabbā. Yā vā panaññāpi kāci duggatiyoti yamarājanāgasupaṇṇapetamahiddhikādayo paccetabbā. Attabhāvābhinibbattiyāti tīsu ṭhānesu [Pg.11] paṭisandhivasena attabhāvapaṭilābhatthāya. Jānātīti sabbaññutaññāṇena jānāti. Passatīti samantacakkhunā passati.

Or whatever other happy destinations there may be: this should be understood as those freed from the four states of deprivation, including those of superior birth and the like, as well as humans of little power, the wretched, those for whom food and clothing are difficult to obtain, and those oppressed by suffering. Or whatever other unhappy destinations there may be: this should be understood as beings such as Yama, Nāgas, Supaṇṇas, Petas of great power, and the like. For the arising of individual existence: this means for the purpose of obtaining individual existence by way of rebirth-linking in the three realms. He knows: he knows with the knowledge of omniscience. He sees: he sees with the all-seeing eye.

Akusalāti akosallasambhūtā. Akusalaṃ bhajantīti akusalabhāgiyā. Akusalapakkhe bhavāti akusalapakkhikā. Sabbe te avijjā mūlaṃ kāraṇaṃ etesanti avijjāmūlakā. Avijjāya samosaranti sammā osaranti gacchantīti avijjāsamosaraṇā. Avijjāsamugghātāti arahattamaggena avijjāya hatāya. Sabbe te samugghātaṃ gacchantīti vuttappakārā akusaladhammā, te sabbe hatabhāvaṃ pāpuṇanti.

'Akusalā' means born of unskillfulness. 'Akusalaṃ bhajanti' means they partake of the unwholesome, thus they are 'akusalabhāgiyā' (partakers of the unwholesome). 'Akusalapakkhe bhavā' means they are on the side of the unwholesome, thus they are 'akusalapakkhikā' (of the unwholesome faction). For all of them, ignorance is the root and cause, thus they are 'avijjāmūlakā' (rooted in ignorance). They converge on ignorance, they rightly resort to it and go to it, thus they are 'avijjāsamosaraṇā' (converging on ignorance). 'Avijjāsamugghātā' means with the uprooting of ignorance, that is, when ignorance is destroyed by the path of Arahantship. 'Sabbe te samugghātaṃ gacchanti' means all those unwholesome states of the kind described go to uprooting; they all reach the state of being destroyed.

Appamādamūlakāti satiavippavāso appamādo mūlaṃ kāraṇaṃ etesanti appamādamūlakā. Appamādesu sammā osaranti gacchantīti appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatīti sayaṃ kāmāvacaropi samāno catubhūmakadhammānaṃ patiṭṭhābhāvena aggo nāma jāto.

'Appamādamūlakā' means those for whom heedfulness, which is the non-abandonment of mindfulness, is the root and cause. 'Appamādesu sammā osaranti gacchanti' means they rightly resort to and go to heedfulness, thus they are 'appamādasamosaraṇā' (converging on heedfulness). 'Appamādo tesaṃ dhammānaṃ aggamakkhāyati' means heedfulness is declared the foremost of those qualities; although it is itself of the sense-sphere, by being the foundation for qualities of the four planes, it has come to be called the foremost.

Alamattoti samatthacitto. Mayā pucchitanti mayā puṭṭhaṃ. Vahassetaṃ bhāranti etaṃ ābhatabhāraṃ vahassu. Ye keci isipabbajjaṃ pabbajitā. ‘‘Isipabbajjā pabbajitā’’tipi pāṭho.

'Alamatto' means one whose mind is competent. 'Mayā pucchitaṃ' means 'asked by me.' 'Vahassetaṃ bhāraṃ' means 'carry this burden that has been brought.' 'Ye keci isipabbajjaṃ pabbajitā' means 'whoever have gone forth into the ascetic life.' There is also the reading 'Isipabbajjā pabbajitā'.

Ājīvakasāvakānaṃ ājīvakā devatāti ye ājīvakavacanaṃ suṇanti sussusanti, te ājīvakasāvakā, tesaṃ ājīvakasāvakānaṃ. Ājīvakā ca tesaṃ deyyadhammaṃ paṭiggaṇhanti, te eva ājīvakā devatā. Evaṃ sabbattha. Ye yesaṃ dakkhiṇeyyāti ye ājīvakādayo disāpariyosānā yesaṃ khattiyādīnaṃ deyyadhammānucchavikā. Te tesaṃ devatāti te ājīvakādayo tesaṃ khattiyādīnaṃ devatā.

'Ājīvakasāvakānaṃ ājīvakā devatā' means that for the disciples of the Ājīvakas, the Ājīvakas are their deities. Those who listen and wish to hear the word of the Ājīvakas are the disciples of the Ājīvakas; the phrase 'tesaṃ ājīvakasāvakānaṃ' refers to these disciples. And the Ājīvakas accept offerings from them, so they are indeed their deities. This applies in all cases. 'Ye yesaṃ dakkhiṇeyyā' means those such as the Ājīvakas who, as far as the limits of the directions, are suitable recipients of offerings from khattiyas and others. 'Te tesaṃ devatā' means those Ājīvakas and others are the deities of those khattiyas and the like.

Yepi yaññaṃ esantīti deyyadhammaṃ icchanti. Gavesantīti olokenti. Pariyesantīti uppādenti. Yaññā vā ete puthūti yaññā eva vā ete puthukā. Yaññayājakā vā ete puthūti deyyadhammassa yājanakā eva vā ete puthukā. Dakkhiṇeyyā vā ete puthūti deyyadhammānucchavikā eva vā ete puthukā. Te vitthārato dassetuṃ ‘‘kathaṃ yaññā vā ete puthū’’tiādinā nayena vitthārena dasseti.

'Yepi yaññaṃ esanti' means they desire an offering. 'Gavesanti' means they observe. 'Pariyesanti' means they bring about. 'Yaññā vā ete puthū' means these sacrifices are indeed diverse. 'Yaññayājakā vā ete puthū' means these instigators of offerings are indeed diverse. 'Dakkhiṇeyyā vā ete puthū' means these who are suitable for offerings are indeed diverse. To show them in detail, he shows them in detail by the method beginning with 'how are the sacrifices diverse?'.

13. Āsīsamānāti [Pg.12] rūpādīni patthayamānā. Itthattanti itthabhāvañca patthayamānā, manussādibhāvaṃ icchantāti vuttaṃ hoti. Jaraṃ sitāti jaraṃ nissitā. Jarāmukhena cettha sabbaṃ vaṭṭadukkhaṃ vuttaṃ. Tena vaṭṭadukkhanissitā tato aparimuccamānāyeva kappayiṃsūti dīpeti.

13. 'Āsīsamānā' means desiring forms and the like. 'Itthattanti' means desiring this or that state of being; that is to say, desiring states such as human existence. 'Jaraṃ sitā' means relying on old age. Here, through old age, all the suffering of the cycle of rebirth is expressed. By this, it shows that, relying on the suffering of the cycle and not being freed from it, they performed sacrifices.

Rūpapaṭilābhaṃ āsīsamānāti vaṇṇāyatanasampattilābhaṃ patthayamānā. Saddādīsupi eseva nayo. Khattiyamahāsālakule attabhāvapaṭilābhanti sārappatte khattiyānaṃ mahāsālakule attabhāvalābhaṃ paṭisandhiṃ patthayamānā. Brāhmaṇamahāsālakulādīsupi eseva nayo. Brahmakāyikesu devesūti ettha pubbabhavaṃ sandhāya vuttaṃ. Etthāti khattiyakulādīsu.

'Desiring the acquisition of form' means desiring the attainment of the perfection of the beauty-sphere. For sounds and so on, the same method applies. 'The acquisition of an individual existence in a great noble family of Khattiyas' means aspiring to the acquisition of an individual existence, that is, rebirth, in a great noble family of Khattiyas, one of substance. For great noble families of Brahmins and so on, the same method applies. 'Among the Brahmakāyika deities' is said here in reference to a previous existence. 'Here' means in the families of Khattiyas and so on.

Jarānissitāti jaraṃ assitā. Byādhinissitātiādīsupi eseva nayo. Etehi sabbaṃ vaṭṭadukkhaṃ pariyādiyitvā dassitaṃ hoti.

'Dependent on old age' means based on old age. For 'dependent on sickness' and so on, the same method applies. By means of these, all the suffering of the round of existence is shown as fully encompassed.

14. Kaccisu te bhagavā yaññapathe appamattā, atāru jātiñca jarañca mārisāti ettha yañño eva yaññapatho. Idaṃ vuttaṃ hoti – kacci te yaññe appamattā hutvā yaññaṃ kappayantā vaṭṭadukkhamuttariṃsūti.

14. 'Venerable Sir, were they diligent on the path of sacrifice, and have they crossed over birth and old age?' Here, 'path of sacrifice' means sacrifice itself. This is what is said: 'Being diligent in sacrifice and maintaining the sacrifice, have they crossed beyond the suffering of the round of existence?'

Yepi yaññaṃ denti yajantīti deyyadhammadānavasena yajanti. Pariccajantīti vissajjenti.

'Those who give a sacrifice, who sacrifice' means they sacrifice by way of giving gifts. 'They give up' means they relinquish.

15. Āsīsantīti rūpapaṭilābhādayo patthenti. Thomayantīti ‘‘suciṃ dinna’’ntiādinā nayena yaññādīni pasaṃsanti. Abhijappantīti rūpādipaṭilābhāya vācaṃ gīranti. Juhantīti denti. Kāmābhijappanti paṭicca lābhanti rūpādilābhaṃ paṭicca punappunaṃ kāme eva abhijappanti, ‘‘aho vata amhākampi siyyu’’nti vadanti, taṇhañca tattha vaḍḍhentīti vuttaṃ hoti. Yājayogāti yāgādhimuttā. Bhavarāgarattāti evamimehi āsīsanādīhi bhavarāgeneva rattā, bhavarāgarattā vā hutvā etāni āsīsanādīni karontā nātariṃsu jātiādivaṭṭadukkhaṃ na uttariṃsu.

15. 'They aspire' means they desire the acquisition of form and so on. 'They praise' means they praise sacrifices and so on in the manner of 'what is given is pure,' etc. 'They murmur' means they utter speech for the sake of acquiring form and so on. 'They sacrifice' means they give. 'They murmur for sensual pleasures and thereby obtain' means: dependent on the acquisition of form and so on, they repeatedly murmur for sensual pleasures, saying, 'Oh, that we too might have them!' Thus it is said that they increase craving therein. 'Devoted to sacrifice' means intent on sacrifice. 'Impassioned by the craving for existence' means: impassioned by the craving for existence through these aspirations and so on; or, having become impassioned by the craving for existence, while performing these aspirations and so on, they did not cross over, did not transcend the suffering of the round of existence, such as birth.

Yaññaṃ vā thomentīti dānaṃ vā vaṇṇenti. Phalaṃ vāti rūpādipaṭilābhaṃ. Dakkhiṇeyye vāti jātisampannādīsu. Suciṃ dinnanti suciṃ katvā dinnaṃ. Manāpanti manavaḍḍhanakaṃ. Paṇītanti ojavantaṃ. Kālenāti tattha tattha sampattakāle[Pg.13]. Kappiyanti akappiyaṃ vajjetvā dinnaṃ. Anavajjanti niddosaṃ. Abhiṇhanti punappunaṃ. Dadaṃ cittaṃ pasāditanti dadato muñcanacittaṃ pasāditanti. Thomenti kittentīti guṇaṃ pākaṭaṃ karonti. Vaṇṇentīti vaṇṇaṃ bhaṇanti. Pasaṃsantīti pasādaṃ pāpenti.

'Or they praise the sacrifice' means or they praise giving. 'Or the fruit' means the acquisition of form and so on. 'Or those worthy of offerings' means those endowed with good birth and so on. 'Given purely' means given after making it pure. 'Pleasing' means increasing the mind. 'Excellent' means savory. 'At the right time' means at the appropriate time in each case. 'Allowable' means given after avoiding what is unsuitable. 'Blameless' means faultless. 'Constantly' means again and again. 'Having gladdened the mind while giving' means having gladdened the giver's mind of relinquishing. 'They praise, they extol' means they make the quality manifest. 'They describe' means they speak of its qualities. 'They commend' means they cause confidence.

Ito nidānanti ito manussalokato dinnakāraṇā. Ajjhāyakāti mante parivattentā. Mantadharāti mante dhārentā. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedānaṃ. Oṭṭhapahaṭakaraṇavasena pāraṃ gatāti pāragū. Saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ. Nighaṇḍūti nighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ. Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāvahaṃ satthaṃ. Saha akkharappabhedena sākkharappabhedānaṃ. Akkharappabhedoti sikkhā ca nirutti ca. Itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā ‘‘itiha āsa, itiha āsā’’ti īdisavacanapaṭisaṃyuttapurāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tesaṃ itihāsapañcamānaṃ vedānaṃ.

'From this as a cause' means from this human world as the cause of giving. 'Reciters' means those who recite the mantras. 'Upholders of mantras' means those who retain the mantras. 'Of the three Vedas' means of the Rigveda, Yajurveda, and Sāmaveda. 'One who has gone to the far shore' means one who has mastered by means of articulation with the striking of the lips. 'Of those with the Nighaṇḍu and Keṭubha' means along with the Nighaṇḍu and the Keṭubha. 'Nighaṇḍu' is a treatise explaining synonyms for trees and other things. 'Keṭubha' is the arrangement and modification of rites, a text beneficial to poets. 'Of those with the distinctions of letters' means along with the distinctions of letters. 'Distinctions of letters' means both phonetics and etymology. 'Of those with the Itihāsa as the fifth' means: having made the Atharvaveda the fourth, the Itihāsa—which is reckoned as ancient tales connected with such sayings as 'thus it was, thus it was'—is the fifth for them, thus they are 'those with the Itihāsa as the fifth'; of those Vedas with the Itihāsa as the fifth.

Padaṃ tadavasesañca byākaraṇaṃ adhiyanti, vedenti vāti padakā veyyākaraṇā. Lokāyataṃ vuccati vitaṇḍavādasatthaṃ. Mahāpurisalakkhaṇanti mahāpurisānaṃ buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthappamāṇaṃ satthaṃ. Yattha soḷasasahassagāthāpadaparimāṇā buddhamantā nāma ahesuṃ. Yesaṃ vasena ‘‘iminā lakkhaṇena samannāgatā buddhā nāma honti, iminā paccekabuddhā, aggasāvakā, asītimahāsāvakā (theragā. aṭṭha. 2.1288), buddhamātā, buddhapitā, aggupaṭṭhāko, aggupaṭṭhāyikā, rājā cakkavattī’’ti ayaṃ viseso ñāyati. Anavayāti imesu lokāyatamahāpurisalakkhaṇesu anūnā paripūrakārino, avayā na hontīti vuttaṃ hoti. Avayā nāma ye tāni atthato ca ganthato ca sandhāretuṃ na sakkonti. Vītarāgāti pahīnarāgā. Etena arahattaphalaṭṭhā vuttā. Rāgavinayāya vā paṭipannāti etena arahattamaggaṭṭhā. Vītadosāti anāgāmiphalaṭṭhā. Dosavinayāya vā paṭipannāti etena anāgāmimaggaṭṭhā. Vītamohāti arahattaphalaṭṭhā. Mohavinayāya vā paṭipannāti arahattamaggaṭṭhā. Sīlasamādhipaññāvimuttisampannāti [Pg.14] etehi catūhi lokiyalokuttaramissakehi sīlādīhi sampannā. Vimuttiñāṇadassanasampannāti etena paccavekkhaṇañāṇasampannā vuttāti ñātabbaṃ, tañca kho lokiyameva. Abhijappantīti patthenti. Jappantīti paccāsīsanti. Pajappantīti atīva paccāsīsanti. Yājayogesu yuttāti anuyoge deyyadhamme diyyamāne abhiyogavasena yuttā.

'Philologists' and 'grammarians' are so called because they study or know the word, the remainder of the text, and its explanation. 'Lokāyata' is called the science of sophistry. 'The characteristics of a great person' is a treatise of twelve thousand verses illuminating the characteristics of great beings such as Buddhas. Wherein there were so-called 'Buddha-mantras' amounting to sixteen thousand gāthā-verses. By means of which this distinction is known: 'Those endowed with this characteristic are called Buddhas, with this Paccekabuddhas, chief disciples, the eighty great disciples (Theragāthā Commentary 2.1288), the Buddha’s mother, the Buddha’s father, the chief male attendant, the chief female attendant, and a wheel-turning monarch.' 'Not defective' means not deficient in these Lokāyata and Mahāpurisalakkhaṇa texts, those who make them complete; it is said that they are not defective. 'Defective' are those who are not able to retain them in terms of meaning and text. 'Devoid of lust' means having abandoned lust. By this, those standing in the fruit of arahantship are meant. 'Or practicing for the removal of lust'—by this, those standing in the path of arahantship are meant. 'Devoid of hatred' means those standing in the fruit of non-returning. 'Or practicing for the removal of hatred'—by this, those standing in the path of non-returning are meant. 'Devoid of delusion' means those standing in the fruit of arahantship. 'Or practicing for the removal of delusion'—by this, those standing in the path of arahantship are meant. 'Endowed with virtue, concentration, wisdom, and liberation' means endowed with these four—virtue, etc.—which are a mixture of mundane and supramundane. 'Endowed with the knowledge and vision of liberation'—by this, it should be known that those endowed with the knowledge of reviewing are meant, and that, indeed, is only mundane. 'They murmur' means they desire. 'They mutter' means they hope for. 'They mumble' means they hope for exceedingly. 'Engaged in the practice of sacrifice' means engaged with exertion in the practice when things to be given are being given.

16. Atha ko carahīti atha idāni ko añño atāri.

16. 'Then who, pray?' means: 'Then who else now has crossed over?'

17. Saṅkhāyāti ñāṇena vīmaṃsitvā. Paroparānīti parāni ca oparāni ca, parattabhāvasakattabhāvādīni parāni ca oparāni cāti vuttaṃ hoti. Vidhūmoti kāyaduccaritādidhūmavirahito. Anīghoti rāgādiīghavirahito. Atāri soti so evarūpo arahā jātijaraṃ atāri.

17. 'Having comprehended' means having investigated with wisdom. 'Higher and lower' means both higher and lower; it is said to mean higher and lower states such as the state of being another and the state of being oneself. 'Smokeless' means devoid of the smoke of bodily misconduct and so on. 'Untroubled' means devoid of the anguish of lust and so on. 'He has crossed over' means such an arahant has crossed over birth and aging.

Sakarūpāti attano rūpā. Pararūpāti paresaṃ rūpā. Kāyaduccaritaṃ vidhūmitanti tividhakāyaduccaritaṃ vidhūmaṃ kataṃ. Vidhamitanti nāsitaṃ.

'One's own form' means one's own forms. 'Others' form' means others' forms. 'Bodily misconduct is smoked out' means the threefold bodily misconduct is made smokeless. 'Dispelled' means destroyed.

Māno hi te, brāhmaṇa, khāribhāroti yathā khāribhāro khandhena vayhamāno upariṭṭhitopi akkantakkantaṭṭhānaṃ pathaviyā saddhiṃ phasseti viya, evaṃ jātigottakulādīni mānavatthūni nissāya ussāpito māno, tattha tattha issaṃ uppādento catūsu apāyesu saṃsīdāpeti. Tenāha – ‘‘māno hi te, brāhmaṇa, khāribhāro’’ti. Kodho dhūmoti tava ñāṇaggissa upakkilesaṭṭhena kodho dhūmo. Tena hi te upakkiliṭṭho ñāṇaggi na virocati. Bhasmani mosavajjanti nirojaṭṭhena musāvādo chārikā nāma. Yathā hi chārikāya paṭicchanno aggi na jotati, evaṃ te musāvādena paṭicchannaṃ ñāṇanti dasseti. Jivhā sujāti yathā tuyhaṃ suvaṇṇarajatalohakaṭṭhamattikāsu aññataramayā yāgayajanatthāya sujā hoti, evaṃ mayhaṃ dhammayāgayajanatthāya pahutajivhā sujāti vadati. Yathā tuyhaṃ nadītīre yajanaṭṭhānaṃ, evaṃ dhammayāgayajanaṭṭhānaṭṭhena hadayaṃ jotiṭṭhānaṃ. Attāti cittaṃ.

'Pride, brahmin, is your khāri-load': Just as a khāri-load, being carried on the shoulder, though held up high, seems to touch the ground at every step, so too pride, lifted up based on the grounds for pride such as birth, clan, and family, by producing envy here and there, causes one to sink down into the four states of woe. Therefore he said: 'Pride, brahmin, is your khāri-load.' 'Anger is smoke' means: anger is smoke because it is a defilement of your fire of wisdom. For by it your defiled fire of wisdom does not shine. 'False speech is ashes' means: false speech is called ashes because it is without substance. Just as a fire covered by ashes does not blaze, so it shows that your wisdom is covered by false speech. 'The tongue is the sacrificial ladle' means: just as your ladle, made of one of these—gold, silver, bronze, wood, or clay—is for the purpose of performing a sacrifice, so he says, 'My capable tongue is the sacrificial ladle for the purpose of performing the Dhamma-sacrifice.' Just as your place of sacrifice is on the riverbank, so the heart is the place of the fire because it is the place for performing the Dhamma-sacrifice. 'The self' means the mind.

Jātīti jāyanakavasena jāti. Idamettha sabhāvapaccattaṃ. Sañjāyanavasena sañjāti, upasaggena padaṃ vaḍḍhitaṃ. Okkamanavasena okkanti. Jāyanaṭṭhena [Pg.15] vā jāti. Sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti. Sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti. Sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamanti pavisanti okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti. Sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭā eva hutvā nibbattanti. Ayaṃ tāva sammutikathā.

Birth is `jāti` in the sense of being born (`jāyana`). Here, this is its own intrinsic nature. In the sense of completely arising (`sañjāyana`), it is `sañjāti`, with the prefix increasing the word. In the sense of descending (`okkamana`), it is `okkanti`. Or, birth (`jāti`) is so called in the sense of being born (`jāyana`). This is associated with incomplete sense bases. In the sense of completely arising (`sañjāyana`), it is `sañjāti`. This is associated with complete sense bases. In the sense of descending (`okkamana`), it is `okkanti`. This is associated with egg-born and womb-born beings. For they descend into and enter the eggshell and the womb, grasping rebirth as if descending and entering. In the sense of arising (`abhinibbattana`), it is `abhinibbatti`. This is associated with moisture-born and spontaneously-born beings. For they arise having already become manifest. This, for now, is the conventional explanation.

Idāni paramatthakathā hoti. Khandhā eva hi paramatthato pātubhavanti, na sattā. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra upapajjamānāyatanānaṃ saṅgaho veditabbo. Paṭilābhoti santatiyā pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā jāti, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, phalavasena dukkhavicittatāpaccupaṭṭhānā vā.

Now, the ultimate explanation follows. Indeed, in the ultimate sense, only the aggregates manifest, not a being. Therein, 'aggregates' should be understood as referring to one in a one-constituent existence, four in a four-constituent existence, and five in a five-constituent existence. 'Manifestation' means origination. Regarding 'sense-bases,' here, the inclusion of the sense-bases arising in various places should be understood. 'Acquisition' is simply the manifestation of the continuity. For it is those that are manifesting that are called 'acquired'. This birth, however, has the characteristic of initial arising in each respective existence, its function is to hand over, its manifestation is emergence here from a past existence, or its manifestation is the diversity of suffering as its result.

Jarāti sabhāvapaccattaṃ. Jīraṇatāti ākārabhāvaniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā. Tenassā idaṃ sabhāvapaccattaṃ. Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valibhāvakaraṇakiccato. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīnaṃ khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.

Aging is its own intrinsic nature. 'Decay' is a description of its mode of being. 'Brokenness' and the like are three indications of function over time, while the latter two are indications of its natural state. Here, 'aging' is revealed by this word as to its intrinsic nature. Thus, this is its own intrinsic nature. 'Decay' is revealed by this word as to its mode, hence this is a description of its mode. 'Brokenness' refers to the function over time of causing teeth and nails to become broken. 'Grayness' refers to the function of causing hair of the head and body to turn gray. 'Wrinkled skin' refers to the function of causing flesh to wither and skin to become wrinkled. Thus, these three—'brokenness' and the like—are indications of its function over time. Through seeing these transformations, manifest aging is shown. Just as the path taken by water, wind, or fire becomes evident through the breaking and crumbling or the scorching of grass and trees, yet that path taken is not the water and so forth themselves, so too is the path taken by aging evident in teeth and the like through their brokenness and so forth. It is perceived even with eyes open, yet brokenness and the like are not aging itself. For aging is not cognizable by eye-consciousness.

Āyuno [Pg.16] saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaṅkhātāya pakatiyā dīpitā, tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti. Tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.

'The decline of vitality' and 'the maturing of the faculties'—by these phrases, however, its nature is described, which is manifested over time and designated as the decay of the life-span and the maturing of faculties such as the eye. Thus, these last two should be understood as descriptions of its natural state. Here, because the life-span of one who has reached old age declines, aging is called 'the decline of vitality' by way of a metaphor based on its result. And because in youth the faculties—the eye and so forth—are very clear and able to easily grasp even subtle objects within their own range, but when one has reached old age, they become overripe, muddled, unclear, and unable to grasp even coarse objects within their own range, it is called 'the maturing of the faculties', also by way of a metaphor based on its result.

Sā panesā evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma. Arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva. Tañca cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti. Udakaṭṭhāne baddhāni gosiṅgādīni oloketvā heṭṭhā udakassa atthibhāvajānanaṃ viya.

This aging, thus described, is of two kinds: manifest and concealed. Among them, aging in material phenomena is called 'manifest aging' because the condition of brokenness and the like is seen in teeth and so forth. In immaterial phenomena, however, aging is called 'concealed aging' because such a transformation is not seen. Here, this condition of brokenness and the like that is seen is merely the appearance of those teeth and so forth, being easily cognized. And seeing this with the eye and reflecting on it through the mind-door, one knows, 'These teeth are afflicted by aging,' just as one knows of the existence of water below by observing cow-horns and the like that are set up at a watering place.

Puna avīci savīcīti evampi ayaṃ jarā duvidhā hoti. Tattha maṇikanakarajatapavāḷacandasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu apāṇīnaṃ viya ca antarantarā vaṇṇavisesādīnaṃ dubbiññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāma.

Again, this aging is of two kinds: continuous and intermittent. Here, aging in things like gems, gold, silver, coral, the moon, and the sun, and in the subtle material octads of living beings, and in non-sentient things like flowers, fruits, and leaves, is called 'continuous aging' because the particular characteristics of their color and so forth are difficult to discern at intervals—the meaning is 'aging without interruption'. In other things, as mentioned, aging is called 'intermittent aging' because the particular characteristics of their color and so forth are easy to discern at intervals.

Tattha savīcijarā upādinnakaanupādinnakavasena evaṃ dīpetabbā – daharakumārakānañhi paṭhamameva khīradantā nāma uṭṭhahanti, na te thirā. Tesu pana patitesu puna dantā uṭṭhahanti, te paṭhamameva setā honti, jarāvātena pana pahaṭakāle kāḷakā honti. Kesā pana paṭhamameva tambāpi honti kāḷakāpi setakāpi. Chavi pana salohitakā hoti. Vaḍḍhantānaṃ vaḍḍhantānaṃ odātānaṃ odātabhāvo, kāḷakānaṃ kāḷakabhāvo paññāyati. Jarāvātena pahaṭakāle ca valiṃ gaṇhāti. Sabbampi sassaṃ vapitakāle setaṃ hoti, pacchā nīlaṃ. Jarāvātena pana pahaṭakāle paṇḍaraṃ [Pg.17] hoti. Ambaṅkurenāpi dīpetuṃ vaṭṭati eva. Sā panesā khandhaparipākalakkhaṇā jarā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsikasahassena. Aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ vuttasadisameva.

Here, intermittent aging should be explained in terms of appropriated and unappropriated phenomena thus: In young boys, what are called milk teeth first arise, and they are not firm. When these fall out, new teeth arise. They are at first white, but later, when struck by the wind of aging, they become dark. Hair, at first, can be reddish, dark, or white. The skin has a ruddy complexion. As they continue to grow, the whiteness of what is white and the darkness of what is dark becomes apparent. And when struck by the wind of aging, the skin takes on wrinkles. All grain is white when sown, then it becomes green. When struck by the wind of aging, it becomes pale. This can also be illustrated with a mango sprout. This aging has the characteristic of the ripening of the aggregates, its function is to lead to death, and its manifestation is the destruction of youth. The rest is evident in all cases. Thus, the Blessed One taught this discourse as well, culminating in arahantship. At the end of the teaching, this brahmin, along with his thousand disciples, was established in arahantship. And in many other thousands, the eye of the Dhamma arose. The rest is as has been said.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa,

Puṇṇakamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Puṇṇakamāṇava Sutta is concluded.

4. Mettagūmāṇavasuttaniddesavaṇṇanā

4. Commentary on the Mettagūmāṇava Sutta

18. Catutthe mettagūsutte – maññāmi taṃ vedagū bhāvitattanti ‘‘ayaṃ vedagū’’ti ca ‘‘bhāvitatto’’ti ca evaṃ taṃ maññāmi.

18. In the fourth sutta, the Mettagū Sutta: 'I consider you a knower of wisdom, one with a developed self' means, 'I consider you thus: "this one is a knower of wisdom" and "one with a developed self".'

Aparittoti na appo. Mahantoti na khuddako. Gambhīroti na uttāno. Appameyyoti minituṃ na sakkuṇeyyo. Duppariyogāḷhoti avagāhituṃ otarituṃ dukkho. Bahuratano sāgarūpamoti bahūnaṃ dhammaratanānaṃ ākarattā anekavidharatanasampanno mahāsamuddo viya bahuratano sāgarasadiso.

'Not limited' means not small. 'Great' means not insignificant. 'Deep' means not shallow. 'Immeasurable' means it cannot be measured. 'Difficult to fathom' means it is difficult to immerse in or penetrate. 'Rich in jewels, like the ocean' means it is rich in jewels and similar to the ocean, because it is a source of many Dhamma-jewels, just as the great ocean is endowed with diverse jewels.

Na maṅku hotīti na vikuṇitamukho hoti. Appatiṭṭhitacittoti dosavasena na ghanībhūtacitto. Alīnamanasoti na saṅkucitacitto. Abyāpannacetasoti na pūticitto.

'He is not dejected' means his face is not contorted. 'With mind not established' means with a mind not hardened by aversion. 'With mind not sluggish' means with a mind not contracted. 'With mind without ill-will' means with a mind that is not corrupt.

Diṭṭhe diṭṭhamattoti cakkhuvisaye rūpārammaṇe diṭṭhamattoyeva taṃ ārammaṇaṃ bhavissati, kattā vā kāretā vā natthi. Yaṃ cakkhunā diṭṭhaṃ vaṇṇāyatanameva. Sutādīsupi eseva nayo. Api ca diṭṭheti dassanayogena vaṇṇāyatanaṃ, savanayogena saddāyatanaṃ, mutayogena ghānajivhākāyāyatanāni dasseti. Ghānassa gandhāyatanaṃ, jivhāya rasāyatanaṃ, kāyassa pathavī tejo vāyūti phoṭṭhabbāyatanaṃ, viññātayogena dhammāyatanaṃ dasseti. Diṭṭhe anūpayoti cakkhuviññāṇena diṭṭhe rāgūpayavirahito. Anapāyoti kodhavirahito appaṭigho[Pg.18]. Anissitoti taṇhāya anallīno. Appaṭibaddhoti mānena na baddho. Vippamuttoti sabbārammaṇato mutto. Visaññuttoti kilesehi viyutto hutvā ṭhito.

'In the seen, there will be only the seen' means that in the sphere of the eye, with form as its object, there will be only the seen in regard to that object; there is no doer or instigator. What is seen by the eye is merely the base of form. The same principle applies to the heard, and so on. Furthermore, 'in the seen' indicates the base of form by way of seeing; the base of sound by way of hearing; and the bases of olfaction, gustation, and tactile sensation by way of sensing. For the nose, there is the base of odor; for the tongue, the base of taste; for the body, the base of tangible phenomena—earth, fire, and wind; and for the mind, the base of mental phenomena is indicated by way of cognizing. 'In the seen, without grasping' means, in what is seen by eye-consciousness, one is devoid of the grasping of lust. 'Without moving away' means devoid of anger, without resistance. 'Unreliant' means not clinging through craving. 'Unbound' means not bound by conceit. 'Liberated' means liberated from all objects. 'Disjoined' means standing apart, separated from the defilements.

Saṃvijjati bhagavato cakkhūti buddhassa bhagavato pakatimaṃsacakkhu upalabbhati. Passatīti dakkhati oloketi. Cakkhunā rūpanti cakkhuviññāṇena rūpārammaṇaṃ. Chandarāgoti taṇhāchando.

'The Blessed One has an eye' means the natural fleshly eye of the Blessed One, the Buddha, is found. 'He sees' means he beholds, he observes. 'A form with the eye' means a form as an object for eye-consciousness. 'Desire and lust' means desire that is craving.

Dantaṃ nayanti samitinti uyyānakīḷāmaṇḍalādīsu hi mahājanamajjhaṃ gacchantā dantameva goṇaṃ vā dantaṃ assājānīyaṃ vā yāne yojetvā nayanti. Rājāti tathārūpāneva ṭhānāni gacchanto rājāpi dantameva abhiruhati. Manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. Yotivākyanti evarūpaṃ atikkammavacanaṃ punappunaṃ vuccamānampi titikkhati nappatippharati na vihaññati, evarūpo danto seṭṭhoti attho.

'They lead the tamed' means that when going into the midst of a great crowd in parks, playgrounds, and arenas, they yoke and lead only a tamed ox or a tamed thoroughbred horse to a vehicle. 'A king' means even a king, going to such places, mounts only a tamed one. 'Among men' means even among men, one tamed by the four noble paths, detached from craving, is the best. 'Endures speech' means even when such reproachful speech is repeatedly spoken, he endures it without retaliating or being upset. Such a tamed one is the best—this is the meaning.

Assatarāti vaḷavāya gadrabhena jātā. Ājānīyāti yaṃ assadammasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. Sindhavāti sindhavaraṭṭhe jātā assā. Mahānāgāti kuñjarasaṅkhātā mahāhatthino. Attadantoti ete assatarā vā sindhavā vā kuñjarā vā dantāva, na adantā. Yo pana catumaggasaṅkhātena attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho.

'Mules' means born of a mare and a donkey. 'Thoroughbreds' means capable of quickly understanding what a horse-trainer or charioteer makes them do. 'Sindh horses' means horses born in the Sindh country. 'Great elephants' means great elephants, known as bull elephants. 'Self-tamed' means these mules, Sindh horses, or elephants are indeed tamed, not untamed. But one who is self-tamed by his own taming, which is the four noble paths, and is detached from craving—this one is even better than those, surpassing all of them—this is the meaning.

Na hi etehi yānehīti yāni etāni hatthiyānādīni uttamayānāni, etehi yānehi koci puggalo supinantenapi agatapubbattā ‘‘agata’’nti saṅkhātaṃ nibbānadisaṃ tathā na gaccheyya. Yathā pubbabhāge indriyadamena dantena, aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti, tasmā attadamanameva varataranti attho (dha. pa. aṭṭha. 2.322; mahāni. aṭṭha. 90).

'Not by these vehicles' means that by these vehicles, such as elephant vehicles, which are supreme vehicles, no person could go to the destination called 'the ungone'—so called because it has never been gone to before—which is Nibbāna, not even in a dream. Whereas a wise person, tamed in the earlier stage by the restraint of the faculties, and well-tamed in the later stage by the cultivation of the noble path—one who is self-controlled and free from craving—reaches that previously ungone-to destination and attains the state of the tamed. Therefore, self-taming is far better—this is the meaning. (Dh. A. 2.322; Mahāni. A. 90).

Vidhāsu na vikampantīti navavidhamānakoṭṭhāsesu na calanti na vedhenti. Vippamuttā punabbhavāti kammakilesato samucchedavimuttiyā suṭṭhu muttā. Dantabhūmiṃ anuppattāti arahattaphalaṃ pāpuṇitvā ṭhitā. Te loke vijitāvinoti [Pg.19] te vuttappakārā khīṇāsavā sattaloke vijitavijayā nāma (saṃ. ni. aṭṭha. 2.3.76; mahāni. aṭṭha. 90).

'Unshaken in all situations' means they do not waver or tremble in the ninefold abodes of conceit. 'Fully liberated from rebirth' means thoroughly freed through complete liberation from kamma and defilements. 'Having reached the tamed ground' means having attained and abiding in the fruit of arahantship. 'They are conquerors in the world' means those aforementioned, with destroyed taints, are called victorious conquerors in the world of beings. (Saṃ. Ni. A. 2.3.76; Mahāni. A. 90).

Yassindriyāni bhāvitānīti yassa khīṇāsavassa saddhādipañcindriyāni arahattaphalaṃ pāpetvā vaḍḍhitāni. Ajjhattañca bahiddhā cāti cakkhādiajjhattāyatanāni ca rūpādibahiddhāyatanāni ca nibbisevanāni katāni. Sabbaloketi sakalatedhātuke loke ca. Nibbijjha imaṃ parañca lokanti imañca attabhāvaṃ paraloke ca attabhāvaṃ atikkamitvā ṭhito khīṇāsavo. Kālaṃ kaṅkhati bhāvito sa dantoti so khīṇāsavo cakkhādito danto vaḍḍhitacitto maraṇakālaṃ pattheti (su. ni. aṭṭha. 2.522; mahāni. aṭṭha. 90).

'Whose faculties are developed' means the five faculties beginning with faith of that arahant, having led to the fruit of arahantship, are fully developed. 'Internally and externally' means the internal sense bases such as the eye and the external sense bases such as forms are made free from craving. 'In all the world' means in the entire threefold world. 'Having pierced through this world and the next' means that arahant has transcended both this existence and a future existence. 'The tamed one, developed, longs for the time' means that arahant, restrained in faculties like the eye, with a developed mind, awaits the time of death. (Su. Ni. A. 2.522; Mahāni. A. 90).

Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyatīti yesaṃ khandhādidhammānaṃ uppatti paññāyati. Atthaṅgamato nirodhoti atthaṅgamanavasena tesaṃyeva abhāvo paññāyati. Kammasannissito vipākoti kusalākusalakammanissito vipāko kammaṃ amuñcitvā pavattanato vipākopi kammasannissitova nāma. Nāmasannissitaṃ rūpanti sabbarūpaṃ nāmaṃ gahetvā pavattanato nāmasannissitaṃ nāma jātaṃ. Jātiyā anugatanti sabbaṃ kammādikaṃ jātiyā anupaviṭṭhaṃ. Jarāya anusaṭanti jarāya patthaṭaṃ. Byādhinā abhibhūtanti byādhidukkhena abhimadditaṃ. Maraṇena abbhāhatanti maccunā abhihaṭaṃ pahaṭaṃ. Atāṇanti puttādīhipi tāyanassa abhāvato atāyanaṃ anārakkhaṃ alabbhaṇeyyaṃ khemaṃ vā. Aleṇanti allīyituṃ nissayituṃ anarahaṃ, allīnānampi na leṇakiccakaraṇaṃ. Asaraṇanti nissitānaṃ na bhayahārakaṃ, na bhayavināsakaṃ. Asaraṇībhūtanti pure uppattiyā attano abhāveneva asaraṇaṃ, uppattisamakālameva asaraṇabhūtanti attho.

'Those for whom the arising of phenomena is seen from the beginning' means for whom the arising of aggregates and other phenomena is seen. 'With their passing away, cessation is seen' means through the manner of their disappearance, the absence of those very phenomena is seen. 'Dependent on kamma is the result' means the result rooted in wholesome or unwholesome kamma is called 'dependent on kamma' because it arises without abandoning kamma. 'Dependent on name is form' means all form, taking name as its basis, arises; thus it is called 'dependent on name.' 'Subject to birth' means all that is conditioned by kamma and so forth is entered into by birth. 'Afflicted by aging' means pervaded by aging. 'Overcome by sickness' means crushed by the suffering of sickness. 'Struck down by death' means assailed and struck by death. 'Without shelter' means having no protection even from sons and others; it is unsheltered, unguarded, and unable to obtain safety, or what is secure. 'Without refuge' means unfit to rely upon or take as a support; it does not perform the function of refuge even for those who cling to it. 'Without protector' means for those who depend on it, it does not remove fear or destroy danger. 'Become without refuge' means that due to its own non-existence prior to arising, it is without refuge; it becomes without refuge at the very moment of its arising—this is the meaning.

19. Apucchasīti ettha a-iti padapūraṇamatte nipāto, pucchasitveva attho. Pavakkhāmi yathā pajānanti yathā pajānanto ācikkhati, evaṃ ācikkhissāmi. Upadhinidānā pabhavanti dukkhāti taṇhādiupadhinidānā jātiādidukkhavisesā pabhavanti.

19. 'You ask'—here, the particle 'a-' is merely an expletive used to fill out the meter; the meaning is simply 'you ask.' 'I will explain as I understand' means as one who understands explains, so will I explain. 'Sorrows arise from clinging as their source' means the various specific sorrows such as birth, etc., arise from clinging as their source, that is, from craving and so on.

Taṇhūpadhīti [Pg.20] taṇhā eva taṇhūpadhi. Sassatucchedadiṭṭhi eva diṭṭhūpadhi. Rāgādikilesā eva kilesūpadhi. Puññādikammāni eva kammūpadhi. Tividhaduccaritāniyeva duccaritūpadhi. Kabaḷīkārādayo āhārā eva āhārūpadhi. Dosapaṭigho eva paṭighūpadhi. Kammasamuṭṭhānā kammeneva gahitā pathavādayo catasso dhātuyova catasso upādinnadhātuyo upadhī. Cakkhādichaajjhattikāni āyatanāni eva cha ajjhattikāni āyatanāni upadhī. Cakkhuviññāṇādichaviññāṇakāyāva cha viññāṇakāyā upadhī. Sabbampi dukkhaṃ dukkhamanaṭṭhenāti sabbatebhūmakaṃ dukkhaṃ dussahanaṭṭhena upadhi.

'Craving as clinging' means craving itself is clinging. 'Views as clinging' means views such as eternalism and annihilationism are themselves clinging. 'Defilements as clinging' means defilements such as lust are themselves clinging. 'Kamma as clinging' means meritorious and other actions are themselves clinging. 'Misconduct as clinging' means the threefold misconduct is itself clinging. 'Nutriment as clinging' means nutriments such as edible food are themselves clinging. 'Aversion as clinging' means hatred and aversion are themselves clinging. 'The four clung-to elements as clinging' means the four elements—earth and so forth—which have arisen from kamma and are grasped by kamma. 'The six internal sense bases as clinging' means the six internal sense bases—the eye and so forth. 'The six bodies of consciousness as clinging' means the six bodies of consciousness—eye-consciousness and so forth. 'All suffering is clinging' means all suffering in the three realms is clinging in the sense of being unbearable.

20. Evaṃ upadhinidānato pabhavantesu dukkhesu – yo ve avidvāti gāthā. Tattha pajānanti saṅkhāre aniccādivasena jānanto. Dukkhassa jātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto. Imissā gāthāya niddese vattabbaṃ natthi.

20. Thus, concerning the sufferings that arise from clinging as their source—the verse begins, 'Whoever, being ignorant...' Herein, 'knowing the formations' means knowing formations as impermanent, and so forth. 'Seeing the origin of suffering's birth' means contemplating 'clinging' as the cause of birth for the suffering of the round. There is nothing further to be said in the explanation of this verse.

21. Sokapariddavañcāti sokañca paridevañca. Tathā hi te vidito esa dhammoti yathā yathā sattā jānanti, tathā tathā ñāpanavasena vidito esa tayā dhammoti.

21. 'And sorrow and lamentation' means sorrow and lamentation. 'For so this Dhamma is known to you' means that this Dhamma is known by you in the manner of making it known according to how beings understand.

Tattha tarantīti paṭhamamaggena diṭṭhoghaṃ taranti. Uttarantīti dutiyamaggena kāmoghaṃ tanukaraṇavasena uggantvā taranti. Patarantīti tameva niravasesappahānavasena tatiyamaggena visesena taranti. Samatikkamantīti bhavoghaavijjoghappahānavasena catutthamaggena sammā atikkamanti. Vītivattantīti phalaṃ pāpuṇitvā tiṭṭhanti.

Here, 'they cross' means they cross the flood of views with the first path. 'They cross over' means they rise up and cross the flood of sensual desire by weakening it with the second path. 'They cross beyond' means they cross it in a special way by abandoning it without remainder with the third path. 'They transcend' means they rightly transcend the floods of becoming and ignorance by abandoning them with the fourth path. 'They have passed beyond' means they attain the fruition and abide.

22. Kittayissāmi te dhammanti nibbānadhammaṃ nibbānagāminipaṭipadādhammañca te desayissāmi. Diṭṭhe dhammeti diṭṭheva dukkhādidhamme, imasmiṃyeva vā attabhāve. Anītihanti attapaccakkhaṃ. Yaṃ viditvāti yaṃ dhammaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; kathā. 753) nayena sammasanto viditvā.

22. 'I will proclaim to you the Dhamma' means: I will teach you the Dhamma of Nibbāna and the Dhamma of the path leading to Nibbāna. 'In the visible Dhamma' means: in the dhammas beginning with suffering, which are seen, or in this very existence. 'Not from hearsay' means: directly experienced by oneself. 'Having known which' means: having known that Dhamma by comprehending it according to the method, 'All conditioned things are impermanent,' and so on.

Tattha ādikalyāṇanti hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ tava kittayissāmi, tañca kho appaṃ vā bahuṃ vā kittayanto ādikalyāṇādippakārameva kittayissāmi. Ādimhi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kittayissāmi. Majjhepi. Pariyosānepi bhaddakaṃ anavajjameva katvā kittayissāmīti [Pg.21] vuttaṃ hoti. Yasmiñhi bhagavā ekagāthampi desesi, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ.

Here, 'beautiful in the beginning' means: even having set aside the unsurpassed bliss of seclusion, I will proclaim the Dhamma to you; and whether proclaiming little or much, I will proclaim it only in a way that is beautiful in the beginning, and so forth. It is said: 'I will proclaim it having made it good and blameless in the beginning. And in the middle. And in the end, I will proclaim it having made it good and blameless.' For when the Blessed One teaches even a single verse, that verse, being good all around, is beautiful in the beginning with its first line, beautiful in the middle with its second and third lines, and beautiful in the end with its last line. A discourse with a single connection is beautiful in the beginning with its introduction, beautiful in the end with its conclusion, and beautiful in the middle with the rest. A discourse with multiple connections is beautiful in the beginning with its first connection, beautiful in the end with its last, and beautiful in the middle with the rest.

Api ca sanidānauppattittā ādikalyāṇaṃ, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.

Moreover, it is beautiful in the beginning because it arises with a cause; beautiful in the middle because it is suitable for those to be trained, because of the non-distortion of the meaning, and because it is endowed with reason and example; and beautiful in the end because of its conclusion, which generates the gaining of faith in the listeners.

Sakalo hi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo.

For the entire teaching of the Dhamma is beautiful in the beginning with virtue, which is for one's own welfare; beautiful in the middle with serenity, insight, the path, and fruition; and beautiful in the end with Nibbāna. Or, it is beautiful in the beginning with virtue and concentration; beautiful in the middle with insight and the path; and beautiful in the end with fruition and Nibbāna. Or, it is beautiful in the beginning with the Buddha's perfect awakening; beautiful in the middle with the Dhamma's excellent nature; and beautiful in the end with the Sangha's good practice. Or, for one who, having heard it, practices for the sake of that state, it is beautiful in the beginning with the supreme enlightenment to be realized; beautiful in the middle with the enlightenment of a private buddha; and beautiful in the end with the enlightenment of a disciple.

Suyyamāno cesa nīvaraṇavikkhambhanato bhavanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathāpaṭipanno (pārā. aṭṭha. 1.1) ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇoti.

And when this is being heard, it brings only what is beautiful through the suppression of the hindrances by means of cultivation, thus it is beautiful in the beginning. When it is being practiced, it brings only what is beautiful through the practice that leads to the bliss of serenity and insight, thus it is beautiful in the middle. And for one who has practiced accordingly, when the fruit of the practice is perfected, it brings only what is beautiful through the fruit of the practice that leads to the state of 'suchness', thus it is beautiful in the end.

Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti. Taṃ yathānurūpaṃ atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ. Akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ[Pg.22]. Dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ. Dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato sarikkhakajanappasādakanti sātthaṃ. Saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ. Uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.

When the Blessed One teaches this Dhamma, he proclaims the holy life of the teaching and the holy life of the path, and he illuminates it through various methods. That Dhamma is, accordingly, meaningful through the accomplishment of meaning and well-phrased through the accomplishment of phrasing. It is meaningful through clarification, exposition, explanation, analysis, making plain, designation, and the connection of meaningful words. It is well-phrased through the accomplishment of letters, words, phrasing, form, language, and exposition. It is meaningful through the profundity of meaning and the profundity of penetration. It is well-phrased through the profundity of the Dhamma and the profundity of the teaching. It is meaningful in being the domain of the analytical knowledges of meaning and perspicuity. It is well-phrased in being the domain of the analytical knowledges of the Dhamma and language. It is meaningful because it is to be understood by the wise and inspires gladness in people of similar character. It is well-phrased because it is worthy of faith and inspires gladness in worldly people. It is meaningful due to its profound intention. It is well-phrased due to its plain wording. Because there is nothing to be added, it is wholly complete by being complete in all its parts. Because there is nothing to be removed, it is perfectly pure by being flawless.

Api ca – paṭipattiyā adhigamabyattito sātthaṃ. Pariyattiyā āgamabyattito sabyañjanaṃ. Sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ. Nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ. Sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato, tesañca cariyabhāvato brahmacariyaṃ (pārā. aṭṭha. 1.1).

Moreover, it is meaningful because of the clarity of attainment through practice. It is well-phrased because of the clarity of the textual tradition through learning. It is wholly complete because it is endowed with the five aggregates of the Dhamma beginning with virtue. It is pure because it is without defilements, because it proceeds for the sake of deliverance, and because it is independent of worldly allurements. Because it is encompassed by the threefold training, and because it is to be practiced by the best, those who have become sublime, and because it is their way of life, it is the holy life.

Evaṃ pariyattidhammaṃ dassetvā idāni lokuttaradhammaṃ dassetuṃ ‘‘cattāro satipaṭṭhāne’’ti āha. Sattatiṃsabodhipakkhiyadhamme dassetvā nibbattitalokuttaraṃ dassetuṃ ‘‘nibbānañcā’’ti āha. Nibbānagāminiñca paṭipadanti pubbabhāgasīlasamādhivipassanādhammañca kittayissāmi.

Having thus shown the Dhamma of learning, now to show the supramundane Dhamma, he said, 'the four establishments of mindfulness.' Having shown the thirty-seven things pertaining to enlightenment, to show the supramundane that results from them, he said, 'and Nibbāna.' And by 'the path leading to Nibbāna,' it is meant: I will also proclaim the Dhamma of the preliminary part, which is virtue, concentration, and insight.

Dukkhe diṭṭheti dukkhasacce sarasalakkhaṇena diṭṭhe dukkhasaccaṃ pakāsessāmi. Samudayādīsupi eseva nayo.

'Seen in suffering' means: when the truth of suffering is seen with its essential characteristic, I will proclaim the truth of suffering. This same method applies to the origin and the rest.

23. Tañcāhaṃ abhinandāmīti taṃ vuttappakāradhammajotakaṃ tava vacanaṃ ahaṃ patthayāmi. Dhammamuttamanti tañca dhammamuttamaṃ abhinandāmi.

23. 'And I rejoice in that' means: I desire your words, which illuminate the Dhamma in the manner described. 'The supreme Dhamma' means: and I rejoice in that supreme Dhamma.

Tattha mahato tamokāyassa padālananti mahato avijjārāsissa chedanaṃ. Aniccalakkhaṇavasena esī. Dukkhalakkhaṇavasena gavesī. Anattalakkhaṇavasena samantato pariyesī. Mahato vipallāsassa pabhedananti mahantassa asubhe subhantiādidvādasavidhassa vipallāsassa bhedanaṃ. Mahato taṇhāsallassa abbahananti mahantassa antotudanaṭṭhena taṇhākaṇṭakassa luñcanaṃ. Diṭṭhisaṅghāṭassa viniveṭhananti diṭṭhiyeva abbocchinnappavattito saṅghaṭitaṭṭhena saṅghāṭo, tassa diṭṭhisaṅghāṭassa nivattanaṃ. Mānadhajassa pātananti ussitaṭṭhena unnatilakkhaṇassa mānaddhajassa pātanaṃ. Abhisaṅkhārassa vūpasamanti puññādiabhisaṅkhārassa upasamanaṃ. Oghassa nittharaṇanti vaṭṭe osīdāpanassa kāmoghādioghassa [Pg.23] nittharaṇaṃ nikkhamanaṃ. Bhārassa nikkhepananti rūpādipañcakkhandhabhārassa khipanaṃ chaḍḍanaṃ. Saṃsāravaṭṭassa upacchedanti khandhādipaṭipāṭisaṃsāravaṭṭassa hetunassanena ucchijjanaṃ. Santāpassa nibbāpananti kilesasantāpassa nibbutiṃ. Pariḷāhassa paṭipassaddhanti kilesapariḷāhassa vūpasamaṃ paṭipassambhanaṃ. Dhammadhajassa ussāpananti navavidhalokuttaradhammassa ussāpetvā ṭhapanaṃ. Paramatthaṃ amataṃ nibbānanti uttamaṭṭhena paramatthaṃ. Natthi etassa maraṇasaṅkhātaṃ matanti amataṃ. Kilesavisapaṭipakkhattā agadantipi amataṃ. Saṃsāradukkhapaṭipakkhabhūtattā nibbutanti nibbānaṃ. Natthettha taṇhāsaṅkhātaṃ vānantipi nibbānaṃ.

Herein, 'piercing the great mass of darkness' means cutting through the great heap of ignorance. He seeks by way of the characteristic of impermanence. He searches by way of the characteristic of suffering. He thoroughly investigates by way of the characteristic of non-self. 'Shattering the great perversion' means breaking the great twelvefold perversion, such as perceiving the unattractive as attractive. 'Uprooting the great dart of craving' means plucking out the great thorn of craving that stings from within. 'Dispelling the tangle of views' means turning away from the tangle of views, which is a continuous flow of views that are intertwined. 'Striking down the banner of conceit' means striking down the banner of conceit, which is characterized by its elevated and lofty nature. 'Quelling the formations' means pacifying the formations of merit and the like. 'Crossing the flood' means escaping and emerging from the flood of sensual desire and so on, which causes one to sink in the cycle of existence. 'Laying down the burden' means casting off and discarding the burden of the five aggregates, such as form. 'Severing the round of rebirth' means cutting off the succession of aggregates in the cycle of existence by destroying its cause. 'Extinguishing the fever' means the stilling of the fever of defilements. 'Cooling the burning' means calming and pacifying the burning of defilements. 'Raising the banner of the Dhamma' means elevating and establishing the ninefold supramundane Dhamma. 'The ultimate, the deathless, Nibbāna'—it is the ultimate in the highest sense. There is no so-called death for it, thus it is the deathless. Because it is the antidote to the poison of the defilements, it is also the deathless. Because it is opposed to the suffering of the cycle of existence, it is called peace. There is no craving, so-called 'weaving,' herein, thus it is Nibbāna.

Mahesakkhehi sattehīti mahānubhāvehi sakkādīhi sattehi. Pariyesitoti pariyiṭṭho. Kahaṃ devadevoti devānaṃ atidevo kuhiṃ. Kahaṃ narāsabhoti uttamapuriso.

'By beings of great power' means by powerful beings such as Sakka and others. 'Sought after' means thoroughly sought. 'Where, O god of gods?' means where is the supreme god among gods? 'Where, O bull among men?' means where is the foremost of men.

24. Uddhaṃ adho tiriyañcāpi majjheti ettha uddhanti anāgataddhā vuccati. Adhoti atītaddhā. Tiriyañcāpi majjheti paccuppannaddhā. Etesu nandiñca nivesanañca, panujja viññāṇanti etesu uddhādīsu taṇhañca diṭṭhinivesanañca abhisaṅkhāraviññāṇañca panudehi. Panuditvā ca bhave na tiṭṭheti evaṃ sante duvidhepi bhave na tiṭṭheyya. Evaṃ tāva panujjasaddassa panudehīti imasmiṃ atthavikappe sambandho. Panuditvāti etasmiṃ pana atthavikappe bhave na tiṭṭheti ayameva sambandho. Etāni nandīnivesanaviññāṇāni panuditvā duvidhepi bhave na tiṭṭheyyāti.

24. Above, below, and across, or in the middle — here, 'above' refers to the future time. 'Below' refers to the past time. 'Across, or in the middle' refers to the present time. 'In these, abandon delight and attachment, dispel consciousness' — in these states of above and so forth, abandon craving, the stronghold of views, and volitional consciousness. 'Having dispelled them, one does not remain in existence' — if this is so, one would not remain in either of the two types of existence. Thus far, the connection of the term 'panujja' (dispel) in this interpretation of meaning is to 'panudehi' (abandon). As for 'panuditvā' (having dispelled), in this interpretation of meaning, the connection is simply 'one does not remain in existence.' Having dispelled these—delight, attachment, and consciousness—one would not remain in either of the two types of existence.

Sahokāsavasena devaloko uddhaṃ. Apāyaloko adho. Manussaloko majjhe. Tattha kusalā dhammāti apāyaṃ muñcitvā upari paṭisandhidānato kusalā dhammā uddhanti vuccanti. Akusalā dhammā apāyesu paṭisandhidānato adhoti. Tadubhayavimuttattā abyākatā dhammā tiriyañcāpi majjheti vuccanti. Sabboparivasena arūpadhātu uddhaṃ. Sabbaadhovasena kāmadhātu adho. Tadubhayantaravasena rūpadhātu majjhe. Kāyacittābādhakhananavasena sukhā vedanā uddhaṃ. Dukkhamanavasena dukkhā vedanā adho. Adukkhamasukhā vedanā majjhe. Attabhāvavasena paricchedaṃ dassento ‘‘uddhanti uddhaṃ pādatalā’’tiādimāha. Tattha uddhaṃ pādatalāti pādatalato upari. Adho kesamatthakāti kesamatthakato adho. Majjheti dvinnaṃ antaraṃ.

By way of location, the divine realm is above. The realms of misery are below. The human realm is in the middle. Therein, wholesome states are called 'above' because they release one from the realms of misery and give rebirth in higher states. Unwholesome states are called 'below' because they give rebirth in the realms of misery. Being freed from both of these, indeterminate states are called 'across, or in the middle.' In terms of being highest of all, the formless realm is above. In terms of being lowest of all, the sense-sphere realm is below. In terms of being between both, the form realm is in the middle. Pleasant feeling is called 'above' because it undermines affliction of body and mind. Painful feeling is called 'below' because it is suffering. Neither-pleasant-nor-painful feeling is in the middle. Showing the limitations in terms of individual existence, it is said: 'Above means above the soles of the feet,' and so on. Herein, 'above the soles of the feet' means upward from the soles. 'Below the tips of the hair' means downward from the tips of the hair. 'In between' means the space between the two.

Puññābhisaṅkhārasahagataṃ [Pg.24] viññāṇanti terasavidhapuññābhisaṅkhārasampayuttaṃ kammaviññāṇaṃ. Apuññābhisaṅkhārasahagataṃ viññāṇanti dvādasavidhaapuññābhisaṅkhārasampayuttaṃ kammaviññāṇaṃ. Āneñjābhisaṅkhārasahagataṃ viññāṇanti catubbidhaṃ āneñjābhisaṅkhārasahagataṃ kammaviññāṇaṃ. Nujjāti khipa. Panujjāti atīva khipa. Nudāti luñca. Panudāti atīva luñca. Pajahāti chaḍḍehi. Vinodehīti dūraṃ karohi.

Consciousness accompanied by meritorious volitional formations refers to the kamma-consciousness associated with the thirteen types of meritorious volitional formations. Consciousness accompanied by demeritorious volitional formations refers to the kamma-consciousness associated with the twelve types of demeritorious volitional formations. Consciousness accompanied by imperturbable volitional formations refers to the kamma-consciousness associated with the four types of imperturbable volitional formations. 'Nujjāti' means 'cast off.' 'Panujjāti' means 'cast off utterly.' 'Nudāti' means 'pluck out.' 'Panudāti' means 'pluck out utterly.' 'Pajahāti' means 'abandon.' 'Vinodehi' means 'make far away.'

Kammabhavañcāti puññābhisaṅkhāracetanāva. Paṭisandhikañca punabbhavanti paṭisandhiyā rūpādipunabbhavañca. Pajahanto paṭhamamaggena, vinodento dutiyamaggena, byantī karonto tatiyamaggena, anabhāvaṃ gamento catutthamaggena. Kammabhave na tiṭṭheyyāti puññādiabhisaṅkhāre na tiṭṭheyya.

'Kamma-existence' means simply the volition of meritorious volitional formations. And 'rebirth-linking renewed existence' means the renewed existence of form and so on at rebirth-linking. Abandoning it with the first path, removing it with the second path, making it cease with the third path, and bringing it to non-existence with the fourth path. 'One should not persist in kamma-existence' means one should not persist in meritorious volitional formations and so on.

25. Etāni vinodetvā bhave atiṭṭhanto eso – evaṃ vihārīti gāthā. Tattha idhevāti imasmiṃyeva sāsane, imasmiṃyeva vā attabhāve. Imissā gāthāya niddeso uttānatthova.

25. Having dispelled these, not remaining in existence—this is the verse 'thus he dwells.' Here, 'herein' means in this very Dispensation, or in this very individual existence. The explanation of this verse is straightforward in meaning.

26. Sukittitaṃ gotamanūpadhīkanti ettha anūpadhīkanti nibbānaṃ, taṃ sandhāya bhagavantaṃ ālapanto āha – ‘‘sukittitaṃ gotamanūpadhīka’’nti.

26. 'Well-proclaimed is Gotama's, free from acquisitions' — here, 'free from acquisitions' refers to Nibbāna. Addressing the Blessed One with this in mind, he said: 'Well-proclaimed is Gotama's, free from acquisitions.'

Niddese kilesā cāti upatāpanaṭṭhena rāgādayo kilesā ca rāsaṭṭhena vipākabhūtā pañcakkhandhā ca kusalādiabhisaṅkhārā cetanā ca ‘‘upadhī’’ti vuccanti kathīyanti. Upadhippahānaṃ tadaṅgappahānena, upadhivūpasamaṃ vikkhambhanappahānena, upadhipaṭinissaggaṃ samucchedappahānena upadhipaṭipassaddhaṃ phalenāti.

In the explanation, defilements such as lust and others are called 'acquisitions' in the sense of afflicting; and the five aggregates, being the result of kamma, are called 'acquisitions' in the sense of a mass; and meritorious and other volitional formations and volition are called 'acquisitions.' The abandoning of acquisitions is by temporary abandonment; the calming of acquisitions is by suppression abandonment; the relinquishment of acquisitions is by eradication abandonment; and the pacification of acquisitions is by fruition.

27. Na kevalaṃ dukkhameva pahāsi – te cāpīti gāthā. Tattha aṭṭhitanti sakkaccaṃ, sadā vā. Taṃ taṃ namassāmīti tasmā taṃ namassāmi. Sameccāti upagantvā. Nāgāti bhagavantaṃ ālapanto āha.

27. Not only did he abandon suffering—this is the verse 'and those too.' Herein, 'steadfastly' means diligently, or always. 'I pay homage to that one' means therefore I pay homage to him. 'Having approached' means having drawn near. 'O Nāga' — thus addressing the Blessed One, he spoke.

Niddese sameccāti jānitvā, ekato hutvā vā. Abhisameccāti paṭivijjhitvā. Samāgantvāti sammukhā hutvā. Abhisamāgantvāti samīpaṃ gantvā. Sammukhāti sammukhe. Āguṃ na karotīti pāpaṃ na karoti.

In the explanation, 'samecca' means having known, or having become one. 'Abhisamecca' means having penetrated. 'Samāgantvā' means having become face to face. 'Abhisamāgantvā' means having gone close. 'Sammukhā' means in the presence. 'Āguṃ na karoti' means 'does no evil'.

28. Idāni naṃ bhagavā ‘‘addhā hi bhagavā pahāsi dukkha’’nti evaṃ tena brāhmaṇena viditopi attānaṃ anupanetvāva pahīnadukkhena puggalena ovadanto [Pg.25] ‘‘yaṃ brāhmaṇa’’nti gāthamāha. Tassattho – yaṃ taṃ abhijānanto ‘‘ayaṃ bāhitapāpattā brāhmaṇo, vedehi gatattā vedagū, kiñcanābhāvā akiñcano, kāmesu ca bhavesu ca asattattā kāmabhave asatto’’ti jaññā jāneyyāsi. Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

28. Now, although it was understood by that brahmin that 'Surely, the Blessed One has abandoned suffering,' the Blessed One, without referring to himself, gave instruction about a person who has abandoned suffering, speaking the verse: 'That brahmin...' Its meaning is: You should know him, whom you recognize, as follows: 'This one is a brahmin because he has expelled evil; a knower of the Vedas because he has gone to the truths; one with nothing because he is free from possessions; unattached in sensual existence because he is unattached to sensual pleasures and to existence.' Surely, he has crossed this flood, crossed over to the far shore, without defect and without doubt.

Niddese rāgakiñcananti rāgapalibodhaṃ. Dosakiñcanantiādipi eseva nayo. Kāmoghaṃ tiṇṇo anāgāmimaggena. Bhavoghaṃ tiṇṇo arahattamaggena. Diṭṭhoghaṃ tiṇṇo sotāpattimaggena. Avijjoghaṃ tiṇṇo arahattamaggena. Saṃsārapathaṃ tiṇṇo kusalākusalakammappabhedenāti. Uttiṇṇo paṭhamamaggena. Nittiṇṇo dutiyamaggena. Atikkanto tatiyamaggena. Samatikkanto catutthamaggena.Vītivatto phalena.

In the exposition, 'the defilement of lust' (rāgakiñcana) means the obstruction of lust (rāgapalibodha). 'The defilement of hatred' and so on follow the same pattern. 'Having crossed the flood of sensual desire' (kāmogha) is by the path of non-returning. 'Having crossed the flood of existence' (bhavogha) is by the path of arahantship. 'Having crossed the flood of views' (diṭṭhogha) is by the path of stream-entry. 'Having crossed the flood of ignorance' (avijjogha) is by the path of arahantship. 'Having crossed the path of saṃsāra' is by means of the distinction between wholesome and unwholesome kamma. 'Crossed over' (uttiṇṇo) is by the first path. 'Gone beyond' (nittiṇṇo) is by the second path. 'Transcended' (atikkanto) is by the third path. 'Completely transcended' (samatikkanto) is by the fourth path. 'Passed beyond' (vītivatto) is by the fruit.

29. Kiñca bhiyyo – vidvā ca yoti gāthā. Tattha idhāti imasmiṃ sāsane, attabhāve vā. Visajjāti vosajjitvā.

29. And what further? The verse is: 'And the wise one shines forth.' Here, 'here' (idha) means in this Dispensation, or in this individual existence. 'Visajjāti' means 'having relinquished' (vosajjitvā).

Niddese sajjanti muñcanaṃ. Visajjanti vosajjanaṃ. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.

In the exposition, 'sajjanti' means 'releasing' (muñcana). 'Visajjanti' means 'relinquishing' (vosajjana). The rest is evident everywhere. Thus the Blessed One taught this discourse too with arahantship as its pinnacle. And at the conclusion of the teaching, there was an attainment of the Dhamma just as described.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Mettagūmāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The explanation of the Niddesa on the Mettagūmāṇava Sutta is concluded.

5. Dhotakamāṇavasuttaniddesavaṇṇanā

5. The Explanation of the Niddesa on the Dhotakamāṇava Sutta

30. Pañcame dhotakasutte – vācābhikaṅkhāmīti vācaṃ abhikaṅkhāmi. Sikkhe nibbānamattanoti attano rāgādīnaṃ nibbānatthāya adhisīlādīni sikkheyya. Niddese apubbaṃ natthi.

30. In the fifth, the Dhotaka Sutta: 'I long for speech' (vācābhikaṅkhāmi) means 'I long for speech' (vācaṃ abhikaṅkhāmi). 'One should train for one's own Nibbāna' (sikkhe nibbānamattano) means one should train in higher virtue and so on for the sake of the stilling of one's own lust and so forth. In the exposition, there is nothing unprecedented.

31.

31.

Itoti mama mukhato.

'Ito' means 'from my mouth'.

Niddese ātappanti kilesatāpanaṃ. Ussāhanti asaṅkocaṃ. Ussoḷhīnti balavavīriyaṃ. Thāmanti asithilaṃ. Dhitinti dhāraṇaṃ. Vīriyaṃ karohīti parakkamaṃ karohi. Chandaṃ janehīti ruciṃ uppādehi.

In the exposition, 'ātappa' means the burning up of defilements (kilesatāpana). 'Ussāha' means non-contraction (asaṅkoca). 'Ussoḷhī' means strong energy (balavavīriya). 'Thāma' means unyielding (asithila). 'Dhiti' means endurance (dhāraṇa). 'Make an effort' (vīriyaṃ karohi) means 'make an exertion' (parakkamaṃ karohi). 'Generate desire' (chandaṃ janehi) means 'produce inclination' (ruciṃ uppādehi).

32. Evaṃ [Pg.26] vutte attamano dhotako bhagavantaṃ abhitthavamāno kathaṃkathāpamokkhaṃ yācanto ‘‘passāmaha’’nti gāthamāha. Tattha passāmahaṃ devamanussaloketi passāmi ahaṃ devamanussaloke. Taṃ taṃ namassāmīti taṃ evarūpaṃ taṃ namassāmi. Pamuñcāti pamocehi.

32. When this was said, the delighted Dhotaka, praising the Blessed One and seeking release from doubt, spoke the verse beginning: 'I see' (passāmahaṃ). Here, 'I see the world of devas and humans' (passāmahaṃ devamanussaloke) means 'I see the world of devas and humans' (passāmi ahaṃ devamanussaloke). 'I pay homage to that one' (taṃ taṃ namassāmi) means 'I pay homage to that one of such a kind' (taṃ evarūpaṃ taṃ namassāmi). 'Pamuñca' means 'release' (pamocehi).

Niddese paccekabuddhāti taṃ taṃ ārammaṇaṃ pāṭiyekkaṃ catusaccaṃ sayameva buddhā paṭivedhappattāti paccekabuddhā. Sīhasīhoti achambhitaṭṭhena sīhānaṃ atisīho. Nāganāgoti nikkilesaṭṭhena, mahantaṭṭhena vā nāgānaṃ atināgo. Gaṇigaṇīti gaṇavantānaṃ atīva gaṇavā. Munimunīti ñāṇavantānaṃ atīva ñāṇavā. Rājarājāti uttamarājā. Muñca manti mocehi maṃ. Pamuñca manti nānāvidhena muñcehi maṃ. Mocehi manti sithilaṃ karohi maṃ. Pamocehi manti atīva sithilaṃ karohi maṃ. Uddhara manti maṃ saṃsārapaṅkā uddharitvā thale patiṭṭhāpehi. Samuddhara manti sammā uddharitvā thale patiṭṭhāpehi maṃ. Vuṭṭhāpehīti vicikicchāsallato apanetvā visuṃ karaṇavasena uṭṭhāpehi.

In the exposition, 'paccekabuddhā' means those who, individually (pāṭiyekkaṃ), have themselves (sayaṃ eva) awakened (buddhā) to the penetration (paṭivedhappattā) of the four truths regarding their respective objects (taṃ taṃ ārammaṇaṃ catusaccaṃ); hence they are called 'paccekabuddhā'. 'Sīhasīho' means the foremost lion among lions by way of being fearless (achambhitaṭṭhena). 'Nāganāgo' means the foremost nāga among nāgas by way of being undefiled (nikkilesaṭṭhena) or by way of being great (mahantaṭṭhena). 'Gaṇigaṇī' means one who is exceedingly possessed of a retinue (atīva gaṇavā) among those who have retinues (gaṇavantānaṃ). 'Munimunī' means one who is exceedingly possessed of wisdom (atīva ñāṇavā) among the wise (ñāṇavantānaṃ). 'Rājarājā' means the supreme king (uttamarājā). 'Muñca maṃ' means 'release me' (mocehi maṃ). 'Pamuñca maṃ' means 'release me in various ways' (nānāvidhena muñcehi maṃ). 'Mocehi maṃ' means 'loosen me' (sithilaṃ karohi maṃ). 'Pamocehi maṃ' means 'loosen me greatly' (atīva sithilaṃ karohi maṃ). 'Uddhara maṃ' means 'lift me from the mire of saṃsāra and establish me on dry land' (maṃ saṃsārapaṅkā uddharitvā thale patiṭṭhāpehi). 'Samuddhara maṃ' means 'properly lift me and establish me on dry land' (sammā uddharitvā thale patiṭṭhāpehi maṃ). 'Vuṭṭhāpehi' means 'raise me up by removing the dart of doubt and separating me' (vicikicchāsallato apanetvā visuṃ karaṇavasena uṭṭhāpehi).

33. Athassa bhagavā attādhīnameva kathaṃkathāpamokkhaṃ oghataraṇamukhena dassento ‘‘nāha’’nti gāthamāha. Tattha nāhaṃ sahissāmīti ahaṃ na sahissāmi na sakkomi. Na vāyamissāmīti vuttaṃ hoti. Pamocanāyāti pamocetuṃ. Kathaṃkathinti sakaṅkhaṃ. Taresīti tareyyāsi.

33. Then the Blessed One, showing that the release from doubt is dependent on oneself through the gateway of crossing the flood, spoke the verse beginning 'I am not' (nāhaṃ). Here, 'I am not able' (nāhaṃ sahissāmi) means 'I am not able, I cannot' (ahaṃ na sahissāmi na sakkomi). 'I will not strive' (na vāyamissāmi) is what is meant. 'For release' (pamocanāya) means 'to release' (pamocetuṃ). 'Doubt' (kathaṃkathi) means 'with uncertainty' (sakaṅkhaṃ). 'You shall cross' (taresīti) means 'you would cross' (tareyyāsi).

Niddese na īhāmīti payogaṃ na karomi. Na samīhāmīti atīva payogaṃ na karomi. Assaddhe puggaleti ratanattaye saddhāvirahite puggale. Acchandiketi maggaphalatthaṃ rucivirahite. Kusīteti samādhivirahite. Hīnavīriyeti nibbīriye. Appaṭipajjamāneti paṭipattiyā na paṭipajjamāne.

In the exposition, 'I do not strive' (na īhāmi) means 'I do not make an effort' (payogaṃ na karomi). 'I do not strive excessively' (na samīhāmi) means 'I do not make an excessive effort' (atīva payogaṃ na karomi). 'In a person without faith' (assaddhe puggale) means 'in a person lacking faith in the Triple Gem' (ratanattaye saddhāvirahite puggale). 'Without desire' (acchandike) means 'lacking inclination for the path and its fruits' (maggaphalatthaṃ rucivirahite). 'Lazy' (kusīte) means 'lacking concentration' (samādhivirahite). 'Of weak energy' (hīnavīriye) means 'without energy' (nibbīriye). 'Not undertaking' (appaṭipajjamāne) means 'not undertaking the practice' (paṭipattiyā na paṭipajjamāne).

34. Evaṃ vutte attamanataro dhotako bhagavantaṃ abhitthavamāno anusāsaniṃ yācanto ‘‘anusāsa brahme’’ti gāthamāha. Tattha brahmeti seṭṭhavacanametaṃ. Tena bhagavantaṃ āmantayamāno āha ‘‘anusāsa brahme’’ti. Vivekadhammanti sabbasaṅkhāravivekaṃ nibbānadhammaṃ. Abyāpajjamānoti nānappakārakaṃ anāpajjamāno. Idheva santoti idheva samāno. Asitoti anissito.

34. When this was said, the exceedingly delighted Dhotaka, praising the Blessed One and requesting instruction, spoke the verse: 'Instruct me, O Brahma' (anusāsa brahme). Here, 'Brahma' (brahme) is a term of excellence. Addressing the Blessed One with that term, he said, 'Instruct me, O Brahma.' 'The principle of seclusion' (vivekadhamma) refers to the Nibbāna principle, which is detachment from all conditioned things (sabbasaṅkhāravivekaṃ nibbānadhammaṃ). 'Without malice' (abyāpajjamāno) means 'not undergoing various kinds of affliction' (nānappakārakaṃ anāpajjamāno). 'Here itself, at peace' (idheva santo) means 'being at peace right here' (idheva samāno). 'Unattached' (asito) means 'unreliant' (anissito).

35-7. Ito [Pg.27] parā dve gāthā mettagūsutte vuttanayā eva. Kevalañhi tattha dhammaṃ, idha santinti ayaṃ viseso. Tatiyagāthāyapi pubbaḍḍhaṃ tattha vuttanayameva. Aparaḍḍhe saṅgoti sajjanaṭṭhānaṃ, laggananti vuttaṃ hoti. Sesaṃ sabbattha pākaṭameva.

35-7. Beyond this, the two verses are just as stated in the Mettagūsutta. The only difference is that there it is 'Dhamma', whereas here it is 'peace'. In the third verse too, the first half is just as stated there. In the latter half, 'saṅgo' means 'the place of clinging' (sajjanaṭṭhānaṃ); it is said to be 'attachment' (lagganaṃ). The rest is evident everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this discourse too with arahantship as its pinnacle, and at the conclusion of the teaching, there was an attainment of the Dhamma just as described.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Dhotakamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The explanation of the Niddesa on the Dhotakamāṇava Sutta is concluded.

6. Upasīvamāṇavasuttaniddesavaṇṇanā

6. The Explanation of the Niddesa on the Upasīvamāṇava Sutta

38. Chaṭṭhe upasīvasutte – mahantamoghanti mahantaṃ oghaṃ. Anissitoti puggalaṃ vā dhammaṃ vā anallīno. No visahāmīti na sakkomi. Ārammaṇanti nissayaṃ. Yaṃ nissitoti yaṃ dhammaṃ vā puggalaṃ vā nissito.

38. In the sixth Upasīva Sutta – ‘mahantamogha’ means the great flood. ‘Anissito’ means not clinging to a person or a doctrine. ‘No visahāmi’ means I am not able. ‘Ārammaṇa’ means a support. ‘Yaṃ nissito’ means whatever doctrine or person one relies on.

Niddese kāmoghanti anāgāmimaggena kāmoghaṃ. Arahattamaggena bhavoghaṃ. Sotāpattimaggena diṭṭhoghaṃ. Arahattamaggena avijjoghaṃ tareyyaṃ. Sakyakulā pabbajitoti bhagavato uccākulaparidīpanavasena vuttaṃ. Ālambaṇanti avattharitvā ṭhānaṃ. Nissayanti allīyanaṃ. Upanissayanti apassayanaṃ.

In the exposition, by the path of the non-returner, one crosses the flood of sensual desire. By the path of arahantship, one crosses the flood of existence. By the path of stream-entry, one crosses the flood of views. By the path of arahantship, one should cross the flood of ignorance. ‘Gone forth from the Sakyan clan’ is stated to highlight the exalted lineage of the Blessed One. ‘Ālambaṇa’ means a foothold. ‘Nissaya’ means clinging. ‘Upanissaya’ means taking refuge.

39. Idāni yasmā brāhmaṇo ākiñcaññāyatanalābhī tañca santampi nissayaṃ na jānāti. Tenassa bhagavā tañca nissayaṃ uttariñca niyyānapathaṃ dassento ‘‘ākiñcañña’’nti gāthamāha. Tattha pekkhamānoti taṃ ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā vuṭṭhahitvā ca aniccādivasena passamāno. Natthīti nissāyāti taṃ ‘‘natthi kiñcī’’ti pavattaṃ samāpattiṃ ārammaṇaṃ katvā. Tarassu oghanti tato pabhuti pavattāya vipassanāya yathānurūpaṃ catubbidhampi oghaṃ tarassu. Kathāhīti kathaṃkathāhi. Taṇhakkhayaṃ nattamahābhipassāti rattindivaṃ nibbānaṃ vibhūtaṃ katvā passa. Etenassa diṭṭhadhammasukhavihāraṃ kathesi.

39. Now, since the brahmin had attained the base of nothingness but did not understand even that as a support, the Blessed One, showing him both that support and the further path to liberation, spoke the verse beginning with ‘nothingness’. There, ‘pekkhamāno’ means mindfully observing that attainment of the base of nothingness, having entered and emerged from it, and seeing it as impermanent, etc. ‘Natthīti nissāya’ means taking as object the attainment that occurs with ‘there is nothing whatsoever’. ‘Tarassu oghaṃ’ means from then onward, cross the fourfold flood in accordance with the insight that arises. ‘Kathāhi’ means with uncertainties. ‘Taṇhakkhayaṃ nattamahābhipassa’ means realizing Nibbāna day and night. Through this, he described the pleasant abiding in this very life.

Niddese [Pg.28] taññeva viññāṇaṃ abhāvetīti ākāsālambaṇaṃ katvā pavattamahaggataviññāṇaṃ abhāveti abhāvaṃ gameti. Vibhāvetīti vividhā abhāvaṃ gameti. Antaradhāpetīti adassanaṃ gameti. Natthi kiñcīti passatīti antamaso bhaṅgamattampissa natthīti passati.

In the exposition, ‘taññeva viññāṇaṃ abhāveti’ means he makes non-existent, brings to non-existence, the exalted consciousness that occurs with space as its object. ‘Vibhāveti’ means he brings to various kinds of non-existence. ‘Antaradhāpeti’ means he brings to disappearance. ‘Natthi kiñcīti passati’ means he sees that not even a fragment of it remains.

40. Idāni ‘‘kāme pahāyā’’ti sutvā vikkhambhanavasena attanā pahīne kāme sampassamāno ‘‘sabbesū’’ti gāthamāha. Tattha hitvā maññanti aññaṃ tato heṭṭhā chabbidhampi samāpattiṃ hitvā. Saññāvimokkhe parameti sattasu saññāvimokkhesu uttame ākiñcaññāyatane. Tiṭṭhe nu so tattha anānuyāyīti so puggalo tattha ākiñcaññāyatanabrahmaloke avigacchamāno tiṭṭheyya nūti pucchati.

40. Now, having heard ‘having abandoned sensual pleasures,’ and seeing for himself the sensual pleasures abandoned through suppression, he spoke the verse beginning with ‘sabbesu’. Therein, ‘hitvā maññanti aññaṃ’ means having abandoned another, that is, the six lower attainments. ‘Saññāvimokkhe parame’ means in the highest among the seven liberations through perception, the base of nothingness. ‘Tiṭṭhe nu so tattha anānuyāyīti’ is a question: would that person, not departing, remain there in the Brahma-world of the base of nothingness?

Niddese aviccamānoti aviyujjamāno. Avigacchamānoti viyogaṃ anāpajjamāno. Anantaradhāyamānoti antaradhānaṃ anāpajjamāno. Aparihāyamānoti anantarā parihānaṃ anāpajjamāno.

In the exposition, ‘aviccamāno’ means not being separated. ‘Avigacchamāno’ means not undergoing separation. ‘Anantaradhāyamāno’ means not undergoing disappearance. ‘Aparihāyamāno’ means not undergoing subsequent decline.

41-2. Athassa bhagavā saṭṭhikappasahassamattakaṃyeva ṭhānaṃ anujānanto catutthaṃ gāthamāha. Evaṃ tassa tattha ṭhānaṃ sutvā idānissa sassatucchedabhāvaṃ pucchanto ‘‘tiṭṭhe ce’’ti gāthamāha. Tattha pūgampi vassānanti anekasaṅkhyampi vassānaṃ, gaṇanarāsinti attho. ‘‘Pūgampi vassānī’’tipi pāṭho. Tattha vibhattibyattayena sāmivacanassa paccattavacanaṃ kātabbaṃ, pūganti vā etassa bahūnīti attho vattabbo. ‘‘Pūgānī’’ti vāpi paṭhanti, purimapāṭhoyeva sabbasundaro. Tattheva so sīti siyā vimuttoti so puggalo tatthevākiñcaññāyatane nānādukkhehi vimutto sītibhāvappatto bhaveyya, nibbānappatto sassato hutvā tiṭṭheyyāti adhippāyo. Cavetha viññāṇaṃ tathāvidhassāti ‘‘udāhu tathāvidhassa viññāṇaṃ anupādāya parinibbāyeyyā’’ti ucchedaṃ pucchati, ‘‘paṭisandhiggahaṇatthaṃ vāpi bhaveyyā’’ti paṭisandhimpi tassa pucchati.

Then the Blessed One, allowing him a state for about sixty thousand aeons, spoke the fourth verse. Having thus heard of his state there, now asking about the state of eternalism or annihilationism, he spoke the verse beginning ‘tiṭṭhe ce’. Therein, ‘pūgampi vassānaṃ’ means even a multitude of years; the meaning is a heap of calculation. The reading ‘pūgampi vassānī’ is also found. There, by way of a change in case ending, the accusative should be taken for the genitive; or for ‘pūgaṃ’, the meaning ‘many’ should be stated. Or some read ‘pūgāni’, but the first reading is the most excellent of all. Therein, ‘tattheva so sīti siyā vimutto’ means: that person, freed from various sufferings right there in the base of nothingness, would become cool; the intention is that, having attained Nibbāna and become eternal, he would remain. ‘Cavetha viññāṇaṃ tathāvidhassāti’ asks about annihilation thus: ‘Or would the consciousness of such a one be fully extinguished without clinging?’; and he also asks about his rebirth-linking thus: ‘Or might it be for the purpose of grasping rebirth-linking?’

Tassa viññāṇaṃ caveyyāti tassa ākiñcaññāyatane uppannassa viññāṇaṃ cutiṃ pāpuṇeyya. Ucchijjeyyāti ucchedaṃ bhaveyya. Vinasseyyāti vināsaṃ pāpuṇeyya. Na bhaveyyāti abhāvaṃ gameyya. Upapannassāti paṭisandhivasena upapannassa.

‘Tassa viññāṇaṃ caveyya’ means the consciousness of one arisen in the base of nothingness would reach decease. ‘Ucchijjeyya’ means it would be annihilation. ‘Vinasseyya’ means it would reach destruction. ‘Na bhaveyya’ means it would go to non-existence. ‘Upapannassa’ means for one who has arisen by way of rebirth-linking.

43. Athassa [Pg.29] bhagavā ucchedasassataṃ anupagamma tatthupapannassa ariyasāvakassa anupādāya parinibbānaṃ dassento ‘‘accī yathā’’ti gāthamāha. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati. Evaṃ munī nāmakāyā vimuttoti evaṃ tattha uppanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto, tattha catutthamaggaṃ nibbattetvā dhammakāyassa pariññātattā puna nāmakāyāpi vimutto ubhatobhāgavimutto khīṇāsavo hutvā anupādānibbānasaṅkhātaṃ atthaṃ paleti na upeti saṅkhaṃ ‘‘khattiyo vā brāhmaṇo vā’’ti evamādikaṃ.

43. Then the Blessed One, without adopting eternalism or annihilationism, showing the final Nibbāna without clinging for the noble disciple who has arisen there, spoke the verse beginning with ‘accī yathā’. Therein, ‘atthaṃ paleti’ means he goes to cessation. ‘Na upeti saṅkhaṃ’ means he does not enter into reckoning, that is, into conventional speech such as ‘He has gone to such-and-such a direction’. Thus, ‘evaṃ munī nāmakāyā vimutto’ means: in this way, the sage-in-training who has arisen there, being by nature already freed from the form-body, having produced the fourth path there and because the Dhamma-body is fully understood, is then also freed from the name-body. Having become one whose taints are destroyed, freed in both ways, he goes to the cessation called Nibbāna without residue of clinging and does not enter into reckoning as ‘a khattiya or a brahmin,’ and so on.

Niddese khittāti calitā. Ukkhittāti aticalitā. Nunnāti papphoṭiyā. Paṇunnāti dūrīkatā. Khambhitāti paṭikkamāpitā. Vikkhambhitāti na santike katā.

In the exposition, ‘khittā’ means shaken. ‘Ukkhittā’ means excessively shaken. ‘Nunnā’ means struck. ‘Paṇunnā’ means driven far away. ‘Khambhitā’ means made to turn back. ‘Vikkhambhitā’ means not brought near.

44. Idāni ‘‘atthaṃ paletī’’ti sutvā tassa yoniso atthamasallakkhento ‘‘atthaṅgato so’’ti gāthamāha. Tassattho – so atthaṅgato udāhu natthi, udāhu ve sassatiyā sassatabhāvena arogo avipariṇāmadhammo soti evaṃ taṃ me munī sādhu byākarohi. Kiṃkāraṇā? Tathā hi te vidito esa dhammoti.

44. Now, having heard ‘he goes to cessation,’ and not wisely considering its meaning, he spoke the verse beginning ‘atthaṅgato so’. Its meaning is: Has he ceased to be, or does he not exist, or is he indeed eternal, free from illness, and of an unchanging nature? Thus, O Sage, explain this well to me. For what reason? Because this Dhamma is known to you.

Niddese niruddhoti nirodhaṃ patto. Ucchinnoti ucchinnasantāno. Vinaṭṭhoti vināsaṃ patto.

In the exposition, ‘niruddho’ means having attained cessation. ‘Ucchinno’ means one whose continuum is cut off. ‘Vinaṭṭho’ means having attained destruction.

45. Athassa bhagavā tathā avattabbataṃ dassento ‘‘atthaṅgatassā’’ti gāthamāha. Tattha atthaṅgatassāti anupādāparinibbutassa. Na pamāṇamatthīti rūpādipamāṇaṃ natthi. Yena naṃ vajjunti yena rāgādinā naṃ vadeyyuṃ. Sabbesu dhammesūti sabbesu khandhādidhammesu.

45. Then the Blessed One, showing that such a one is indefinable, spoke the verse beginning ‘atthaṅgatassa’. Therein, ‘atthaṅgatassa’ means for one who is fully extinguished without grasping. ‘Na pamāṇamatthi’ means there is no measure with respect to form, etc. ‘Yena naṃ vajjuṃ’ means that by which they might describe him, such as by lust, etc. ‘Sabbesu dhammesu’ means among all phenomena, such as the aggregates, etc.

Niddese adhivacanāni cāti sirivaḍḍhako dhanavaḍḍhakotiādayo hi vacanamattaṃyeva adhikāraṃ katvā pavattā adhivacanā nāma. Adhivacanānaṃ pathā adhivacanapathā nāma. ‘‘Abhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārā’’ti (saṃ. ni. 3.79) evaṃ niddhāritvā sahetukaṃ katvā vuccamānā abhilāpā nirutti nāma. Niruttīnaṃ pathā niruttipathā nāma. ‘‘Takko vitakko saṅkappo’’ti [Pg.30] (dha. sa. 7) evaṃ tena tena pakārena paññāpanato paññatti nāma. Paññattīnaṃ pathā paññattipathā (dha. sa. aṭṭha. 101-108) nāma. Sesaṃ sabbattha pākaṭameva.

In the exposition, ‘adhivacanāni ca’: designations (adhivacana) are names such as ‘Sirivaḍḍhaka’ (Prosperity-increaser) and ‘Dhanavaḍḍhaka’ (Wealth-increaser), which are designations that proceed based on mere words. The paths of designations are called adhivacanapathā. ‘They construct, monks, therefore they are called constructions’ (SN 3.79)—expressions spoken in this way, having been determined and given a cause, are called linguistic expressions (nirutti). The paths of linguistic expressions are called niruttipathā. ‘Initial application, sustained application, conception’ (Dhs 7)—because it is made known in various ways like this, it is called a concept (paññatti). The paths of concepts are called paññattipathā (Dhs-A 101-108). The rest is clear everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadisova dhammābhisamayo ahosīti.

Thus the Blessed One taught this discourse with arahantship as its culmination, and at the end of the teaching, there was a penetration of the Dhamma just as described.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Upasīvamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Upasīvamāṇava Sutta Exposition is concluded.

7. Nandamāṇavasuttaniddesavaṇṇanā

7. The Explanation of the Nandamāṇava Sutta Exposition

46. Sattame nandasutte – paṭhamagāthāyattho – loke khattiyādayojanā ājīvakanigaṇṭhādike sandhāya ‘‘santi loke munayo’’ti vadanti. Tayidaṃ kathaṃsūti kiṃ nu kho te samāpattiñāṇādinā ñāṇena upapannattā ñāṇūpapannaṃ muni no vadanti, evaṃvidhaṃ nu vadanti, udāhu ve nānappakārakena lūkhajīvitasaṅkhātena jīvitenūpapannanti.

46. In the seventh Nanda Sutta – the meaning of the first verse: In the world, people such as khattiyas, referring to Ājīvakas, Nigaṇṭhas, and others, say, 'There are sages in the world.' How is this so? Is it that they do not call one endowed with knowledge—that is, with knowledge of attainments and so on—a sage, but rather one endowed with a life characterized by various kinds of harsh living?

Niddese aṭṭhasamāpattiñāṇena vāti paṭhamajjhānādiaṭṭhasamāpattisampayuttañāṇena vā. Pañcābhiññāñāṇena vāti pubbenivāsādijānanañāṇena vā.

In the Exposition: ‘or by the knowledge of the eight attainments’ means or by the knowledge associated with the eight attainments beginning with the first jhāna. ‘Or by the knowledge of the five higher knowledges’ means or by the knowledge of knowing previous lives, and so on.

47. Athassa bhagavā tadubhayampi paṭikkhipitvā muniṃ dassento ‘‘na diṭṭhiyā’’ti gāthamāha.

47. Then the Blessed One, rejecting both of these, and pointing out the sage, spoke the verse beginning: 'Not by view.'

48. Idāni ‘‘diṭṭhādīhi suddhī’’ti vadantānaṃ vāde kaṅkhāpahānatthaṃ ‘‘ye kecime’’ti pucchati. Tattha anekarūpenāti kotūhalamaṅgalādināpi. Tattha yatā carantāti tattha sakkāyadiṭṭhiyā guttā viharantā.

48. Now, to dispel doubt regarding the assertion of those who say, 'Purification is by views, etc.,' he asks the question beginning ‘ye kecime’. Here, ‘in various forms’ means also by way of auspicious rites and festivals, and so on. Here, ‘those who fare restrained there’ means those who dwell guarded by the personality view.

49. Athassa tathā suddhiabhāvaṃ dīpento bhagavā catutthaṃ gāthamāha.

49. Then, revealing the absence of purity in that way, the Blessed One spoke the fourth verse.

50. Evaṃ ‘‘nātariṃsū’’ti sutvā idāni yo atari, taṃ sotukāmo ‘‘ye kecime’’ti pucchati. Athassa bhagavā oghatiṇṇamukhena jātijarātiṇṇe dassento chaṭṭhaṃ gāthamāha.

50. Thus, having heard 'they did not cross,' now desiring to hear about who did cross, he asks the question beginning, 'ye kecime'. Then the Blessed One, showing those who have crossed over birth and old age by way of one who has crossed the flood, spoke the sixth verse.

51. Tattha [Pg.31] nivutāti ovuṭā pariyonaddhā. Ye sīdhāti ye su idha, ettha ca su-iti nipātamattaṃ. Taṇhaṃ pariññāyāti tīhi pariññāhi taṇhaṃ parijānitvā. Sesaṃ sabbattha pubbe vuttanayattā pākaṭameva.

51. Therein, 'nivutā' means covered, enveloped. 'Ye sīdhā' means 'ye su idha'; here 'su' is merely a particle. 'Taṇhaṃ pariññāya' means having fully understood craving through the three kinds of full understanding. The rest is clear everywhere, due to the method previously stated.

52. Evaṃ bhagavā arahattanikūṭeneva desanaṃ niṭṭhāpesi, desanāpariyosāne pana nando bhagavato bhāsitaṃ abhinandamāno etābhinandāmīti gāthamāha. Idhāpi ca pubbe vuttasadiso eva dhammābhisamayo ahosīti.

52. Thus the Blessed One concluded the teaching with arahantship as its culmination. At the end of the discourse, Nanda, rejoicing in the Blessed One's words, spoke the verse beginning: 'etābhinandāmi'. Here too, just as previously stated, a similar penetration of the Dhamma occurred.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Nandamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Nandamāṇava Sutta is concluded.

8. Hemakamāṇavasuttaniddesavaṇṇanā

8. Explanation of the Exposition of the Hemakamāṇava Sutta.

53. Aṭṭhame hemakasutte – ye me pubbe viyākaṃsūti ye bāvariādayo pubbe mayhaṃ sakaṃ laddhiṃ viyākaṃsu. Huraṃ gotamasāsanāti gotamasāsanato pubbataraṃ. Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ kāmavitakkādivaḍḍhanaṃ.

53. In the eighth Hemaka Sutta: 'Those who explained to me before' means those like Bāvari and others who previously explained their own doctrine to me. 'Earlier than the dispensation of Gotama' means earlier than the dispensation of Gotama. 'All that was the increase of reasoning' means all that was the increase of thoughts such as those of sensual desire.

Ye caññe tassa ācariyāti ye ca aññe tassa bāvariyassa ācāre sikkhāpakā ācariyā. Te sakaṃ diṭṭhinti te ācariyā attano diṭṭhiṃ. Sakaṃ khantinti attano khamanaṃ. Sakaṃ rucinti attano rocanaṃ. Vitakkavaḍḍhananti kāmavitakkādivitakkānaṃ uppādanaṃ punappunaṃ pavattanaṃ. Saṅkappavaḍḍhananti kāmasaṅkappādīnaṃ vaḍḍhanaṃ. Imāni dve padāni sabbasaṅgāhikavasena vuttāni. Idāni kāmavitakkādike sarūpato dassetuṃ ‘‘kāmavitakkavaḍḍhana’’ntiādinā nayena navavitakke dassesi.

'And those other teachers of his' means those other teachers who trained Bāvari in his conduct. 'They held their own views' means those teachers held their own views. 'Their own tolerance' means their own endurance. 'Their own likings' means their own preferences. 'They increased their thoughts' means the arising and repeated occurrence of thoughts such as sensual thoughts. 'They increased their intentions' means the growth of intentions such as sensual intentions. These two phrases are spoken in a comprehensive manner. Now, to show the characteristics of sensual thoughts and the like, he presents nine kinds of thoughts in the way beginning with 'increasing sensual thoughts.'

54. Taṇhānigghātananti taṇhāvināsanaṃ.

54. 'The destruction of craving' means the destruction of craving.

55-6. Athassa bhagavā taṃ dhammaṃ ācikkhanto ‘‘idhā’’ti gāthādvayamāha. Tattha etadaññāya ye satāti etaṃ nibbānaṃ padamaccutaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; kathā. 753) nayena vipassantā anupubbena jānitvā ye kāyānupassanāsatiādīhi [Pg.32] satā. Diṭṭhadhammābhinibbutāti viditadhammattā diṭṭhadhammā ca rāgādinibbānena ca abhinibbutā. Sesaṃ sabbattha pākaṭameva.

55-6. Then the Blessed One, explaining that Dhamma, spoke the two verses beginning 'Here.' In this context, 'Those who are mindful, understanding this' refers to those who, understanding this deathless state of Nibbāna by contemplating through insight in the manner of 'All conditioned things are impermanent' (Dhp. 277; Thag. 676; Kathāv. 753), gradually come to know it, and who are mindful through mindfulness of the body and so on. 'Extinguished in this very life' means that having known the Dhamma, they have seen the Dhamma, and are fully extinguished through the cessation of lust and so on. The rest is clear in every respect.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with arahantship as its culmination, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Hemakamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Hemakamāṇava Sutta is concluded.

9. Todeyyamāṇavasuttaniddesavaṇṇanā

9. Explanation of the Exposition of the Todeyya-māṇava Sutta

57. Navame todeyyasutte – vimokkho tassa kīdisoti tassa kīdiso vimokkho icchitabboti pucchati.

57. In the ninth Todeyya Sutta, he asks, “What kind of liberation is his?” meaning, “What kind of liberation should be desired for him?”

58. Idānissa aññavimokkhābhāvaṃ dassento bhagavā dutiyaṃ gāthamāha. Tattha vimokkho tassa nāparoti tassa añño vimokkho natthi.

58. Then the Blessed One, showing the absence of another liberation for him, spoke the second verse: “For him there is no other liberation”—meaning, for him, no other liberation exists.

59. Evaṃ ‘‘taṇhakkhayo eva vimokkho’’ti vuttepi tamatthaṃ asallakkhento ‘‘nirāsaso so uda āsasāno’’ti puna pucchati. Tattha uda paññakappīti udāhu samāpattiñāṇādinā ñāṇena taṇhākappaṃ vā diṭṭhikappaṃ vā kappayati.

59. Even when it is said, “The destruction of craving is indeed liberation,” not considering the meaning, he asks again, “Is he without hope or hoping?” Here, “does he speculate with wisdom” means, or does he, through knowledge consisting of attainments and so on, construct a speculation of craving or a speculation of view?

60. Athassa bhagavā taṃ ācikkhanto catutthaṃ gāthamāha. Tattha kāmabhaveti kāme ca bhave ca.

60. Then the Blessed One, explaining that, spoke the fourth verse. Here, “kāmabhave” means both in sensual pleasures and in existence.

Rūpe nāsīsatīti catusamuṭṭhānike rūpārammaṇe chandarāgavasena na pattheti. Saddhādīsupi eseva nayo. Palibodhaṭṭhena rāgo eva kiñcanaṃ rāgakiñcanaṃ madanaṭṭhena vā. Dosakiñcanādīsupi eseva nayo. Sesaṃ sabbattha pākaṭameva.

“One does not crave form”—thus, regarding form arising from four causes as an object, one does not long for it with desire and lust. The same applies to sound and so on. In the sense of being an impediment, lust itself is a clinging; or, in the sense of intoxication, it is the clinging of lust. The same applies to the clinging of hatred and so on. The rest is evident everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with arahantship as its culmination, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Todeyyamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Todeyya-māṇava Sutta is concluded.

10. Kappamāṇavasuttaniddesavaṇṇanā

10. Explanation of the Exposition of the Kappa-māṇava Sutta

61. Dasame [Pg.33] kappasuttaniddese – majjhe sarasminti purimapacchimakoṭipaññāṇābhāvato majjhabhūte saṃsāreti vuttaṃ hoti. Tiṭṭhatanti tiṭṭhamānānaṃ. Yathāyidaṃ nāparaṃ siyāti yathā idaṃ dukkhaṃ puna na bhaveyya.

61. In the exposition of the tenth Kappa Sutta: 'in the middle of the stream' means that due to the absence of knowledge of the beginning and ending points, it is said to be in the middle, that is, in saṃsāra. 'For those who stand' means for those who are standing. 'So that this may not be again' means so that this suffering may not be again.

Āgamananti pubbantato idhāgamanaṃ. Gamananti ito paralokagamanaṃ. Gamanāgamananti tadubhayavasena vuttaṃ. Kālanti maraṇakālaṃ. Gatīti nibbatti. Bhavābhavoti bhavato bhavo. Cuti cāti bhavato cavanañca. Upapatti cāti cutassa upapatti ca. Nibbatti cāti pātubhāvo ca. Bhedo cāti khandhabhedo ca. Jāti cāti jananañca. Jarā cāti hāni ca. Maraṇañcāti jīvitindriyassa cāgo ca. Purimāpi koṭi na paññāyatīti pubbāpi koṭi natthi na saṃvijjati. Tathā pacchimāpi koṭi.

“Coming” means arriving here from the past end. “Going” means departing from here to the next world. “Coming and going” is said in terms of both. “Time” means the time of death. “Destination” means arising. “Existence after existence” means existence from existence. “And passing away” means vanishing from an existence. “And reappearance” means the reappearance of one who has passed away. “And arising” means appearance. “And breaking” means the breaking up of the aggregates. “And birth” means generation. “And aging” means decay. “And death” means the abandoning of the life faculty. “The former limit is not known” means the prior limit does not exist, is not found. Likewise, the latter limit.

Ettakā jātiyoti etaparamā jātiyo. Vaṭṭaṃ vattīti saṃsārapavatti. Tato paraṃ na vattatīti tato uddhaṃ nappavattati. Hevaṃ natthīti evaṃ natthi na saṃvijjati. Hi-iti nipāto. Anamataggoyanti ayaṃ saṃsāro aviditaggo.

“So many births” means this is the limit of births. “The cycle turns” means the continuation of saṃsāra. “Beyond that, it does not turn” means beyond that, it does not proceed. “Thus it is not” means thus it is not; it is not found. “Indeed”—this is a particle. “Without known beginning” means this round of existence has no known beginning.

Avijjānīvaraṇānanti avijjāya āvaritānaṃ. Taṇhāsaṃyojanānanti kāmarāgasaṅkhātataṇhābandhanabaddhānaṃ. Sandhāvatanti kāmadhātuyā punappunaṃ dhāvantānaṃ. Saṃsaratanti rūpārūpadhātuyā saṃsarantānaṃ. Dukkhaṃ paccanubhūtanti kāyikacetasikadukkhaṃ anubhūtaṃ vinditaṃ. Tibbanti bahalaṃ. Byasananti avaḍḍhi vināso. Kaṭasī vaḍḍhitāti susānavaḍḍhitaṃ. Alamevāti yuttameva. Sabbasaṅkhāresūti tebhūmakasaṅkhāresu. Nibbinditunti ukkaṇṭhituṃ. Virajjitunti virāgaṃ uppādetuṃ. Vimuccitunti mocetuṃ. Vaṭṭaṃ vattissatīti saṃsārapavattaṃ tebhūmakavaṭṭaṃ anāgate pavattissati. Tato paraṃ na vattissatīti tato uddhaṃ anāgate saṃsārapavattaṃ nappavattissati. Jātibhayeti jātiṃ paṭicca uppajjanakabhaye. Jarābhayādīsupi eseva nayo.

“Of those hindered by ignorance” means of those obscured by ignorance. “Of those bound by the fetter of craving” means of those bound by the fetter of craving known as sensual desire. “Of those who run on” means of those who repeatedly run through the sensual realm. “Of those who wander on” means of those who wander through the form and formless realms. “Suffering was experienced” means bodily and mental suffering was experienced and encountered. “Intense” means thick. “Ruin” means decline and destruction. “The charnel ground is increased” means increased like a charnel ground. “Enough” means it is fitting. “In all conditioned things” means in conditioned things of the three realms. “To be disenchanted” means to feel revulsion. “To be dispassionate” means to generate dispassion. “To be freed” means to be liberated. “The cycle will turn” means the round of existence in the three realms will turn in the future. “Beyond that, it will not turn” means beyond that, the round of existence will not turn in the future. “In the fear of birth” means in the fear arising dependent on birth. The same principle applies to the fear of aging, etc.

62-3. Athassa bhagavā tamatthaṃ byākaronto uparūparigāthāyo abhāsi. Dutiyagāthā vuttatthāyeva. Tatiyagāthāya akiñcananti kiñcanapaṭipakkhaṃ. Anādānanti ādānapaṭipakkhaṃ, kiñcanādānavūpasamanti vuttaṃ hoti. Anāparanti aparapaṭibhāgadīpavirahitaṃ, seṭṭhanti vuttaṃ hoti.

62–63. Then the Blessed One, explaining that meaning, spoke these verses one after another. The second verse has the same meaning as stated before. In the third verse, “having nothing” means the opposite of attachment. “Not grasping” means the opposite of grasping; it is said to be the stilling of attachment and grasping. “Peerless” means without a comparable counterpart; it is said to be the best.

64. Catutthagāthāya [Pg.34] na te mārassa paddhagūti te mārassa paddhacarā paricārikā sissā na honti.

64. In the fourth verse, “they are not followers of Māra” means they are not attendants, servants, or disciples of Māra.

Mahājanaṃ pāse niyojetvā māretīti māro. Akusalakamme niyuttattā kaṇho. Chasu devalokesu adhipatittā adhipati. Akusalānaṃ dhammānaṃ antaṃ gatattā antagū. Pāpajanaṃ na muñcatīti namuci. Sativippavāsappamattapuggalānaṃ ñātakoti pamattabandhu. Sesaṃ sabbattha pākaṭameva.

“Having bound the multitude in a snare, he kills them”—thus, he is called Māra. “Because he is engaged in unwholesome deeds,” he is called Kaṇha. “As the overlord in the six deva realms,” he is called Adhipati. “Having gone to the end of unwholesome states,” he is called Antagū. “He does not release the wicked”—thus, he is called Namuci. “For heedless individuals who lack mindfulness, he is a relative”—thus, he is called Pamattabandhu. The rest is evident in all respects.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadisova dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with arahantship as its culmination, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Kappamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Kappa-māṇava Sutta is concluded.

11. Jatukaṇṇimāṇavasuttaniddesavaṇṇanā

11. Commentary on the Exposition of the Sutta to the Young Brahmin Jatukaṇṇī.

65. Ekādasame jatukaṇṇisutte – sutvānahaṃ vīra akāmakāminti ahaṃ ‘‘itipi so bhagavā’’tiādinā (pārā. 1; dī. ni. 1.157, 255, 301; a. ni. 6.10; saṃ. ni. 5.997) nayena vīra kāmānaṃ akāmanato akāmakāmiṃ buddhaṃ sutvā. Akāmamāgamanti nikkāmaṃ bhagavantaṃ pucchituṃ āgatomhi. Sahajanettāti sahajātasabbaññutaññāṇacakkhu. Yathātacchanti yathātathaṃ. Brūhi meti puna yācanto bhaṇati. Yācanto hi sahassakkhattumpi bhaṇeyya, ko pana vādo dvikkhattuṃ.

65. In the eleventh Jatukaṇṇī Sutta: ‘Having heard, O hero, of the one desireless among those with desire’—I, in the manner of ‘Indeed, that Blessed One,’ etc. (Pārā. 1; Dī. Ni. 1.157, 255, 301; A. Ni. 6.10; Saṃ. Ni. 5.997), O hero, having heard of the Buddha as the one desireless because of his desirelessness towards desires. ‘I have come to the desireless one’ means I have come to question the Blessed One who is free from craving. ‘With innate vision’ means with the eye of omniscient knowledge born together with him. ‘As it truly is’ means just as it is. ‘Tell me’—again requesting, he speaks. For one who requests may speak even a thousand times, what then to say of twice?

Itipi so bhagavā arahaṃ sammāsambuddhoti imesaṃ padānaṃ attho heṭṭhā vuttova. Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno. Tattha vijjāti tissopi vijjā aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayena veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.254 ādayo). Tattha hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satta saddhammā cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā yasmā etehi [Pg.35] carati ariyasāvako gacchati amataṃ disaṃ, tasmā ‘‘caraṇa’’nti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayena veditabbaṃ. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti. Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti, no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya (pārā. aṭṭha. 1.1).

‘Indeed, that Blessed One is the Arahant, the Perfectly Self-Enlightened One’—the meaning of these terms has been explained above. Because he is endowed with knowledge and conduct, he is called ‘one endowed with knowledge and conduct.’ Here, ‘knowledge’ (vijjā) refers to the threefold knowledge and the eightfold knowledge. The threefold knowledge should be understood as explained in the Bhayabherava Sutta (MN 1.34 ff.), and the eightfold knowledge as in the Ambaṭṭha Sutta (DN 1.254 ff.). There, insight knowledge, along with mind-made power and the six higher knowledges, having been included, are described as the eightfold knowledge. ‘Conduct’ (caraṇa) refers to these fifteen qualities: restraint in virtue, guarding the sense doors, moderation in eating, devotion to wakefulness, the seven good qualities, and the four jhānas of the form realm. Indeed, these fifteen qualities are called ‘conduct’ because by them the noble disciple conducts himself and goes toward the deathless direction. As it is said: ‘Here, Mahānāma, the noble disciple is virtuous…’ (MN 2.24)—the full explanation should be understood as given in the Majjhimapaṇṇāsaka. The Blessed One is endowed with this knowledge and this conduct; therefore, he is called ‘endowed with knowledge and conduct.’ Here, the accomplishment of knowledge stands fulfilling the Blessed One’s omniscience, while the accomplishment of conduct fulfills his great compassion. Through omniscience, knowing what is beneficial and unbeneficial for all beings, and through great compassion, avoiding what is unbeneficial, he engages them in what is beneficial—as is fitting for one endowed with knowledge and conduct. Thus, his disciples are of good practice, not of bad practice. For the disciples of those lacking knowledge and conduct are like self-tormentors and so on (Pārā. Aṭṭha. 1.1).

Sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gatattā sammā ca gadattā sugato. Gamanampi hi gatanti vuccati. Tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundarañcesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañhetaṃ –

Because of his beautiful going, because he has gone to a beautiful place, because he has gone rightly, and because he has spoken rightly, he is the Well-Gone One (Sugata). For going itself is called ‘gone.’ And that going of the Blessed One is beautiful, utterly pure, and blameless. What is that? The Noble Path. By that going, he has gone to the secure destination without obstruction—thus, because of his beautiful going, he is the Well-Gone One. Moreover, he has gone to a beautiful place—the deathless Nibbāna—thus, because he has gone to a beautiful place, he is also the Well-Gone One. And he has gone rightly by that very path, having abandoned the defilements, not returning again. For it has been said:

‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti (mahāni. 38; cūḷani. mettagūmāṇavapucchāniddesa 27).

‘The defilements that are abandoned by the path of stream-entry—he does not return to those defilements, does not go back to them, does not come back to them—thus he is the Well-Gone One… and so on… the defilements that are abandoned by the path of arahantship—he does not return to those defilements, does not go back to them, does not come back to them—thus he is the Well-Gone One.’ (Mahāni. 38; Cūḷani. Mettagūmāṇavapucchāniddesa 27).

Sammā vā gato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramīpūrikāya sammā paṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto gatoti sammā gatattāpi sugato. Sammā cesa gadati yuttaṭṭhānesu yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.

Or, he is the Well-Gone One because he went rightly: from the feet of Dīpaṅkara up to the Bodhi-maṇḍa, by the right practice of fulfilling the thirty perfections, bringing only welfare and happiness to all the world, and not approaching these extremes of eternalism, annihilationism, sensual pleasure, and self-mortification. And he speaks rightly, uttering only suitable speech in suitable situations; thus, because he speaks rightly, he is also the Well-Gone One.

Tatridaṃ sādhakasuttaṃ –

Here is the corroborating Sutta:

‘‘Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ [Pg.36] anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ. Sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86).

‘The Tathagata knows speech that is untrue, false, and unbeneficial, and which is disagreeable and unpleasant to others: such speech the Tathagata does not utter. The Tathagata knows speech that is true and factual but unbeneficial, and which is disagreeable and unpleasant to others: such speech the Tathagata also does not utter. But when the Tathagata knows speech that is true, factual, and beneficial, yet disagreeable and unpleasant to others, the Tathagata knows the right time for the explanation of such speech. The Tathagata knows speech that is untrue, false, and unbeneficial, yet agreeable and pleasant to others: such speech the Tathagata does not utter. The Tathagata knows speech that is true and factual but unbeneficial, yet agreeable and pleasant to others: such speech the Tathagata also does not utter. But when the Tathagata knows speech that is true, factual, and beneficial, and agreeable and pleasant to others, the Tathagata knows the right time for the explanation of such speech.’ (MN 2.86).

Evaṃ sammā gadattāpi sugatoti veditabbo.

Thus, because he speaks rightly, he should be known as the Well-Gone One (Sugata).

Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha –

Moreover, because he has known the world in every way, he is the Knower of the World (Lokavidū). For the Blessed One thoroughly knew, understood, and penetrated the world in every way: in terms of its nature, its arising, its cessation, and the means to its cessation. As it is said:

‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ (saṃ. ni. 1.107; a. ni. 4.45).

‘Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that the end of the world can be known, seen, or reached by traveling. Nor do I say, friend, that without reaching the end of the world, there is an ending of suffering. But, friend, it is in this very fathom-long body, with its perception and mind, that I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.’ (SN 1.107; AN 4.45).

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

‘By traveling, the end of the world is never to be reached; and without reaching the world’s end, there is no release from suffering.

‘‘Tasmā have lokavidū sumedho, lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā, nāsīsatī lokamimaṃ parañcā’’ti. (saṃ. ni. 1.107;

a. ni. 4.45);

‘Therefore, indeed, the wise one, the knower of the world, who has gone to the world’s end and lived the holy life; the peaceful one, having known the end of the world, does not long for this world or the next.’ (SN 1.107; AN 4.45);

Api [Pg.37] ca – tayo lokā saṅkhāraloko sattaloko okāsalokoti. Tattha ‘‘eko loko sabbe sattā āhāraṭṭhitikā’’ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. ‘‘Sassato lokoti vā asassato lokoti vā’’ti (dī. ni. 1.421; ma. ni. 1.269; saṃ. ni. 4.416; vibha. 937) āgataṭṭhāne sattaloko.

Moreover, there are three worlds: the world of formations (saṅkhāraloka), the world of beings (sattaloka), and the world of space (okāsaloka). Among these, where it is said, ‘One world: all beings are sustained by food’ (Paṭisambhidāmagga 1.112), this should be understood as the world of formations. Where it is said, ‘The world is eternal’ or ‘The world is not eternal’ (DN 1.421; MN 1.269; SN 4.416; Vibh. 937), this refers to the world of beings.

‘‘Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;

Tāva sahassadhā loko, ettha te vattatī vaso’’ti. (ma. ni. 1.503) –

‘As far as the moon and sun revolve, illuminating the directions, shining brightly, so far extends the thousandfold world; herein your power prevails.’ (ma. ni. 1.503).

Āgataṭṭhāne okāsaloko. Tampi bhagavā sabbathā avedi. Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā cattāro āhārā. Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā. Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni. Dvādasa lokā dvādasāyatanāni. Aṭṭhārasalokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112) ayaṃ saṅkhāralokopi sabbathā vidito.

The world of space, in the sense of a place of arrival. The Blessed One fully understood that as well. For thus it is said: "One world: all beings are sustained by nutriment. Two worlds: name and form. Three worlds: the three feelings. Four worlds: the four kinds of nutriment. Five worlds: the five aggregates subject to clinging. Six worlds: the six internal sense bases. Seven worlds: the seven stations of consciousness. Eight worlds: the eight worldly conditions. Nine worlds: the nine abodes of beings. Ten worlds: the ten sense bases. Twelve worlds: the twelve sense bases. Eighteen worlds: the eighteen elements." This world of formations was also fully understood.

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti. Tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko, evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni catutiṃsa satāni ca paññāsañca yojanāni. Parikkhepato –

Moreover, he knows the inclinations of all beings, their latent tendencies, their conduct, their dispositions; he knows beings with little dust and with much dust, with keen faculties and with dull faculties, of good character and of bad character, easy to instruct and difficult to instruct, capable and incapable. Therefore, the world of beings is fully known to him in every way. And just as the world of beings, so too is the world of space. For this one world-system extends in length and breadth to one million, two hundred and three thousand, four hundred and fifty yojanas. In circumference—

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.

Thirty-six hundred thousand in total circumference; and ten thousand, and one hundred and fifty.

Tattha [Pg.38] –

Therein—

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

Two hundred thousand, and four myriads; so much in thickness, this earth is reckoned.

Tassāyeva sandhārakaṃ –

Its support—

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

Four hundred thousand, and eight myriads too; so much water, in thickness, is established on the wind.

Tassāpi sandhārako –

And its support—

Nava satasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

Nine hundred thousand, and sixty thousand more, the wind risen into the sky; this is the world's configuration.

Evaṃ saṇṭhite cettha yojanānaṃ –

Thus established, herein, in yojanas—

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sineru pabbatuttamo.

Eighty-four thousand submerged in the great ocean, and rising up just as much, is Sineru, the supreme mountain.

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

Thence, successively by half the previous measure, submerged and emerged, are the divine mountains, variegated with various jewels:

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo giri brahā.

Yugandhara, Īsadhara, Karavīka, Sudassana, Nemindhara, Vinataka, Assakaṇṇa—the great mountains.

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

These seven great mountains are all around Sineru, abodes of the Great Kings, frequented by devas and yakkhas.

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato.

The Himavā mountain is one hundred yojanas high; three thousand yojanas it stretches in length and breadth.

Caturāsītisahassehi, kūṭehi paṭimaṇḍito;

Tipañcayojanakkhandha-parikkhepā nagavhayā.

Adorned with eighty-four thousand peaks; fifteen yojanas in trunk-circumference, it is called a naga tree.

Paññāsayojanakkhandha-sākhāyāmā samantato;

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito. (visuddhi. 1.137;

dha. sa. aṭṭha. 584);

Fifty yojanas in trunk and branch extent all around; one hundred yojanas wide, and just as high; the Jambu tree, by whose power, Jambudīpa is made known.

Yañcetaṃ [Pg.39] jambuyā pamāṇaṃ, etadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

And whatever is the measure of the Jambu tree, that same is the measure of the Cittapāṭali tree of the Asuras, of the Simbali tree of the Garuḷas, of the Kadamba tree in Aparagoyāna, of the Kappa tree in Uttarakuru, of the Sirīsa tree in Pubbavideha, and of the Pāricchattaka tree in Tāvatiṃsa. Therefore the ancients have said:

‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;

Kadambo kapparukkho ca, sirīsena bhavati sattamaṃ.

"The Pāṭalī, the Simbalī, the Jambū, the Pāricchattaka of the devas; the Kadamba and the Kappa tree, with the Sirīsa being the seventh."

‘‘Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito’’ti. (visuddhi. 1.137;

dha. sa. aṭṭha. 584);

"Eighty-two thousand immersed in the great ocean, and rising up just as high, is the Cakkavāḷa mountain range; enclosing all that, it stands, forming the world-system."

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ, tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ. Tathā pubbavideho. Uttarakuru aṭṭhasahassayojano. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Tadantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

Therein, the moon's disk is forty-nine yojanas, the sun's disk is fifty yojanas, the Tāvatiṃsa heaven is ten thousand yojanas, and so are the Asura realm, the Avīci great hell, and Jambudīpa. Aparagoyāna is seven thousand yojanas. So is Pubbavideha. Uttarakuru is eight thousand yojanas. Each of these great continents is surrounded by five hundred minor islands. All of this together forms one world-system, one world-element. In the spaces between them are the Lokantarika hells. Thus, the Blessed One with his infinite Buddha-knowledge knew, understood, and penetrated the endless world-systems and endless world-elements. In this way, the world of space was fully known to him. Thus, because he knew the world in every way, he is the Knower of the World.

Attano pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenapi sabbaṃ lokaṃ abhibhavati samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenapi. Sīlaguṇenapi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenapi. Yathāha – ‘‘na kho panāhaṃ passāmi sadevake loke…pe… sadevamanussāya attanā sīlasampannatara’’nti (saṃ. ni. 1.173; a. ni. 4.21) vitthāro.

Since there is no one superior to him in virtues, he is called 'unexcelled' (anuttaro). For he surpasses the entire world with his virtue of morality, and also with concentration… with wisdom… with liberation… and with the virtue of the knowledge and vision of liberation. In terms of the virtue of morality, he is incomparable, matchless, unequaled, without peer, and without rival… and so too with the virtue of the knowledge and vision of liberation. As it is said: "I do not see anyone in the world with its devas… among this generation with its ascetics and brahmins, its devas and humans, who is more accomplished in virtue than myself" (SN 1.173; AN 4.21). This should be elaborated.

Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā (ma. ni. 1.285; mahāva. 11; kathā. 405; mi. pa. 4.5.11) gāthāyo ca vitthāretabbā.

Similarly, the Aggappasāda Sutta (AN 4.34; It 90) and other texts, as well as verses such as "I have no teacher" (MN 1.285; Mv 11; Kv 405; Mil 4.5.11), should be elaborated.

Purisadamme [Pg.40] sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā cūḷodaro mahodaro aggisikho dhūmasikho aravāḷo nāgarājā dhanapālako hatthīti evamādayo damitā nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasātisoṇadantakūṭadantādayo. Amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho kesi purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Api ca bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

He is a guide for persons to be tamed (purisadammasārathi), which means that he tames and disciplines. Here, 'persons to be tamed' (purisadammā) refers to untamed beings fit to be tamed—animal beings, human beings, and non-human beings. Indeed, the Blessed One tamed animal beings such as the nāga kings Apalāla, Cūḷodara, Mahodara, Aggisikha, Dhūmasikha, and Aravāḷa, and the elephant Dhanapālaka, rendering them harmless and establishing them in the refuges and precepts. He also tamed human beings like Saccaka the Nigaṇṭha's son, Ambaṭṭha the brahmin youth, Pokkharasāti, Soṇadaṇḍa, and Kūṭadaṇṭa. Non-human beings such as the yakkhas Āḷavaka, Sūciloma, and Kharaloma, as well as Sakka, king of the devas, were tamed and disciplined through various skillful means of training. The sutta states: "Kesi, I train persons to be tamed sometimes gently, sometimes harshly, and sometimes both gently and harshly" (AN 4.111). This sutta should be elaborated here. Moreover, the Blessed One, while teaching pure virtue and so on, the first jhāna and so on, and the practice of the higher path to stream-enterers and so on, also tames even those who are already tamed.

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ‘‘anuttaro purisadammasārathī’’ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthi dammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

Alternatively, 'unexcelled guide of persons to be tamed' (anuttaro purisadammasārathi) is a single term. The Blessed One trains those to be tamed in such a way that, while seated in a single posture, they run unimpeded in the eight directions. Therefore, he is called 'the unexcelled guide of persons to be tamed.' The sutta states: "Monks, an elephant to be tamed, guided by its elephant-tamer, runs in only one direction" (MN 125). This should be expanded upon here.

Vīriyavāti ariyamaggena sabbapāpakehi virato. Pahūti pabhū. Visavīti parasantāne vīriyuppādako. Alamattoti samatthacitto.

"Energetic" (vīriyavā) means one who has abstained from all evil by the noble path. "Able" (pahū) means master. "Diligent" (visavī) means one who arouses energy in others. "Sufficient" (alamatto) means having a capable mind.

Viratoti ariyamaggena viratattā āyatiṃ appaṭisandhiko. Sabbapāpakehi nirayadukkhaṃ aticcāti āyatiṃ appaṭisandhitāya nirayadukkhaṃ aticca ṭhito. Vīriyavāsoti vīriyaniketo. So vīriyavāti so khīṇāsavo ‘‘vīriyavā’’ti vattabbataṃ arahati. Padhānavā vīro tādīti imāni panassa thutivacanāni. So hi padhānavā maggajjhānapadhānena, vīro kilesārividdhaṃsanasamatthatāya, tādi nibbikāratāya pavuccate tathattāti tathārūpo ‘‘vīriyavā’’ti pavuccati.

He is abstinent because, having abstained by the noble path, he will not be reborn in the future. He transcends the suffering of hell from all evils means that because he will not be reborn in the future, he stands having transcended the suffering of hell. 'Abode of energy' means the home of energy. That energetic one: he whose cankers are destroyed deserves to be called 'energetic.' 'Striving, heroic, such'—these are words of praise for him. For he is striving through the striving of the path and jhāna, heroic due to his ability to destroy the enemies that are the defilements, and called 'such' due to his unchanging nature; because of his suchness, one of such a nature is called 'energetic'.

Te kāmakāminoti ete rūpādivatthukāme icchantā. Rāgarāginoti rāgena rañjitā. Saññāsaññinoti rāgasaññāya saññino. Na [Pg.41] kāme kāmetīti rūpādivatthukāme na pattheti. Akāmoti kāmehi virahito. Nikkāmoti nikkantakāmo.

“Those who desire sensual pleasures” (kāmakāmino) means those who desire sense-objects such as forms and so forth. “Infatuated with lust” (rāgarāgino) means those who are stained by lust. “Perceiving with perception” (saññāsaññino) means those who perceive with the perception of lust. “He does not desire sensual pleasures” (na kāme kāmeti) means he does not crave sense-objects such as forms and so forth. “Without sensual desire” (akāmo) means one who is separated from sensual desires. “Free from sensual desire” (nikkāmo) means one who has abandoned sensual desire.

Sabbaññutaññāṇanti tiyaddhagataṃ sabbaneyyapathaṃ jānātīti sabbaññū, tassa bhāvo sabbaññutā, sabbaññutā eva ñāṇaṃ sabbaññutaññāṇaṃ, sabbaññutaññāṇasaṅkhātaṃ nettañca vāsanāya saha kilese parājetvā jitattā jinabhāvo ca apubbaṃ acarimaṃ apure apacchā ekasmiṃ khaṇe ekasmiṃ kāle uppanno pubbantato uddhaṃ pannoti uppanno.

The knowledge of omniscience (sabbaññutaññāṇa): one who knows all paths of the guidable pertaining to the three times is omniscient (sabbaññū); his state is omniscience (sabbaññutā); omniscience itself is knowledge, the knowledge of omniscience. And this guidance, designated as the knowledge of omniscience, and the state of the Conqueror—because of having conquered, having defeated the defilements together with their latent tendencies—arises without a prior or subsequent, without a before or after, in a single moment, at a single time, having sprung up from the beginning, thus it is arisen.

66. Tejī tejasāti tejena samannāgato tejasā abhibhuyya. Yamahaṃ vijaññaṃ jātijarāya idha vippahānanti yaṃ ahaṃ jātijarāya pahānabhūtaṃ dhammaṃ idheva jāneyyaṃ.

66. “Powerful (tejī) with power (tejasā)” means endowed with power and having overcome by power. “That I might know here for the abandoning of birth and aging” (yamahaṃ vijaññaṃ jātijarāya idha vippahānaṃ) means: that Dhamma which is the abandoning of birth and aging, that I might know right here.

Jagatīti pathavī. Sabbaṃ ākāsagatanti sakalaṃ ākāse pavattaṃ patthaṭaṃ. Tamagatanti tamameva tamagataṃ andhakāraṃ yathā gūthagataṃ muttagatanti. Abhivihaccāti nāsetvā. Andhakāraṃ vidhamitvāti cakkhuviññāṇuppattinivārakaṃ andhakāraṃ palāpetvā. Ālokaṃ dassayitvāti sūriyālokaṃ dassayitvā. Ākāseti ajaṭākāse. Antalikkheti antaradhātusamatthatucchokāse. Gaganapatheti devatānaṃ gamanamagge gacchati. Sabbaṃ abhisaṅkhārasamudayanti sakalaṃ kammaṃ samudayaṃ uppādaṃ, taṇhanti attho. Kilesatamaṃ avijjandhakāraṃ vidhamitvāti kilesatamasaṅkhātaṃ aññāṇaṃ avijjandhakāraṃ nīharitvā nāsetvā. Ñāṇālokaṃ paññālokaṃ dassayitvā. Vatthukāme parijānitvāti rūpādivatthukāme ñātatīraṇapariññāya jānitvā. Kilesakāme pahāyāti upatāpanasaṅkhāte kilesakāme pahānapariññāya pajahitvā.

“The world” (jagatī) means the earth. “All that moves in the sky” (sabbaṃ ākāsagataṃ) means everything occurring and spread out in the sky. “Gone to darkness” (tamagataṃ) means just that, gone to darkness, like 'gone to excrement' or 'gone to urine.' “Having dispelled” (abhivihacca) means having destroyed. “Having scattered the darkness” (andhakāraṃ vidhamitvā) means having driven away the darkness that obstructs the arising of eye-consciousness. “Having shown the light” (ālokaṃ dassayitvā) means having revealed the sunlight. “In the sky” (ākāse) means in the unobstructed sky. “In mid-air” (antalikkhe) means in the intermediate element, the empty hollow space. “On the path of the sky” (gaganapathe) means traveling on the path where deities move. “All formations' arising” (sabbaṃ abhisaṅkhārasamudayaṃ) means all kamma, arising, origin; the meaning is craving. “Having dispelled the darkness of defilements, the darkness of ignorance” (kilesatamaṃ avijjandhakāraṃ vidhamitvā) means having removed and destroyed the ignorance known as the darkness of defilements, the darkness of ignorance. Having shown the light of knowledge, the light of wisdom. “Having fully understood the objects of sensual desire” (vatthukāme parijānitvā) means having known the objects of sensual pleasure such as forms and so forth through the full understanding of knowing and investigation. “Having abandoned the defilement-desires” (kilesakāme pahāya) means having given up the defilement-desires known as torment through the full understanding of abandoning.

67. Athassa bhagavā taṃ dhammaṃ ācikkhanto uparūparigāthāyo abhāsi. Tattha nekkhammaṃ daṭṭhu khematoti nibbānañca nibbānagāminiñca paṭipadaṃ ‘‘khema’’nti disvā. Uggahitanti taṇhāvasena diṭṭhivasena gahitaṃ. Nirattaṃ vāti nirassitabbaṃ vā, muñcitabbanti vuttaṃ hoti. Mā te vijjitthāti mā te ahosi. Kiñcananti rāgādikiñcanaṃ, tampi te mā vijjittha.

67. Then the Blessed One, explaining that Dhamma to him, spoke successive verses. Therein, “seeing renunciation as secure” (nekkhammaṃ daṭṭhu khemato) means having seen Nibbāna and the path leading to Nibbāna as “secure.” “Grasped” (uggahitaṃ) means grasped by way of craving and by way of views. “Or rejected” (nirattaṃ vā) means it should be rejected, or it is said, it should be relinquished. “May it not be for you” (mā te vijjittha) means may it not be yours. “Anything” (kiñcanaṃ) refers to any impediment such as lust and so forth; may even that not be for you.

Muñcitabbanti muñcitvā na puna gahetabbaṃ. Vijahitabbanti cajitabbaṃ. Vinodetabbanti khipitabbaṃ. Byantīkātabbanti vigatantaṃ kātabbaṃ. Anabhāvaṃ gametabbanti anu anu abhāvaṃ gametabbaṃ.

“It should be released” (muñcitabbaṃ) means having released it, it should not be taken up again. “It should be abandoned” (vijahitabbaṃ) means it should be relinquished. “It should be eradicated” (vinodetabbaṃ) means it should be cast away. “It should be made to cease” (byantīkātabbaṃ) means it should be brought to an end. “It should be made to disappear” (anabhāvaṃ gametabbaṃ) means it should be made to vanish gradually.

68-9. Pubbeti [Pg.42] atīte saṅkhāre ārabbha uppannakilesā. Brāhmaṇāti bhagavā jatukaṇṇiṃ ālapati. Sesaṃ sabbattha pākaṭameva.

68-9. “Formerly” (pubbe) refers to defilements that arose in relation to past formations. “Brahmin” (brāhmaṇa) — the Blessed One addresses Jatukaṇṇin. The rest is clear everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with arahantship as its pinnacle, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa.

Jatukaṇṇimāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Exposition of the Niddesa on the Jatukaṇṇimāṇava Sutta is concluded.

12. Bhadrāvudhamāṇavasuttaniddesavaṇṇanā

12. The Exposition of the Niddesa on the Bhadrāvudha Sutta.

70. Dvādasame bhadrāvudhasutte – okañjahanti ālayaṃ jahaṃ. Taṇhacchidanti taṇhākāyacchidaṃ. Anejanti lokadhammesu nikkampaṃ. Nandiñjahanti anāgatarūpādipatthanājahaṃ. Ekā eva hi sā taṇhā, thutivasena idha nānappakārato vuttā. Kappañjahanti duvidhaṃ kappajahaṃ. Abhiyāceti ativiya yācāmi. Sutvāna nāgassa apanamissanti itoti nāgassa tava bhagavato vacanaṃ sutvā ito pāsāṇakacetiyato bahujanā pakkamissantīti adhippāyo.

70. In the twelfth Bhadrāvudha Sutta – 'They abandon the lair' means abandoning attachment. 'They cut off craving' means the cutter of the mass of craving. 'They are unperturbed' means unshaken by worldly phenomena. 'They abandon delight' means abandoning desire for future forms, etc. Indeed, that craving is one, though here it is spoken of in various ways by way of praise. 'They abandon conceits' means abandoning the twofold conceit. 'I beseech' means 'I request exceedingly.' 'Having heard the Nāga’s words, they will depart from here'—this means that having heard the words of you, the Blessed One, the Nāga, many people will leave from this Pāsāṇaka Cetiya.

Ye upayupādānāti taṇhādiṭṭhīhi upagantvā gahitā. Cetaso adhiṭṭhānāti citte patiṭṭhitā. Abhinivesānusayāti patiṭṭhahitvā āgantvā sayitā.

“Graspings and clingings” means seized after approaching through craving and views. “The mind's determinations” means established in the mind. “Adherences and underlying tendencies” means having become established, they come and lie dormant.

71. Janapadehi saṅgatāti aṅgādīhi janapadehi idha samāgatā. Viyākarohīti dhammaṃ desehi.

71. “Assembled from the provinces” means gathered here from provinces such as Aṅga and others. “Explain” means teach the Dhamma.

Saṅgatāti ete khattiyādayo ekībhūtā. Samāgatāti vuttappakārehi janapadehi āgatā. Samohitāti rāsībhūtā. Sannipatitāti adhiyogā.

“Assembled” means these khattiyas and others are united. “Come together” means they have come from the provinces mentioned above. “Massed together” means they are gathered in a mass. “Convened” means for a purpose.

72. Athassa āsayānulomena dhammaṃ desento bhagavā uparūparigāthāyo abhāsi. Tattha ādānataṇhanti rūpādīnaṃ ādāyikaṃ gahaṇataṇhaṃ, taṇhupādānanti vuttaṃ hoti. Yaṃ yañhi lokasmimupādiyantīti etesu uddhādibhedesu yaṃ yaṃ gaṇhanti. Teneva māro anveti jantunti [Pg.43] teneva upādānapaccayanibbattakammābhisaṅkhāranibbattavasena paṭisandhikkhandhamāro taṃ sattaṃ anugacchati.

72. Then the Blessed One, teaching the Dhamma in accordance with his inclination, spoke successive verses. Herein, “grasping-craving” means the craving that takes, the craving that seizes forms and so on; it is said to be “craving and clinging.” “Whatever they cling to in this world” means whatever they grasp among these divisions, such as the higher ones and so on. “By that Māra follows the being” means by that very thing, Māra as the aggregates of relinking—produced by way of kamma-formations which are produced conditioned by clinging—pursues that being.

73. Tasmā pajānanti tasmā etamādīnavaṃ aniccādivasena vā saṅkhāre pajānanto. Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattanti ādātabbaṭṭhena ādānesu rūpādīsu satte sabbaloke imaṃ pajaṃ maccudheyye laggaṃ pekkhamāno, ādānasatte vā ādānābhiniviṭṭhe puggale ādānasaṅgahetuñca imaṃ pajaṃ maccudheyye laggaṃ tato vītikkamituṃ asamatthaṃ iti pekkhamāno kiñcanaṃ sabbaloke na upādiyethāti. Sesaṃ sabbattha pākaṭameva.

73. “Therefore, one understands.” Thus, understanding this danger, or understanding formations as impermanent and so on, while observing this generation attached to the realm of death, attached to things to be grasped—that is, to forms and so on, which are objects of grasping—in the whole world; or, while observing beings attached to grasping, individuals adhering to grasping, and observing that because of being seized by grasping this generation is attached to the realm of death and unable to overcome it, one should not cling to anything in the entire world.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with arahantship as its pinnacle, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa.

Bhadrāvudhasuttaniddesavaṇṇanā niṭṭhitā.

The Exposition of the Niddesa on the Bhadrāvudha Sutta is concluded.

13. Udayamāṇavasuttaniddesavaṇṇanā

13. The Exposition of the Niddesa on the Udayamāṇava Sutta.

74. Terasame udayasutte – aññāvimokkhanti paññānubhāvanijjhānaṃ taṃ vimokkhaṃ pucchati.

74. In the thirteenth Udaya Sutta – 'liberation through final knowledge': he asks about that liberation, which is the contemplation and development of the power of wisdom.

Paṭhamenapi jhānena jhāyīti vitakkavicārapītisukhacittekaggatāsampayuttena pañcaṅgikena paṭhamajjhānena jhāyatīti jhāyī. Dutiyenāti pītisukhacittekaggatāsampayuttena. Tatiyenāti sukhacittekaggatāsampayuttena. Catutthenāti upekkhācittekaggatāsampayuttena. Savitakkasavicārenapi jhānena jhāyīti catukkanayapañcakanayesu paṭhamajjhānena savitakkasavicārenapi jhānena jhāyatīti jhāyī. Avitakkavicāramattenāti pañcakanaye dutiyena jhānena. Avitakkaavicārenāti dutiyatatiyādiavasesajhānena. Sappītikenāti pītisampayuttena dukatikajhānena. Nippītikenāti pītivirahitena tadavasesajhānena. Sātasahagatenāti sukhasahagatena tikacatukkajhānena. Upekkhāsahagatenāti catukkapañcakena. Suññatenapīti suññatavimokkhasampayuttena. Animittenapīti aniccanimittaṃ dhuvanimittaṃ animittañca ugghāṭetvā paṭiladdhena [Pg.44] animittenapi jhānena jhāyatīti jhāyī. Appaṇihitenapīti maggāgamanavasena paṇidhiṃ sodhetvā pariyādiyitvā phalasamāpattivasena appaṇihitenapi. Lokiyenapīti lokiyena paṭhamadutiyatatiyacatutthena.

“One who meditates with the first jhāna” means one meditates with the first jhāna, which is fivefold, associated with initial thought, sustained thought, joy, happiness, and one-pointedness of mind—thus, one is a meditator. “With the second” means associated with joy, happiness, and one-pointedness of mind. “With the third” means associated with happiness and one-pointedness of mind. “With the fourth” means associated with equanimity and one-pointedness of mind. “One who meditates even with a jhāna that includes initial and sustained thought” means one meditates with the first jhāna, which includes initial and sustained thought, according to the fourfold and fivefold methods—thus, one is a meditator. “With only sustained thought without initial thought” means with the second jhāna in the fivefold method. “With absence of both initial and sustained thought” means with the remaining jhānas, such as the second, third, and so on. “With joy” means with the jhānas associated with joy, the second and third. “Without joy” means with the remaining jhānas devoid of joy. “Accompanied by pleasure” means with the jhānas associated with happiness, the third and fourth. “Accompanied by equanimity” means with the fourth and fifth jhānas. “Even with emptiness” means associated with the liberation of emptiness. “Even with the signless” means having removed the sign of impermanence and the sign of permanence, and having attained the signless, one meditates with the signless jhāna—thus, one is a meditator. “Even with the undirected” means having purified and exhausted aspiration through the path, one meditates with the undirected jhāna through the attainment of fruition. “Even with the mundane” means with the mundane first, second, third, and fourth jhānas.

Lokuttarenapīti teneva lokuttarasampayuttena. Jhānaratoti jhānesu abhirato. Ekattamanuyuttoti ekattaṃ ekībhāvaṃ anuyutto payutto. Sadatthagarukoti sakatthagaruko, ka-kārassāyaṃ da-kāro kato. Sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attūpanibaddhaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena ca attano atthattā sakatthoti vuccati. Phalasamāpattisamāpajjanavasena sakatthagaruko, ‘‘nibbānagaruko’’ti eke. Arajoti nikkileso. Virajoti vigatakileso. Nirajoti apanītakileso, ‘‘vitarajo’’tipi pāṭho, soyevattho. Rajāpagatoti kilesehi dūrībhūto. Rajavippahīnoti kilesappahīno. Rajavippayuttoti kilesehi mutto.

“Even with the supramundane” means associated with the supramundane itself. “Delighting in jhāna” means delighting in jhānas. “Devoted to unity” means devoted, engaged in unity, in becoming one. “Respectful of the true goal” means respectful of one's own goal; here, the letter 'ka' is replaced by 'da.' And “the true goal” should be understood as arahantship. For it is called one's own goal because, in the sense of being bound up with oneself, in the sense of not abandoning oneself, and in the sense of being one's own ultimate good, it is one's own goal. One is respectful of one's own goal by attaining the fruition attainment. Some say, “respectful of Nibbāna.” “Free from defilement” means without defilements. “Without defilement” means devoid of defilements. “Cleansed of defilement” means having removed defilements; “vitarajo” is also a reading, but the meaning is the same. “Gone beyond defilement” means far removed from defilements. “Having abandoned defilement” means one who has abandoned defilements. “Detached from defilement” means liberated from defilements.

Pāsāṇake cetiyeti pāsāṇapiṭṭhe pārāyanasuttantadesitaṭṭhāne. Sabbossukkapaṭippassaddhattāti sabbesaṃ kilesaussukkānaṃ paṭippassaddhattā, nāsitattā āsīno.

“At the Pāsāṇaka Cetiya” means on the stone slab, the place where the Pārāyana Suttanta was taught. “Because all distress had subsided” means because the distress of all defilements had subsided, had been destroyed, he was seated.

Kiccākiccanti ‘‘idaṃ kattabbaṃ, idaṃ na kattabba’’nti evaṃ manasā cintetabbaṃ. Karaṇīyākaraṇīyanti kāyadvārena avassaṃ idaṃ karaṇīyaṃ, idaṃ na karaṇīyanti evaṃ karaṇīyākaraṇīyaṃ. Pahīnanti vissaṭṭhaṃ. Vasippattoti paguṇabhāvappatto.

“What is to be done and what is not to be done” means what should be reflected upon in the mind as ‘this is to be done, this is not to be done.’ “What should be done and what should not be done” means what should be done and what should not be done through the door of the body, as in ‘assuredly this should be done, this should not be done.’ “Abandoned” means relinquished. “Mastery attained” means having attained a state of proficiency.

75. Atha bhagavā yasmā udayo catutthajjhānalābhī, tasmāssa paṭiladdhajhānavasena nānappakārato aññāvimokkhaṃ dassento uparūparigāthamāha. Tattha pahānaṃ kāmacchandānanti yadidaṃ paṭhamaṃ jhānaṃ nibbattentassa kāmacchandapahānaṃ, tampi aññāvimokkhanti pabrūmi. Evaṃ sabbapadāni yojetabbāni.

75. Then the Blessed One, since Udaya was an attainer of the fourth jhāna, showing him various kinds of liberation through gnosis based on the jhāna he had attained, spoke the verses one after another. Here, “the abandoning of sensual desire” means the abandoning of sensual desire when one produces the first jhāna, and that too I declare to be a liberation through gnosis. In this way, all the terms should be connected.

Yā cittassa akalyatāti cittassa gilānabhāvo. Gilāno hi akallakoti vuccati. Vinayepi vuttaṃ – ‘‘nāhaṃ, bhante, akallako’’ti (pārā. 151). Akammaññatāti [Pg.45] cittagelaññasaṅkhātova akammaññatākāro. Olīyanāti olīyanākāro. Iriyāpathikacittañhi iriyāpathaṃ sandhāretuṃ asakkontaṃ rukkhe vagguli viya khīle laggitaphāṇitavārako viya ca olīyati, tassa taṃ ākāraṃ sandhāya ‘‘olīyanā’’ti vuttaṃ. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Līnāti avipphārikatāya paṭikuṭitaṃ. Itare dve ākārabhāvaniddesā. Thinanti sappipiṇḍo viya avipphārikatāya ghanabhāvena ṭhitaṃ. Thiyanāti ākāraniddeso. Thiyitabhāvo thiyitattaṃ, avipphāravaseneva thaddhatāti attho (dha. sa. aṭṭha. 1162).

“The unhealthiness of mind” means the mind's sickness. For a sick person is called “unhealthy.” It is also said in the Vinaya: “I am not unhealthy, venerable sir.” “Unworkability” is simply the state of unworkability, which is described as the mind's illness. “Sinking down” is the act of sinking down. For a mind that cannot sustain its posture, like a bat on a tree or like a lump of molasses stuck to a post, sinks down—this aspect is called “sinking down.” The second word is intensified by a prefix. “Languor” means shrunken due to lack of expansion. The other two are descriptions of the state. “Sloth” means remaining in a dense state due to lack of expansion, like a lump of ghee. “Slothfulness” describes the state. The state of being sluggish is sluggishness; it means rigidity precisely because of lack of expansion.

76. Upekkhāsatisaṃsuddhanti catutthajjhānaupekkhāsatīhi saṃsuddhaṃ. Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappādibhedo dhammatakko purejavo hoti. Tenāha ‘‘dhammatakkapurejava’’nti. Avijjāya pabhedananti etameva ca aññāvimokkhaṃ avijjāpabhedanasaṅkhātaṃ nibbānaṃ nissāya jātattā kāraṇopacārena ‘‘avijjāya pabhedana’’nti brūmīti.

76. “Purified by equanimity and mindfulness” means purified by the equanimity and mindfulness of the fourth jhāna. “Preceded by Dhamma-thought” refers to the liberation of arahantship attained by contemplating the jhāna factors while established in that fourth jhāna liberation. For the Dhamma-thought associated with the path, such as right thought, precedes the liberation of arahantship. Therefore, it is said, “preceded by Dhamma-thought.” “The breaking of ignorance” means this very liberation through gnosis, called the breaking of ignorance, arises by depending on Nibbāna, and thus by way of figurative expression based on cause, I say it is called “the breaking of ignorance.”

Yā catutthe jhāne upekkhāti ettha upapattito ikkhatīti upekkhā, samaṃ passati apakkhapatitā hutvā passatīti attho. Upekkhanāti ākāraniddeso. Ajjhupekkhanāti upasaggavasena padaṃ vaḍḍhitaṃ. Cittasamatāti cittassekaggabhāvo. Cittappassaddhatāti cittassa ūnātirittavajjitabhāvo. Majjhattatāti cittassa majjhe ṭhitabhāvo.

“The equanimity in the fourth jhāna”—here, upekkhā means “it looks on closely” (upapattito ikkhati), meaning one sees impartially, seeing without bias. “Equanimity” (upekkhanā) is a description of the characteristic. “Thorough equanimity” (ajjhupekkhanā) is the term intensified by a prefix. “Mental balance” (cittasamatā) is the one-pointedness of mind. “Tranquillity of mind” (cittappassaddhatā) is the mind being free from deficiency or excess. “Neutrality” (majjhattatā) is the mind remaining in the middle.

77. Evaṃ avijjāpabhedavacanena vuttaṃ nibbānaṃ sutvā ‘‘taṃ kissa vippahānena vuccatī’’ti pucchanto ‘‘kiṃsu saṃyojano’’ti gāthamāha. Tattha kiṃsu saṃyojanoti kiṃsaṃyojano. Vicāraṇanti vicāraṇakāraṇaṃ. Kissassa vippahānenāti kiṃnāmakassa assa dhammassa vippahānena.

77. Having heard Nibbāna described by the term “breaking of ignorance,” he asked, “By abandoning what is it said?” and spoke the verse, “What is the fetter?” Here, “What is the fetter?” (kiṃsu saṃyojano) means “What is the fetter?” (kiṃsaṃyojano). “Investigation” (vicāraṇa) means the cause of investigation. “By abandoning what?” (kissassa vippahānena) means by abandoning this thing of what name.

78. Athassa bhagavā tamatthaṃ byākaronto ‘‘nandisaṃyojano’’ti gāthamāha. Tattha vitakkassāti kāmavitakkādiko vitakko assa.

78. Then, explaining that meaning to him, the Blessed One spoke this verse: “Delight is the fetter.” Here, “thought” refers to his thought, such as sensual thought.

79. Idāni [Pg.46] tassa nibbānassa maggaṃ pucchanto ‘‘kathaṃ satassā’’ti gāthamāha. Tattha viññāṇanti abhisaṅkhāraviññāṇaṃ.

79. Now, asking about the path to that Nibbāna, he speaks the verse, “How for the mindful one?” Here, “consciousness” (viññāṇa) means consciousness resulting from formations.

80.

80.

Athassa maggaṃ kathento bhagavā ‘‘ajjhattañcā’’ti gāthamāha. Tattha evaṃ satassāti evaṃ satassa sampajānassa. Sesaṃ sabbattha pākaṭameva.

Then, explaining the path to him, the Blessed One spoke the verse beginning with “internally.” Here, “for one thus mindful” (evaṃ satassa) means for one thus mindful and clearly comprehending. The rest is clear everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadisova dhammābhisamayo ahosīti.

Thus the Blessed One taught this discourse with arahantship as its pinnacle, and at the end of the teaching, just as before, there was the penetration of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa,

Udayamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The commentary on the Exposition of the Discourse to Udaya the Young Man is finished.

14. Posālamāṇavasuttaniddesavaṇṇanā

14. Commentary on the Exposition of the Discourse to Posāla the Young Man

81. Cuddasame posālasutte – yo atītaṃ ādisatīti yo bhagavā attano ca paresañca ‘‘ekampi jāti’’ntiādibhedaṃ atītaṃ ādisati.

81. In the fourteenth Posāla Sutta: “One who declares the past” refers to the Blessed One who declares the past, both his own and others’, in terms of distinctions such as “one birth” and so on.

Ekampi jātinti ekampi paṭisandhimūlakaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, tadā sabbesaṃ brahmaloke sannipatanato. Vaḍḍhamāno kappo vivaṭṭakappo, tadā brahmalokato sattānaṃ vivaṭṭanato. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti taṃmūlakattā, vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyī’’ti vuttāni (a. ni. 4.156), tāni pariggahitāni honti. Saṃvaṭṭakappe vivaṭṭakappeti ca kappassa addhaṃ gahetvā vuttaṃ. Saṃvaṭṭavivaṭṭakappeti sakalaṃ kappaṃ gahetvā vuttaṃ. Kathaṃ anussaratīti ce? Amutrāsintiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā[Pg.47]. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvitabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo, tampi anussaratiyeva. Tenāha – ‘‘evaṃvaṇṇo evamāyupariyanto’’ti. Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsīti kappasahassaparamāyupariyanto vā.

“One birth” refers to a single continuum of aggregates that is rooted in rebirth-linking and ends with death, encompassing one existence. The same method applies to “two births” and so on. However, in phrases like “many aeons of contraction,” the diminishing aeon is the aeon of contraction, because at that time all beings gather in the Brahma-world. The increasing aeon is the aeon of expansion, because at that time beings emerge from the Brahma-world. Here, by “contraction” is implied “abiding in contraction” because it is rooted in that, and by “expansion” is implied “abiding in expansion.” Thus, when it is said, “Monks, there are these four incalculable periods of an aeon. What are the four? Contraction, abiding in contraction, expansion, and abiding in expansion” (Aṅguttara Nikāya 4.156), these are all encompassed. And “aeon of contraction” and “aeon of expansion” are said taking half of an aeon. “Aeon of contraction and expansion” is said taking the whole aeon. How does one recollect? By the method beginning with “There I was.” Here, “There I was” means: “In that aeon of contraction, I was in such and such an existence, womb, realm, station of consciousness, abode of beings, or class of beings.” “Of such a name” means, for example, Tissa or Phussa. “Of such a clan” means, for example, Kaccāna or Kassapa. This is said with reference to recollecting one’s own name and clan in a past existence. But if one wishes to recollect one’s own beauty, coarse or refined livelihood, abundance of pleasure or pain, or whether one was short-lived or long-lived at that time, one recollects that as well. Therefore it is said: “of such appearance… such a lifespan.” Here, “of such appearance” means fair or dark. “Such food” means food consisting of rice and meat, or eating available fruits. “Experiencing such pleasure and pain” means experiencing pleasure and pain, bodily and mental, of various kinds, such as those with or without material things. “Such a lifespan” means, for example, a lifespan limited to a hundred years or a lifespan limited to eighty-four thousand aeons.

So tato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādivuttanayameva.

“Having passed away from there, I arose over there” means: “I, having passed away from that existence, womb, realm, station of consciousness, abode of beings, or class of beings, arose again in such and such an existence, womb, realm, station of consciousness, abode of beings, or class of beings.” “There I was” means: “And there too, in that existence, womb, realm, station of consciousness, abode of beings, or class of beings, I existed again.” The explanation beginning with “of such a name” is the same as stated previously.

Api ca – yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya amutra udapādinti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatrā imissā upapattiyā antare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbatto.

Moreover—because “there I was” is the recollection as far back as desired by one ascending progressively. “Having passed away from there” is the review of one returning. Therefore, it should be understood that “I arose over there” is said with reference to the place of rebirth immediately preceding this present one. And “There I was,” and so on, is said to show the recollection of name, clan, etc., in that intermediate place of rebirth before this present one. “Having passed away from there, I was reborn here” means: I, having passed away from that immediately preceding place of rebirth, was born here in such-and-such a khattiya or brahmin family.

Ititi evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto ‘‘tisso kassapo’’ti uddisiyati, vaṇṇādīhi ‘‘odāto sāmo’’ti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārāti. Pubbenivāsanti [Pg.48] pubbe atītajātīsu nivuṭṭhakkhandhā pubbenivāso. Nivuṭṭhāti ajjhāvuṭṭhā anubhūtā attano santāne uppajjitvā niruddhā, nivuṭṭhadhammā vā. Nivuṭṭhāti gocaranivāsena nivuṭṭhā, attano viññāṇena viññātā paricchinnā, paraviññāṇena viññātāpi vā chinnavaṭumakānussaraṇādīsu. Te buddhānaṃyeva labbhanti. Taṃ pubbenivāsaṃ ādisati katheti. Paresaṃ atītanti aññesaṃ parapuggalānaṃ pubbenivāsaṃ ekampi jātintiādinā nayena ādisati.

“Thus” means in this way. “With aspects and with designation” means with designation by way of name and clan, and with aspects by way of appearance and so on. For by name and clan, a being is designated as “Tissa” or “Kassapa,” while by appearance and other features, one is discerned as distinct, such as “fair” or “dark.” Therefore, name and clan are the designation, while the others are the aspects. “Past dwelling” refers to the aggregates that have dwelt in past existences. “Dwelt” means dwelt in, experienced, having arisen in one’s own continuum and then ceased; or phenomena that have dwelt. “Dwelt” can also mean having dwelt by way of the range of experience, known and delimited by one’s own consciousness, or even known by another’s consciousness, as in the recollection of broken threads and so on. These are attainable only by Buddhas. One indicates and relates that past dwelling. “The past of others” means one indicates the past dwellings of other individuals by the method beginning with “one birth,” and so on.

Mahāpadāniyasuttantanti mahāpurisānaṃ apadānaniyuttaṃ mahāpadānasuttaṃ (dī. ni. 2.1 ādayo). Mahāsudassaniyasuttantanti mahāsudassanassa sampattiyuttaṃ mahāsudassanasuttaṃ (dī. ni. 2.241 ādayo). Mahāgovindiyasuttantanti mahāgovindabrāhmaṇassa apadānaniyuttaṃ mahāgovindasuttaṃ (dī. ni. 2.293 ādayo). Māghadeviyasuttantanti maghadevarañño apadānaniyuttaṃ maghadevasuttaṃ (ma. ni. 2.308 ādayo). Satānusāriññāṇaṃ hotīti pubbenivāsānussatisampayuttañāṇaṃ hoti.

“The Great Discourse on the Lineage” (Mahāpadāniyasuttanta) means the Mahāpadāna Sutta, which is concerned with the life-stories of great persons (Dīgha Nikāya 2.1 ff.). “The Great Discourse on King Mahāsudassana” (Mahāsudassaniyasuttanta) means the Mahāsudassana Sutta, which is connected with the prosperity of Mahāsudassana (Dīgha Nikāya 2.241 ff.). “The Great Discourse on the Brahmin Mahāgovinda” (Mahāgovindiyasuttanta) means the Mahāgovinda Sutta, which is concerned with the life-story of the brahmin Mahāgovinda (Dīgha Nikāya 2.293 ff.). “The Discourse on King Māghadeva” (Māghadeviyasuttanta) means the Maghadeva Sutta, which is concerned with the life-story of King Maghadeva (Majjhima Nikāya 2.308 ff.). “There is the knowledge that traces the lineage of beings” means there is knowledge associated with the recollection of past dwellings.

Yāvatakaṃ ākaṅkhatīti yattakaṃ ñātuṃ icchati, tattakaṃ jānissāmīti ñāṇaṃ peseti. Athassa dubbalapattapuṭe pakkhandanārādho viya appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati. Tena yāvatakaṃ ākaṅkhati, tāvatakaṃ anussarati. Bodhijanti bodhiyā mūle jātaṃ. Ñāṇaṃ uppajjatīti catumaggañāṇaṃ uppajjati. Ayamantimā jātīti tena ñāṇena jātimūlassa pahīnattā puna ‘‘ayamantimā jāti, natthidāni punabbhavo’’ti (dī. ni. 2.31) aparampi ñāṇaṃ uppajjati. Indriyaparopariyattañāṇanti ettha upari ‘‘sattāna’’nti padaṃ idheva āharitvā sattānaṃ indriyaparopariyattañāṇanti yojetabbaṃ. Parāni ca aparāni ca ‘‘parāparānī’’ti vattabbe sandhivasena ro-kāraṃ katvā ‘‘paroparānī’’ti vuccati. Paroparānaṃ bhāvo paropariyaṃ, paropariyameva paropariyattaṃ, veneyyasattānaṃ saddhādīnaṃ pañcannaṃ indriyānaṃ paropariyattaṃ indriyaparopariyattaṃ, indriyaparopariyattassa ñāṇaṃ indriyaparopariyattañāṇaṃ, indriyānaṃ uttamānuttamabhāvañāṇanti attho. ‘‘Indriyavarovariyattañāṇa’’ntipi pāṭho, varāni ca avarāni ca varovariyāni, varovariyānaṃ bhāvo varovariyattanti yojetabbaṃ. Avariyānīti ca uttamānīti attho. Atha vā – parāni ca oparāni [Pg.49] ca paroparāni, tesaṃ bhāvo paropariyattanti yojetabbaṃ. Oparānīti ca orānīti vuttaṃ hoti, lāmakānīti attho ‘‘paroparāyassa samecca dhammā’’tiādīsu (a. ni. 4.5; su. ni. 479) viya. ‘‘Indriyaparopariyatte ñāṇa’’nti bhummavacanenapi pāṭho (paṭi. ma. aṭṭha. 1.1.68).

“As much as one desires” means as much as one wishes to know, one sends forth knowledge to that extent, thinking, “I will know.” Then, like an arrow shot from a flimsy leaf-quiver, that knowledge proceeds unimpeded and unhindered. Thus, as much as one desires, that much one recollects. “Born of enlightenment” means born at the foot of the Bodhi tree. “Knowledge arises” means the knowledge of the four paths arises. “This is the last birth”: because the root of birth has been abandoned by that knowledge, further knowledge arises: “This is the last birth; now there is no more rebirth” (Dīgha Nikāya 2.31). “Knowledge of the higher and lower state of the faculties”: here, the word “of beings” from above should be brought here and construed as “the knowledge of the higher and lower state of the faculties of beings.” When `parāni` (higher) and `aparāni` (lower) should be stated as `parāparāni`, it is instead called `paroparāni` due to a euphonic assimilation (sandhi) that forms the letter 'o'. The state of higher and lower is `paropariyaṃ`; `paropariyaṃ` itself is `paropariyattaṃ`. The higher and lower state of the five faculties—faith and so forth—of trainable beings is `indriyaparopariyattaṃ`. The knowledge of the higher and lower state of the faculties is `indriyaparopariyattañāṇaṃ`, meaning the knowledge of the superiority or inferiority of the faculties. There is also a reading as `indriyavarovariyattañāṇaṃ`, “the knowledge of the excellent and inferior state of the faculties.” The excellent and the inferior are `varovariyāni`, and their state is `varovariyattanti`, which should be construed accordingly. And `Avariyāni` means 'highest'. Alternatively, `parāni` and `oparāni` are `paroparāni`, and their state is `paropariyattanti`, which should be construed. Here, `oparāni` means ‘inferior,’ as in the phrase “having understood the higher and lower phenomena” (Aṅguttara Nikāya 4.5; Sutta Nipāta 479). There is also a reading with the locative case: `indriyaparopariyatte ñāṇaṃ`, ‘knowledge in the higher and lower state of the faculties’ (Paṭisambhidāmagga Aṭṭhakathā 1.1.68).

Tathāgatassāti yathā vipassiādayo pubbakā isayo āgatā, tathā āgatassa. Yathā ca te gatā, tathā gatassa. Tathāgatabalanti aññehi asādhāraṇaṃ tathāgatasseva balaṃ. Yathā vā pubbabuddhānaṃ balaṃ puññussayasampattiyā āgataṃ, tathā āgatabalantipi attho. Tattha duvidhaṃ tathāgatassa balaṃ kāyabalañca ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

'Tathāgata' means one who has come like the previous seers, Vipassī and others. Just as they came, so he has come; and just as they went, so he has gone. The power of the Tathāgata (Tathāgatabalaṃ) refers to the power unique to the Tathāgata, not shared by others. Alternatively, it means power that has come about through the accumulation of merit, like the power of the Buddhas of the past. Here, the Tathāgata’s power is twofold: physical power and power of knowledge. Among these, physical power should be understood in accordance with the lineage of elephants. For this was said by the ancients:

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (ma. ni. aṭṭha. 1.148;

saṃ. ni. aṭṭha. 2.2.22;

a. ni. aṭṭha. 3.10.21;

vibha. aṭṭha. 760;

udā. aṭṭha. 75;

paṭi. ma. aṭṭha. 2.2.44);

“Kāḷāvaka and Gaṅgeyya, Paṇḍara, Tambapiṅgala, Gandhamaṅgala and Hema, Uposatha, Chaddanta—these are the ten.” (Majjhima Nikāya Aṭṭhakathā 1.148; Saṃyutta Nikāya Aṭṭhakathā 2.2.22; Aṅguttara Nikāya Aṭṭhakathā 3.10.21; Vibhaṅga Aṭṭhakathā 760; Udāna Aṭṭhakathā 75; Paṭisambhidāmagga Aṭṭhakathā 2.2.44)

Yadetaṃ pakatihatthiggaṇanāya hatthīnaṃ koṭisahassassa, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti, idaṃ tāva tathāgatassa kāyabalaṃ. Ñāṇabalaṃ pana mahāsīhanāde (ma. ni. 1.146 ādayo) āgataṃ dasabalañāṇaṃ catuvesārajjañāṇaṃ aṭṭhasu parisāsu akampanañāṇaṃ catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ saṃyuttake (saṃ. ni. 2.33-34) āgatāni tesattati ñāṇāni sattasattati ñāṇānīti evaṃ aññānipi anekāni ñāṇasahassāni, etaṃ ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ, ñāṇañhi akampiyaṭṭhena upathambhakaṭṭhena ca balanti (paṭi. ma. aṭṭha. 2.2.44) vuttaṃ.

In the customary reckoning, the strength of a thousand crore elephants, or the strength of ten thousand crore men, is the physical strength of the Tathāgata. As for the strength of knowledge (ñāṇabalaṃ), it includes the ten powers of knowledge (dasabalañāṇaṃ) as mentioned in the Mahāsīhanāda Sutta (MN 1.146ff.), the four kinds of fearlessness (catuvesārajjañāṇaṃ), the unshakable knowledge in the eight assemblies, the knowledge that discerns the four types of birth, the knowledge that distinguishes the five destinations, the seventy-three knowledges and the seventy-seven knowledges as found in the Saṃyutta Nikāya (SN 2.33-34)—thus, there are also many thousands of other knowledges. This is called the strength of knowledge. Here, too, the strength of knowledge is intended, for it is said (Paṭisambhidāmagga Aṭṭhakathā 2.2.44) that knowledge is called strength because it is unshakable and supportive.

Sattānaṃ āsayānusaye ñāṇanti ettha rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –

Knowledge of beings’ inclinations and latent tendencies (āsayānusaye ñāṇaṃ): Here, 'beings' (sattā) are so called because through desire and lust they are attached (sattā) and deeply attached (visattā) to the aggregates such as form. For this was said by the Blessed One:

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccati[Pg.50]. Vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccatī’’ti (saṃ. ni. 3.161; mahāni. 7).

“Rādha, whatever desire, passion, delight, or craving there is for form—being attached to that, being deeply attached to that—that is why one is called ‘a being.’ Whatever desire, passion, delight, or craving there is for feeling… for perception… for formations… for consciousness—being attached to that, being deeply attached to that—that is why one is called ‘a being.’” (SN 3.161; Mahāniddesa 7)

Akkharacintakā pana atthaṃ avicāretvā ‘‘nāmamattameta’’nti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti. Tesaṃ sattānaṃ āsayanti nissayanti etthāti āsayo, micchādiṭṭhiyā sammādiṭṭhiyā vā kāmādīhi nekkhammādīhi vā paribhāvitassa cittasantānassetaṃ adhivacanaṃ. Sattasantāne anusenti anupavattantīti anusayā, thāmagatānaṃ kāmarāgādīnaṃ etaṃ adhivacanaṃ. Āsayo ca anusayo ca āsayānusayo. Jātiggahaṇena ca dvandasamāsavasena ca ekavacanaṃ veditabbaṃ. Yasmā caritādhimuttiyo āsayānusayasaṅgahitā, tasmā uddese caritādhimuttīsu ñāṇāni āsayānusayañāṇeneva saṅgahetvā ‘‘āsayānusaye ñāṇa’’nti vuttaṃ.

But grammarians, without considering the meaning, hold that ‘it is merely a name.’ Those who do consider the meaning hold that beings are so called due to their connection with existence. For them, ‘disposition’ (āsayo) is that wherein beings settle and on which they depend. It is a designation for the mental continuum imbued with either wrong view or right view, or with sensual pleasures or renunciation, and so forth. ‘Latent tendencies’ (anusayā) are so called because they lie latent and follow along in the continuum of beings; this is a designation for deeply rooted defilements like sensual desire. ‘Disposition’ and ‘latent tendencies’ together are ‘disposition and latent tendencies’ (āsayānusayo). The singular form should be understood as a generic term and as a dvanda compound. Since dispositions and inclinations are encompassed by disposition and latent tendency, in the summary, the knowledges pertaining to dispositions and inclinations are included under the knowledge of disposition and latent tendency. Thus, it is said, ‘knowledge of disposition and latent tendency’ (āsayānusaye ñāṇaṃ).

Yamakapāṭihīre ñāṇanti ettha aggikkhandhaudakadhārādīnaṃ apubbaṃ acarimaṃ sakiṃyeva pavattito yamakaṃ, assaddhiyādīnaṃ paṭipakkhadhammānaṃ haraṇato pāṭihīraṃ, yamakañca taṃ pāṭihīrañcāti yamakapāṭihīraṃ.

Knowledge of the Twin Miracle (yamakapāṭihīre ñāṇaṃ): Here, the ‘twin’ (yamaka) is the simultaneous and singular occurrence of a mass of fire and a stream of water, and so forth. The ‘miracle’ (pāṭihīra) is the removal of opposing states such as lack of faith. Thus, the ‘Twin Miracle’ (yamakapāṭihīra) is both the twin and the miracle.

Mahākaruṇāsamāpattiyā ñāṇanti ettha paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā, kināti vā paradukkhaṃ hiṃsati vināsetīti karuṇā, kirīyati vā dukkhitesu pharaṇavasena pasārīyatīti karuṇā, pharaṇakammavasena kammaguṇavasena ca mahatī karuṇā mahākaruṇā, samāpajjanti etaṃ mahākāruṇikāti samāpatti, mahākaruṇā ca sā samāpatti cāti mahākaruṇāsamāpatti, tassaṃ mahākaruṇāsamāpattiyaṃ. Taṃ sampayuttaṃ vā ñāṇaṃ.

Knowledge of the Attainment of Great Compassion (mahākaruṇāsamāpattiyā ñāṇaṃ): Here, when others suffer, it causes the hearts of the virtuous to tremble—thus it is compassion (karuṇā). Or, it harms or destroys the suffering of others—thus it is compassion. Or, it is extended or diffused among the afflicted by way of pervasion—thus it is compassion. Compassion that is great through the act of pervasion and through the quality of its action is great compassion (mahākaruṇā). Because the greatly compassionate attain it, it is an attainment (samāpatti). That which is both great compassion and an attainment is the 'attainment of great compassion' (mahākaruṇāsamāpatti). It is the knowledge in, or associated with, that attainment of great compassion.

Sabbaññutaññāṇaṃ anāvaraṇañāṇanti ettha pañcaneyyapathappabhedaṃ sabbaṃ aññāsīti sabbaññū, sabbaññussa bhāvo sabbaññutā, sabbaññutā eva ñāṇaṃ sabbaññutāñāṇanti vattabbe sabbaññutaññāṇanti vuttaṃ. Saṅkhatāsaṅkhatādibhedā sabbadhammā hi saṅkhāro vikāro lakkhaṇaṃ nibbānaṃ paññattīti pañceva neyyapathā honti. Āvajjanapaṭibaddhattā eva hi natthi tassa āvaraṇanti tadeva anāvaraṇañāṇanti vuccati (paṭi. ma. aṭṭha. 1.1.68).

Omniscient Knowledge (sabbaññutaññāṇaṃ) and Unobstructed Knowledge (anāvaraṇañāṇaṃ): Here, 'omniscient' (sabbaññū) is one who has known all, distinguished into the five paths of the knowable. The state of being omniscient is omniscience (sabbaññutā). While it should be said that the knowledge that is omniscience is sabbaññutāñāṇaṃ, it is said as sabbaññutaññāṇaṃ. All phenomena, distinguished as conditioned, unconditioned, and so forth, are indeed the five knowable paths (neyyapatha), namely: formations, change, characteristics, Nibbāna, and concepts. Because it is bound only to advertence, there is no obstruction for it, and so it is called unobstructed knowledge (anāvaraṇañāṇaṃ) (Paṭisambhidāmagga Aṭṭhakathā 1.1.68).

Sabbattha [Pg.51] asaṅgamappaṭihatamanāvaraṇañāṇanti ettha atītānāgatapaccuppannesu asaṅgaṃ saṅgavirahitaṃ appaṭihataṃ paṭipakkhavirahitaṃ hutvā pavattaṃ āvaraṇavirahitaṃ ñāṇaṃ.

Knowledge that is unattached, unimpeded, and unobstructed everywhere (sabbattha asaṅgamappaṭihatamanāvaraṇañāṇaṃ): Here, it is knowledge that proceeds without attachment, devoid of clinging, unhindered, devoid of opposition, and free from obstructions regarding the past, future, and present.

Anāgatampi ādisatīti –

It also declares the future:

‘‘Imasmiṃ bhaddake kappe, tayo āsiṃsu nāyakā;

Ahametarahi sambuddho, metteyyo cāpi hessatī’’ti. ca –

“In this auspicious aeon, there have been three leaders; I am now the Fully Awakened One, and Metteyya will also be.” And:

‘‘Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṃ sammāsambuddho vijjācaraṇasampanno’’ti ca (dī. ni. 3.107) –

“Monks, when humans have a life span of eighty thousand years, the Blessed One named Metteyya, the Arahant, the Perfectly Self-Enlightened One, endowed with knowledge and conduct, will arise in the world (Dī. Ni. 3.107).” And:

‘‘Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito, taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ dānaṃ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissatī’’ti ca (dī. ni. 3.108) –

“Then, monks, a king named Saṅkha, after raising that sacrificial post which had been erected by King Mahāpanāda, dwelling there, giving it away, and distributing gifts to ascetics, brahmins, the poor, the needy, wanderers, and beggars, will then, in the presence of the Blessed One Metteyya, the Arahant, the Perfectly Self-Enlightened One, having shaved off his hair and beard and put on the ochre robes, go forth from the household life into homelessness (Dī. Ni. 3.108).” And:

‘‘Anāgate aṭṭhissaro nāma paccekasambuddho bhavissatī’’ti (mi. pa. 4.1.3) ca, ‘‘sumanissaro nāma paccekasambuddho bhavissatī’’ti ca –

“In the future, there will be a Paccekabuddha named Aṭṭhissara (Mi. Pa. 4.1.3),” and, “there will be a Paccekabuddha named Sumanissara.”

Ādinā nayena devadattādīnaṃ anāgataṃ ācikkhati. Paccuppannampi ādisatīti idaṃ pākaṭameva.

In this manner, it declares the future regarding Devadatta and others. That it also declares the present is quite evident.

82. Vibhūtarūpasaññissāti samatikkantarūpasaññissa. Sabbakāyappahāyinoti tadaṅgavikkhambhanavasena sabbarūpakāyapahāyino, pahīnarūpabhavapaṭisandhikassāti adhippāyo. Natthi kiñcīti passatoti viññāṇābhāvadassanena ‘‘natthi kiñcī’’ti passato, ākiñcaññāyatanalābhinoti vuttaṃ hoti. Ñāṇaṃ sakkānupucchāmīti sakkāti bhagavantaṃ ālapanto āha. Tassa puggalassa ñāṇaṃ pucchāmi, kīdisaṃ icchitabbanti. Kathaṃ neyyāti kathañca so netabbo, kathamassa uttariñāṇaṃ uppādetabbanti.

82. “One whose perception of form is overcome” means one who has gone beyond the perception of form. “Abandoning all form-bodies” refers to one who has abandoned all form-bodies by way of suppression by substitution and suppression by suspension; the intention is one for whom rebirth-linking in the form-existence has been abandoned. “He sees 'there is nothing'” means one who sees 'there is nothing' by seeing the absence of consciousness; this means one who has attained the base of nothingness. “I ask Sakka about knowledge” means he speaks addressing the Blessed One as 'Sakka.' “I ask about the knowledge of that person—what kind is desired?” “How is he to be led?” means how should he be led, and how should higher knowledge be aroused in him?

Katamā [Pg.52] rūpasaññāti ettha rūpasaññāti saññāsīsena vuttarūpāvacarajhānañceva tadārammaṇañca. Rūpāvacarajhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248; paṭi. ma. 1.209). Tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññā, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Idha pana kusalavipākakiriyavasena pañcadasajhānasaṅkhātā rūpasaññā eva adhippetā. Rūpāvacarasamāpattiṃ samāpannassa vāti rūpāvacarakusalajjhānasamāpattiṃ samāpannassa. Upapannassa vāti vipākajjhānavasena tasmiṃ bhave upapannassa. Diṭṭhadhammasukhavihārissa vāti imasmiṃyeva attabhāve kiriyājhānaṃ samāpajjitvā sukhaṃ uppādetvā viharantassa. Arūpasamāpattiyoti ākāsānañcāyatanādīni. Paṭiladdhassāti uppādetvā ṭhitassa. Rūpasaññā vibhūtā hontīti rūpasaññā apagatā honti. Vigatāti vināsitā. ‘‘Abhāvitā’’tipi pāṭho, sundaro.

What is the perception of form? Here, the perception of form refers to both the form-sphere jhāna and its object, as stated under the heading of perception. For the form-sphere jhāna is also called 'form,' as in the phrases 'one who has form sees forms' (Dhs. 248; Paṭis. 1.209). Its object is also, as in the phrases 'one sees external forms, beautiful or ugly' (Dhs. 223). Therefore, here, perception in form is perception of form; thus, stated under the heading of perception, this is a designation for the form-sphere jhāna. It is called the perception of form because form is its perception; that is to say, form is its name. This should be understood as a designation for both the earth kasiṇa and other such things and their objects. Here, however, the intended meaning is specifically the fifteen perceptions of form classified as wholesome, resultant, and functional jhāna. 'For one who has attained the form-sphere attainment' means for one who has attained the wholesome form-sphere jhāna attainment. 'Or for one who has been reborn' means for one who has been reborn in that existence by way of resultant jhāna. 'Or for one who dwells happily in this very life' means for one who, having attained functional jhāna in this very existence, dwells having produced bliss. 'In the formless attainments' refers to the base of infinite space, etc. 'For one who has obtained' means for one who has produced it and is established in it. 'The perceptions of form are overcome' means the perceptions of form have departed. 'Vigatā' means destroyed. The variant reading 'abhāvitā' (undeveloped) is also sound.

Tadaṅgasamatikkamāti tadaṅgappahānavasena atikkamena. Vikkhambhanappahānena pahīnoti arūpajjhānapaṭilābhena vikkhambhanena pahīno. Tassa rūpakāyoti tassa arūpasamāpattipaṭilābhino arūpapuggalassa rūpāvacarakāyo.

By overcoming by substitution means by overcoming through the method of abandonment by substitution. Abandoned by suppression means abandoned by the suppression that occurs through the attainment of the formless jhāna. His form-body means the form-sphere body of that formless person who has attained the formless attainment.

Ākiñcaññāyatananti ettha nāssa kiñcananti akiñcanaṃ, antamaso saṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ, taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena imissā saññāya āyatananti ākiñcaññāyatanaṃ, ākāse pavattitaviññāṇāpagamārammaṇassa jhānassetaṃ adhivacanaṃ. Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvāti taṃ viññāṇañcāyatanaṃ satokārī hutvā samāpajjitvā. Tato vuṭṭhahitvāti satokārī hutvā tāya samāpattiyā vuṭṭhāya. Taññeva viññāṇanti taṃ ākāse pavattitaṃ mahaggataviññāṇaṃ. Abhāvetīti vināseti. Vibhāvetīti vividhā nāseti. Antaradhāpetīti adassanaṃ gameti.

The base of nothingness: here, 'there is nothing for him'—this is called `akiñcana`, 'nothingness,' meaning that not even the slightest attachment remains for him. The state of having nothing is `ākiñcaññaṃ`, 'nothingness'; this is a designation for the departure of the consciousness of the base of infinite space. That nothingness, as the foundation for this perception, is its base; hence it is called the 'base of nothingness' (`ākiñcaññāyatanaṃ`). It is a designation for the jhāna whose object is the departure of the consciousness that occurred in relation to space. 'Having mindfully attained the attainment of the base of infinite consciousness' means having mindfully attained that base of infinite consciousness. 'Then emerging from it' means having mindfully emerged from that attainment. 'That very consciousness' means that exalted consciousness that occurred in relation to space. 'He makes it not be' means he eliminates it. 'He makes it depart' means he destroys it in various ways. 'He makes it disappear' means he causes it to become unseen.

Kathaṃ [Pg.53] so netabboti so puggalo kenappakārena jānitabbo. Vinetabboti nānāvidhena jānitabbo. Anunetabboti punappunaṃ cittena kathaṃ gamayitabbo.

How is he to be led? means in what manner is that person to be known. To be trained means to be known in various ways. To be persuaded means how is he to be repeatedly made to understand with the mind?

83.

83.

Athassa bhagavā tādise puggale attano appaṭihatañāṇataṃ pakāsetvā taṃ ñāṇaṃ byākātuṃ gāthamāha. Tattha viññāṇaṭṭhitiyo sabbā, abhijānaṃ tathāgatoti abhisaṅkhāravasena catasso paṭisandhivasena sattāti evaṃ sabbā viññāṇaṭṭhitiyo abhijānanto tathāgato. Tiṭṭhantamenaṃ jānātīti kammābhisaṅkhāravasena tiṭṭhametaṃ puggalaṃ jānāti – ‘‘āyatiṃ ayaṃ evaṃgatiko bhavissatī’’ti. Dhimuttanti ākiñcaññāyatanādīsu adhimuttaṃ. Tapparāyaṇanti tammayaṃ.

Then the Blessed One, having shown his unobstructed knowledge regarding such a person, spoke this verse to explain that knowledge. Herein, the Tathāgata, directly knowing all the stations of consciousness means the Tathāgata who directly knows all the stations of consciousness, namely, four by way of volitional formations and seven by way of rebirth-linking. He knows him as abiding means he knows that person as abiding by way of kamma-formations, thinking: 'In the future, this one will have such a destiny.' Intent means intent on the base of nothingness and so on. Having that as his destination means being absorbed in that.

Viññāṇaṭṭhitiyoti paṭisandhiviññāṇassa ṭhānāni saviññāṇakā khandhā eva. Tattha seyyathāpīti nidassanatthe nipāto yathā manussāti attho. Aparimāṇesupi hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi hi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā sadisā honti. Tepi ālokitavilokitādīhi visadisāva honti. Tasmā ‘‘nānattakāyā’’ti vuttā. Paṭisandhisaññā pana nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti. Tasmā ‘‘nānattasaññino’’ti vuttā. Ekacce ca devāti cha kāmāvacaradevā. Tesu hi kesañci kāyo nīlo hoti, kesañci pītakādivaṇṇo. Saññā pana nesaṃ tihetukāpi duhetukāpi hoti, ahetukā na hoti. Ekacce ca vinipātikāti catuapāyavinimuttā punabbasumātā yakkhinī piyaṅkaramātā phussamittā dhammaguttāti evamādayo aññe ca vemānikā petā. Etesañhi odātakāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghavasena ca kāyo nānā hoti, manussānaṃ viya tihetukaduhetukāhetukavasena saññāpi. Te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti. Ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā vinipātikāti vuttā. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti piyaṅkaramātādīnaṃ viya.

The stations of consciousness are the locations for rebirth-linking consciousness, namely, the aggregates accompanied by consciousness. Here, 'for example' (`seyyathāpi`) is a particle indicating an illustration, meaning 'just as among humans.' Indeed, even in the countless world-systems, among the countless humans, there are not even two who are identical in color, shape, and so on. Even those who may resemble each other in color or form—such as twin brothers—still differ in their looking and gazing, and other aspects. Therefore, they are said to be 'diverse in body.' As for their rebirth-linking perception, some are accompanied by three root-conditions, some by two, and some are without root-conditions. Thus, they are said to be 'diverse in perception.' And some devas refers to the six sense-sphere devas. Among them, some have blue bodies, others have bodies of yellow and other colors. Their perception, however, is accompanied by either three or two root-conditions; it is never without root-conditions. And some who have fallen refers to those freed from the four woeful states, such as Punabbasumātā, the yakkhinī Piyaṅkaramātā, Phussamittā, Dhammaguttā, and other spirits dwelling in mansions. Their bodies vary in color—white, black, the color of the maṅgura fish, dark, and so on—and in size, being thin, fat, short, or tall. Their perception, like that of humans, can be accompanied by three, two, or no root-conditions. However, unlike the devas, they are not powerful; like destitute humans, they have little power, find food and clothing with difficulty, and live afflicted by suffering. Some are afflicted in the dark fortnight and happy in the bright fortnight. Hence, because they have fallen from a store of happiness, they are called 'those who have fallen' (`vinipātika`). As for those among them who are accompanied by three root-conditions, they can also attain comprehension of the Dhamma, like Piyaṅkaramātā and others.

Brahmakāyikāti [Pg.54] brahmapārisajjabrahmapurohitamahābrahmāno. Paṭhamābhinibbattāti te sabbepi paṭhamajjhānena nibbattā. Brahmapārisajjā pana parittena, brahmapurohitā majjhimena, kāyova nesaṃ vipphārikataro hoti. Mahābrahmāno paṇītena, kāyo pana nesaṃ ativipphārikataro hoti. Iti te kāyassa nānattā, paṭhamajjhānavasena saññāya ekattā nānattakāyā ekattasaññinoti vuttā. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci tigāvutaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā honti, keci mahantā. Pettivisayesupi keci saṭṭhihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā. Tathā kālakañcikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti. Saññā pana sabbesampi akusalavipākāhetukāva hoti. Iti āpāyikāpi nānattakāyā ekattasaññinoti saṅkhaṃ gacchanti.

The Brahmā-bodied beings are the attendants of Brahmā, the ministers of Brahmā, and the Great Brahmās. Those who first arise there are all born through the first jhāna. The attendants of Brahmā are born through the lesser degree of it, the ministers of Brahmā through the medium degree, and their bodies are more expansive. The Great Brahmās are born through the sublime degree, and their bodies are exceedingly expansive. Thus, due to the diversity of their bodies and the uniformity of their perception by virtue of the first jhāna, they are called 'beings of diverse bodies but uniform perception.' And just as it is for them, so too for beings in the four woeful states. In the hells, some beings have bodies a gāvuta in size, some half a yojana, some three gāvutas, while Devadatta was born with a body a hundred yojanas in size. Among animals, some are small, some large. In the realm of spirits, some are sixty cubits tall, some eighty cubits tall; some are of beautiful complexion, some of ugly complexion. Similarly for the Kālakañjika asuras. Indeed, there are even long-backed spirits said to be sixty yojanas in size. Yet the perception of all these beings is solely unwholesome-resultant and without root-conditions. Thus, even beings in the woeful states are reckoned as 'those of diverse bodies but uniform perception.'

Ābhassarāti daṇḍaukkāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. Tesu pañcakanaye dutiyatatiyajjhānadvayaṃ parittaṃ bhāvetvā upapannā parittābhā nāma honti. Majjhimaṃ bhāvetvā upapannā appamāṇābhā nāma honti. Paṇītaṃ bhāvetvā upapannā ābhassarā nāma honti. Idha pana ukkaṭṭhaparicchedavasena sabbe gahitā. Sabbesañhi tesaṃ kāyo ekavipphārova hoti, saññā pana avitakkavicāramattā ca avitakkaavicārā cāti nānā.

The Radiant Ones (`Ābhassarā`): because radiance issues forth and spreads from their bodies, as if breaking off and falling like flames from a torch, they are called Radiant Ones. Among them, those who are reborn having developed the pair of second and third jhānas of the fivefold system to a limited extent are called Beings of Limited Radiance (`Parittābhā`). Those who are reborn having developed them to a middling extent are called Beings of Immeasurable Radiance (`Appamāṇābhā`). Those who are reborn having developed them to a sublime extent are called Radiant Ones (`Ābhassarā`). Here, however, all are included by way of the highest classification. For the bodies of all of them are of a single expanse, but their perceptions differ: one is merely without initial thought but with sustained thought, while the other is without initial thought and without sustained thought.

Subhakiṇhāti subhena vokiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanāti attho. Etesañhi na ābhassarānaṃ viya chijjitvā chijjitvā pabhā gacchatīti. Catukkanaye tatiyassa pañcakanaye catukkassa parittamajjhimapaṇītassa jhānassa vasena parittasubhaappamāṇasubhasubhakiṇhā nāma hutvā nibbattanti. Iti sabbepi te ekattakāyā ceva catutthajjhānasaññāya ekattasaññino cāti veditabbā. Vehapphalāpi catutthaviññāṇaṭṭhitimeva bhajanti. Asaññasattā viññāṇābhāvā ettha saṅgahaṃ na gacchanti, sattāvāsesu gacchanti.

The Subhakiṇhā (Beings of Refulgent Lustre) deities: They are 'suffused with lustre,' meaning they are unified by a beautiful bodily radiance and hue. For them, radiance does not issue forth intermittently, as it does for the Ābhassara deities. In the fourfold system, they are reborn from the third jhāna, and in the fivefold system, from the fourth jhāna, by way of its limited, middling, or sublime development, and are known as Parittasubha (Beings of Limited Lustre), Appamāṇasubha (Beings of Immeasurable Lustre), and Subhakiṇhā (Beings of Refulgent Lustre). Thus, all of them should be understood as having a single body and being unified in perception by means of the perception of the fourth jhāna. The Vehapphala (Great Fruit) deities also belong to the fourth station of consciousness. The Asaññasattā (non-percipient beings), due to the absence of consciousness, are not included here, but they are included among the abodes of beings.

Suddhāvāsā [Pg.55] vivaṭṭapakkhe ṭhitā, na sabbakālikā, kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke na uppajjanti. Soḷasakappasahassabbhantare buddhesu uppannesuyeva uppajjanti. Dhammacakkapavattissa (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) bhagavato khandhāvārasadisā honti. Tasmā neva viññāṇaṭṭhitiṃ, na ca sattāvāsaṃ bhajanti. Mahāsīvatthero pana ‘‘na kho pana so, sāriputta, āvāso sulabharūpo, yo mayā anāvuṭṭhapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehīti iminā suttena (ma. ni. 1.160) suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsañca bhajantī’’ti vadati, taṃ appaṭibāhitattā suttassa anuññātaṃ (a. ni. aṭṭha. 3.7.44-45; paṭi. ma. aṭṭha. 1.1.21).

The Suddhāvāsa (Pure Abodes) deities exist established in the 'expansion' phase of the cosmos, not at all times. For a hundred thousand eons or even incalculable periods, they do not arise in worlds devoid of Buddhas. They arise only within the sixteen thousand eons when Buddhas appear. They are like the retinue of the Blessed One at the time of the turning of the Wheel of Dhamma. Therefore, they belong neither to a station of consciousness nor to an abode of beings. However, the Venerable Mahāsīva says, 'But, Sāriputta, that abode is not easily found, which I have not previously dwelt in during this long journey, except for the Suddhāvāsa deities,' as stated in this sutta. Thus, even the Suddhāvāsa deities belong to the fourth station of consciousness and the fourth abode of beings. Since this is not contradicted by the sutta, it is accepted.

Sabbaso rūpasaññānaṃ samatikkamāti ettha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248; paṭi. ma. 1.209), tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha ‘‘rūpe saññā rūpasaññā’’ti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññā, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.

'By completely transcending perceptions of form' — here, 'completely' means in every way, or without remainder. 'Perceptions of form' refers to the form-sphere jhānas and their objects, as spoken of under the heading of perception. For the form-sphere jhāna is also called 'form' in passages such as 'one with form sees forms,' and its object is also called 'form' in passages like 'externally, one sees forms, beautiful or ugly.' Therefore, here, 'perception in respect to form is form-perception'—this is a designation for the form-sphere jhāna, spoken of under the heading of perception. It is 'form-perception' because form is its perception; this means that 'form' is its name. Similarly, this designation should be understood to apply to its object, which is differentiated as the earth kasiṇa, etc.

Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ etesañca pathavīkasiṇādivasena aṭṭhannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. Tasmā ārammaṇasamatikkamaṃ avatvā –

'Transcending' means through dispassion and cessation. What is meant? It means that through complete and remainderless dispassion for and cessation of these fifteen perceptions of form reckoned as jhānas (i.e., wholesome, resultant, and functional), and these eight perceptions of form reckoned as objects such as the earth kasiṇa, etc.—and as the cause of dispassion and the cause of cessation—one enters and dwells in the base of infinite space. For it is not possible to enter and dwell in this without having completely transcended perceptions of form. Herein, because one who is not dispassionate towards the object does not transcend perception, and when perceptions are transcended, the object is indeed transcended. Therefore, without mentioning the transcendence of the object, it is said:

‘‘Tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, [Pg.56] imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto, tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti –

'Here, what is perception of form? The perception, the perceiving, the state of having perceived in one who has attained a form-sphere attainment, or in one reborn there, or in one abiding happily in this very life—these are called perceptions of form. He has gone beyond, passed beyond, completely transcended these perceptions of form; therefore, it is called 'the complete transcendence of perceptions of form.''

Evaṃ vibhaṅge (vibha. 602) saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

Thus, in the Vibhaṅga, only the transcendence of perceptions is stated. However, since these attainments are to be reached by transcending the object—not on one and the same object as with the first jhāna and so forth—this explanation should be understood as having also been made by way of the transcendence of the object.

Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena uppannā saññā paṭighasaññā, rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ akusalavipākānaṃ pañcannanti sabbaso dasannaṃ paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā, appavattiṃ katvāti vuttaṃ hoti.

The cessation of perceptions of resistance: The perception that arises due to the impact between the bases such as the eye and the objects such as forms—this is a perception of resistance; this is a designation for perceptions of form, etc. As it is said: 'Here, what are perceptions of resistance? Perceptions of form, perceptions of sound, perceptions of smell, perceptions of taste, perceptions of tactile objects—these are called perceptions of resistance.' The cessation, abandoning, and non-arising of all ten perceptions of resistance—five wholesome-resultant and five unwholesome-resultant—having brought them to a state of non-occurrence, is what is meant.

Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi, na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati, evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃyeva jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā – kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi, na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti, ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha ‘‘pahīnā’’ti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva ‘‘paṭhamajjhānaṃ samāpannassa saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā – ‘‘āḷāro ca kālāmo arūpaṃ samāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosī’’ti (dī. ni. 2.192).

Although these perceptions do not exist for one who has attained the first jhāna and so on, since the mind does not operate through the five sense doors at that time, still, their mention here should be understood as being in praise of this jhāna for the sake of encouraging effort, just as the abandoning of pleasure and pain is spoken of in the fourth jhāna, or of identity view and so on in the third path, though they have been abandoned elsewhere. Or alternatively, although they are not present for one who has attained the form-sphere, they are not absent on account of having been abandoned. For the development of the form-sphere does not lead to dispassion towards form, and the occurrence of these perceptions is dependent on form. This meditation, however, does lead to dispassion towards form. Therefore, it is fitting to say that they are 'abandoned' here. Not only is it fitting to say so, but one should also definitively hold this view. For it is precisely because they were not previously abandoned that the Blessed One said, 'Sound is a thorn for one who has attained the first jhāna.' And it is precisely because they are abandoned here that the formless attainments are described as imperturbable and as a peaceful liberation—'Āḷāra Kālāma, having attained a formless state, did not see five hundred carts passing close by, nor did he hear the sound.'

Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hi etā –

'Non-attention to perceptions of diversity' means non-attention to perceptions that occur in a diverse sphere, or to perceptions that are themselves diverse. For indeed, these—

‘‘Tattha [Pg.57] katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) –

'Here, what are perceptions of diversity? The perception, perceiving, and state of having perceived of one who is not in an attainment, but who is endowed with the mind-element or with the mind-consciousness-element—these are called perceptions of diversity.'

Evaṃ vibhaṅge vibhajitvā vuttāva idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti. Yasmā cetā aṭṭha kāmāvacarakusalasaññā dvādasa akusalasaññā ekādasa kāmāvacarakusalavipākasaññā dve akusalavipākasaññā ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjati na manasikaroti na paccavekkhati, tasmāti vuttaṃ hoti.

Having thus analyzed and classified them in the Vibhaṅga, the perceptions here intended, encompassed by the mind-element and mind-consciousness-element of one who has not attained absorption, occur in the sphere of diverse forms, sounds, etc., in various distinct natures. Since these forty-four perceptions—eight wholesome sense-sphere perceptions, twelve unwholesome perceptions, eleven wholesome sense-sphere resultant perceptions, two unwholesome resultant perceptions, and eleven functional sense-sphere perceptions—are diverse, of various natures, and dissimilar to one another, they are therefore called 'perceptions of diversity.' By non-attention, non-adverting, non-bringing-to-mind, and non-reviewing of all these perceptions of diversity—because one does not advert to them, does not attend to them, and does not review them—therefore it is said.

Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ‘‘samatikkamā atthaṅgamā’’ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā nava kiriyasaññā dasa akusalasaññāti, imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ ‘‘amanasikārā’’ti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘‘rūpasaññānaṃ samatikkamā’’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’’ti iminā sabbesaṃ kāmāvacaracittacetasikānañca pahānaṃ amanasikāro ca vuttoti veditabbo (paṭi. ma. aṭṭha. 2.1.213).

Because in this case, the former perceptions of form and perceptions of resistance do not exist even in the existence produced by this jhāna, let alone at the time of entering and dwelling in this jhāna in that existence, therefore, regarding them, their absence is spoken of in two ways as 'surpassing' and 'ceasing.' However, regarding perceptions of diversity—since there are eight wholesome sense-sphere perceptions, nine functional perceptions, and ten unwholesome perceptions, and these twenty-seven perceptions do exist in the existence produced by this jhāna—it should be understood that concerning them, it is said, 'by non-attention.' For even there, one who enters and dwells in this jhāna does so by non-attention to them; but if one attends to them, one has not attained the jhāna. In brief, here, by 'the surpassing of the perceptions of form' is meant the abandonment of all form-sphere phenomena. By 'the ceasing of perceptions of resistance and the non-attention to perceptions of diversity' should be understood the abandonment of all sense-sphere consciousness and mental factors, and non-attention (Paṭis. Ma. Aṭṭha. 2.1.213).

Iti bhagavā pannarasannaṃ rūpasaññānaṃ samatikkamena dasannaṃ paṭighasaññānaṃ atthaṅgamena catucattālīsāya nānattasaññānaṃ amanasikārenāti tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇaṃ kathesi. Kiṃ kāraṇāti ce? Sotūnaṃ ussāhajananatthañceva palobhanatthañca. Sace hi keci [Pg.58] apaṇḍitā vadeyyuṃ – ‘‘satthā ākāsānañcāyatanasamāpattiṃ nibbattethāti vadati, ko nu kho etāya nibbattitāya attho, ko ānisaṃso’’ti. ‘‘Te evaṃ vattuṃ mā labhantū’’ti imehi ākārehi samāpattiyā vaṇṇaṃ kathesi. Tañhi nesaṃ sutvā evaṃ bhavissati – ‘‘evaṃ santā kira ayaṃ samāpatti evaṃ paṇītā, nibbattessāma na’’nti, athassā nibbattanatthāya ussāhaṃ karissantīti.

Thus, the Blessed One described the attainment of the base of infinite space with three terms: by transcending the fifteen perceptions of form, by the passing away of the ten perceptions of resistance, and by not attending to the forty-four perceptions of diversity. For what reason? To generate enthusiasm and to entice the listeners. For if some unwise ones were to say, 'The Teacher speaks of producing the attainment of the base of infinite space—what is the purpose of producing it? What is the benefit?'—so that they should not have occasion to speak thus, he described the attainment in these ways. For having heard it, they will think, 'Indeed, this attainment is so excellent. Shall we not produce it?' and thus exert effort for its production.

Palobhanatthañcāpi tesaṃ etissā vaṇṇaṃ kathesi visakaṇṭakavāṇijoviya, visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭena ādāya paccantagāmaṃ gantvā ‘‘visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā’’ti ugghosesi. Taṃ sutvā gāmikā ‘‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati, so marati, kaṇṭakopi vijjhitvā māreti, ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’’ti ‘‘atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhapahaṭṭhā nikkhantā bahumpi mūlaṃ datvā gahesuṃ.

Moreover, he described its qualities to entice them, just like the 'poison-thorn merchant.' The 'poison-thorn merchant,' they say, is called a jaggery seller. It is said that he took lumps of jaggery, molasses, sugar, and so forth in his cart and went to a border village, shouting, 'Take the poison-thorn! Take the poison-thorn!' Hearing this, the villagers thought, 'Poison is harsh—whoever eats it dies. A thorn, too, pierces and kills. Both are harsh—what is the benefit here?' So they barred their doors and sent their children away. Seeing this, the merchant thought, 'These villagers are unskilled in commerce. Let me entice them with a trick.' Then he shouted, 'Take the extremely sweet! Take the most delicious! Jaggery, molasses, sugar—all are available at a fair price! It can be had even for counterfeit māsakas and counterfeit kahāpaṇas!' Hearing this, the villagers, overjoyed, came out and bought much, even at a high price.

Tattha vāṇijassa ‘‘visakaṇṭakaṃ gaṇhathā’’ti ugghosanaṃ viya bhagavato ‘‘ākāsānañcāyatanasamāpattiṃ nibbattethā’’ti vacanaṃ. ‘‘Ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gāmikānaṃ cintanaṃ viya ‘‘bhagavā ‘ākāsānañcāyatanaṃ nibbattethā’ti āha, ko nu kho ettha ānisaṃso, nāssa guṇaṃ jānāmā’’ti sotūnaṃ cintanaṃ. Athassa vāṇijassa ‘‘atimadhuraṃ gaṇhathā’’tiādivacanaṃ viya bhagavato rūpasaññāsamatikkamanādikaṃ ānisaṃsappakāsanaṃ. Idañhi sutvā te bahumpi mūlaṃ datvā gāmikā viya guḷaṃ ‘‘iminā ānisaṃsena palobhitacittā mahantampi ussāhaṃ katvā imaṃ samāpattiṃ nibbattessantī’’ti ussāhajananatthaṃ palobhanatthañca kathesi.

Here, the merchant's cry, 'Take the poison-thorn!' is like the Blessed One’s statement, 'Produce the attainment of the base of infinite space.' The villagers' thought, 'Both are harsh—what benefit is there here?' is like the listeners’ thought, 'The Blessed One says, “Produce the base of infinite space”—what benefit is there here? We do not know its virtue.' Then, the merchant’s statement, 'Take the extremely sweet!' and so forth is like the Blessed One’s declaration of the benefits, such as the transcending of perceptions of form. He spoke thus to generate enthusiasm and to entice, so that having heard this, they—their minds enticed by this benefit—would make a great effort and produce this attainment, just as the villagers gave even a high price and bought the jaggery.

Ākāsānañcāyatanūpagāti [Pg.59] ettha nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantaṃ eva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. Kasiṇugghāṭimākāsassetaṃ adhivacanaṃ. Tattha jhānaṃ nibbattetvā paṭisandhivasena ākāsānañcāyatanabhavaṃ upagatā ākāsānañcāyatanūpagā. Ito paresu visesamattameva vaṇṇayissāma (dha. sa. aṭṭha. 265, 1436-7).

Regarding 'those who have gone to the base of infinite space' (ākāsānañcāyatanūpagā): Here, 'it has no end' (na assa anto), therefore 'endless' (anantaṃ). Space (ākāsaṃ) is endless (anantaṃ), hence 'infinite space' (ākāsānantaṃ). This infinite space itself is 'ākāsānañcaṃ'. That 'ākāsānañcaṃ' is a base (āyatanaṃ) in the sense of a foundation (adhiṭṭhānaṭṭhena) for the jhāna and its associated phenomena, just as a divine abode is for the gods—thus, 'base of infinite space' (ākāsānañcāyatanaṃ). This is a designation for space with the kasiṇa removed. Having generated the jhāna there and, by way of rebirth-linking, gone to the existence of the base of infinite space, they are called 'those who have gone to the base of infinite space.' From here on, we will describe only the distinctions (Dhs.A. 265, 1436-7).

Ākāsānañcāyatanaṃ samatikkammāti ettha tāva pubbe vuttanayena ākāsānañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākāsānañcāyatanaṃ, vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja viharitabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.

Regarding “Having transcended the base of infinite space”: here, first, as explained previously, because infinite space is a base in the sense of being its foundation, the jhāna itself is also the 'base of infinite space,' and in the same way as stated, so too is the object. Thus, since one should enter upon and dwell in this base of infinite consciousness only after having transcended both of these—the jhāna and its object—by causing them not to occur and by non-attention, therefore, taking both together, it is said: “having transcended the base of infinite space.” This should be understood.

Viññāṇañcāyatanūpagāti ettha pana ‘‘ananta’’nti manasikātabbavasena nāssa antoti anantaṃ, anantameva ānañcaṃ, viññāṇaṃ ānañcaṃ ‘‘viññāṇānañca’’nti avatvā ‘‘viññāṇañca’’nti vuttaṃ. Ayañhettha ruḷhīsaddo. Tadeva viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatananti viññāṇañcāyatanaṃ. Tattha jhānaṃ nibbattetvā viññāṇañcāyatanabhavaṃ upagatā viññāṇañcāyatanūpagā.

Regarding 'those who have gone to the base of infinite consciousness': here, 'infinite' (ananta) means 'it has no end,' in the sense of how it is to be attended to. 'Infinite' itself becomes `ānañcaṃ`. Consciousness is `ānañcaṃ`. Instead of saying `viññāṇānañca`, it is said `viññāṇañca`. This is a conventional term here. That very infinite consciousness, being a base in the sense of a foundation, is the 'base of infinite consciousness.' Having generated the jhāna there and gone to the existence of the base of infinite consciousness, they are called 'those who have gone to the base of infinite consciousness.'

Viññāṇañcāyatanaṃ samatikkammāti etthapi pubbe vuttanayeneva viññāṇañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi viññāṇañcāyatanaṃ, vuttanayeneva ca ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja viharitabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘viññāṇañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.

Regarding “Having transcended the base of infinite consciousness”: here too, as explained previously, because infinite consciousness is a base in the sense of being its foundation, the jhāna itself is also the 'base of infinite consciousness,' and in the same way as stated, so too is the object. Thus, since one should enter upon and dwell in this base of nothingness only after having transcended both of these—the jhāna and its object—by causing them not to occur and by non-attention, therefore, taking both together, it is said: “having transcended the base of infinite consciousness.” This should be understood.

Ākiñcaññāyatanūpagāti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatananti ākiñcaññāyatanaṃ. Tattha jhānaṃ nibbattetvā ākiñcaññāyatanabhavaṃ upagatā ākiñcaññāyatanūpagā. Ayaṃ sattamaviññāṇaṭṭhitīti [Pg.60] imaṃ sattamaṃ paṭisandhiviññāṇassa ṭhānaṃ jānāti. Nevasaññānāsaññāyatanaṃ yatheva saññāya, evaṃ viññāṇassāpi sukhumattā neva viññāṇaṃ nāviññāṇaṃ, tasmā viññāṇaṭṭhitīsu na vuttaṃ.

“Those who have attained the base of nothingness”—here, “nothingness” (akiñcanaṃ) means that there is nothing for him; it is said that not even the slightest trace of dissolution remains for him. The state of being without anything is ākiñcaññaṃ; this is a designation for the departure of the consciousness of the base of infinite space. That nothingness, in the sense of being a foundation, is the base of nothingness. Having generated the jhāna there and attained the state of the base of nothingness, they are called “those who have attained the base of nothingness.” This is the seventh station of consciousness; thus, one knows this as the seventh place for rebirth-consciousness. The base of neither-perception-nor-non-perception, because consciousness there is subtle just like perception, is neither consciousness nor non-consciousness; therefore, it is not mentioned among the stations of consciousness.

Abhūtanti abhūtatthaṃ ‘‘rūpaṃ attā’’tiādivacanaṃ. Taṃ vipallāsabhāvato atacchaṃ. Diṭṭhinissayato anatthasañhitaṃ. Atha vā abhūtanti asantaṃ avijjamānaṃ. Acorasseva ‘‘idaṃ te corikāya ābhataṃ, na idaṃ tuyhaṃ ghare dhana’’ntiādivacanaṃ. Atacchanti atathākāraṃ aññathā santaṃ. Anatthasañhitanti na idhalokatthaṃ vā paralokatthaṃ vā nissitaṃ. Na taṃ tathāgato byākarotīti taṃ aniyyānikakathaṃ tathāgato na katheti. Bhūtaṃ tacchaṃ anatthasañhitanti rājakathāditiracchānakathaṃ. Bhūtaṃ tacchaṃ atthasañhitanti ariyasaccasannissitaṃ. Tatra kālaññū tathāgato hotīti tasmiṃ tatiyabyākaraṇe tassa pañhassa byākaraṇatthāya tathāgato kālaññū hoti. Mahājanassa ādānakālaṃ gahaṇakālaṃ jānitvā sahetukaṃ sakāraṇaṃ katvā yuttapattakāleyeva byākarotīti attho.

“Untrue” (abhūta) means an untrue matter, such as statements like ‘form is self.’ That is false due to its nature of perversion. Being based on wrong view, it is not connected with welfare. Alternatively, “untrue” means non-existent, unreal—like saying to an innocent person, ‘This was brought by your thievery; this wealth does not belong in your house,’ and so on. “False” (ataccha) means being otherwise, not being so. “Not connected with welfare” (anatthasañhita) means not based on welfare for this world or the next. “The Tathāgata does not declare that” means the Tathāgata does not speak such talk that does not lead to liberation. “True, factual, not connected with welfare” refers to trivial talk such as talk about kings. “True, factual, connected with welfare” refers to what is based on the noble truths. There, the Tathāgata is one who knows the time—that is, in that third kind of declaration, the Tathāgata is one who knows the time for declaring that question. Knowing the time for the great multitude to receive and grasp, he declares it at the appropriate time, making it with cause and reason—this is the meaning.

Yuttapattakāle vadatīti kālavādī. Bhūtaṃ sabhāvaṃ vadatīti bhūtavādī. Paramatthaṃ nibbānaṃ vadatīti atthavādī. Maggaphaladhammaṃ vadatīti dhammavādī. Saṃvarādivinayaṃ vadatīti vinayavādī. Tattha diṭṭhanti aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāresu āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 617-618) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti vitathaṃ natthi. Esa nayo sotadvārādīsupi. Āpāthamāgacchantesu saddādīsu tesaṃ vividhaṃ dassetuṃ ‘‘diṭṭhaṃ suta’’nti āha. Tattha diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti [Pg.61] pattaṃ vā apattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ.

He speaks at the appropriate time, thus he is a speaker at the right time. He speaks what is true and real, thus he is a speaker of truth. He speaks the ultimate goal, Nibbāna, thus he is a speaker of the goal. He speaks the Dhamma of path and fruition, thus he is a speaker of Dhamma. He speaks the discipline of restraint and so on, thus he is a speaker of discipline. Here, “seen” means that there is a visible object, a form-object, which comes within the range of the eye-doors of countless beings in countless world-systems; he knows and sees it in all its aspects. And knowing and seeing it thus, whether in terms of agreeable or disagreeable, or in terms of the terms obtainable from what is seen, heard, sensed, or cognized—such as, “What is that form, the form base? That form which is derived from the four great elements, having color and appearance, being visible and having impact—blue, yellow,” etc. (as explained in Dhammasaṅgaṇī 617-618)—it, though analyzed in many ways, by thirteen instances or fifty-two methods, is just so; there is no falsehood in it. This method applies to the ear-door and so on as well. To show the variety of sounds and other objects that come within range, he says, “seen, heard,” and so on. Here, “seen” means the form base. “Heard” means the sound base. “Sensed” means the odor base, taste base, and tangible base, because they are to be grasped by contact. “Cognized” means mental objects, such as pleasant and painful feelings. “Attained” means obtained, whether sought or unsought. “Sought” means sought, whether attained or unattained. “Examined with the mind” means traversed by the mind, by consciousness.

Tathāgatena abhisambuddhanti iminā etaṃ dasseti – yañhi aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ.

By “fully awakened by the Tathāgata,” this is shown: that when a visible object such as blue, yellow, and so on, comes to the range of the eye-door of this world with its devas in countless world-systems, and that ‘this being, at this moment, having seen this particular visible object, has become joyful, sorrowful, or neutral’—all that is thus fully awakened to by the Tathāgata. Similarly, when a sound object such as the sound of a drum, the sound of a tabor, and so on, comes to the range of the ear-door of this world with its devas in countless world-systems; when an odor object such as root-smell, bark-smell, and so on, comes to the range of the nose-door; when a taste object such as root-taste, trunk-taste, and so on, comes to the range of the tongue-door; when a tangible object—distinguished as earth-element, fire-element, and wind-element—such as hard or soft comes to the range of the body-door, and that ‘this being, at this moment, having touched this particular tangible object, has become joyful, sorrowful, or neutral’—all that is thus fully awakened to by the Tathāgata. Likewise, when a mental object—distinguished as pleasure, pain, and so on—comes to the range of the mind-door of this world with its devas in countless world-systems, and that ‘this being, at this moment, having cognized this particular mental object, has become joyful, sorrowful, or neutral’—all that is thus fully awakened to by the Tathāgata.

Yañhi, cunda, imesaṃ sattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi, imassa pana mahājanassa pariyesitvā apattampi atthi, apariyesitvā apattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi, sabbampi tathāgatassa asampattaṃ nāma natthi ñāṇena asacchikataṃ. Tasmā tathāgatoti vuccatīti yaṃ tathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccatīti. Pāḷiyaṃ pana ‘‘abhisambuddha’’nti vuttaṃ, taṃ gatasaddena ekatthaṃ. Iminā nayena sabbavāresu tathāgatoti nigamassa attho veditabbo (dī. ni. aṭṭha. 3.188; a. ni. aṭṭha. 2.4.23).

For, Cunda, whatever is seen, heard, sensed, or cognized by these beings, there is nothing unseen, unheard, unsensed, or uncognized by the Tathāgata. But for this great multitude, there is what is not attained by seeking, and what is not attained without seeking; there is what is attained by seeking, and what is attained without seeking. But for the Tathāgata, there is nothing unattained, nothing unverified by knowledge. Therefore, he is called the Tathāgata: because he has gone in the very same way to that which has been gone to by the world, he is called the Tathāgata. In the Pāli, however, 'fully enlightened' (abhisambuddha) is stated, which is synonymous with 'gone' (gata). In this way, the meaning of the concluding phrase, 'Therefore, he is called the Tathāgata,' should be understood in all instances.

‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ [Pg.62] etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā, tasmā tathāgatoti vuccatī’’ti –

‘Whatever night, Cunda, the Tathāgata fully awakens to unsurpassed perfect self-awakening, and whatever night he is utterly extinguished in the Nibbāna-element with no residue remaining, and whatever he speaks, converses, or expounds in between, all that is just so, not otherwise. Therefore, he is called the Tathāgata.’

Ettha yaṃ rattiṃ bhagavā bodhimaṇḍe apparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttarasammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ natthi, tattha vāḷaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti vitathaṃ natthi. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato…pe… sabbaṃ taṃ tathameva hoti, no aññathā tasmā tathāgatoti vuccatī’’ti. Gadaattho hi ettha gatasaddo.

Here, that night when the Blessed One, seated on the unconquered throne at the Bodhi-maṇḍa, having crushed the heads of the three Māras, fully awakened to unsurpassed perfect self-awakening; and that night when he was utterly extinguished in the Nibbāna-element with no residue remaining between the twin sāl trees—in this interval, a period of forty-five years—whatever the Blessed One spoke, whether discourses, verses… or analytical teachings, all of it is flawless in meaning and expression, neither deficient nor excessive, perfect in every way, an eradication of the intoxication of lust, an eradication of the intoxication of hatred and delusion. There is not even a hair’s breadth of error therein. All of it is stamped as if with a single seal, measured as if by a single measure, weighed as if on a single scale—just so it is, not false. Therefore it is said: 'Whatever, Cunda, the Tathāgata… all that is just so, not otherwise. Therefore he is called the Tathāgata.' Here, the word 'gata' has the meaning of 'spoken'.

Api ca – āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti da-kārassa ta-kāraṃ katvā gatoti evametasmiṃ atthe padasiddhi veditabbā.

Moreover, 'āgada' means 'that which is spoken,' that is, speech. Thus, 'one whose speech is true and not contrary'—by changing the 'd' to a 't' to make 'gata,' the formation of the word should be understood in this sense.

‘‘Yathāvādī, cunda…pe… vuccatī’’ti ettha bhagavato vācāya kāyo anulometi kāyassapi vācā, tasmā bhagavā yathāvādī tathākārī, yathākārī tathāvādī ca hoti, evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgatoti evamettha padasiddhi veditabbā.

'As he speaks, Cunda… so he is called'—here, the Blessed One’s body accords with his speech, and his speech accords with his body. Thus, the Blessed One is one who acts as he speaks, and speaks as he acts. For one such as this, just as his speech, so also his body has gone and proceeds; and just as his body, so also his speech has gone and proceeds. Hence, he is called the Tathāgata. In this way, the formation of the word should be understood.

Abhibhū anabhibhūtoti upari bhavaggaṃ heṭṭhā avīcipariyantaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi na tassa tulā vā pamāṇaṃ vā atthi. Atulo appameyyo anuttaro rājarājā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Aññadatthūti ekaṃsatthe nipāto. Dakkhatīti daso. Vasaṃ vattetīti vasavattī.

'The conqueror, the unconquered'—above, to the peak of existence; below, to the limit of Avīci; in the immeasurable world-systems, he overcomes all beings through virtue, concentration, wisdom, and liberation. There is no equal or measure for him. Incomparable, immeasurable, unsurpassed, king of kings, god of gods, surpassing Sakka, surpassing Brahmā. 'Aññadatthu' is a particle in the sense of certainty. 'He sees'—thus he is the 'seer.' 'He wields power'—thus he is the 'power-wielder.'

Tatrāyaṃ [Pg.63] padasiddhi veditabbā – agado viya agado, ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññussayo ca agado assāti da-kārassa ta-kāraṃ katvā tathāgatoti veditabbo (dī. ni. aṭṭha. 1.7).

Here, this formation of the word should be understood: 'like a medicine' (agado). But what is this? It is the grace of his teaching and the abundance of his merit. By this, this physician of great power, just as one with a divine antidote overcomes snakes, overcomes all rival doctrines and the world with its gods. Thus, in overcoming all the world, his medicine—which consists of the grace of his teaching and the abundance of his merit—is true and not contrary. By changing the 'da' to 'ta,' he is to be understood as the Tathāgata.

Idhatthaññeva jānāti kammābhisaṅkhāravasenāti apuññābhisaṅkhāravasena idhatthaññeva jānāti. Kāyassa bhedā paraṃ maraṇāti upādinnakhandhabhedā maraṇato paraṃ. Apāyantiādīsu vuḍḍhisaṅkhātasukhasātato ayā apetattā apāyo. Dukkhassa gati paṭisaraṇanti duggati. Dukkarakārino ettha vinipatantīti vinipāto. Niratiaṭṭhena nirassādaṭṭhena nirayo. Taṃ apāyaṃ…pe… nirayaṃ. Upapajjissatīti paṭisandhivasena uppajjissati. Tiracchānayoninti tiriyaṃ añcantīti tiracchānā, tesaṃ yoni tiracchānayoni, taṃ tiracchānayoniṃ. Pettivisayanti paccabhāvaṃ pattānaṃ visayoti pettivisayo, taṃ pettivisayaṃ. Manaso ussannatāya manussā, tesu manussesu. Ito paraṃ kammābhisaṅkhāravasenāti ettha puññābhisaṅkhāravasena attho gahetabbo.

'Here he knows only in this life due to volitional formations' means he knows only in this life due to unmeritorious volitional formations. 'After the breakup of the body, after death' means after the breakup of the appropriated aggregates, after death. Among 'woeful states' and so on: 'apāya' (woeful state) is so called because it is devoid of the 'going' (aya) to happiness and pleasure, known as growth. 'Duggati' (realm of misery) is a destination and refuge of suffering. 'Vinipāto' (downfall) is where those who do evil fall. 'Nirayo' (hell) is so called by the meaning of 'devoid of delight' and 'devoid of satisfaction'. That woeful state… hell. 'He will be reborn' means he will arise through rebirth-linking. 'The animal realm' (tiracchānayoni) refers to the womb of those who 'go horizontally' (tiriyaṃ añcanti), hence 'animals' (tiracchānā). 'The realm of departed spirits' (pettivisaya) is the domain of those who have reached the state of being departed. 'Humans' (manussā) are so called due to the eminence of their mind. Among those humans. After this, for the phrase 'due to volitional formations,' the meaning should be understood as 'due to meritorious volitional formations.'

Āsavānaṃ khayāti āsavānaṃ vināsena. Anāsavaṃ cetovimuttinti āsavavirahitaṃ arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Arahattaphalasamādhi rāgavirāgā cetovimutti, arahattaphalapaññā avijjāvirāgā paññāvimuttīti veditabbā. Taṇhācaritena vā appanājhānabalena kilese vikkhambhetvā adhigataṃ arahattaphalaṃ rāgavirāgā cetovimutti, diṭṭhicaritena upacārajjhānamattaṃ nibbattetvā vipassitvā adhigataṃ arahattaphalaṃ avijjāvirāgā paññāvimutti. Anāgāmiphalaṃ vā kāmarāgaṃ sandhāya rāgavirāgā cetovimutti, arahattaphalaṃ sabbappakārato avijjāvirāgā paññāvimutti.

'By the destruction of the taints' means by the annihilation of the taints. 'Taint-free liberation of mind' means the taint-free concentration of the fruit of arahantship. 'Liberation by wisdom' means the wisdom of the fruit of arahantship. The concentration of the fruit of arahantship, through dispassion for lust, is to be known as liberation of mind; the wisdom of the fruit of arahantship, through dispassion for ignorance, is to be known as liberation by wisdom. For one of a craving temperament, the fruit of arahantship attained by suppressing the defilements through the power of absorption is liberation of mind through dispassion for lust; for one of a speculative temperament, the fruit of arahantship attained by generating mere access concentration and practicing insight, is liberation by wisdom through dispassion for ignorance. Or, the fruit of non-returning, with regard to sensual lust, is liberation of mind through dispassion for lust; the fruit of arahantship, in every way, is liberation by wisdom through dispassion for ignorance.

Ākiñcaññāyatanaṃ dhimuttanti vimokkhenāti kenaṭṭhena vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu vimuccanaṭṭho, pitu [Pg.64] aṅke vissaṭṭhaaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Evarūpena vimokkhena dhimuttanti. Viññāṇañcāyatanaṃ muñcitvā ākiñcaññāyatane nirāsaṅkavasena dhimuttaṃ allīnaṃ. Tatrādhimuttanti tasmiṃ samādhimhi allīnaṃ. Tadadhimuttanti tasmiṃ jhāne adhimuttaṃ. Tadādhipateyyanti taṃ jhānaṃ jeṭṭhakaṃ. Rūpādhimuttotiādīni pañca kāmaguṇagarukavasena vuttāni. Kulādhimuttotiādīni tīṇi khattiyādikulagarukavasena vuttāni. Lābhādhimuttotiādīni aṭṭha lokadhammavasena vuttāni. Dhīvarādhimuttotiādīni cattāri paccayavasena vuttāni. Suttantādhimuttotiādīni piṭakattayavasena vuttāni. Āraññakaṅgādhimuttotiādīni dhutaṅgasamādānavasena vuttāni. Paṭhamajjhānādhimuttotiādīni paṭilābhavasena vuttāni.

'Resolved upon the dimension of nothingness' means by way of liberation. By what meaning should liberation be understood? By the meaning of being fully resolved. What is this meaning of being fully resolved? It is the meaning of being thoroughly freed from opposing states, and the meaning of being thoroughly released into the object with delight; it is said to be like a child lying on its father's lap with its limbs and minor limbs relaxed, proceeding towards the object unconstrained and free from anxiety. 'Resolved upon by such liberation.' Having relinquished the dimension of infinite consciousness, one is resolved upon and absorbed in the dimension of nothingness, free from anxiety. 'Therein, being resolved' means being absorbed in that concentration. 'Being resolved upon that' means being intent on that jhāna. 'That being foremost' means that jhāna is supreme. 'Resolved upon forms' and so on are said with emphasis on the five strands of sensual pleasure. 'Resolved upon clans' and so on are said with emphasis on the clans of nobles and the like. 'Resolved upon gains' and so on are said with emphasis on the eight worldly conditions. 'Resolved upon the fisherman' and so on are said with emphasis on the four requisites. 'Resolved upon the discourses' and so on are said with emphasis on the three baskets of the teachings. 'Resolved upon the forest-dwelling practice' and so on are said with emphasis on undertaking the ascetic practices. 'Resolved upon the first jhāna' and so on are said with emphasis on attainment.

Kammaparāyaṇanti abhisaṅkhāravasena. Vipākaparāyaṇanti pavattivasena. Kammagarukanti cetanāgarukaṃ. Paṭisandhigarukanti upapattigarukaṃ.

'Bound to kamma' means by way of volitional formations. 'Bound to result' means by way of continuity. 'Having weighty kamma' means having weighty volition. 'Having weighty rebirth-linking' means having weighty re-arising.

84. Ākiñcaññāsambhavaṃ ñatvāti ākiñcaññāyatanasamāpattito vuṭṭhahitvā ākiñcaññāyatanajanakakammābhisaṅkhāraṃ ñatvā ‘‘kinti palibodho aya’’nti. Nandisaṃyojanaṃ itīti yā catutthaarūparāgasaṅkhātā nandī tañca saṃyojanaṃ ñatvā. Tato tattha vipassatīti atha tattha ākiñcaññāyatanasamāpattito vuṭṭhahitvā taṃ samāpattiṃ aniccādivasena vipassati. Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ tassa puggalassa evaṃ vipassato anukkamena uppannaṃ arahattañāṇaṃ aviparītaṃ. Vusīmatoti vusitavantassa. Sesaṃ sabbattha pākaṭameva.

84. 'Having known the origination of nothingness': Having emerged from the attainment of the dimension of nothingness, having known the kamma-formations that generate the dimension of nothingness, one thinks, 'How is this an obstruction?' 'The fetter of delight': And having known that delight, which is designated as the fourth formless lust, is a fetter. 'Then one practices insight there': Then, having emerged from the attainment of the dimension of nothingness, one practices insight upon that attainment in terms of impermanence and so forth. 'This knowledge is true for him': This knowledge of arahantship, which has arisen sequentially for that person as he thus practices insight, is unperverted. 'For one who has lived the life': For one who has fulfilled the life. The rest is quite evident everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.

Thus the Blessed One taught this discourse with arahantship as its pinnacle, and at the conclusion of the teaching, just as before, there was the realization of the Dhamma.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa,

Posālamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The commentary on the Niddesa of the Sutta on the Young Man Posāla is completed.

15. Mogharājamāṇavasuttaniddesavaṇṇanā

15. The Commentary on the Niddesa of the Sutta on the Young Man Mogharāja

85. Pannarasame [Pg.65] mogharājasutte – dvāhanti dve vāre ahaṃ. So hi pubbe ajitasuttassa (su. ni. 1038 ādayo) ca tissametteyyasuttassa (su. ni. 1046 ādayo) ca avasāne dvikkhattuṃ bhagavantaṃ pucchi, bhagavā panassa indriyaparipākaṃ āgamayamāno na byākāsi. Tenāha – ‘‘dvāhaṃ sakkaṃ apucchissa’’nti. Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyañca sahadhammikaṃ puṭṭho visuddhidevabhūto isi bhagavā sammāsambuddho byākarotīti evaṃ me sutaṃ. Godhāvarītīreyeva kira so evamassosi. Tenāha – ‘‘byākarotīti me suta’’nti. Imissā gāthāya niddese yaṃ vattabbaṃ siyā, taṃ heṭṭhā vuttanayaṃ eva.

85. In the fifteenth Mogharāja Sutta – 'Twice I asked.' Indeed, he had previously asked the Blessed One twice at the conclusion of the Ajita Sutta (Snp 1038 ff.) and the Tissametteyya Sutta (Snp 1046 ff.), but the Blessed One, awaiting the maturation of his faculties, did not answer. Therefore, it is said: 'Twice I asked the Sakyan.' And up to the third time, 'the divine seer will answer,' so I have heard. And up to the third time, when questioned by a companion in the Dhamma, the perfectly self-enlightened Blessed One, the seer who has become a purified divine being, will answer—so I have heard. Indeed, it is said that he heard this very thing on the banks of the Godhāvarī. Therefore, it is said: 'So I have heard.' Whatever should be said in the explanation of this verse has already been stated above in the same manner.

86. Ayaṃ lokoti manussaloko. Paro lokoti taṃ ṭhapetvā avaseso. Sadevakoti brahmalokaṃ ṭhapetvā avaseso upapattidevasammutidevayutto. ‘‘Brahmaloko sadevako’’ti etaṃ vā ‘‘sadevako loko’’tiādinayanidassanamattaṃ. Tena sabbopi tathāvuttappakāraloko veditabbo.

86. 'This world' refers to the human world. 'The other world' refers to the remainder, excluding that. 'With its devas' refers to the remainder, excluding the Brahmā world, which includes devas by rebirth and devas by convention. The phrase 'the Brahmā world with its devas' or 'the world with its devas' and so on, is merely illustrative of the method. Thus, the entire world should be understood in the manner described.

87. Evaṃ abhikkantadassāvinti evaṃ aggadassāviṃ, sadevakassa lokassa ajjhāsayādhimuttigatiparāyaṇādīni passituṃ samatthanti dasseti.

87. 'Thus, the seer of the excellent' means thus the chief seer; this shows he is capable of seeing the inclinations, dispositions, destinations, final goals, and so on of the world with its devas.

88. Suññato lokaṃ avekkhassūti avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vāti dvīhākārehi suññato lokaṃ passa. Attānudiṭṭhiṃ ūhaccāti sakkāyadiṭṭhiṃ uddharitvā.

88. 'Look upon the world as empty' — contemplate the world as empty in two ways: either by way of observing the characteristic of what occurs without being under one's control, or by way of contemplating conditioned formations as void. 'Uproot the view of self' — eradicate the self-identity view.

Lujjatīti bhijjati. Cakkhatīti cakkhu. Tadetaṃ sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhamaṇḍale cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Rūpayantīti rūpā, vaṇṇavikāramāpajjantā hadayaṅgatabhāvaṃ pakāsentīti attho. Cakkhuto pavattaṃ viññāṇaṃ, cakkhussa vā cakkhusannissitaṃ vā viññāṇaṃ cakkhuviññāṇaṃ. Cakkhuto pavatto samphasso cakkhusamphasso. Cakkhusamphassapaccayāti cakkhuviññāṇasampayuttaphassapaccayā. Vedayitanti [Pg.66] vindanaṃ, vedanāti attho. Tadeva sukhayatīti sukhaṃ, yassa uppajjati, taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ. Dukkhayatīti dukkhaṃ. Yassa uppajjati, taṃ dukkhitaṃ karotīti attho. Na dukkhaṃ na sukhanti adukkhamasukhaṃ. Ma-kāro sandhipadavasena vutto. So pana cakkhusamphasse attanā sampayuttāya vedanāya sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti, sampaṭicchanasampayuttāya anantarasamanantarūpanissayanatthivigatavasena pañcadhā, santīraṇādisampayuttānaṃ upanissayavaseneva paccayo hoti.

It crumbles (`lujjati`), meaning it breaks (`bhijjati`). It sees (`cakkhati`), thus it is the eye (`cakkhu`). That eye, with its components, situated in the middle of the black circle surrounded by the white circle, in the pupil which is the place for the arising of the form of a body for those standing in front, stands accomplishing its function as the appropriate physical basis and door for eye-consciousness and so on. They manifest a form (`rūpayanti`), thus they are forms (`rūpā`); the meaning is that, undergoing a change in appearance, they reveal that they have reached the heart-base. Consciousness arising from the eye, or consciousness dependent on the eye, is called 'eye-consciousness'. Contact arising from the eye is called 'eye-contact'. 'Conditioned by eye-contact' means conditioned by contact associated with eye-consciousness. 'To feel' (`vedayati`) means feeling (`vindanaṃ`); this is the meaning of `vedanā`. That which causes happiness is called 'sukha' (pleasure). When it arises, it makes one happy; this is the meaning. Or, it thoroughly consumes and digs up bodily and mental afflictions, thus it is `sukha`. That which causes suffering is called 'dukkha' (pain). When it arises, it makes one suffer; this is the meaning. Neither painful nor pleasant is called 'adukkhamasukha' (neither-painful-nor-pleasant feeling). The letter 'm' is stated for the sake of euphonic combination. Moreover, eye-contact is a condition in eight ways for the feeling associated with it: by way of co-nascence, mutuality, support, result, nutriment, association, presence, and non-disappearance. For the feeling associated with receiving-consciousness, it is a condition in five ways: by way of contiguity, immediate contiguity, decisive support, absence, and disappearance. For the feelings associated with investigating-consciousness and others, it is a condition only by way of decisive support.

Suṇātīti sotaṃ, taṃ sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Saddīyantīti saddā, udāharīyantīti attho. Ghāyatīti ghānaṃ, taṃ sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Gandhiyantīti gandhā, attano vatthuṃ sūciyantīti attho. Jīvitaṃ avhāyatīti jivhā, sāyanaṭṭhena vā jivhā. Sā sasambhārajivhāya atiaggamūlapassāni vajjetvā uparimatalamajjhe bhinnauppaladalaggasaṇṭhāne padese jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati. Rasanti te sattāti rasā, assādentīti attho.

'It hears, thus it is the ear'; that, within the ear cavity with its components, in a place shaped like a finger-ring covered with fine copper-colored hairs, stands serving as the appropriate basis and door for ear-consciousness and so on. 'Sounds are what are sounded'; the meaning is that they are uttered. 'It smells, thus it is the nose'; that, within the nasal cavity with its components, in a place shaped like a goat's hoof, stands serving as the appropriate basis and door for nose-consciousness and so on. 'Scents are what give off a scent'; the meaning is that they indicate their physical basis. 'It calls forth life, thus it is the tongue'; or it is the 'tongue' in the sense of savoring. That, on the tongue with its components, excluding the very tip, root, and sides, in the middle of the upper surface, in a place shaped like the tip of a lotus petal, stands serving as the appropriate basis and door for tongue-consciousness and so on. 'Beings savor them, thus they are flavors'; the meaning is, they are savored.

Kucchitānaṃ āsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. So yāvatā imasmiṃ kāye upādinnapavatti nāma atthi, tattha yebhuyyena kāyappasādo kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. Phusiyantīti phoṭṭhabbā. Manatīti mano, vijānātīti attho. Attano lakkhaṇaṃ dhārentīti dhammā. Manoti sahāvajjanabhavaṅgaṃ. Dhammāti nibbānaṃ muñcitvā avasesā dhammārammaṇadhammā. Manoviññāṇanti javanamanoviññāṇaṃ. Manosamphassoti taṃsampayutto phasso, so sampayuttāya vedanāya vipākapaccayavajjehi sesehi sattahi paccayehi paccayo hoti. Anantarāya teheva sesānaṃ upanissayeneva paccayo hoti.

The body (`kāya`) is the collection (`āya`) of contemptible and tainted things. 'Collection' means the place of origin. Insofar as there is in this body what is called continuity produced by clinging, there for the most part bodily sensitivity stands, serving as the appropriate basis and door for body-consciousness and so on. 'They are touched, thus they are tangibles.' 'It thinks, thus it is mind'—the meaning is 'it cognizes.' 'They bear their own characteristic, thus they are phenomena (`dhammā`).' 'Mind' refers to the life-continuum together with adverting. 'Phenomena' refers to the remaining phenomena that are mental objects, excluding Nibbāna. 'Mind-consciousness' is the impulsion mind-consciousness. 'Mind-contact' is the contact associated with it. That contact is a condition for its associated feeling by means of seven conditions, excluding the result condition. For the immediately subsequent consciousnesses and the rest, it is a condition only by way of decisive support.

Avasiyapavattasallakkhaṇavasena vāti avaso hutvā pavattasaṅkhāre passanavasena olokanavasenāti attho. Rūpe vaso na labbhatīti rūpasmiṃ [Pg.67] vasavattibhāvo issarabhāvo na labbhati. Vedanādīsupi eseva nayo.

'By way of observing the characteristic of its uncontrolled occurrence' means by way of seeing, by way of observing, conditioned formations as occurring without being under one's control—this is the meaning. 'Control is not obtained over form' means that the state of having mastery, of sovereignty, over form is not obtained.

Nāyaṃ, bhikkhave, kāyo tumhākanti attani sati attaniyaṃ nāma hoti, attāyeva ca natthi. Tasmā ‘‘nāyaṃ, bhikkhave, kāyo tumhāka’’nti āha. Nāpi aññesanti añño nāma paresaṃ attā. Tasmiṃ sati aññesaṃ nāma siyā, sopi natthi. Tasmā ‘‘nāpi aññesa’’nti āha. Purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo. Tasmā paccayavohārena evaṃ vutto. Abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāvatāya vuttaṃ. Ayaṃ panettha attho – abhisaṅkhatanti paccayehi katoti daṭṭhabbo. Abhisañcetayitanti cetanāvatthuko, cetanāmūlakoti daṭṭhabbo. Vedaniyanti vedanāya vatthūti daṭṭhabbo.

'Monks, this body is not yours,' for if there were a self, there would be something belonging to a self, but there is no self at all. Therefore, he said, “Monks, this body is not yours.” 'Nor does it belong to others,' for 'another' is the self of others. If that existed, there would be something 'belonging to others,' but that too does not exist. Therefore, he said, “Nor does it belong to others.” “Monks, this is old kamma” – this is not merely old kamma, but this body is produced by old kamma. Therefore, it is spoken of thus in terms of conventional usage regarding conditions. “Fabricated,” etc., is said by way of the designation of kamma and in conformity with the gender of the preceding word. Herein, this is the meaning: “Fabricated” should be seen as 'made by conditions'; “willed” should be seen as 'having volition as its basis,' 'having volition as its root'; “to be felt” should be seen as 'the basis for feeling.'

Rūpe sāro na labbhatīti rūpasmiṃ niccādisāro na labbhati. Vedanādīsupi eseva nayo. Rūpaṃ assāraṃ nissāranti rūpaṃ assāraṃ sāravirahitañca. Sārāpagatanti sārato apagataṃ. Niccasārasārena vāti bhaṅgaṃ atikkamitvā pavattamānena niccasārena vā. Kassaci niccasārassa abhāvato niccasārena sāro natthi. Sukhasārasārena vāti ṭhitisukhaṃ atikkamitvā pavattamānassa kassaci sukhasārassa abhāvato sukhasārasārena vā. Attasārasārena vāti attattaniyasārasārena vā. Niccena vāti bhaṅgaṃ atikkamitvā pavattamānassa kassaci niccassa abhāvato niccena vā. Dhuvena vāti vijjamānakālepi paccayāyattavuttitāya thirassa kassaci abhāvato dhuvena vā. Sassatena vāti abbocchinnassa sabbakāle vijjamānassa kassaci abhāvato sassatena vā. Avipariṇāmadhammena vāti jarābhaṅgavasena avipariṇāmapakatikassa kassaci abhāvato avipariṇāmadhammena vā.

No essence is found in form: this means no essence of permanence or the like is found in form. The same applies to feeling and the rest. Form is without essence, devoid of essence: this means form is without essence and devoid of substance. Gone from essence: this means gone from essence. Or by the essence of permanence: this means by a permanent essence that proceeds transcending destruction; yet since there is no such essence of permanence, there is no essence by permanence. Or by the essence of pleasure: this means by an essence of pleasure that proceeds transcending the pleasure of duration; yet since there is no such essence of pleasure, there is no essence by pleasure. Or by the essence of self: this means by the essence of self or what belongs to self. Or by permanence: this means by something permanent that proceeds transcending destruction; yet since there is nothing permanent, there is nothing by permanence. Or by stability: this means even while it exists, due to its occurrence being dependent on conditions, there is nothing stable; thus, there is nothing by stability. Or by eternity: this means by something unbroken, existing at all times; yet since there is nothing eternal, there is nothing by eternity. Or by the nature of non-transformation: this means by a nature not subject to transformation through aging and breaking up; yet since there is nothing of such a nature, there is nothing by the nature of non-transformation.

Cakkhu suññaṃ attena vā attaniyena vāti ‘‘kārako vedako sayaṃvasī’’ti evaṃ parikappikena attanā vā attābhāvatoyeva attano santakena parikkhārena ca suññaṃ. Sabbaṃ cakkhādilokiyadhammajātaṃ yasmā attā ca ettha natthi, attaniyañca ettha natthi, tasmā ‘‘suñña’’nti vuccatīti attho[Pg.68]. Lokuttarāpi dhammā attattaniyehi suññāyeva, suññātītadhammā natthīti vuttaṃ hoti. Tasmiṃ dhamme attattaniyasārassa natthibhāvo vutto hoti. Loke ca ‘‘suññaṃ gharaṃ suñño ghaṭo’’ti vutto gharassa ghaṭassa ca natthibhāvo na hoti, tasmiṃ ghaṭe ca aññassa natthibhāvo vutto hoti. Bhagavatā ca iti yampi koci tattha na hoti, tena taṃ suññaṃ. Yaṃ pana tattha avasiṭṭhaṃ hoti, taṃ santaṃ idamatthīti pajānātīti ayamevattho vutto. Tathā ñāyaganthe saddaganthe ca ayamevattho. Iti imasmiṃ sutte anattalakkhaṇameva kathitaṃ. Anissariyatoti attano issariye avasavattanato. Akāmakāriyatoti attano akāmaṃ arucikaraṇavasena. Apāpuṇiyatoti ṭhātuṃ patiṭṭhābhāvato. Avasavattanatoti attano vase avattanato. Paratoti aniccato paccayāyattavuttito. Vivittatoti nissarato.

The eye is empty of self or what belongs to self: this means it is empty of a self conceived through imagination as 'a doer, an experiencer, one who is self-controlled,' and empty of one's own belongings and possessions, precisely because there is no self. All worldly phenomena, beginning with the eye, are devoid of self and what belongs to self; therefore, they are called 'empty.' Even the supramundane states are empty of self and what belongs to self; it is said that there are no phenomena that transcend emptiness. In them, the absence of any essence of self or what belongs to self is declared. In the world, when it is said, 'The house is empty, the pot is empty,' this does not mean the house or the pot does not exist. Rather, it means that something else is absent in them. The Blessed One has also said: 'Whatever is not found there, by that it is empty. But what remains there, that one understands as, “This exists.”' This is the meaning. Likewise, in the texts on logic and grammar, this is the meaning. Thus, in this discourse, only the characteristic of non-self is discussed. Without mastery (anissariyato): because it does not operate under one’s own authority. Not acting according to one’s will (akāmakāriyato): because it acts in a way that is undesirable. Unattainable (apāpuṇiyato): because there is no stable foundation. Not subject to control (avasavattanato): because it does not operate under one’s control. Dependent (parato): because it is impermanent and its existence is dependent on conditions. Separate (vivittato): because of its release.

Suddhanti kevalaṃ issarakālapakatīhi vinā kevalaṃ paccayāyattapavattivasena pavattamānaṃ suddhaṃ nāma. Attaniyavirahito suddhadhammapuñjoti ca. Suddhaṃ dhammasamuppādaṃ, suddhaṃ saṅkhārasantatinti suddhaṃ passantassa jānantassa saṅkhārānaṃ santatiṃ abbocchinnasaṅkhārasantatiṃ. Tatheva suddhaṃ passantassa saṅkhārādīni, ekaṭṭhāni ādarena dvattikkhattuṃ vuttāni. Evaṃ passantassa maraṇamukhe bhayaṃ na hoti. Gāmaṇīti ālapanaṃ. Tiṇakaṭṭhasamaṃ lokanti imaṃ upādinnakkhandhasaṅkhātaṃ lokaṃ. Yadā tiṇakaṭṭhasamaṃ paññāya passati. Yathā araññe tiṇakaṭṭhādīsu gaṇhantesu attānaṃ vā attaniyaṃ vā gaṇhātīti na hoti, tesu vā tiṇakaṭṭhādīsu sayameva nassantesupi vinassantesupi attā nassati, attaniyo nassatīti na hoti. Evaṃ imasmiṃ kāyepi nassante vā vinassante vā attā vā attaniyaṃ vā bhijjatīti apassanto paññāya tiṇakaṭṭhasamaṃ passatīti vuccati. Nāññaṃ patthayate kiñci, aññatrappaṭisandhiyāti paṭisandhivirahitaṃ nibbānaṃ ṭhapetvā aññaṃ bhavaṃ vā attabhāvaṃ vā na pattheti.

Pure (suddhaṃ) is called that which arises solely dependent on conditions, without a creator, time, or primal nature. It is also a heap of pure phenomena, devoid of what belongs to self. 'Pure is the origination of phenomena, pure is the continuity of formations': thus, one who sees and knows the pure continuity of formations—the unbroken stream of formations—sees the purity in formations and so forth. These have been stated once, twice, or thrice with emphasis in one place. For one who sees thus, there is no fear at the approach of death. 'Village chief' (gāmaṇī) is a term of address. 'The world is like grass and sticks' (tiṇakaṭṭhasamaṃ lokaṃ): this refers to the world consisting of the clung-to aggregates. When one sees with wisdom that this world is like grass and sticks, just as in the forest, when gathering grass and sticks, one does not grasp at a self or what belongs to a self. Even when these grass and sticks decay or perish on their own, one does not think, 'The self perishes, or what belongs to the self perishes.' Similarly, when this body decays or perishes, one who does not perceive that a self or what belongs to a self is destroyed is said to see with wisdom that it is like grass and sticks. 'They do not long for anything else, except for that without rebirth': this means that, setting aside Nibbāna which is devoid of rebirth-linking, they do not long for any other existence or individual state of being.

Rūpaṃ samannesatīti rūpassa sāraṃ pariyesati. Ahanti vāti diṭṭhivasena. Mamanti vāti taṇhāvasena. Asmīti vāti mānavasena. Tampi tassa na hotīti taṃ tividhampi tassa puggalassa na hoti.

He investigates form (rūpaṃ samannesati): this means he seeks the essence of form. 'I' (ahaṃ) is by way of view. 'Mine' (mamaṃ) is by way of craving. 'I am' (asmi) is by way of conceit. That too is not for him (tampi tassa na hoti): this means none of these three occurs for that person.

Idhāti [Pg.69] desāpadese nipāto, svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (saṃ. ni. 3.78; a. ni. 4.33). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; dī. ni. 2.214). Katthaci okāsaṃ. Yathāha –

“Here” (idha) is a particle, an indeclinable indicating place or location, and it is used in reference to the world in some cases. As it is said: “Here the Tathāgata arises in the world” (Saṃ. Ni. 3.78; A. Ni. 4.33). In some contexts, it refers to the Dispensation. As it is said: “Here, monks, is the ascetic, here is the second ascetic” (Ma. Ni. 1.139; Dī. Ni. 2.214). In some contexts, it refers to a place. As it is said:

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369);

“While I, who had become a deva, was standing right here, I gained a renewed life-span. Know this, good sirs.”

Katthaci padapūraṇamattameva. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo. Assutavā puthujjanoti ettha pana āgamādhigamābhāvā ñeyyo ‘‘assutavā’’iti. Yassa hi khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā diṭṭhipaṭisedhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā neva adhigamo atthi, so āgamādhigamābhāvā ñeyyo ‘‘assutavā’’ iti. Svāyaṃ –

In some places, it is merely a filler. As it is said: 'Here, monks, I have eaten and am satisfied.' Here, however, it should be understood as spoken with reference to the world. But in 'the uninstructed worldling' (assutavā puthujjano), 'uninstructed' (assutavā) should be understood from the absence of learning and attainment. For one who, due to being without uptake, interrogation, and ascertainment regarding the aggregates, elements, sense bases, dependent origination, foundations of mindfulness, and so on, has neither the learning that refutes wrong views, nor the attainment of what is to be realized through practice—that one is to be known as 'uninstructed' due to the absence of learning and attainment. This one is—

Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

Puthujjanantogadhattā, puthuvāyaṃ jano iti. (dī. ni. aṭṭha. 1.7;

ma. ni. aṭṭha. 1.2;

a. ni. aṭṭha. 1.1.51;

paṭi. ma. aṭṭha. 2.1.130);

From causes such as generating many (defilements), he is a 'puthujjano'; because he is included among the common folk, this person is separate (from the noble ones).

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhipi kāraṇehi puthujjano. Yathāha – puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā muñchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvuṭā nivuṭā ovuṭā pihitā paṭicchannā paṭikujjitāti puthujjanā (mahāni. 51, 94), puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā, puthuva ayaṃ visuṃyeva saṅkhyaṃ gato, visaṃsaṭṭho [Pg.70] sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhi padehi ye te –

So, an ordinary person is called 'puthujjana' because of causes such as generating various kinds of defilements. As it is said: "They generate diverse defilements, thus they are ordinary people; they have diverse, unabandoned personality views, thus they are ordinary people; they look to the faces of diverse teachers, thus they are ordinary people; they have not risen above all destinations, thus they are ordinary people; they construct diverse formations, thus they are ordinary people; they are swept away by diverse floods, thus they are ordinary people; they are scorched by diverse torments, thus they are ordinary people; they are burned by diverse distresses, thus they are ordinary people; they are enamored, greedy, obsessed, infatuated, attached, clinging, and bound to the five cords of sensual pleasure, thus they are ordinary people; they are enveloped, obstructed, covered, concealed, hidden, and overwhelmed by the five hindrances, thus they are ordinary people." (Mahāni. 51, 94) Or, they are also called ordinary people because they are included among the multitude who are beyond reckoning, who are averse to the noble Dhamma, and who engage in ignoble conduct. Or, this one is reckoned separately, distinct from and unmixed with the noble persons endowed with qualities such as virtue and learning; thus, he is an ordinary person. Thus, by these two phrases, 'the uninstructed ordinary person,' are meant those who—

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7;

ma. ni. aṭṭha. 1.2;

saṃ. ni. aṭṭha. 2.2.61;

a. ni. aṭṭha. 1.1.51;

paṭi. ma. aṭṭha. 2.1.130;

dha. sa. aṭṭha. 1007) –

“Two ordinary people are spoken of by the Buddha, the Kinsman of the Sun: one is a blind ordinary person, the other is a good ordinary person.”

Dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo.

Two ordinary persons are spoken of, and among them, the blind ordinary person is to be understood as spoken of.

Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti, buddhā eva vā idha ariyā. Yathāha – ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyoti vuccatī’’ti (saṃ. ni. 5.1098).

In the phrase “ariyānaṃ adassāvī” (one who does not see the noble ones), the term “ariyā” refers to those who are far from defilements (ārakattā kilesehi), who do not behave wrongly (anaye na iriyanato), who behave rightly (aye iriyanato), and who are revered by the world with its gods—namely, the Buddhas, the Paccekabuddhas, and the disciples of the Buddha. Alternatively, here “ariyā” may specifically mean the Buddhas. As it is said: “In the world with its gods, monks… the Tathāgata is called ‘noble.’” (Saṃyutta Nikāya 5.1098).

Sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca ‘‘sappurisā’’ti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvidhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca paccekabuddhāpi buddhasāvakāpi. Yathāha –

Here, however, the term “sappurisā” (good persons) should be understood to refer to Paccekabuddhas and the disciples of the Tathāgata. For they are good persons (sappurisā) because they are splendid individuals endowed with supramundane qualities. Or, all these are spoken of in both ways. For Buddhas are both noble ones and good persons, and so are Paccekabuddhas and the disciples of the Buddha. As it is said:

‘‘Yo ve kataññū katavedi dhīro, kalyāṇamitto daḷhabhatti ca hoti;

Dukhitassa sakkacca karoti kiccaṃ, tathāvidhaṃ sappurisaṃ vadantī’’ti. (ma. ni. aṭṭha. 1.2;

paṭi. ma. aṭṭha. 2.1.130;

dha. sa. aṭṭha. 1007);

“He who is grateful, who knows what is done for him, is wise, a good friend, and steadfast in loyalty; who diligently does his duty for one in distress—such a one they call a good person.”

‘‘Kalyāṇamitto daḷhabhatti ca hotī’’ti ettāvatā hi buddhasāvako vutto. Kataññutādīhi paccekabuddhā buddhāti, yo imesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. So cakkhunā adassāvī, ñāṇena adassāvīti duvidho, tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti tesaṃ cakkhunā vaṇṇamattagahaṇato, na ariyabhāvagocarato. Soṇasiṅgālādayopi cakkhunā ariye passanti, na ca te ariyānaṃ dassāvino.

“A good friend and steadfast in devotion”—by so much is a disciple of the Buddha spoken of. By gratitude and the like, Paccekabuddhas and Buddhas are meant. He who is habitually unseeing of these noble ones, and does not approve of their seeing, is to be understood as “unseeing of the noble ones.” He is “unseeing” in two ways: with the eye, and with wisdom. Here, “unseeing with wisdom” is intended. For even when noble ones are seen with the physical eye or the divine eye, they are as good as unseen, since the eye merely grasps their appearance, not their state of nobility. Even animals like dogs and jackals see noble ones with the eye, yet they are not seers of the noble ones.

Tatridaṃ [Pg.71] vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi – ‘‘ariyā nāma, bhante, kīdisā’’ti? Thero āha – ‘‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā saha carantopi neva ariye jānāti, evaṃ dujjānā, āvuso, ariyā’’ti. Evaṃ vuttepi so neva aññāsi. Tasmā cakkhunā dassanaṃ na dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha – ‘‘alaṃ te, vakkali, kiṃ te iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto, ariyānaṃ adhigatañca dhammaṃ anadhigacchanto, ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.

Here is the account: It is said that an elderly monk, an attendant of the Elder who was an Arahant and lived at Cittalapabbata, went for alms one day with the elder. After receiving the elder’s bowl and robe, he followed behind and asked, “Venerable sir, what are the noble ones like?” The elder replied, “Here, someone may be old, carrying the bowl and robe of the noble ones, performing his duties, and walking alongside them, yet even then he does not recognize the noble ones. So hard to recognize, friend, are the noble ones.” Even after this was said, he still did not understand. Therefore, seeing with the eye is not true seeing; seeing with wisdom is true seeing. As it is said: “Enough, Vakkali! What use is seeing this putrid body? One who sees the Dhamma, Vakkali, sees me.” (Saṃyutta Nikāya 3.87) Thus, even if one sees with the eye but fails to perceive with wisdom the characteristics of impermanence and so on as seen by the noble ones, and does not attain the Dhamma realized by the noble ones, then due to not seeing the qualities that make one noble and the noble state itself, such a person should be understood as “unseeing of the noble ones.”

Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –

Unskilled in the noble Dhamma—this means unskilled in the noble Dhamma, in its divisions such as the foundations of mindfulness and so on. Untrained in the noble Dhamma—here, however—

Duvidho vinayo nāma, ekamekettha pañcadhā;

Abhāvato tassa ayaṃ, ‘‘avinīto’’ti vuccati. (ma. ni. aṭṭha. 1.2;

su. ni. aṭṭha. 1.uragasuttavaṇṇanā;

paṭi. ma. aṭṭha. 2.1.130;

dha. sa. aṭṭha. 1007);

Discipline (vinaya) is said to be of two kinds, each of which is fivefold; because of its absence, this one is called “undisciplined.”

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

For this discipline is twofold: the discipline of restraint and the discipline of abandoning. And here, within these two kinds of discipline, each discipline is divided into five. The discipline of restraint is fivefold: restraint by morality, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by energy. The discipline of abandoning is also fivefold: abandoning by counteraction, abandoning by suppression, abandoning by cutting off, abandoning by tranquilization, and abandoning by escape.

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

Herein, “endowed with this restraint of the Pāṭimokkha, fully endowed” (Vibh. 511) is the restraint by morality. “He guards the eye faculty, he comes to be restrained in regard to the eye faculty” (MN 1.295; SN 4.239; AN 3.16) is the restraint by mindfulness.

‘‘Yāni [Pg.72] sotāni lokasmiṃ, (ajitāti bhagavā,)Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’ti. (su. ni. 1041;

cūḷani. ajitamāṇavapucchāniddesa 4;

netti. 11, 45;

dha. sa. aṭṭha. 1007) –

“The streams in the world,” said the Blessed One to Ajita, “are checked by mindfulness. I declare wisdom to be the restraint for the streams; by wisdom they are shut.”

Ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.24; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato ‘‘saṃvaro’’, vinayanato ‘‘vinayo’’ti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.

This is restraint by wisdom. “He is patient with cold and heat” (MN 1.24; AN 4.114; 6.58) — this is restraint by patience. “He does not tolerate an arisen sensual thought” (MN 1.26; AN 4.114; 6.58) — this is restraint by energy. And all this restraint is called ‘restraint’ because it restrains what should be restrained, such as bodily misconduct, and ‘discipline’ because it subdues what should be subdued. Thus, it should be understood that the discipline of restraint is divided into five.

Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. Seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muñcitukamyatāñāṇena amuñcitukāmatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ. Etaṃ tadaṅgappahānaṃ nāma.

Similarly, just as a lamp dispels darkness by its very opposition to it, so too does each insight knowledge eliminate its corresponding affliction through being its opposite. This is as follows: through the discernment of mind and matter, the identity view is abandoned; through the comprehension of conditions, the views of causelessness and wrong causation; through the subsequent overcoming of doubt, the state of uncertainty; through the contemplation of formations in groups, the clinging to “I” and “mine”; through the discernment of the path and not-path, the perception of the non-path as the path; through the observation of arising, the annihilation view; through the observation of passing away, the eternalist view; through the perception of danger, the perception of safety in what is fearful; through the perception of drawbacks, the perception of enjoyment; through the contemplation of disenchantment, the perception of delight; through the knowledge of desire for deliverance, the lack of desire for deliverance; through the knowledge of equanimity, non-equanimity; through conformity knowledge, opposition to the natural order of phenomena and to Nibbāna; through change-of-lineage knowledge, the grasping of the sign of formations. This is called “abandonment by the opposing factor.”

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaappavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā [Pg.73] pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Taṃ taṃ pahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo (ma. ni. aṭṭha. 1.2; su. ni. aṭṭha. 1.uragasuttavaṇṇanā; paṭi. ma. aṭṭha. 2.1.130).

What is called abandonment by suppression is the abandoning of various hindrances and other defilements by preventing their arising through concentration, which is divided into access and absorption, just as algae on the surface of water is removed by striking it with a pot. What is called abandonment by eradication is the abandoning by way of complete non-arising of the group of defilements belonging to the side of arising, as stated in the way of "for the abandoning of wrong views" (Dhs. 277; Vibh. 628), due to the development of the four noble paths in the continuum of each path-attainer. What is called abandonment by tranquillization is the subsiding of defilements at the moment of fruition. What is called abandonment by escape is Nibbāna, which has abandoned all conditioned things through being escaped from all conditioned things. All these abandonments are called "abandonment-discipline" because "abandonment" has the meaning of giving up and "discipline" has the meaning of removal. Alternatively, it is called "abandonment-discipline" because it arises from one who possesses that abandonment or from the occurrence of that discipline. Thus, abandonment-discipline should be understood as fivefold (MA. 1.2; SN-a. 1, Uragasuttavaṇṇanā; Patis-a. 2.1.130).

Evamayaṃ saṅkhepato duvidho bhedato ca dasavidho vinayo bhinnasaṃvarattā, pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ ‘‘avinīto’’ti vuccatīti. Eseva nayo sappurisānaṃ adassāvī sappurisadhammassa akovido, sappurisadhamme avinītoti etthapi. Ninnānākaraṇañhi etamatthato. Yathāha – ‘‘yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. Yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. Yeva te ariyavinayā, teva te sappurisavinayā. Yeva te sappurisavinayā, teva te ariyavinayā. Ariyeti vā, sappuriseti vā, ariyadhammeti vā, sappurisadhammeti vā, ariyavinayeti vā, sappurisavinayeti vā esese eke ekaṭṭhe same samabhāge tajjāte taññevāti (dha. sa. aṭṭha. 1007; paṭi. ma. aṭṭha. 2.1.130).

Thus, this discipline, twofold in brief and tenfold by division, is absent in the uninstructed ordinary person because their restraint is broken and what should be abandoned is not abandoned. Therefore, due to its absence, they are called 'undisciplined.' The same applies to one who does not see good persons, is unskilled in the Dhamma of good persons, and is undisciplined in the Dhamma of good persons. For these are not different in meaning. As it is said: "Those who are noble are the same as those who are good persons. Those who are good persons are the same as those who are noble. That which is the Dhamma of the noble ones is the same as that which is the Dhamma of good persons. That which is the Dhamma of good persons is the same as that which is the Dhamma of the noble ones. That which is the discipline of the noble ones is the same as that which is the discipline of good persons. That which is the discipline of good persons is the same as that which is the discipline of the noble ones. Whether 'noble,' or 'good person,' or 'Dhamma of the noble ones,' or 'Dhamma of good persons,' or 'discipline of the noble ones,' or 'discipline of good persons'—all these are one, of one meaning, the same, of the same portion, of the same nature, that very thing" (Dhs. A. 1007; Patis. M. A. 2.1.130).

Rūpaṃ attato samanupassatīti idhekacco rūpaṃ attato samanupassati, ‘‘yaṃ rūpaṃ, so ahaṃ, yo ahaṃ, taṃ rūpa’’nti rūpañca attānañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo. Yo vaṇṇo, sā accī’’ti acciñca vaṇṇañca advayaṃ samanupassati, evameva idhekacco rūpaṃ attato…pe… samanupassatīti (paṭi. ma. 1.130-131) evaṃ rūpaṃ ‘‘attā’’ti diṭṭhipassanāya passati. Rūpavantaṃ vā attānanti arūpaṃ ‘‘attā’’ti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ rūpavantaṃ ‘‘attā’’ti samanupassati. Attani vā rūpanti arūpameva ‘‘attā’’ti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. Rūpasmiṃ vā attānanti arūpameva ‘‘attā’’ti gahetvā karaṇḍake maṇiṃ viya taṃ attānaṃ rūpasmiṃ samanupassati. Vedanādīsupi eseva nayo.

One regards form as self: Herein, someone regards form as self, thinking, "That which is form, that I am; that which is I, that is form," and perceives form and self as not two. Just as when an oil lamp is burning, one perceives the flame and the color as not two, thinking, "That which is the flame, that is the color; that which is the color, that is the flame," in the same way, someone regards form as self... and so on... and thus sees form as "self" by way of a wrong view. Or, one regards self as possessing form: Taking the formless as "self," one perceives that self as possessing form, like a tree with its shadow. Or, one regards form as in self: Taking the formless as "self," one perceives form as in self, like fragrance in a flower. Or, one regards self as in form: Taking the formless as "self," one perceives that self as in form, like a gem in a box. The same method applies to feeling and the rest.

Tattha [Pg.74] ‘‘rūpaṃ attato samanupassatī’’ti suddharūpaṃyeva ‘‘attā’’ti kathitaṃ. ‘‘Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti (paṭi. ma. 1.131) imesu sattasu ṭhānesu arūpaṃ ‘‘attā’’ti kathitaṃ, ‘‘vedanāvantaṃ vā attānaṃ, attani vā vedanā, vedanāya vā attāna’’nti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. Tattha rūpaṃ attato samanupassati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatīti pañcasu ṭhānesu ucchedadiṭṭhi kathitā. Avasesesu sassatadiṭṭhi. Evamettha pannarasa bhavadiṭṭhiyo pañca vibhavadiṭṭhiyo honti. Tā sabbāpi maggāvaraṇā, na saggāvaraṇā, paṭhamamaggavajjhāti veditabbā.

Herein, in "one regards form as self," it is pure form alone that is spoken of as "self." In the seven instances, "Or one regards self as possessing form, or form as within self, or self as within form; one regards feeling as self… perception… volitional formations… consciousness as self" (Paṭi. Ma. 1.131), it is the formless that is spoken of as "self." In the twelve instances derived from the four aggregates, each with three alternatives, such as, "Or one regards self as possessing feeling, or feeling as within self, or self as within feeling," a self that is a mixture of form and the formless is spoken of. Herein, in the five instances—one regards form as self; one regards feeling… perception… volitional formations… consciousness as self—the annihilation view is spoken of. In the remaining instances, the eternalism view is spoken of. Thus, herein there are fifteen views of existence and five views of non-existence. All of these are obstacles to the path, not obstacles to heaven, and it should be understood that they are to be destroyed by the first path.

Āraññikoti araññe nivāsaṃ. Pavaneti mahante gambhīravane. Caramānoti tahiṃ tahiṃ vicaramāno. Vissattho gacchatīti nibbhayo nirāsaṅko carati. Anāpāthagato luddassāti migaluddassa parammukhagato. Antamakāsi māranti kilesamāraṃ vā devaputtamāraṃ vā antaṃ akāsi. Apadaṃ vadhitvāti kilesapadaṃ hantvā nāsetvā. Māracakkhuṃ adassanaṃ gatoti mārassa adassanavisayaṃ patto. Anāpāthagatoti mārassa parammukhaṃ patto. Sesaṃ sabbattha pākaṭameva.

Āraññiko means dwelling in the forest. Pavane means in a great, deep forest. Caramāno means wandering here and there. Vissattho gacchati means one moves about fearlessly, without apprehension. Anāpāthagato luddassa means gone beyond the sight of a hunter of beasts. Antam akāsi Māraṃ means one has made an end of Māra, that is, one has made an end of the Māra of defilements or the Māra who is a son of a deity. Apadaṃ vadhitvā means having slain the trackless, that is, having struck down and destroyed the track of defilements. Māracakkhuṃ adassanaṃ gato means gone beyond Māra's sight, that is, one has reached a sphere beyond Māra's sight. Anāpāthagato means gone beyond his sight, that is, one has reached a state beyond Māra's presence. The rest is clear everywhere.

Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadisoyeva dhammābhisamayo ahosīti.

Thus the Blessed One taught this sutta with the pinnacle of Arahantship, and at the end of the teaching, there was a comprehension of the Dhamma just as was stated.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa,

Mogharājamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Exposition of the Niddesa on the Mogharājamāṇava Sutta is concluded.

16. Piṅgiyamāṇavasuttaniddesavaṇṇanā

16. The Exposition of the Niddesa on the Piṅgiyamāṇava Sutta

89. Soḷasame piṅgiyasuttaniddese – jiṇṇohamasmi abalo vītavaṇṇoti so kira brāhmaṇo jarābhibhūto vīsavassasatiko jātiyā, dubbalo ca ‘‘idha pādaṃ karissāmī’’ti aññatreva karoti, vinaṭṭhapurimachavivaṇṇo ca. Tenāha – ‘‘jiṇṇohamasmi abalo vītavaṇṇo’’ti. Māhaṃ [Pg.75] nassaṃ momuho antarāvāti māhaṃ tuyhaṃ dhammaṃ asacchikatvā antarā eva avidvā hutvā anassiṃ. Jātijarāya idha vippahānanti idheva tava pādamūle pāsāṇake cetiye vā jātijarāya vippahānaṃ nibbānaṃ dhammarasaṃ ahaṃ vijaññaṃ, taṃ me ācikkha.

89. In the sixteenth Niddesa, on the Piṅgiya Sutta: "I am old, weak, and my complexion has faded." It is said that this brahmin was overcome by old age, being one hundred and twenty years old by birth, and so feeble that when he thought, "I will place my foot here," he placed it elsewhere, and his former skin-color had vanished. Therefore, he said: "I am old, weak, and my complexion has faded." "May I not perish, utterly deluded, in between" means: May I not perish in between, being ignorant, without having realized your Dhamma. "The abandoning of birth and aging here" means: Right here, at your feet or at the Pāsāṇaka Cetiya, may I know the abandoning of birth and aging, Nibbāna, the taste of the Dhamma. Explain that to me.

Abaloti balavirahito. Dubbaloti dubbalabalo. Appabaloti parittabalo. Appathāmoti parittavīriyo. Vītavaṇṇoti parivattitachavivaṇṇo. Vigatavaṇṇoti apagatachavivaṇṇo. Vigacchitavaṇṇoti dūrībhūtachavivaṇṇo. Yā sā purimā subhā vaṇṇanibhāti yā sā subhā sundarā purimakāle sati, sā vaṇṇanibhā etarahi antarahitā vigatā. Ādīnavo pātubhūtoti upaddavo pāturahosi. ‘‘Yā sā purimā subhā vaṇṇanibhā’’ti pāṭhaṃ ṭhapetvā ‘‘yā subhā assā’’ti eke vaṇṇayanti.

Abalo means devoid of strength. Dubbalo means of weak strength. Appabalo means of little strength. Appathāmo means of little vigor. Vītavaṇṇo means of altered skin-color. Vigatavaṇṇo means of departed skin-color. Vigacchitavaṇṇo means of distant skin-color. Yā sā purimā subhā vaṇṇanibhā means: that beautiful, lovely radiance of complexion that existed in the past has now disappeared and vanished. Ādīnavo pātubhūto means a calamity has appeared. Setting aside the reading "yā sā purimā subhā vaṇṇanibhā," some explain it as "that which was his beauty."

Asuddhāti paṭalādīhi asuddhā. Avisuddhāti timirādīhi avisuddhā. Aparisuddhāti samantato phoṭapaṭalādīhi pariyonaddhattā aparisuddhā. Avodātāti nappasannā pasannasadisā. No tathā cakkhunā rūpe passāmīti yathā porāṇacakkhunā rūpārammaṇaṃ passāmi olokemi, tathā tena pakārena idāni na passāmi. Sotaṃ asuddhantiādīsupi eseva nayo. Māhaṃ nassanti ahaṃ mā vinassaṃ.

Asuddhā means impure due to films and so forth. Avisuddhā means not cleansed due to darkness and so forth. Aparisuddhā means not thoroughly purified, being completely enveloped by layers of film and so forth. Avodātā means not clear, not like that which is clear. No tathā cakkhunā rūpe passāmi means: as I used to see and observe visual forms with my former eye, so now I do not see in that manner. The same method applies to 'the ear is impure' and so forth. Māhaṃ nassaṃ means: may I not perish.

90. Idāni yasmā piṅgiyo kāye sāpekkhatāya ‘‘jiṇṇohamasmī’’tiādimāha. Tenassa bhagavā kāye sinehappahānatthaṃ ‘‘disvāna rūpesu vihaññamāne’’ti gāthamāha. Tattha rūpesūti rūpahetu rūpapaccayā. Vihaññamāneti kammakāraṇādīhi upahaññamāne. Ruppanti rūpesūti cakkhurogādīhi ca rūpahetuyeva janā ruppanti bādhiyanti.

90. Now, because Piṅgiya spoke with attachment to the body, saying, "I am old," and so forth, therefore, to help him abandon affection for the body, the Blessed One spoke the verse: "Seeing those distressed by forms." Here, rūpesu means because of form, conditioned by form. Vihaññamāne means afflicted by actions, causes, and so forth. Ruppanti rūpesu means people are tormented and afflicted by eye diseases and so forth, all caused by form.

Haññantīti ghaṭīyanti. Vihaññantīti vihesiyanti. Upavihaññantīti hatthapādacchedādiṃ labhanti. Upaghātiyantīti maraṇaṃ labhanti. Kuppantīti parivattanti. Pīḷayantīti vighātaṃ āpajjanti. Ghaṭṭayantīti ghaṭṭanaṃ pāpuṇanti. Byādhitāti bhītā. Domanassitāti cittavighātaṃ pattā. Vemāneti nassamāne.

Haññanti means they are struck. Vihaññanti means they are oppressed. Upavihaññanti means they experience the cutting off of hands and feet and so forth. Upaghātiyanti means they attain death. Kuppanti means they are agitated. Pīḷayanti means they undergo affliction. Ghaṭṭayanti means they experience striking. Byādhitā means they are terrified. Domanassitā means they have attained mental affliction. Vemāne means they are perishing.

91. Evaṃ [Pg.76] bhagavatā yāva arahattaṃ, tāva kathitaṃ paṭipattiṃ sutvā piṅgiyo jarādubbalatāya visesaṃ anadhigantvā ca puna ‘‘disā catasso’’ti imāya gāthāya bhagavantaṃ thomento desanaṃ yācati.

91. Thus, having heard the practice taught by the Blessed One up to arahantship, Piṅgiya, being unable to attain distinction due to the weakness of old age, then, praising the Blessed One with this verse, "The four directions," requested the teaching.

92. Athassa bhagavā punapi yāva arahattaṃ, tāva paṭipadaṃ dassento ‘‘taṇhādhipanne’’ti gāthamāha.

92. Then the Blessed One, again showing the path up to arahantship, spoke the verse beginning 'Overcome by craving'.

Taṇhādhipanneti taṇhāya vimuccitvā ṭhite. Taṇhānugeti taṇhāya saha gacchante. Taṇhānugateti taṇhāya anubandhante. Taṇhānusaṭeti taṇhāya saha dhāvante. Taṇhāya panneti taṇhāya nimugge. Paṭipanneti taṇhāya avatthaṭe. Abhibhūteti maddite. Pariyādinnacitteti pariyādiyitvā gahitakusalacitte.

Taṇhādhipanne means overcome by craving. Taṇhānuge means going along with craving. Taṇhānugate means chasing after craving. Taṇhānusaṭe means running together with craving. Taṇhāya panne means sunk into craving. Paṭipanne means covered by craving. Abhibhūte means crushed. Pariyādinnacitte means with a mind whose wholesome qualities have been seized and grasped.

Santāpajāteti sañjātacittasantāpe. Ītijāteti roguppanne. Upaddavajāteti ādīnavajāte. Upasaggajāteti uppannadukkhajāte.

Santāpajāte means born of mental torment. Ītijāte means arisen from disease. Upaddavajāte means born of misfortune. Upasaggajāte means arisen from suffering.

Virajaṃ vītamalanti ettha virajanti vigatarāgādirajaṃ. Vītamalanti vītarāgādimalaṃ. Rāgādayo hi ajjhottharaṇaṭṭhena rajo nāma, dūsaṭṭhena malaṃ nāma. Dhammacakkhunti katthaci paṭhamamaggañāṇaṃ, katthaci ādīni tīṇi maggañāṇāni, katthaci catutthamaggañāṇampi. Idha pana jaṭilasahassassa catutthamaggañāṇaṃ. Piṅgiyassa tatiyamaggañāṇameva. Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti vipassanāvasena evaṃ pavattassa dhammacakkhuṃ udapādīti attho. Sesaṃ sabbattha pākaṭameva.

Virajaṃ vītamalaṃ: Here, virajaṃ means devoid of the dust of passion and so forth. Vītamalaṃ means devoid of the stains of passion and so forth. For passion and so forth are called 'dust' because of obscuring, and 'stain' because of corrupting. The eye of Dhamma: in some contexts, it is the knowledge of the first path; in others, the first three path knowledges; and in yet others, even the knowledge of the fourth path. Here, however, it is the knowledge of the fourth path for the thousand matted-hair ascetics. For Piṅgiya, it is only the knowledge of the third path. 'Whatever is subject to arising, all that is subject to cessation'—this means that the eye of Dhamma arose for one who thus proceeded by way of insight. The rest is quite clear everywhere.

Evaṃ idampi suttaṃ bhagavā arahattanikūṭeneva desesi, desanāpariyosāne ca piṅgiyo anāgāmiphale patiṭṭhāsi. So kira antarantarā cintesi – ‘‘evaṃ vicitrapaṭibhānaṃ nāma desanaṃ na labhati mayhaṃ mātulo bāvarī savanāyā’’ti. Tena sinehavikkhepena arahattaṃ pāpuṇituṃ nāsakkhi. Antevāsikā panassa sahassajaṭilā arahattaṃ pāpuṇiṃsu. Sabbeva iddhimayapattacīvaradharā ehibhikkhuno ahesunti.

Thus, this discourse too the Blessed One taught with arahantship as its culmination, and at the end of the teaching, Piṅgiya was established in the fruit of non-returning. He then thought intermittently: 'Indeed, my uncle Bāvarī will not get to hear such a wonderful and varied exposition.' Due to the distraction of his affection, he was unable to attain arahantship. However, his thousand matted-hair ascetics attained arahantship. All of them became possessors of bowls and robes created by psychic power, having become 'Come, bhikkhu.'

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

From the Saddhammappajjotikā, the Commentary to the Cūḷaniddesa,

Piṅgiyamāṇavasuttaniddesavaṇṇanā niṭṭhitā.

The Exposition of the Piṅgiyamāṇava Sutta Niddesa is concluded.

17. Pārāyanatthutigāthāniddesavaṇṇanā

17. Commentary on the Exposition of the Verses of Praise for the Pārāyana

93. Ito [Pg.77] paraṃ saṅgītikārā desanaṃ thomentā ‘‘idamavoca bhagavā’’tiādimāhaṃsu. Tattha idamavocāti idaṃ pārāyanaṃ avoca. Paricārakasoḷasānanti bāvarissa paricārakena piṅgiyena saha soḷasānaṃ, buddhassa vā bhagavato paricārakānaṃ soḷasānanti paricārakasoḷasānaṃ. Te eva ca brāhmaṇā tattha soḷasasu disāsu purato ca pacchato ca vāmapassato ca dakkhiṇapassato ca cha cha yojanā nisinnā ujukena dvādasayojanikā ahosi. Ajjhiṭṭhoti yācito.

93. Furthermore, the reciters of the Council, praising the discourse, said, "Thus spoke the Blessed One," and so on. Here, "Thus spoke" means he spoke this Pārāyana. "The sixteen attendants" refers to the sixteen, including Piṅgiya, Bāvari’s attendant, or the sixteen attendants of the Buddha, the Blessed One. And indeed, those brahmins were seated there, at six yojanas in each of the four directions—front, back, left, and right—forming a straight line of twelve yojanas. 'Ajjhiṭṭha' means requested.

94-97. Atthamaññāyāti pāḷiatthamaññāya. Dhammamaññāyāti pāḷimaññāya. Pārāyananti evaṃ imassa dhammapariyāyassa adhivacanaṃ āropetvā tesaṃ brāhmaṇānaṃ nāmāni kittayanto ‘‘ajito…pe… buddhaseṭṭhamupāgamu’’nti āhaṃsu. Tattha sampannacaraṇanti nibbānapadaṭṭhānabhūtena pātimokkhasīlādinā sampannaṃ. Isinti mahesiṃ.

94-97. 'Understanding the meaning' means understanding the meaning of the Pali. 'Understanding the Dhamma' means understanding the Pali text. 'Pārāyana' is the designation given to this exposition of the Dhamma, and proclaiming the names of those brahmins, they said: 'Ajita... up to... approached the foremost Buddha.' Here, 'endowed with good conduct' means endowed with the Patimokkha morality and so forth, which forms the basis for Nibbana. 'Isi' means great sage.

Niddese upāgamiṃsūti samīpaṃ gamiṃsu. Upasaṅkamiṃsūti avidūraṭṭhānaṃ gamiṃsu. Payirupāsiṃsūti samīpe nisīdiṃsu. Paripucchiṃsūti paripucchaṃ āhariṃsu. Parigaṇhiṃsūti tulayiṃsu. ‘‘Codayiṃsū’’ti keci.

In the Niddesa, 'upāgamiṃsu' means they went near. 'Upasaṅkamiṃsu' means they went to a place not far away. 'Payirupāsiṃsu' means they sat nearby. 'Paripucchiṃsu' means they brought forth questions. 'Parigaṇhiṃsu' means they weighed. Some say, 'Codayiṃsu' (they incited).

Sīlācāranibbattīti uttamasīlācāranibbatti, maggena nipphannasīlanti attho.

'Sīlācāranibbatti' means the arising of supreme moral conduct, that is, morality produced by the path.

Gambhīreti uttānabhāvapaṭikkhepavacanaṃ. Duddaseti gambhīrattā duddase, dukkhena daṭṭhabbe, na sakkā sukhena daṭṭhuṃ. Duddasattāva duranubodhe, dukkhena avabujjhitabbe, na sakkā sukhena avabujjhituṃ. Santeti nibbute. Paṇīteti atappake. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacareti takkena na avacaritabbe na ogāhitabbe ñāṇeneva avacaritabbe. Nipuṇeti saṇhe. Paṇḍitavedanīyeti sammā paṭipannehi paṇḍitehi veditabbe.

'Deep' is a term that rejects shallowness. 'Hard to see' means hard to see because it is deep, difficult to see, not easily seen. Because it is hard to see, it is 'hard to comprehend,' difficult to understand, not easily understood. 'Peaceful' refers to the quenched. 'Sublime' means that which does not cause torment. These two are spoken with reference solely to the supramundane. 'Beyond the sphere of reasoning' means it cannot be reached or fathomed by reasoning, but only by wisdom. 'Subtle' means refined. 'To be understood by the wise' means it is to be known by the wise who are rightly practiced.

98. Tosesīti tuṭṭhiṃ āpādesi. Vitosesīti vividhā tesaṃ somanassaṃ uppādesi. Pasādesīti tesaṃ cittappasādaṃ akāsi[Pg.78]. Ārādhesīti ārādhayi siddhiṃ pāpesi. Attamane akāsīti somanassavasena sakamane akāsi.

98. 'Delighted them' means he brought them satisfaction. 'Greatly delighted them' means he aroused various kinds of joy in them. 'Pleased them' means he brought about serenity of mind in them. 'Gained their favor' means he attained success and brought them to fulfillment. 'Made them happy' means he made them joyful in mind.

99. Tato paraṃ brahmacariyamacariṃsūti maggabrahmacariyaṃ acariṃsu.

99. 'Then they lived the holy life beyond that' means they lived the holy life of the path.

101. Tasmā pārāyananti tassa pārabhūtassa nibbānassa āyatananti vuttaṃ hoti.

101. Therefore, 'Pārāyana' is said to be the means to Nibbana, which is the far shore.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa,

Pārāyanatthutigāthāniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Verses of Praise for the Pārāyana is completed.

18. Pārāyanānugītigāthāniddesavaṇṇanā

18. The Commentary on the Exposition of the Verses Recited in Conformity with the Pārāyana

102. Pārāyanamanugāyissanti assa ayaṃ sambandho – bhagavatā hi pārāyane desite soḷasasahassajaṭilā arahattaṃ pāpuṇiṃsu, avasesānañca cuddasakoṭisaṅkhānaṃ devamanussānaṃ dhammābhisamayo ahosi. Vuttañhetaṃ porāṇehi –

102. 'They will sing along with the Pārāyana' – this is its connection. For when the Blessed One taught the Pārāyana, sixteen thousand matted-hair ascetics attained arahantship, and for the remaining fourteen crores of devas and humans, there was an understanding of the Dhamma. For this was said by the ancients:

‘‘Tato pāsāṇake ramme, pārāyanasamāgame;

Amataṃ pāpayī buddho, cuddasa pāṇakoṭiyo’’ti. (su. ni. aṭṭha. 2.1138);

"Then on lovely Pāsāṇaka, at the Pārāyana assembly, the Buddha gave the Deathless to fourteen crores of beings."

Niṭṭhitāya pana dhammadesanāya tato tato āgatā manussā bhagavato ānubhāvena attano attano gāmanigamādīsveva pāturahesuṃ. Bhagavāpi sāvatthimeva agamāsi paricārakasoḷasādīhi anekehi bhikkhusahassehi parivuto. Tattha piṅgiyo bhagavantaṃ vanditvā āha – ‘‘gacchāmahaṃ, bhante, bāvarissa buddhuppādaṃ ārocetuṃ, paṭissutañhi tasseva mayā’’ti. Atha bhagavatā anuññāto ñāṇagamaneneva godhāvarītīraṃ gantvā pādagamanena assamābhimukho agamāsi. Tamenaṃ bāvarī brāhmaṇo maggaṃ olokento nisinno dūratova taṃ khārijaṭādivirahitaṃ bhikkhuvesenāgacchantaṃ disvā ‘‘buddho loke uppanno’’ti niṭṭhamagamāsi. Sampattañcāpi naṃ pucchi – ‘‘kiṃ, piṅgiya, buddho loke uppanno’’ti? ‘‘Āma, brāhmaṇa, uppanno, pāsāṇake cetiye nisinno amhākaṃ dhammaṃ desesi, tamahaṃ tuyhaṃ desessāmī’’ti. Tato bāvarī mahatā [Pg.79] sakkārena sapariso taṃ pūjetvā āsanaṃ paññāpesi. Tattha nisīditvā piṅgiyo ‘‘pārāyanamanugāyissa’’ntiādimāha.

At the conclusion of the Dhamma teaching, the people who had come from various places, by the power of the Blessed One, found themselves back in their own villages and towns. The Blessed One, too, returned to Sāvatthī, surrounded by many thousands of monks, including the sixteen attendants and so forth. There, Piṅgiya paid homage to the Blessed One and said: 'Venerable sir, I will go and announce to Bāvarī the arising of the Buddha, for I promised him this.' Then, with the Blessed One’s permission, he traveled by the power of knowledge to the bank of the Godhāvarī River and proceeded on foot toward the hermitage. Bāvarī the brahmin, watching the road while seated, saw him approaching from afar, free of his carrying-pole, matted hair, and other ascetic paraphernalia, and in the guise of a monk, and concluded, 'The Buddha has arisen in the world.' When he arrived, Bāvarī asked him, 'Piṅgiya, has the Buddha arisen in the world?' 'Yes, brahmin, he has arisen. He sat at the Pāsāṇaka Shrine and taught us the Dhamma. I will now teach it to you.' Then Bāvarī, with great honor and together with his following, paid homage to him and prepared a seat. Seated there, Piṅgiya said, 'I will recite the Pārāyana,' and so on.

Tattha anugāyissanti bhagavato gītaṃ anugāyissaṃ. Yathāddakkhīti yathā sāmaṃ saccābhisambodhena asādhāraṇañāṇena ca addakkhi. Nikkāmoti pahīnakāmo. ‘‘Nikkamo’’tipi pāṭho, vīriyavāti attho. Nikkhanto vā akusalapakkhā. Nibbanoti kilesavanavirahito, taṇhāvirahito eva vā. Kissa hetu musā bhaṇeti yehi kilesehi musā bhaṇeyya, ete tassa pahīnāti dasseti. Etena brāhmaṇassa savane ussāhaṃ janeti (su. ni. aṭṭha. 2.1138).

Here, 'I will recite' means I will recite the song of the Blessed One. 'As he has seen' means as he has seen with his own direct knowledge of the truth and his unparalleled wisdom. 'Nikkāmo' means one who has abandoned desire. 'Nikkamo' is also a reading, meaning energetic, or departed from the unwholesome side. 'Nibbanoti' means free from the thicket of defilements, or simply free from craving. 'Why speak falsely?' shows that the defilements by which one might speak falsely have been abandoned by him. This inspires the brahmin to listen with enthusiasm.

Amaloti kilesamalavirahito. Vimaloti vigatakilesamalo. Nimmaloti kilesamalasuddho. Malāpagatoti kilesamalā dūrībhūto hutvā carati. Malavippahīnoti kilesamalappahīno. Malavimuttoti kilesehi vimutto. Sabbamalavītivattoti vāsanādisabbakilesamalaṃ atikkanto. Te vanāti ete vuttappakārā kilesā.

'Stainless' means devoid of the stain of defilements. 'Unblemished' means free from the stain of defilements. 'Pure' means purified of the stain of defilements. 'Gone beyond stain' means he lives having gone far from the stain of defilements. 'Abandoned stain' means he has abandoned the stain of defilements. 'Released from stain' means he is released from defilements. 'Transcended all stains' means he has overcome all stains of defilements including latent tendencies. 'Those cravings' refers to these aforementioned defilements.

103. Vaṇṇūpasaṃhitanti guṇūpasaṃhitaṃ.

103. 'Connected with praise' means connected with qualities.

104. Saccavhayoti buddho hi sacceneva avhānena nāmena yutto. Brahmeti taṃ brāhmaṇaṃ ālapati.

104. 'Saccavhaya' means the Buddha is truly endowed with the name 'Truth'. 'Brahme' addresses that brahmin.

Tattha lokoti lujjanaṭṭhena loko. Eko loko bhavalokoti tebhūmakavipāko. So hi bhavatīti bhavo, bhavo eva loko bhavaloko. Bhavaloko ca sambhavaloko cāti ettha ekeko dve dve hoti. Bhavaloko hi sampattibhavavipattibhavavasena duvidho. Sambhavalokopi sampattisambhavavipattisambhavavasena duvidho. Tattha sampattibhavalokoti sugatiloko. So hi iṭṭhaphalattā sundaro lokoti sampatti, bhavatīti bhavo, sampatti eva bhavo sampattibhavo, so eva loko sampattibhavaloko. Sampattisambhavalokoti sugatūpagaṃ kammaṃ. Tañhi sambhavati [Pg.80] etasmā phalanti sambhavo, sampattiyā sambhavo sampattisambhavo, sampattisambhavo eva loko sampattisambhavalokoti.

Here, the world (loko) is so called because of its characteristic of disintegration (lujjanaṭṭhena). The one world is the world of existence (bhavaloko), which is the resultant of the three planes of existence. For it exists (bhavati), thus it is 'existence' (bhavo); existence itself is the world, thus the 'world of existence' (bhavaloko). The world of existence (bhavaloko) and the world of becoming (sambhavaloko)—here, each one is twofold. The world of existence is twofold: as the world of fortunate existence (sampattibhava) and the world of unfortunate existence (vipattibhava). Similarly, the world of becoming is twofold: as the world of fortunate becoming (sampattisambhava) and the world of unfortunate becoming (vipattisambhava). Here, the world of fortunate existence (sampattibhavaloko) is the world of happy destinations (sugatiloko). Because it has desirable results, it is beautiful, hence 'fortune' (sampatti); it exists (bhavati), thus 'existence' (bhavo); fortune itself is existence, thus 'fortunate existence' (sampattibhava); that itself is the world, thus 'the world of fortunate existence' (sampattibhavaloko). The world of fortunate becoming (sampattisambhavaloko) is the karma leading to a happy destination (sugatūpagaṃ kammaṃ). For from it the fruit arises, thus it is 'becoming' (sambhavo); the becoming of fortune is 'fortunate becoming' (sampattisambhava); and 'fortunate becoming' itself is the world, thus 'the world of fortunate becoming' (sampattisambhavaloko).

Vipattibhavalokoti apāyaloko. So hi aniṭṭhaphalattā virūpo lokoti vipatti, bhavatīti bhavo, vipatti eva bhavo vipattibhavo, vipattibhavo eva loko vipattibhavaloko. Vipattisambhavalokoti apāyūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, vipattiyā sambhavo vipattisambhavo, vipattisambhavo eva loko vipattisambhavalokoti. Tisso vedanāti sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā lokiyā eva. Āhārāti paccayā. Paccayā hi attano phalaṃ āharantīti āhārā. Kabaḷīkārāhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro. Vatthuvasena kabaḷīkattabbattā kabaḷīkāro, ajjhoharitabbattā āhāro, odanakummāsādivatthukāya ojāyetaṃ nāmaṃ. Sā hi ojaṭṭhamakarūpāni āharatīti āhāro. Cakkhusamphassādiko chabbidho phasso tisso vedanā āharatīti āhāro. Manaso sañcetanā na sattassāti manosañcetanā yathā cittekaggatā, manasā vā sampayuttā sañcetanā manosañcetanā yathā ājaññaratho, tebhūmakakusalākusalacetanā. Sā hi tayo bhave āharatīti āhāro. Viññāṇanti ekūnavīsatibhedaṃ paṭisandhiviññāṇaṃ. Tañhi paṭisandhināmarūpaṃ āharatīti āhāro.

The world of unfortunate existence (vipattibhavaloko) is the plane of misery (apāyaloko). For, because it has an undesirable result, it is an ugly world, hence 'misfortune' (vipatti); it exists (bhavati), thus 'existence' (bhavo); misfortune itself is existence, thus 'unfortunate existence' (vipattibhava); and 'unfortunate existence' itself is the world, thus 'the world of unfortunate existence' (vipattibhavaloko). The world of unfortunate becoming (vipattisambhavaloko) is karma leading to the planes of misery. For from it the fruit arises, thus it is 'becoming' (sambhavo); the becoming of misfortune is 'unfortunate becoming' (vipattisambhava); and 'unfortunate becoming' itself is the world, thus 'the world of unfortunate becoming' (vipattisambhavaloko). The three feelings are pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—all of which are mundane. Sustenance (āhāra) means conditions (paccaya). For conditions are called sustenance because they bring forth (āharanti) their own results. There are four kinds: edible food (kabaḷīkārāhāra), contact as sustenance (phassāhāra), mental volition as sustenance (manosañcetanāhāra), and consciousness as sustenance (viññāṇāhāra). Because it is to be made into morsels with respect to its substance, it is 'morsel-making' (kabaḷīkāra), and because it is to be consumed, it is 'sustenance' (āhāra); this is a name for the nutritive essence in substances such as boiled rice and gruel. For it brings forth (āharati) the eight material forms derived from nutritive essence (ojaṭṭhamakarūpa). Contact (phassa), which is sixfold, such as eye-contact, is sustenance because it brings forth the three feelings. Mental volition (manosañcetanā) is not the volition of a being (satta), but rather volition associated with the mind (manasā sampayuttā sañcetanā), like a well-trained chariot (ājaññaratha), or the unification of mind (cittekaggatā). It consists of wholesome and unwholesome volitions pertaining to the three planes of existence (tebhūmaka). For it brings forth (āharati) the three types of existence (bhava), thus it is sustenance. Consciousness (viññāṇa) refers to the nineteen types of rebirth-linking consciousness (paṭisandhiviññāṇa). For it brings forth (āharati) rebirth-linking mind-and-matter (paṭisandhināmarūpa), thus it is sustenance.

Upādānakkhandhāti upādānagocarā khandhā upādānakkhandhā, majjhe padalopo daṭṭhabbo. Upādānasambhūtā vā khandhā upādānakkhandhā yathā tiṇaggi, thusaggi. Upādānavidheyyā vā khandhā upādānakkhandhā yathā rājapuriso. Upādānappabhavā vā khandhā upādānakkhandhā yathā puppharukkho, phalarukkho. Upādānāni pana kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti cattāri. Atthato pana bhusaṃ ādānanti upādānaṃ. Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandhoti pañca. Cha ajjhattikāni āyatanānīti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Satta viññāṇaṭṭhitiyo vuttanayā eva. Tathā aṭṭha [Pg.81] lokadhammā. Api ca – lābho, alābho, yaso, ayaso, nindā, pasaṃsā, sukhaṃ, dukkhanti ime aṭṭha lokappavattiyā sati anuparivattanadhammakattā lokassa dhammāti lokadhammā. Etehi mutto satto nāma natthi, buddhānampi hontiyeva. Yathāha –

The aggregates of clinging (upādānakkhandha) are the aggregates (khandha) that are the domain of clinging (upādānagocara); the elision of a middle term should be understood here. Or, the aggregates are called aggregates of clinging because they arise from clinging (upādānasambhūta), like a fire from grass or straw. Or, the aggregates are called aggregates of clinging because they are subject to clinging (upādānavidheyya), like a royal servant. Or, the aggregates are called aggregates of clinging because they originate from clinging (upādānappabhava), like a flowering tree or a fruit-bearing tree. Now, clinging (upādāna) is of four kinds: clinging to sensual pleasures (kāmupādāna), clinging to views (diṭṭhupādāna), clinging to rites and rituals (sīlabbatupādāna), and clinging to the doctrine of self (attavādupādāna). In essence, clinging (upādāna) is intense grasping (bhusaṃ ādāna). The five aggregates of clinging are: the form aggregate of clinging (rūpupādānakkhandha), the feeling aggregate of clinging (vedanupādānakkhandha), the perception aggregate of clinging (saññupādānakkhandha), the mental formations aggregate of clinging (saṅkhārupādānakkhandha), and the consciousness aggregate of clinging (viññāṇupādānakkhandha). The six internal sense bases (ajjhattikāyatana) are: the eye base (cakkhāyatana), the ear base (sotāyatana), the nose base (ghānāyatana), the tongue base (jivhāyatana), the body base (kāyāyatana), and the mind base (manāyatana). The seven stations of consciousness (viññāṇaṭṭhiti) are as previously stated. Similarly, the eight worldly conditions (lokadhamma). And further—gain (lābha), loss (alābha), fame (yasa), disgrace (ayasa), censure (nindā), praise (pasaṃsā), pleasure (sukha), and pain (dukkha)—these eight are called worldly conditions (lokadhamma) because they are conditions that constantly revolve (anuparivattana) in the world (loka) when the world is in operation. There is no being (satta) free from these; even the Buddhas are subject to them. As it is said—

‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca alābho ca…pe… sukhañca dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6).

"Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. Which eight? Gain and loss… and so forth… pleasure and pain. These, Bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions." (A.N. 8.6)

Tattha anuparivattantīti anubandhanti nappajahanti, lokato na nivattantīti attho. Lābhoti pabbajitassa cīvarādi, gahaṭṭhassa dhanadhaññādilābho. Soyeva alabbhamāno lābho alābho na lābho alābhoti vuccati, no ca attābhāvappattito pariññeyyo siyā. Yasoti parivāro. Soyeva alabbhamāno yaso ayaso. Nindāti avaṇṇabhaṇanaṃ. Pasaṃsāti vaṇṇabhaṇanaṃ. Sukhanti kāmāvacarakāyikacetasikaṃ. Dukkhanti puthujjanasotāpannasakadāgāmīnaṃ kāyikacetasikaṃ, anāgāmiarahantānaṃ kāyikameva. Sattāvāsāti sattānaṃ āvāsā, vasanaṭṭhānānīti attho. Tāni pana tathā pakāsitā khandhā eva. Sattasu viññāṇaṭṭhitīsu asaññasattena ca nevasaññānāsaññāyatanena ca saddhiṃ nava sattāvāsā. Dasāyatanānīti cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatananti evaṃ dasa. Dvādasāyatanānīti manāyatanadhammāyatanehi saddhiṃ evaṃ dvādasa. Aṭṭhārasa dhātuyoti cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātūti ekekasmiṃ tīṇi tīṇi katvā aṭṭhārasa dhātuyo.

Here, 'anuparivattanti' (they revolve around) means they follow (anubandhanti) and do not abandon (nappajahanti); the meaning is that they do not turn away from the world. 'Lābha' (gain) refers to gains for a monastic such as robes, etc., and for a householder, the gain of wealth, grain, and the like. That very gain, when not obtained, is called 'alābha' (loss), not-gain; yet it should not be fully understood from its having come to non-existence. 'Yasa' (fame) means retinue. That very fame, when not obtained, is 'ayasa' (disgrace). 'Nindā' (censure) is speaking ill. 'Pasaṃsā' (praise) is speaking well. 'Sukha' (pleasure) refers to bodily and mental pleasure in the sense-sphere. 'Dukkha' (pain) refers to bodily and mental pain for ordinary people, stream-enterers, and once-returners; for non-returners and arahants, it is only bodily. 'Sattāvāsa' (abodes of beings) means the abodes or dwelling places of beings. These, however, are simply the aggregates as so explained. With the seven stations of consciousness, along with the non-percipient beings and the sphere of neither-perception-nor-non-perception, there are nine abodes of beings. 'Dasāyatanāni' (ten bases) are the eye base, form base, ear base, sound base, nose base, odor base, tongue base, taste base, body base, and tangible-object base—thus ten. 'Dvādasāyatanāni' (twelve bases) are these along with the mind base and the mental-object base—thus twelve. 'Aṭṭhārasa dhātuyo' (eighteen elements) are the eye element, form element, eye-consciousness element… and so forth… mind element, mental-object element, and mind-consciousness element—thus, making three for each, there are eighteen elements.

Sadisanāmoti tesaṃ sadisanāmo ekaguṇavaṇṇanāmo. Sadisavhayoti ekaguṇavaṇṇanāmena avhāyano. Saccasadisavhayoti avitathaekaguṇavaṇṇanāmena aviparītena avhāyano.

'Sadisanāma' (similar name) means their similar name, a name describing an equal quality. 'Sadisavhaya' (similar appellation) means being addressed by a name describing an equal quality. 'Saccasadisavhaya' (truly similar appellation) means being addressed by a name describing a true and equal quality, one that is not false or distorted.

Āsitoti [Pg.82] upasaṅkamito. Upāsitoti upagantvā sevito. Payirupāsitoti bhattivasena atīva sevito.

'Āsita' (frequented) means approached. 'Upāsita' (attended to) means having approached and served. 'Payirupāsita' (devotedly served) means served exceedingly out of devotion.

105. Kubbanakanti parittavanaṃ. Bahupphalaṃ kānanamāvaseyyāti anekaphalādivikatibharitakānanaṃ āgamma vaseyya. Appadasseti bāvarippabhutike parittapaññe. Mahodadhinti anotattādiṃ mahantaṃ udakarāsiṃ.

105. 'Kubbanaka' means a small forest. 'Bahupphalaṃ kānanamāvaseyya' (one should dwell in a forest abundant with many fruits) means one should dwell having come to a forest filled with various kinds of many fruits and so forth. 'Appadassa' refers to those of limited wisdom, such as Bāvari and others. 'Mahodadhi' (great ocean) means a great mass of water, such as Lake Anotatta and the like.

Appadassāti mandadassino. Parittadassāti atimandadassino. Thokadassāti parittatopi atiparittadassino. Omakadassāti heṭṭhimadassino. Lāmakadassāti appadhānadassino. Chatukkadassāti na uttamadassino. Appamāṇadassanti pamāṇaṃ atikkamitvā appamāṇaṃ nibbānadassaṃ. Aggadassanti ‘‘aggato ve pasannāna’’ntiādinā (a. ni. 4.34; itivu. 90) nayena aggadhammadassaṃ. Seṭṭhadassanti sambuddho dvipadaseṭṭhoti seṭṭhadassaṃ. Viseṭṭhadassantiādīni cattāri upasaggena vaḍḍhitāni. Asamanti na samaṃ asamaṃ sabbaññuṃ. Asamasamanti asamehi atītabuddhehi samaṃ asamasamaṃ. Appaṭisamanti attano sadisavirahitaṃ. Appaṭibhāganti attano paṭibimbavirahitaṃ. Appaṭipuggalanti paṭimallapuggalavirahitaṃ. Devātidevanti visuddhidevānampi atidevaṃ. Abhimaṅgalasammataṭṭhena usabhaṃ. Achambhitaṭṭhena purisasīhaṃ. Niddosaṭṭhena purisanāgaṃ. Uttamaṭṭhena purisājaññaṃ. Aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiye acalaṭṭhāne tiṭṭhanaṭṭhena purisanisabhaṃ. Dhammadesanādhuravahanaṭṭhena purisadhorayhaṃ.

'Appadassā' (of little vision) means one with dull vision. 'Parittadassā' (of limited vision) means one with very dull vision. 'Thokadassā' (of slight vision) means one with even more limited vision than the limited. 'Omakadassā' (of low vision) means one with inferior vision. 'Lāmakadassā' (of inferior vision) means one with base vision. 'Chatukkadassā' (of poor vision) means one without the highest vision. 'Appamāṇadassa' (of immeasurable vision) means one who sees the immeasurable Nibbāna, transcending measure. 'Aggadassa' (of supreme vision) means one who sees the supreme Dhamma, in the manner of the passage beginning 'For those confident in the supreme...' (AN 4.34; Itiv. 90). 'Seṭṭhadassa' (of excellent vision) means one who sees the excellent one, as in 'the Sambuddha is the best of two-footed beings'. 'Viseṭṭhadassa' and the following four are intensified by a prefix. 'Asama' (unequalled) means not equal, the unequalled All-Knowing One. 'Asamasama' (equal to the unequalled) means equal to the unequalled past Buddhas. 'Appaṭisama' (without a peer) means without one similar to oneself. 'Appaṭibhāga' (without a counterpart) means without a likeness of oneself. 'Appaṭipuggala' (without a rival individual) means without a rival individual. 'Devātideva' (deva beyond devas) means the deva beyond even the pure devas. 'Usabha' (bull) is used in the sense of being regarded as supremely auspicious. 'Purisasīha' (lion among men) is used in the sense of being unperturbed. 'Purisanāga' (great man) is used in the sense of being faultless. 'Purisājañña' (thoroughbred among men) is used in the sense of excellence. 'Purisanisabha' (bull among men) is used in the sense of standing in an unshakeable, immovable position, having crushed the eight worldly conditions, unperturbed by any adversary or enemy in the world with its devas. 'Purisadhorayha' (beast of burden among men) is used in the sense of bearing the yoke of teaching the Dhamma.

Mānasakaṃ vā saranti manasā cintetvā kataṃ pallaṃ vā nāmameva vā. Anotattaṃ vā dahanti candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena taṃ obhāsenti, ujuṃ gacchantā na obhāsenti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi. Evarūpaṃ anotattaṃ vā dahaṃ. Akkhobhaṃ amitodakanti cāletuṃ asakkuṇeyyaṃ aparimitaṃ udakajalarāsiṃ. Evamevāti opammasaṃsandanaṃ, buddhaṃ bhagavantaṃ akkhobhaṃ āsabhaṃ ṭhānaṭṭhānena cāletuṃ asakkuṇeyyaṃ. Amitatejanti aparimitañāṇatejaṃ. Pabhinnañāṇanti dasabalañāṇādivasena pabhedagatañāṇaṃ. Vivaṭacakkhunti samantacakkhuṃ.

'Mānasakaṃ vā saranti' means they recall 'Mānasaka', which is a pool made by mental conception, or just a name. 'Anotattaṃ vā dahanti' means that the sun and moon, when going south or north, illuminate it through the mountain interval, but do not illuminate it when going straight; hence, the designation 'Anotatta' (Unheated) arose for it. Or, they illuminate such an Anotatta lake. 'Akkhobhaṃ amitodaka' means an unshakeable, immeasurable mass of water. 'Evameva' (just so) introduces a comparison: the Buddha, the Blessed One, is 'akkhobha' (unshakeable), a bull, impossible to shake by what is possible and impossible. 'Amitateja' means of immeasurable wisdom-radiance. 'Pabhinnañāṇa' means knowledge that is distinguished by way of the ten powers and so forth. 'Vivaṭacakkhu' means the all-seeing eye.

Paññāpabhedakusalanti [Pg.83] ‘‘yā paññā pajānanā vicayo pavicayo’’tiādinā (dha. sa. 16; vibha. 525) nayena paññāya pabhedajānane chekaṃ. Adhigatapaṭisambhidanti paṭiladdhacatupaṭisambhidaṃ. Catuvesārajjappattanti ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’tiādinā (ma. ni. 1.150; a. ni. 4.8) nayena vuttesu catūsu ṭhānesu visāradabhāvappattaṃ. Saddhādhimuttanti parisuddhe phalasamāpatticitte adhimuttaṃ, tattha paviṭṭhaṃ. Setapaccattanti vāsanāya vippahīnattā parisuddhaṃ āveṇikaattabhāvaṃ. Advayabhāṇinti paricchinnavacanattā dvivacanavirahitaṃ. Tādinti tādisaṃ, iṭṭhāniṭṭhesu akampanaṃ vā. Tathā paṭiññā assāti tathāpaṭiñño, taṃ. Aparittanti na khuddakaṃ. Mahantanti tedhātuṃ atikkamitvā mahantappattaṃ.

'Paññāpabhedakusala' means skilled in knowing the distinctions of wisdom, in the manner of 'that wisdom which is understanding, investigation, thorough investigation...' (Dhs. 16; Vibh. 525). 'Adhigatapaṭisambhida' means having obtained the four analytical knowledges. 'Catuvesārajjappatta' means having attained the state of confidence in the four grounds, in the manner stated, 'For you, claiming to be a Perfectly Self-Enlightened One, these things are not fully understood...' (MN 1.150; AN 4.8). 'Saddhādhimutta' means resolved upon, having entered into, the purified mind of fruition attainment. 'Setapaccatta' refers to the purified, unique individuality, due to the abandonment of latent tendencies. 'Advayabhāṇi' means one who speaks without duality, because of precise expression. 'Tādi' means 'such a one', or one who is unshaken by the desirable and undesirable. 'Tathāpaṭiñña' means one whose declaration is thus; it refers to him. 'Aparitta' means not small. 'Mahanta' means having attained greatness by transcending the three realms.

Gambhīranti aññesaṃ duppavesaṃ. Appameyyanti atulaṭṭhena appameyyaṃ. Duppariyogāhanti pariyogāhituṃ dukkhappavesaṃ. Pahūtaratananti saddhādiratanehi pahūtaratanaṃ. Sāgarasamanti ratanākarato samuddasadisaṃ. Chaḷaṅgupekkhāya samannāgatanti ‘‘cakkhunā rūpaṃ disvā neva sumano hoti na dummano’’ti (a. ni. 6.1) vuttanayena chaḷaṅgupekkhāya paripuṇṇaṃ. Atulanti tulavirahitaṃ, tulayituṃ asakkuṇeyyaṃ. Vipulanti atimahantaṃ. Appameyyanti pametuṃ asakkuṇeyyaṃ. Taṃ tādisanti taṃ bhagavantaṃ tādiguṇasampannaṃ. Pavadataṃ maggavādinanti pavadantānaṃ kathentānaṃ uttamaṃ kathayantaṃ vadantaṃ adhigacchinti sambandho. Merumiva nagānanti pabbatānaṃ antare sineruṃ viya. Garuḷamiva dijānanti pakkhijātānaṃ antare supaṇṇaṃ viya. Sīhamiva migānanti catuppadānamantare sīhaṃ viya. Udadhimiva aṇṇavānanti vitthiṇṇaaṇṇavānaṃ antare samuddaṃ viya adhigacchiṃ. Jinapavaranti buddhuttamaṃ.

'Gambhīra' means difficult for others to enter. 'Appameyya' means immeasurable in the sense of being incomparable. 'Duppariyogāha' means difficult to enter for the purpose of fathoming. 'Pahūtaratana' means rich in treasures such as faith and so on. 'Sāgarasama' means like the ocean, because it is a mine of jewels. 'Chaḷaṅgupekkhāya samannāgata' means complete with sixfold equanimity, in the manner described: 'Having seen a form with the eye, one is neither pleased nor displeased...' (AN 6.1). 'Atula' means without compare, impossible to weigh. 'Vipula' means exceedingly great. 'Appameyya' means impossible to measure. 'Taṃ tādisa' means that Blessed One endowed with such qualities. 'Pavadataṃ maggavādinaṃ' connects as follows: among those who speak, who declare, I attained the supreme speaker, the declarer. 'Merumiva nagānaṃ' means like Sineru among mountains. 'Garuḷamiva dijānaṃ' means like the Supaṇṇa among the species of birds. 'Sīhamiva migānaṃ' means like the lion among four-footed beings. 'Udadhimiva aṇṇavānaṃ' means like the sea among vast expanses of water—I attained him. 'Jinapavara' means the foremost Victor.

106. Yeme pubbeti ye ime pubbe.

106. 'Yeme pubbe' means 'ye ime pubbe'.

107. Tamonudāsīnoti tamonudo āsīno. Bhūripaññāṇoti ñāṇaddhajo. Bhūrimedhasoti vipulapañño.

107. 'Tamonudāsīna' means the dispeller of darkness, seated. 'Bhūripaññāṇa' means one whose banner is wisdom. 'Bhūrimedhasa' means one of extensive wisdom.

Niddese pabhaṅkaroti tejaṃkaro. Ālokakaroti anandhakārakaro. Obhāsakaroti obhāsaṃ jotiṃ karotīti obhāsakaro. Dīpasadisaṃ ālokaṃ karotīti dīpaṅkaro. Padīpasadisaṃ ālokaṃ karotīti [Pg.84] padīpakaro. Ujjotakaroti patāpakaro. Pajjotakaroti disāvidisā patāpakaro.

In the explanation, 'pabhaṅkara' means one who makes splendor. 'Ālokakara' means one who makes light, one who does not make darkness. 'Obhāsakara' means one who makes radiance, who makes brightness and light. 'Dīpaṅkara' means one who makes light like a lamp. 'Padīpakara' means one who makes light like a torch. 'Ujjotakara' means one who makes splendor. 'Pajjotakara' means one who makes splendor in all directions.

Bhūripaññāṇoti puthulañāṇo. Ñāṇapaññāṇoti ñāṇena pākaṭo. Paññādhajoti ussitaṭṭhena paññāva dhajo assāti paññādhajo, dhajo rathassa paññāṇantiādīsu (jā. 2.22.1841; cūḷani. pārāyanānugītigāthāniddesa 107) viya. Vibhūtavihārīti pākaṭavihāro.

'Bhūripaññāṇa' means one with extensive wisdom. 'Ñāṇapaññāṇa' means made manifest by knowledge. 'Paññādhaja' means one whose banner is wisdom, because wisdom is like an elevated banner; just as a banner is a mark of a chariot, etc. (Jā. 2.22.1841; Cūḷani. Pārāyanānugītigāthāniddesa 107). 'Vibhūtavihārī' means one whose abiding is manifest.

108. Sandiṭṭhikamakālikanti sāmaṃ passitabbaṃ phalaṃ, na ca kālantare pattabbaphalaṃ. Anītikanti kilesādiītivirahitaṃ.

108. 'Sandiṭṭhikamakālika' means a result to be seen by oneself, not a result to be attained after a time. 'Anītika' means free from evils such as defilements.

Sandiṭṭhikanti lokuttaradhammo yena adhigato hoti, tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko, taṃ sandiṭṭhikaṃ. Attano phalaṃdānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko. Yo ettha ariyamaggadhammo, so attano samanantarameva phalaṃ detīti attho, taṃ akālikaṃ. Ehi passa imaṃ dhammanti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko, taṃ ehipassikaṃ. Ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi attano citte upanayaṃ arahatīti opaneyyiko, taṃ opaneyyikaṃ. Sabbehipi ugghaṭitaññūādīhi ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti attani attani veditabbanti paccattaṃ veditabbaṃ viññūhi.

'Sandiṭṭhika' means the supramundane Dhamma, which, having been attained, is to be seen by oneself with the knowledge of reflection, abandoning the need to rely on others' faith; thus it is 'visible here and now'. Regarding its own fruit, there is no delay—thus, it is 'timeless'. 'Timeless' means that here, the noble path-Dhamma gives its fruit immediately. That is 'akālika'. 'Ehipassika' means it is worthy of the invitation to 'come and see' this Dhamma, which proceeds in this manner; thus it is 'inviting one to come and see'. That is 'ehipassika'. 'Opaneyyika' means it is worthy of being brought to one's own mind, even if one disregards a burning cloth or head; thus it is 'leading inwards'. That is 'opaneyyika'. 'Paccattaṃ veditabbaṃ viññūhi' means it is to be personally experienced by the wise, so that all, from those who understand instantly onward, should know for themselves, each for himself: 'The path is developed in me, the fruit attained, cessation realized'.

109. Atha naṃ bāvarī āha ‘‘kiṃ nu tamhā’’ti dve gāthā.

109. Then Bāvarī asked him, “What then from that?”—two verses.

Muhuttampīti thokampi. Khaṇampīti na bahukampi. Layampīti manampi. Vayampīti koṭṭhāsampi. Addhampīti divasampi.

'Muhuttampi' means even a little. 'Khaṇampi' means not much. 'Layampi' means even a fraction. 'Vayampi' means even a portion. 'Addhampi' means even a day.

111-113. Tato piṅgiyo bhagavato santikā avippavāsameva dīpento ‘‘nāhaṃ tamhā’’tiādimāha. Nāhaṃ yo me…pe… passāmi naṃ manasā cakkhunāvāti taṃ buddhaṃ maṃsacakkhunā viya manasā passāmi. Namassamāno vivasemi rattinti namassamānova rattiṃ atināmemi.

111-113. Then Piṅgiya, revealing that he was never far from the Blessed One, declared, “I am not from that,” and so forth. 'Nāhaṃ yo me...pe... passāmi naṃ manasā cakkhunāva' means I see that Buddha with my mind as if with a physical eye. 'Namassamāno vivasemi rattiṃ' means paying homage, I pass the night.

114. Tena [Pg.85] teneva natoti yena yena disābhāgena buddho, tena tenevāhampi nato, tanninno tappoṇoti dasseti.

114. 'Tena teneva nato' means wherever the Buddha is, I too am inclined, devoted, and bent towards that direction; thus it is shown.

115. Dubbalathāmakassāti appathāmakassa. Atha vā dubbalassa dutthāmakassa ca, balavīriyahīnassāpīti vuttaṃ hoti. Teneva kāyo na paletīti teneva dubbalatthāmakattena kāyo na gacchati, yena buddho, na tena gacchati. ‘‘Na paretī’’tipi pāṭho, so evattho. Tatthāti buddhassa santike. Saṅkappayantāyāti saṅkappagamanena. Tena yuttoti yena buddho, tena yutto payutto anuyuttoti dasseti.

115. 'Dubbalathāmakassa' means one of little strength. Or, it means one who is weak and of faulty strength, lacking vigor—thus, it is said. 'Teneva kāyo na paleti' means due to that very weakness, the body does not go; it does not go where the Buddha is. 'Na paretī' is also a reading, with the same meaning. 'Tattha' means in the Buddha’s presence. 'Saṅkappayantāya' means by the going of intention. 'Tena yutto' means yoked, devoted, and inclined toward where the Buddha is—thus it is shown.

Yena buddhoti yena disābhāgena buddho upasaṅkamitabbo, tena disābhāgena na paleti. Atha vā bhummatthe karaṇavacanaṃ. Yattha buddho tattha na paleti na gacchati. Na vajatīti purato na yāti. Na gacchatīti nivattati. Nātikkamatīti na upasaṅkamati.

'Yena buddho' means in the direction where the Buddha should be approached, one does not go away from that direction. Or, the instrumental case is used in the sense of the locative. Where the Buddha is, there one does not go away, does not go. 'Na vajati' means one does not go forward. 'Na gacchati' means one turns back. 'Nātikkamati' means one does not approach.

116. Paṅke sayānoti kāmakaddame sayamāno. Dīpā dīpaṃ upallavinti satthārādito satthārādiṃ adhigacchiṃ. Athaddasāsiṃ sambuddhanti sohaṃ evaṃ dudiṭṭhiṃ gahetvā anvāhiṇḍanto atha pāsāṇakacetiye buddhamaddakkhiṃ.

116. 'Paṅke sayāno' means lying in the mud of sensual pleasures. 'Dīpā dīpaṃ upallaviṃ' means I went from island to island, that is, I went from teacher to teacher. 'Athaddasāsiṃ sambuddhaṃ' means thus, holding such wrong views and wandering about, I then beheld the Buddha at the Pāsāṇaka Shrine.

Tattha semānoti nisajjamāno. Sayamānoti seyyaṃ kappayamāno. Āvasamānoti vasamāno. Parivasamānoti niccaṃ vasamāno.

Therein, 'semāno' means sitting down. 'Sayamāno' means preparing a bed. 'Āvasamāno' means living. 'Parivasamāno' means living constantly.

Pallavinti uggamiṃ. Upallavinti uttariṃ, sampallavinti upasaggena padaṃ vaḍḍhitaṃ. Addasanti niddesassa uddesapadaṃ. Addasanti passiṃ. Addakkhinti olokesiṃ. Apassinti esiṃ. Paṭivijjhinti vinivijjhiṃ.

'Pallaviṃ' means I ascended. 'Upallaviṃ' means I crossed over; 'sampallaviṃ' is a word expanded with a prefix. 'Addasaṃ' is the preliminary term of the explanation. 'Addasaṃ' means I saw. 'Addakkhiṃ' means I looked. 'Apassiṃ' means I sought. 'Paṭivijjhiṃ' means I thoroughly penetrated.

117. Imissā gāthāya avasāne piṅgiyassa ca bāvarissa ca indriyaparipākaṃ viditvā bhagavā sāvatthiyaṃ ṭhitoyeva suvaṇṇobhāsaṃ muñci. Piṅgiyo bāvarissa buddhaguṇe vaṇṇayanto nisinno eva taṃ obhāsaṃ disvā ‘‘kiṃ ida’’nti olokento bhagavantaṃ attano purato ṭhitaṃ viya disvā bāvaribrāhmaṇassa ‘‘buddho āgato’’ti ārocesi. Brāhmaṇo uṭṭhāyāsanā [Pg.86] añjaliṃ paggahetvā aṭṭhāsi. Bhagavāpi obhāsaṃ pharitvā brāhmaṇassa attānaṃ dassento ubhinnampi sappāyaṃ viditvā piṅgiyameva ālapamāno ‘‘yathā ahū, vakkalī’’ti imaṃ gāthamabhāsi.

117. At the end of this verse, recognizing the maturity of Piṅgiya's and Bāvari's faculties, the Blessed One, while standing in Sāvatthī, emitted a golden radiance. Piṅgiya, seated while extolling the virtues of the Buddha to Bāvari, saw that radiance and, wondering, “What is this?” looked around and, perceiving the Blessed One as if standing before him, announced to the Brahmin Bāvari, “The Buddha has come!” The Brahmin rose from his seat and, raising his joined hands in reverence, stood. The Blessed One, after spreading the radiance and revealing himself to the Brahmin, knowing what was suitable for both, addressed Piṅgiya, “As it was, Vakkali,” and spoke this verse.

Tassattho – yathā vakkalitthero saddhādhimutto ahosi, saddhādhureneva arahattaṃ pāpuṇi, yathā ca soḷasannaṃ eko bhadrāvudho nāma, yathā ca āḷavigotamo ca. Evameva tvampi pamuñcassu saddhaṃ, tato saddhāya adhimuccanto ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; paṭi. ma. 1.31; kathā. 753) nayena vipassanaṃ ārabhitvā maccudheyyassa pāraṃ nibbānaṃ gamissasīti arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne piṅgiyo arahatte, bāvarī anāgāmiphale patiṭṭhahi, bāvaribrāhmaṇassa sissā pana pañcasatā sotāpannā ahesuṃ.

The meaning is this: Just as the Elder Vakkali was one liberated by faith and attained arahantship through the yoke of faith alone, and as one among the sixteen named Bhadrāvudha, and as Āḷavī Gotama—even so, you too should release your faith. Then, being resolved through faith, and beginning insight with the method “All conditioned things are impermanent,” and so forth (Dhp. 277; Thag. 676; Paṭis. 1.31; Kvu. 753), you will go to Nibbāna, the further shore from the realm of death. Thus, he concluded the teaching with the pinnacle of arahantship. At the end of the teaching, Piṅgiya attained arahantship, Bāvari was established in the fruit of non-returning, and the five hundred disciples of the Brahmin Bāvari became stream-enterers.

Tattha muñcassūti mocassu. Pamuñcassūti mocehi. Adhimuñcassūti tattha adhimokkhaṃ karassu. Okappehīti bahumānaṃ uppādehīti. Sabbe saṅkhārā aniccāti hutvā abhāvaṭṭhena. Sabbe saṅkhārā dukkhāti dukkhamaṭṭhena. Sabbe dhammā anattāti avasavattanaṭṭhena.

Herein, 'muñcassu' means 'release.' 'Pamuñcassu' means 'set free.' 'Adhimuñcassu' means 'make a resolution about that.' 'Okappehi' means 'generate respect.' 'Sabbe saṅkhārā aniccāti' means 'all conditioned things are impermanent' in the sense of ceasing to be after having been. 'Sabbe saṅkhārā dukkhāti' means 'all conditioned things are suffering' in the sense of being suffering. 'Sabbe dhammā anattāti' means 'all phenomena are not-self' in the sense of not being subject to control.

118. Idāni piṅgiyo attano pasādaṃ nivedento ‘‘esa bhiyyotiādimāha. Tattha paṭibhānavāti paṭibhānappaṭisambhidāya upeto.

118. Now Piṅgiya, declaring his own faith, said, “This is even more,” and so on. Therein, 'endowed with ready wit' means endowed with the analytical knowledge of ready wit.

Bhiyyo bhiyyoti uparūpari.

'Bhiyyo bhiyyo' means more and more, higher and higher.

119. Adhideve abhiññāyāti adhidevakare dhamme ñatvā. Paroparanti hīnapaṇītaṃ, attano ca parassa ca adhidevattakaraṃ sabbadhammajātaṃ avedīti vuttaṃ hoti. Kaṅkhīnaṃ paṭijānatanti kaṅkhīnaṃyeva sataṃ ‘‘nikkaṅkhamhā’’ti paṭijānantānaṃ.

119. 'Adhideve abhiññāya' means knowing the qualities that make for higher divinity. 'Paroparaṃ' refers to the inferior and superior, meaning he understood all phenomena that make for higher divinity, both in oneself and others. 'Kaṅkhīnaṃ paṭijānataṃ' describes those who are doubtful while claiming, “We are free from doubt.”

Niddese pārāyanikapañhānanti pārāyanikabrāhmaṇānaṃ pucchānaṃ. Avasānaṃ karotīti antakaro. Koṭiṃ karotīti pariyantakaro. Sīmaṃ mariyādaṃ karotīti paricchedakaro. Nigamaṃ karotīti parivaṭumakaro. Sabhiyapañhānanti na kevalaṃ pārāyanikabrāhmaṇānaṃ pañhānaṃ eva, atha kho sabhiyaparibbājakādīnampi pañhānaṃ antaṃ karotīti dassetuṃ ‘‘sabhiyapañhāna’’ntiādimāha.

In the explanation, 'the Pārāyanika questions' means the questions of the Pārāyanika brahmins. He brings them to an end—thus, he is the end-maker. He makes them reach a limit—thus, he is the limit-maker. He sets a limit and boundary—thus, he is the delimiter. He concludes them—thus, he is the completer. To show that he brings to an end not only the questions of the Pārāyanika brahmins, but also the questions of wanderers like Sabhiya and others, it is said, “Sabhiya's questions,” and so on.

120. Asaṃhīranti [Pg.87] rāgādīhi asaṃhāriyaṃ. Asaṅkuppanti asaṅkuppaṃ avipariṇāmadhammaṃ. Dvīhipi padehi nibbānaṃ bhaṇati. Addhā gamissāmīti ekaṃseneva taṃ anupādisesanibbānadhātuṃ gamissāmi. Na mettha kaṅkhāti natthi me ettha nibbāne kaṅkhā. Evaṃ maṃ dhārehi adhimuttacittanti piṅgiyo ‘‘evameva tvampi pamuñcassu saddha’’nti iminā bhagavato ovādena attani saddhaṃ uppādetvā saddhādhureneva ca vimuñcitvā taṃ saddhādhimuttiṃ pakāsento bhagavantaṃ āha – ‘‘evaṃ maṃ dhārehi adhimuttacitta’’nti. Ayañhettha adhippāyo ‘‘yathā maṃ tvaṃ avaca, evameva maṃ adhimuttacittaṃ dhārehī’’ti.

120. "Unshaken" means unshakeable by lust and other defilements. "Unagitated" means unshakeable, not subject to change. With these two terms, he speaks of Nibbāna. "Surely I will go" means I will certainly attain that Nibbāna element without residue. "There is no doubt in me here" means I have no doubt about this Nibbāna. "Thus remember me as one with a resolute mind"—Piṅgiya, having generated faith in himself through the Blessed One's advice, "In the same way, you too arouse faith," and having been liberated through faith as the foremost quality, declares his faith-determined resolve to the Blessed One, saying, "Thus remember me as one with a resolute mind." Here, the meaning is this: "Just as you have spoken to me, so remember me as one with a faith-determined mind."

Na saṃhariyatīti gahetvā saṃharituṃ na sakkā. Niyogavacananti yuttavacanaṃ. Avatthāpanavacananti sanniṭṭhānavacanaṃ. Imasmiṃ pārāyanavagge yaṃ antarantarā na vuttaṃ, taṃ heṭṭhā vuttanayena gahetabbaṃ. Sesaṃ sabbattha pākaṭameva.

It cannot be retracted: having been taken up, it is not possible to retract. A statement of injunction means a fitting statement. A statement of establishment means a definitive statement. In this Pārāyana Vagga, whatever is not stated in the intervening passages, that should be understood according to the method explained previously. The rest is quite clear throughout.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

In the Saddhammappajjotikā, the commentary on the Cūḷaniddesa,

Pārāyanānugītigāthāniddesavaṇṇanā niṭṭhitā.

The commentary on the Exposition of the Pārāyanānugītigāthā is concluded.

Pārāyanavaggavaṇṇanā niṭṭhitā.

The commentary on the Pārāyana Vagga is concluded.

Khaggavisāṇasuttaniddeso

The Exposition of the Rhinoceros Horn Sutta

Khaggavisāṇasuttaniddesavaṇṇanā

The Commentary on the Exposition of the Rhinoceros Horn Sutta

1. Paṭhamavaggavaṇṇanā

1. The Commentary on the First Chapter

121. Ito [Pg.88] paraṃ khaggavisāṇasuttaniddesavaṇṇanāya okāso anuppatto. Tattha ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti ito paraṃ atirekapadamattameva vaṇṇayissāma. Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ettha bhūtesūti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne, ‘‘bhūtamidaṃ, sāriputta, samanupassasī’’ti evamādīsu khandhapañcake, ‘‘cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe, ‘‘yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave, ‘‘sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte, ‘‘bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike, ‘‘bhūtaṃ bhūtato pajānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato pathavīpabbatādīsu jātā sattā bhūtāti veditabbā. Tesu bhūtesu. Nidhāyāti nikkhipitvā.

121. Hereafter, the occasion has arrived for the commentary on the Exposition of the Rhinoceros Horn Sutta. Therein, from the phrase 'having laid aside the rod towards all beings' onwards, we shall explain only the additional words. Here, 'sabbesu' means 'without exception'. 'Bhūtesu' means 'among beings'. In this context, although the word 'bhūta' is found in such phrases as 'bhūtasmiṃ pācittiya' (Pācittiya 69) referring to what has come into being; 'bhūtamidaṃ, sāriputta, samanupassasī' referring to the five aggregates; 'cattāro kho, bhikkhu, mahābhūtā hetū' (Majjhima Nikāya 3.86) referring to the fourfold material form such as the earth element; 'yo ca kālaghaso bhūto' (Jātaka 1.2.190) referring to one whose cankers are destroyed; 'sabbeva nikkhipissanti, bhūtā loke samussaya' (Dīgha Nikāya 2.220) referring to all beings; 'bhūtagāmapātabyatāyā' (Pācittiya 90) referring to trees and the like; and 'bhūtaṃ bhūtato pajānātī' (Majjhima Nikāya 1.3) referring to the class of beings below the Four Great Kings, here it should be understood as referring generally to beings born on the earth, mountains, and so forth. 'Tesu bhūtesu' means among those beings. 'Nidhāya' means 'having laid aside'.

Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍo, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritañca manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃ kiñci ekampi. Tesampīti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo khettajo dinnako antevāsikoti imesu catūsu puttesu yaṃ kiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.

'Daṇḍa' refers to the bodily, verbal, and mental 'rod'; this is a designation for bodily misconduct and so forth. For bodily misconduct is called a 'daṇḍa' because it punishes, that is to say, it harms and leads to misfortune and ruin. The same applies to verbal and mental misconduct. Or, 'daṇḍa' is indeed a striking rod; 'having laid that aside' is also said to be the meaning. 'Aviheṭhayaṃ' means 'not harming'. 'Aññatarampi' means 'any single one whatsoever'. 'Tesampi' means 'of all those beings'. 'Na puttamiccheyya' means 'one should not wish for any son whatsoever' among these four kinds of sons: one born of oneself, one born in the field, one given, or a pupil. 'Kuto sahāyaṃ' means 'from where a companion?'—how then could one wish for a companion?

Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāpahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassapi hi majjhe vattamāno gihisaññojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko[Pg.89]. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti eko. Evaṃ adutiyaṭṭhena eko.

'Eko' (alone) means: alone by the designation of renunciation; alone in the sense of being without a second; alone in the sense of having abandoned craving; alone as one whose defilements are completely gone; alone as one who has fully awakened to individual enlightenment. For even while dwelling in the midst of a thousand ascetics, one is alone because the fetter of the householder has been severed; thus, one is alone by the designation of renunciation. One stands alone, one walks alone, one sits alone, one lies down alone, one moves and acts alone; thus, one is alone in the sense of being without a second.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

"A person with craving as a companion wanders for a long time; he does not transcend transmigration, this state and that."

‘‘Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

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

mahāni. 191;

cūḷani. pārāyanānugītigāthāniddesa 107) –

"Having known this danger, that craving is the origin of suffering, a mindful bhikkhu, free from craving and grasping, should wander forth." (Itivuttaka 15, 105; Mahāniddesa 191; Cūḷaniddesa, Pārāyanānugītigāthāniddesa 107) –

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

Thus, he is alone in the sense of having abandoned craving. All his defilements are abandoned, uprooted, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future—thus, as one whose defilements are completely gone, he is alone. Having no teacher, being self-become, he awakens by himself to individual enlightenment—thus, as one who has awakened to individual enlightenment, he is alone.

Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – yā paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammā paṭipannānaṃ catūsu ariyamaggesu maggacariyā, adhigataphalānaṃ catūsu sāmaññaphalesu paṭipatticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo yā iriyāpathacariyā’’ti (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā ‘‘adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197; 3.29) evaṃ aparāpi aṭṭha cariyā vuttā. Tāhi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti khaggavisāṇo nāma khaggamigasiṅgaṃ.

'Care' refers to these eight modes of conduct. Namely: the conduct of postures, which is the conduct in the four bodily postures for those accomplished in aspiration; the conduct of sense-bases, which is the conduct in the internal sense-bases for those guarding the sense doors; the conduct of mindfulness, which is the conduct in the four foundations of mindfulness for those dwelling diligently; the conduct of concentration, which is the conduct in the four jhānas for those devoted to the higher mind; the conduct of knowledge, which is the conduct in the four Noble Truths for those endowed with wisdom; the conduct of the path, which is the conduct in the four Noble Paths for those rightly practicing; the conduct of attainment, which is the conduct in the four fruits of asceticism for those who have attained them; the conduct of benefiting the world, which is the conduct towards all beings for the three types of Buddhas—here, in part, for Paccekabuddhas and disciples. As it is said: "Conduct means the eight modes of conduct, which include the conduct of postures" (Cūḷaniddesa, Khaggavisāṇasuttaniddesa 121; Paṭisambhidāmagga 1.197; 3.28)—this is the detailed explanation. The meaning is that one should be endowed with these conducts. Alternatively, these other eight modes of conduct are also mentioned: "Being resolved, one walks with faith; exerting oneself, one walks with energy; being attentive, one walks with mindfulness; being undistracted, one walks with concentration; understanding, one walks with wisdom; discerning, one walks with consciousness. For one who practices thus, wholesome qualities increase—this is to walk with the conduct of the sense-bases. One who practices thus attains distinction—this is to walk with the conduct of distinction" (Cūḷaniddesa, Khaggavisāṇasuttaniddesa 121; Paṭisambhidāmagga 1.197; 3.29). The meaning is that one should be endowed with these conducts. 'Khaggavisāṇakappa' means 'like a rhinoceros horn'; 'khaggavisāṇa' means the horn of a rhinoceros.

Kappa [Pg.90] -saddo panāyaṃ abhisaddahanavohārakālapaññatticchedavikappalesasamantabhāvasadisādianekattho. Tathā hissa ‘‘okappanīyametaṃ bhoto gotamassa. Yathā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddesa 61) paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. ‘‘Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimhā’’ti evamādīsu (ma. ni. 1.260) sadiso, paṭibhāgoti attho. Idha panassa sadiso paṭibhāgoti attho veditabbo, khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.

The term 'kappa,' however, has many meanings, such as acceptance, usage, time, designation, cutting, alteration, allowance, entirety, similarity, and so forth. Thus, for example, in phrases such as 'This is to be accepted by the venerable Gotama, as is fitting for an Arahant, a Perfectly Self-Enlightened One' (M.I 387), it conveys the sense of acceptance. In statements such as 'I allow, bhikkhus, the consumption of fruit under five ascetic observances' (Cv. 250), it refers to usage. In expressions such as 'Where I dwell constantly' (M.I 387), it signifies time. In phrases such as 'Thus the venerable Kappa' (Sn. 1098; Cūḷani. Kappamāṇavapucchā 117, Kappamāṇavapucchāniddesa 61), it denotes designation. In instances such as 'Adorned with hair and beard having been cut' (Jā. 2.22.1368), it implies cutting. In statements such as 'A two-finger length is allowable' (Cv. 446), it indicates alteration. In phrases such as 'There is an allowance to lie down' (A.VIII 80), it suggests allowance. In expressions such as 'Illuminating the entire Bamboo Grove' (S.I 94), it conveys entirety. In statements such as 'Indeed, friends, we did not realize we were conversing with one similar to the Teacher' (M.I 260), it denotes similarity—meaning a counterpart. Here, however, it should be understood as meaning similarity, a counterpart—that is, 'like a rhinoceros horn.' This, then, is the explanation of the meaning of the word according to the wording here.

Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattiyamānesu tappaṭipakkhabhūtāya mettāya hitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhenti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhī’’ti ayaṃ tāva adhippāyo.

The intended meaning, however, should be understood thus: That kind of rod, when applied to beings, is harmful. Therefore, by not applying it to them, and by laying down the rod toward all beings with loving-kindness—which is its opposite—and with the application of benefit. And because the rod is laid down, just as beings who have not laid down the rod harm living creatures with a rod, a weapon, a hand, or a clod of earth, so one does not harm even one of them. Furthermore, having resorted to this meditation subject of loving-kindness, and having gained insight into whatever is included in feeling, perception, mental formations, and consciousness, and, in accordance with that, whatever else is included among formations, one attains this individual enlightenment. This, for now, is the intended meaning.

Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbapaccekasambuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte punāhaṃsu – ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti. Atha paccekabuddho āha – ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrāyaṃ adhippāyo – ahaṃ idāni atrajādīsu yaṃ [Pg.91] kiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantukāmo mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya, kuto sahāya’’nti vatvā attano yathāvuttenaṭṭhena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi (su. ni. aṭṭha. 1.35).

Now, this is the connection—when this was said, those ministers asked: "Now, venerable sir, where are you going?" Then, reflecting and knowing, "Where do the former Paccekabuddhas dwell?" he replied, "On Gandhamādana mountain." They then said, "Now, venerable sir, will you abandon us? Do you not wish for us?" Then the Paccekabuddha said, "One would not wish for a son," and so on. Here is the meaning: "Now, I would not wish for any son, even one born from myself; how much less a companion like you! Therefore, among you, whoever wishes to go with me, or wishes to become like me, let him wander alone like a rhinoceros horn." Or else, when they said, "Now, venerable sir, will you abandon us? Do you not wish for us?" that Paccekabuddha, having said, "One would not wish for a son, how much less a companion," and seeing the virtue of solitary living in the way described, joyful and filled with rapture and gladness, uttered this inspired utterance (Sn.A. 1.35).

Tattha tasāti vipāsakiriyā. Thāvarāti khīṇāsavā. Bhayabheravāti khuddānukhuddakā cittutrāsā. Nidhāyāti chaḍḍetvā. Nidahitvāti ṭhapetvā. Oropayitvāti adhokaritvā. Samoropayitvāti adhogataṃ vissajjetvā. Nikkhipitvāti tato apanetvā. Paṭippassambhitvāti sannisīdāpetvā.

Here, "tasā" means trembling. "Thāvarā" means those whose cankers are destroyed. "Bhayabheravā" refers to minor and insignificant mental terrors. "Nidhāya" means having abandoned. "Nidahitvā" means having placed down. "Oropayitvā" means having taken down. "Samoropayitvā" means having released what has been taken down. "Nikkhipitvā" means having removed from that place. "Paṭippassambhitvā" means having tranquilized.

Ālapananti ādito lapanaṃ. Sallapananti sammā lapanaṃ. Ullapananti uddhaṃ katvā lapanaṃ. Samullapananti punappunaṃ uddhaṃ katvā lapanaṃ.

"Ālapana" means speaking initially. "Sallapana" means speaking rightly. "Ullapana" means speaking having raised up. "Samullapana" means speaking having raised up again and again.

Iriyāpathacariyāti iriyāpathānaṃ cariyā, pavattananti attho. Sesesupi eseva nayo. Āyatanacariyā pana āyatanesu satisampajaññānaṃ cariyā. Pattīti phalāni. Tāni hi pāpuṇīyantīti ‘‘pattī’’ti vuttāni. Sattalokassa diṭṭhadhammikasamparāyikā atthā lokatthāti ayaṃ viseso.

"Iriyāpathacariyā" means the conduct of postures, that is, their occurrence. The same method applies to the rest. "Āyatanacariyā," however, means the practice of mindfulness and clear comprehension in the sense-bases. "Pattī" refers to the fruits. They are called "pattī" because they are to be attained. The specific meaning here is that 'welfare for the world' refers to the benefits for the world of beings pertaining to the present life and to future lives.

Idāni tāsaṃ cariyānaṃ bhūmiṃ dassento ‘‘catūsu iriyāpathesū’’tiādimāha. Satipaṭṭhānesūti ārammaṇasatipaṭṭhānesupi vuccamānesu satito anaññāni, vohāravasena pana aññāni viya katvā vuttaṃ. Ariyasaccesūti pubbabhāge lokiyasaccañāṇena visuṃ visuṃ saccapariggahavasena vuttaṃ. Ariyamaggesu sāmaññaphalesūti ca vohāravaseneva vuttaṃ. Padesatoti lokatthacariyāya ekadese. Nippadesato hi lokatthacariyaṃ buddhā eva karonti. Puna tā eva cariyāyo kārakapuggalavasena dassento ‘‘paṇidhisampannāna’’ntiādimāha. Tattha paṇidhisampannā nāma iriyāpathānaṃ santattā iriyāpathāva ṭhitiyā sampannā akampitairiyāpathā bhikkhubhāvānurūpena santena iriyāpathena sampannā.

Now, to show the basis of those practices, it is said: "In the four postures," and so on. Regarding the foundations of mindfulness, although when the objective foundations of mindfulness are spoken of, they are not other than mindfulness, yet, by way of convention, they are spoken of as if they were other. Regarding the noble truths, it is spoken of in terms of individually grasping each truth with mundane knowledge of the truths in the preliminary stage. And regarding the noble paths and the fruits of recluseship, it is spoken of only by way of convention. "Partially" refers to a portion of the practice for the welfare of the world, since only Buddhas perform the complete practice for the welfare of the world. Again, showing those very practices in terms of the agent-person, it is said: "For those endowed with resolve," and so on. Here, "endowed with resolve" means those who, due to the calmness of their postures, are endowed with stability of posture, are of unwavering posture, and are endowed with the peaceful posture befitting the state of a monk.

Indriyesu [Pg.92] guttadvārānanti cakkhādīsu chasu indriyesu attano attano visaye pavattaṃ ekekadvāravasena guttaṃ dvāraṃ etesanti guttadvārā, tesaṃ guttadvārānaṃ. Dvāranti cettha uppattidvāravasena cakkhādayo eva. Appamādavihārīnanti sīlādīsu appamādavihāravataṃ. Adhicittamanuyuttānanti vipassanāya pādakabhāvena adhicittasaṅkhātaṃ samādhiṃ anuyuttānaṃ. Buddhisampannānanti nāmarūpavavatthānaṃ ādiṃ katvā yāva gotrabhu, tāva pavattena ñāṇena sampannānaṃ. Sammā paṭipannānanti catumaggakkhaṇe. Adhigataphalānanti catuphalakkhaṇe. Tathāgatānanti tathā āgatānaṃ. Arahantānanti dūrakilesānaṃ. Sammāsambuddhānanti sammā sāmañca sabbadhammabuddhānaṃ. Imesaṃ padānaṃ attho heṭṭhā pakāsito eva.

"Of those with guarded doors in the sense faculties" means that, in the six sense faculties, such as the eye, their door is guarded with respect to its own domain; thus, they are called "those with guarded doors." And here, "door" refers to the eye and other sense bases precisely as the door of arising. "Of those dwelling diligently" refers to those who have the practice of dwelling diligently in virtue and other qualities. "Of those devoted to the higher mind" means those who are devoted to concentration, designated as the higher mind, which serves as the foundation for insight. "Of those endowed with wisdom" refers to those accomplished in the knowledge that proceeds from the determination of name-and-form up to the change-of-lineage. "Of those rightly practicing" refers to the moment of the four paths. "Of those who have attained the fruits" refers to the moment of the four fruits. "Of the Tathāgatas" means of those who have thus come. "Of the Arahants" means of those whose defilements are far away. "Of the Perfectly Self-Enlightened Ones" means of those who have rightly and by themselves awakened to all phenomena. The meaning of these terms has already been explained below.

Padesato paccekabuddhānanti paccekasambuddhānaṃ ekadesato. Sāvakānanti sāvakānampi ekadesato. Adhimuccantoti adhimokkhaṃ karonto. Saddhāya caratīti saddhāvasena pavattati. Paggaṇhantoti catusammappadhānavīriyena padahanto. Upaṭṭhapentoti satiyā ārammaṇaṃ upaṭṭhapento. Avikkhepaṃ karontoti samādhivasena vikkhepaṃ akaronto. Pajānantoti catusaccajānanapaññāya pakārena jānanto. Vijānantoti indriyasampayuttajavanapubbaṅgamena āvajjanaviññāṇena ārammaṇaṃ vijānanto. Viññāṇacariyāyāti āvajjanaviññāṇacariyāvasena. Evaṃ paṭipannassāti sahāvajjanāya indriyacariyāya paṭipannassa. Kusalā dhammā āyāpentīti samathavipassanāvasena pavattā kusalā dhammā bhusaṃ yāpenti, pavattantīti attho. Āyatanacariyāyāti kusalānaṃ dhammānaṃ bhusaṃ yatanacariyāya, pavattanacariyāyāti vuttaṃ hoti. Visesamadhigacchatīti vikkhambhanatadaṅgasamucchedapaṭippassaddhivasena visesaṃ adhigacchati.

Padesato (partially) refers to Paccekabuddhas, meaning in part of the Paccekabuddhas. And to disciples, meaning in part of the disciples as well. Resolving means making a resolution. Proceeding by faith means proceeding by way of faith. Striving means applying effort through the four right exertions. Establishing means establishing the object with mindfulness. Not scattering means not causing distraction through concentration. Understanding means knowing distinctly through the wisdom of understanding the four Noble Truths. Discerning means discerning the object with adverting-consciousness preceded by the impulsion associated with the sense faculties. Through the conduct of consciousness means through the conduct of adverting-consciousness. For one practicing thus means for one practicing with the conduct of the sense faculties together with adverting. Wholesome states prolong means wholesome states functioning through serenity and insight greatly prolong, that is, they continue. Through the conduct of the bases means through the conduct of greatly striving to maintain wholesome states, that is, through the conduct of their continuation. Attains distinction means attains distinction through suppression, substitution of opposites, eradication, and tranquilization.

Dassanacariyā ca sammādiṭṭhiyātiādīsu sammā passati, sammā vā tāya passanti, pasaṭṭhā sundarā vā diṭṭhīti sammādiṭṭhi, tassā sammādiṭṭhiyā nibbānapaccakkhakaraṇena dassanacariyā. Sammā saṅkappeti, sammā vā tena saṅkappenti, pasaṭṭho sundaro vā saṅkappoti sammāsaṅkappo. Tassa ārammaṇe cittassa abhiniropanacariyā. Sammā vadati, sammā vā tāya vadanti, pasaṭṭhā sundarā vā vācāti sammāvācā, micchāvācāviratiyā etaṃ nāmaṃ. Tassā catubbidhavacīsaṃvarapariggahacariyā. Sammā karoti, sammā vā tena [Pg.93] karonti, pasaṭṭhaṃ sundaraṃ vā kammanti sammākammaṃ, sammākammameva sammākammanto, micchākammantaviratiyā etaṃ nāmaṃ. Tassa tividhakāyasaṃvarasamuṭṭhānacariyā. Sammā ājīvati, sammā vā tena ājīvanti, pasaṭṭho sundaro vā ājīvoti sammāājīvo, micchāājīvaviratiyā etaṃ nāmaṃ. Tassa vodānacariyā parisuddhacariyā. Sammā vāyamati, sammā vā tena vāyamanti, pasaṭṭho sundaro vā vāyāmoti sammāvāyāmo, tassa paggahacariyā. Sammā sarati, sammā vā tāya saranti, pasaṭṭhā sundarā vā satīti sammāsati, tassā upaṭṭhānacariyā. Sammā samādhiyati, sammā vā tena samādhiyanti, pasaṭṭho sundaro vā samādhīti sammāsamādhi, tassa avikkhepacariyā.

Right view is called 'right view' because it sees correctly, or because one sees correctly through it, or because it is praised or beautiful vision. The practice of seeing, through making Nibbāna directly perceptible, is the function of right view. Right intention is called 'right intention' because it intends correctly, or because one intends correctly through it, or because it is praised or beautiful intention. The practice of directing the mind onto its object is its function. Right speech is called 'right speech' because it speaks correctly, or because one speaks correctly through it, or because it is praised or beautiful speech. This name refers to abstinence from wrong speech. The practice of embracing fourfold verbal restraint is its function. Right action is called 'right action' because it acts correctly, or because one acts correctly through it, or because it is praised or beautiful action. Right action is simply right conduct, and this name refers to abstinence from wrong action. The practice of arising from threefold bodily restraint is its function. Right livelihood is called 'right livelihood' because it lives correctly, or because one lives correctly through it, or because it is praised or beautiful livelihood. This name refers to abstinence from wrong livelihood. Its function is the practice of purification. Right effort is called 'right effort' because it strives correctly, or because one strives correctly through it, or because it is praised or beautiful striving. Its function is the practice of exertion. Right mindfulness is called 'right mindfulness' because it remembers correctly, or because one remembers correctly through it, or because it is praised or beautiful mindfulness. Its function is the practice of establishing. Right concentration is called 'right concentration' because it concentrates correctly, or because one concentrates correctly through it, or because it is praised or beautiful concentration. Its function is the practice of non-distraction.

Takkappoti tena kappo, evarūpoti attho. Tassadisoti tena sadiso, ‘‘tassadiko’’ti vā pāṭho. Tappaṭibhāgoti tena paṭibhāgo tappaṭibhāgo, edisoti attho. Sādurasaṃ atikkantaṃ loṇaṃ atiloṇaṃ. Loṇakappoti loṇasadisoti vuccati. Atitittakanti atikkantatittakaṃ, pucimandādikappo tittakasadisoti vuccati. Atimadhuranti khīrapāyāsādikaṃ. Himakappoti himodakasadiso. Satthukappoti satthunā buddhena sadiso. Evamevāti opammasampaṭipādanaṃ.

‘Takkappo’ means ‘tena kappo,’ that is, ‘of such a kind.’ ‘Tassadiso’ means ‘tena sadiso,’ or the reading may be ‘tassadiko.’ ‘Tappaṭibhāgo’ means ‘tena paṭibhāgo,’ that is, ‘of this kind.’ ‘Atiloṇaṃ’ is salt that has surpassed the proper taste. ‘Loṇakappo’ is said to be ‘like salt.’ ‘Atitittakaṃ’ is what has surpassed the proper bitterness; ‘pucimandādikappo’ is said to be ‘like neem and similar things,’ that is, ‘like bitter.’ ‘Atimadhuraṃ’ is like milk-rice and so forth. ‘Himakappo’ is like cold water. ‘Satthukappo’ is like the Teacher, the Buddha. ‘Evameva’ is the establishing of the simile.

Tatrāyaṃ etassa paccekabuddhassa saṅkhepena vipassanāācikkhanavidhiṃ dassetvā gamissāma. Tattha nāmarūpapariggahaṃ kātukāmo paccekabodhisatto rūpārūpaaṭṭhasamāpattīsu yaṃ kiñci jhānaṃ samāpajjitvā vuṭṭhāya vitakkādīni jhānaṅgāni ca taṃsampayutte ca phassādayo dhamme lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena paricchinditvā ‘‘sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāma’’nti vavatthapeti. Tato tassa paccayaṃ pariyesanto ‘‘hadayavatthuṃ nissāya pavattatī’’ti passati. Puna vatthussa paccayabhūtāni ca upādārūpāni ca passitvā ‘‘idaṃ sabbaṃ ruppanato rūpa’’nti pariggaṇhāti. Puna tadubhayaṃ ‘‘namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa’’nti evaṃ saṅkhepato nāmarūpaṃ vavatthapeti. Samathayānikavasenetaṃ vuttaṃ. Vipassanāyāniko pana catudhātuvavatthānamukhena bhūtupādāyarūpāni paricchinditvā ‘‘sabbampetaṃ ruppanato rūpa’’nti passati. Tato evaṃ paricchinnarūpassa cakkhādīni nissāya pavattamānā arūpadhammā āpāthamāgacchanti. Tato sabbepi te arūpadhamme namanalakkhaṇena ekato katvā ‘‘idaṃ nāma’’nti passati, so [Pg.94] ‘‘idaṃ nāmaṃ, idaṃ rūpa’’nti dvedhā vavatthapeti. Evaṃ vavatthapetvā ‘‘nāmarūpato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthī’’ti passati.

Here, we shall briefly explain the method of insight for this Paccekabuddha and then proceed. Wishing to comprehend name-and-form, the Paccekabodhisatta, having entered any jhāna among the eight attainments of form and formless states, upon emerging, discerns the jhāna factors such as initial thought and the associated phenomena such as contact, analyzing them by way of their characteristics, functions, manifestations, and proximate causes. He then determines, “All this bends towards its object; thus, it is called ‘name’ by reason of bending.” Next, seeking its condition, he sees, “it occurs dependent on the heart-base.” Further, he observes the supporting material qualities and the derived form and sees, “all this is called ‘form’ because it is afflicted.” Again, he distinguishes both thus: “What has the characteristic of bending is name, and what has the characteristic of being afflicted is form.” In this way, he briefly defines name-and-form. This is stated according to the path of serenity. One following the path of insight, however, after analyzing the primary and derived material qualities through the four-element determination, sees, “all this is form because it is afflicted.” Then, based on this defined form, the immaterial phenomena dependent on the eye and so forth become evident. Thereafter, he unifies all those immaterial phenomena by the characteristic of bending and sees, ‘This is name.’ Thus, he distinguishes them twofold: ‘This is name, this is form.’ Having distinguished thus, he sees, “Beyond name-and-form, there is no being, no person, no god, no Brahmā.”

Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti ‘‘satto’’ti sammuti. (saṃ. ni. 1.171;

mi. pa. 2.1.1;

kathā. 233);

Just as, with an assemblage of parts, the word ‘chariot’ is used, so, when the aggregates are present, there is the convention ‘a being.’ (SN 1.171; Mil. 2.1.1; Kv 233)

Evameva pañcasu upādānakkhandhesu santesu ‘‘satto puggalo’’ti vohāramattaṃ hotīti evamādinā nayena nāmarūpānaṃ yāthāvadassanasaṅkhātena diṭṭhivisuddhibhūtena ñāṇena nāmarūpaṃ pariggahetvā puna tassa paccayampi pariggaṇhanto vuttanayena nāmarūpaṃ pariggahetvā ‘‘ko nu kho imassa hetū’’ti pariyesanto ahetuvādavisamahetuvādesu dosaṃ disvā rogaṃ disvā tassa nidānaṃ samuṭṭhānampi pariyesanto vejjo viya tassa hetuñca paccayañca pariyesanto avijjā taṇhā upādānaṃ kammanti ime cattāro dhamme nāmarūpassa uppādapaccayattā ‘‘hetū’’ti. Āhāraṃ upatthambhanapaccayattā ‘‘paccayo’’ti ca passati. Imassa hi kāyassa avijjādayo tayo dhammā mātā viya dārakassa upanissayā honti, kammaṃ pitā viya puttassa janakaṃ, āhāro dhāti viya dārakassa sandhārakoti. Evaṃ rūpakāyassa paccayapariggahaṃ katvā puna ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (saṃ. ni. 4.60; kathā. 465) nayena nāmakāyassapi paccayaṃ pariggaṇhāti, evaṃ pariggaṇhanto ‘‘atītānāgatāpi dhammā evameva vattantī’’ti sanniṭṭhānaṃ karoti.

In the same way, when the five aggregates of clinging exist, there is merely the conventional expression ‘a being, a person’; by this method, through the knowledge characterized by seeing things as they really are—which constitutes purification of view—one comprehends name-and-form. Then, comprehending its condition as well, having comprehended name-and-form in the manner described, searching, ‘What indeed is the cause of this?’ and seeing the fault and the disease in the doctrines of no-cause and wrong-cause, and seeking its origin, like a physician, one searches for its cause and condition, finding that ignorance, craving, clinging, and kamma are the four things that, as conditions for the arising of name-and-form, are called ‘cause.’ One sees that nutriment (āhāra) serves as a supporting condition, hence called ‘condition.’ For this body, the three things—ignorance and so forth—are like a mother, providing the basis for a child; kamma is like a father, generating offspring; nutriment (āhāra) is like a nurse, sustaining the child. Having thus discerned the conditions for the material body, one further investigates the conditions for the mental body in the manner of ‘dependent on the eye and forms, eye-consciousness arises,’ and so forth (SN 4.60; Kv 465). Investigating thus, one concludes, ‘Past and future phenomena proceed in the same way.’

Tassa yā sā pubbantaṃ ārabbha ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho, kathaṃ nu kho, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’’nti pañcavidhā vicikicchā vuttā.

Regarding the past, the five kinds of doubt that are spoken of are: ‘Did I exist in the past? Did I not exist? What was I? How was I? Having been what, what did I become in the past?’

Yāpi aparantaṃ ārabbha ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā.

And regarding the future, the five kinds of doubt that are spoken of are: ‘Shall I exist in the future? Shall I not exist? What shall I be? How shall I be? Having been what, what shall I become in the future?’ (MN 1.18; SN 2.20)

Yāpi [Pg.95] etarahi vā pana paccuppannaṃ addhānaṃ ārabbha kathaṃkathī hoti ‘‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18; saṃ. ni. 2.20) chabbidhā vicikicchā vuttā, sā sabbāpi pahiyyati. Evaṃ paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ ‘‘kaṅkhāvitaraṇavisuddhī’’tipi ‘‘dhammaṭṭhitiñāṇa’’ntipi ‘‘yathābhūtañāṇa’’ntipi ‘‘sammādassana’’ntipi vuccati.

And even now, regarding the present time, one who is doubtful, thinking: ‘Am I? Am I not? What am I? How am I? This being—from where has it come? Where will it go?’—these six kinds of doubt are spoken of (MN 1.18; SN 2.20). All of that is abandoned. Thus, by comprehending conditions, the knowledge that has overcome doubt regarding the three times stands. It is also called ‘purification by overcoming doubt,’ ‘knowledge of the stability of the Dhamma,’ ‘knowledge of things as they really are,’ and ‘right view.’

Ettha pana tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññāti. Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. ‘‘Rūpaṃ aniccaṃ, vedanā aniccā’’tiādinā pana nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanāpaññā tīraṇapariññā nāma. Tesu eva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanāva paññā pahānapariññā nāma.

Here, however, there are three kinds of mundane full understanding: the full understanding of knowledge (ñātapariññā), the full understanding of scrutiny (tīraṇapariññā), and the full understanding of abandoning (pahānapariññā). Herein, the wisdom that arises by way of discerning the individual characteristics of each of those phenomena—such as ‘form has the characteristic of being afflicted, feeling has the characteristic of being felt’—is called the full understanding of knowledge. The wisdom of insight that arises by applying the general characteristics to those same phenomena—such as ‘form is impermanent, feeling is impermanent’—is called the full understanding of scrutiny. The same wisdom of insight that arises by abandoning perceptions of permanence and so forth in those same phenomena is called the full understanding of abandoning.

Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiñhi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiñhi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanato paṭṭhāya upari pahānapariññāya bhūmi. Tato ca paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā.

Here, from the discernment of formations up to the comprehension of conditions is the domain of the full understanding of knowledge. For within this range, the penetration of the individual characteristics of phenomena is predominant. From the analysis of groups up to the observation of arising and passing away is the domain of the full understanding of scrutiny. For within this range, the penetration of the general characteristics is predominant. From the observation of dissolution onwards is the domain of the full understanding of abandonment. From that point onward, one who contemplates impermanence abandons the perception of permanence; one who contemplates suffering abandons the perception of pleasure; one who contemplates non-self abandons the perception of self; one who becomes disenchanted abandons delight; one who becomes dispassionate abandons passion; one who causes cessation abandons origination; one who relinquishes abandons attachment. Thus, the seven contemplations that accomplish the abandoning of perceptions of permanence and so forth are predominant. Therefore, in these three kinds of full understanding, because the discernment of formations and the comprehension of conditions have been accomplished, this yogi has attained only the full understanding of knowledge.

Puna ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ hutvā abhāvato aniccaṃ, udayabbayapaṭipīḷitattā dukkhaṃ, avasavattittā anattā. Yā kāci vedanā… saññā… ye keci saṅkhārā [Pg.96]… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ hutvā abhāvato aniccaṃ, udayabbayapaṭipīḷitattā dukkhaṃ, avasavattittā anattā’’ti evamādinā (saṃ. ni. 3.48; paṭi. ma. 1.48) nayena kalāpasammasanaṃ karoti. Idaṃ sandhāya vuttaṃ ‘‘tilakkhaṇaṃ āropetvā’’ti.

Again, one contemplates thus: ‘Whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form is impermanent by reason of its having come into being and then ceased to be, suffering by reason of its being oppressed by rise and fall, and non-self by reason of its being not under control. Whatever feeling there is… whatever perception there is… whatever formations there are… whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness is impermanent by reason of its having come into being and then ceased to be, suffering by reason of its being oppressed by rise and fall, and non-self by reason of its being not under control.’ (SN 3.48; Ps 1.48). It is with reference to this that it was said, ‘by applying the three characteristics.’

Evaṃ saṅkhāre aniccadukkhānattavasena kalāpasammasanaṃ katvā puna saṅkhārānaṃ udayabbayameva passati. Kathaṃ? ‘‘Avijjāsamudayā rūpasamudayo, taṇhākammaāhārasamudayā rūpasamudayo’’ti (paṭi. ma. 1.50). Evaṃ rūpakkhandhassa paccayāyattatādassanena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Evaṃ pañcahākārehi rūpakkhandhassa udayaṃ passati. ‘‘Avijjānirodhā rūpanirodho, taṇhākammaāhāranirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhadassanena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passatīti evaṃ pañcahākārehi rūpakkhandhassa vayaṃ passati.

Having thus examined the formations as impermanent, suffering, and non-self by way of comprehension in groups, one next sees only the arising and passing away of the formations. How? “With the arising of ignorance, there is the arising of form; with the arising of craving, kamma, and nutriment, there is the arising of form” (Paṭis I 50). In this way, one sees the arising of the form aggregate by seeing its dependence on conditions, and one also sees the arising of the form aggregate by seeing its characteristic of origination. Thus, one sees the arising of the form aggregate in five ways. “With the cessation of ignorance, there is the cessation of form; with the cessation of craving, kamma, and nutriment, there is the cessation of form” (Paṭis I 50). One sees the passing away of the form aggregate by seeing the cessation of conditions, and one also sees the passing away of the form aggregate by seeing its characteristic of decay. Thus, one sees the passing away of the form aggregate in five ways.

Tathā ‘‘avijjāsamudayā vedanāsamudayo, taṇhākammaphassasamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayāyattatādassanena vedanākkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. ‘‘Avijjānirodhā vedanānirodho, taṇhākammaphassanirodhā vedanānirodho’’ti (paṭi. ma. 1.50) paccayanirodhadassanena vedanākkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Evaṃ saññākkhandhādīsupi.

Similarly, “With the arising of ignorance, there is the arising of feeling; with the arising of craving, kamma, and contact, there is the arising of feeling” (Paṭis I 50). One sees the arising of the feeling aggregate by seeing its dependence on conditions, and one also sees the arising of the feeling aggregate by seeing its characteristic of origination. “With the cessation of ignorance, there is the cessation of feeling; with the cessation of craving, kamma, and contact, there is the cessation of feeling” (Paṭis I 50). One sees the passing away of the feeling aggregate by seeing the cessation of conditions, and one also sees the passing away of the feeling aggregate by seeing its characteristic of decay. The same applies to the perception aggregate and the others.

Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā, nāmarūpanirodhā’’ti yojetabbaṃ. Evaṃ ekekasmiṃ khandhe paccayasamudayavasena ca nibbattilakkhaṇavasena ca paccayanirodhavasena ca vipariṇāmalakkhaṇavasena ca udayabbayadassanena ca dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena ‘‘evampi rūpassa udayo, evampi rūpassa vayo’’ti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.

However, there is this distinction: for the consciousness aggregate, in place of contact, it should be connected as 'from the arising of name-and-form' and 'from the cessation of name-and-form.' Thus, for each aggregate, by way of the arising of conditions, the characteristic of origination, the cessation of conditions, the characteristic of decay, and the seeing of arising and passing away, ten characteristics each are stated, making fifty characteristics in total. By means of these, one reflects in detail: 'In this way is the arising of form; in this way is the passing away of form,' both from the perspective of conditions and moments.

Tassevaṃ karoto ‘‘iti kira ime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadaṃ hoti. ‘‘Evaṃ kira ime dhammā anuppannā [Pg.97] uppajjanti, uppannā nirujjhantī’’ti niccanavā hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino, māyāmarīcisupinālātacakkagandhabbanagarapheṇakadaliādayo viya asārā nissārā viya hutvā upaṭṭhahanti. Ettāvatā ca pana anena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena sammasanapaññāya lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma paṭhamaṃ taruṇavipassanāñāṇaṃ adhigataṃ hoti. Yassādhigamā ‘‘āraddhavipassako’’ti saṅkhaṃ gacchati.

As one does so, the knowledge becomes clear: “Indeed, these phenomena come into being, not having been, and having come into being, they vanish.” “Thus, indeed, these phenomena, unarisen, arise, and having arisen, they cease.” The formations present themselves as ever-new. They are short-lived, like dewdrops at sunrise, like bubbles on water, like a line drawn with a stick in water, like a mustard seed on the tip of an awl, and like a flash of lightning. They present themselves as unsubstantial and without essence, like a magic trick, a mirage, a dream, a firebrand wheel, a city of gandhabbas, foam, and a banana trunk. And to this extent, by penetrating the characteristics with the wisdom of comprehension in this way—“what arises is subject to decay, and what has arisen goes to decay”—the first immature insight knowledge, called “contemplation of arising and passing away,” is attained. By the attainment of this, one is reckoned as “one who has undertaken insight.”

Athassa āraddhavipassakassa kulaputtassa obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikantīti dasa vipassanupakkilesā uppajjanti. Ettha obhāso nāma vipassanakkhaṇe ñāṇassa balavattā lohitaṃ sannisīdati, tena ca cittobhāso nibbattati. Taṃ disvā akusalo yogī ‘‘maggo me patto’’ti tameva obhāsaṃ assādeti. Ñāṇampi vipassanāñāṇameva. Taṃ saṅkhāre sammasantassa suddhaṃ pasannaṃ hutvā pavattati. Taṃ disvā pubbe viya ‘‘maggo’’ti assādeti. Pītipi vipassanāpīti eva. Tassa hi tasmiṃ khaṇe pañcavidhā pīti uppajjati. Passaddhīti vipassanāpassaddhi. Tasmiṃ samaye neva kāyacittānaṃ daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññatā, na vaṅkatā hoti. Sukhampi vipassanāsukhameva. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.

Then, for a clansman who has undertaken insight meditation, ten corruptions of insight arise: illumination, knowledge, rapture, tranquility, bliss, resolution, exertion, establishment of mindfulness, equanimity, and delight. Herein, illumination refers to the settling of the blood due to the strength of knowledge at the moment of insight, whereby a mental radiance is produced. Seeing this, an unskilled yogi delights in that very illumination, thinking, "I have attained the path." Knowledge, too, is simply the knowledge of insight. As one contemplates the formations, it proceeds, pure and serene. Seeing this, one delights in it as before, thinking, "This is the path." Rapture, too, is simply the rapture of insight. At that moment, five kinds of rapture arise for him. Tranquility is the tranquility of insight. At that time, there is no distress, heaviness, rigidity, unwieldiness, sickness, or crookedness in body or mind. Bliss, too, is simply the bliss of insight. It is said that at that moment, an exceedingly refined bliss arises, suffusing the entire body.

Adhimokkho nāma vipassanakkhaṇe pavattā saddhā. Tasmiñhi khaṇe cittacetasikānaṃ ativiya pasādabhūtā balavatī saddhā uppajjati. Paggaho nāma vipassanāsampayuttaṃ vīriyaṃ. Tasmiñhi khaṇe asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati. Upaṭṭhānanti vipassanāsampayuttā sati. Tasmiñhi khaṇe supaṭṭhitā sati uppajjati. Upekkhā duvidhā vipassanāvajjanavasena. Tasmiñhi khaṇe sabbasaṅkhāragahaṇe majjhattabhūtaṃ vipassanupekkhāsaṅkhātaṃ ñāṇaṃ balavantaṃ hutvā uppajjati manodvārāvajjanupekkhā ca. Sā ca taṃ taṃ [Pg.98] ṭhānaṃ āvajjantassa sūrā tikhiṇā hutvā vahati. Nikantīti vipassanānikanti. Obhāsādīsu hi ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Ettha obhāsādayo kilesavatthutāya ‘‘upakkilesā’’ti vuttā na akusalattā. Nikanti pana upakkileso ceva kilesavatthu ca.

Resolution is the faith that occurs at the moment of insight. At that moment, a strong faith arises, being exceedingly serene for the mind and mental factors. Exertion is the energy associated with insight. At that moment, energy that is neither slack nor over-exerted, but well-sustained, arises. Establishment of mindfulness is the mindfulness associated with insight. At that moment, well-established mindfulness arises. Equanimity is twofold, by way of insight and adverting. At that moment, the knowledge known as insight-equanimity, which is neutral in grasping all formations, arises with strength, as does the equanimity of mind-door adverting. And that equanimity flows swiftly and sharply for one who adverts to this or that object. Delight is the delight in insight. For one who forms an attachment to illumination and so on, a subtle and peaceful delight arises. Herein, illumination and the others are called "corruptions" because they are a basis for defilements, not because they are unwholesome. Delight, however, is both a corruption and a basis for defilements.

Paṇḍito pana bhikkhu obhāsādīsu uppannesu vikkhepaṃ agacchanto ‘‘obhāsādayo dhammā na maggo, upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggo’’ti maggañca amaggañca vavatthapeti. Tassevaṃ ‘‘ayaṃ maggo, ayaṃ na maggo’’ti ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti vuccati. Ito paṭṭhāya aṭṭhannaṃ vipassanāñāṇānaṃ vasena sikhāpattavipassanāñāṇaṃ navamañca saccānulomikaṃ ñāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma hoti. Udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni nāma. Navamaṃ saccānulomikaṃ ñāṇanti anulomassetaṃ nāmaṃ.

A wise monk, however, when phenomena such as illumination arise, does not become distracted. He determines, "Phenomena like illumination are not the path, but the insight knowledge that is free from corruptions and proceeding on the course is the path." Thus, he distinguishes between the path and what is not the path. This knowledge, which remains steady in knowing, "This is the path, this is not the path," is called the purification by knowledge and vision of what is and is not the path. From this point onward, the path consisting of the eight insight knowledges, the ninth which is the insight that has reached its culmination, and the knowledge in conformity with the truths, is called the purification by knowledge and vision of the course of practice. The eight knowledges are named: the knowledge of contemplation of arising and passing away, the knowledge of contemplation of dissolution, the knowledge of the appearance of terror, the knowledge of contemplation of danger, the knowledge of contemplation of disenchantment, the knowledge of the desire for deliverance, the knowledge of reflective contemplation, and the knowledge of equanimity about formations. The ninth is the knowledge in conformity with the truths—this is the name for conformity.

Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃkatvā etesu ñāṇesu yogo karaṇīyo. Udayabbayaṃ passantassa hi aniccalakkhaṇaṃ yathābhūtaṃ upaṭṭhāti, udayabbayapaṭipīḷanaṃ passato dukkhalakkhaṇañca, ‘‘dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti cā’’ti (saṃ. ni. 1.171; kathā. 233) passato anattalakkhaṇañca.

Therefore, one who wishes to accomplish that should apply oneself to these knowledges, beginning with the knowledge of arising and passing away, which is free from corruptions. For one who sees arising and passing away, the characteristic of impermanence appears as it really is. For one who sees the oppression of arising and passing away, the characteristic of suffering also appears. For one who sees that "Only suffering arises, suffering persists and passes away" (SN 1.134; Kv 233), the characteristic of non-self also appears.

Ettha ca aniccaṃ aniccalakkhaṇaṃ dukkhaṃ dukkhalakkhaṇaṃ anattā anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā, hutvā abhāvato vā. Aññathattaṃ nāma jarā. Uppādavayaññathattaṃ aniccalakkhaṇaṃ, hutvā abhāvasaṅkhāto vā ākāravikāro. ‘‘Yadaniccaṃ, taṃ dukkha’’nti vacanato tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhaṃ paṭipīḷanato. Abhiṇhaṃ paṭipīḷanākāro dukkhalakkhaṇaṃ. ‘‘Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15-16) vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato. Avasavattanākāro anattalakkhaṇaṃ. Imāni tīṇipi lakkhaṇāni udayabbayaṃ passantasseva ārammaṇāni honti.

Herein, this distinction should be understood: between the impermanent and the characteristic of impermanence; between suffering and the characteristic of suffering; and between non-self and the characteristic of non-self. Therein, "impermanent" refers to the five aggregates. Why? Because of their nature of arising, passing away, and altering, or because of their non-existence after having existed. Alteration is another name for aging. Arising, passing away, and alteration are the characteristic of impermanence, or the change of state known as "having been and then ceasing to be." In accordance with the saying, "Whatever is impermanent, that is suffering," that same fivefold aggregate is suffering. Why? Because of its constant oppression. The state of constant oppression is the characteristic of suffering. In accordance with the saying, "What is suffering, that is non-self" (SN 22.15), that same fivefold aggregate is non-self. Why? Because it is not subject to will. The state of not being subject to will is the characteristic of non-self. All these three characteristics become objects for one who sees arising and passing away.

Punapi [Pg.99] so rūpārūpadhamme ‘‘evaṃ aniccā’’tiādinā vipassati, tassa saṅkhārā lahuṃ lahuṃ āpāthaṃ āgacchanti, tato uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā ārammaṇaṃ akatvā tesaṃ khayavayanirodhe eva sati santiṭṭhati, idaṃ bhaṅgañāṇaṃ nāma. Imassa uppādato paṭṭhāya ayaṃ yogī ‘‘yathā ime saṅkhārā bhijjanti nirujjhanti, evaṃ atītepi saṅkhāragataṃ bhijji, anāgatepi bhijjissatī’’ti nirodhameva passanto tiṭṭhati. Tassa bhaṅgānupassanāñāṇaṃ āsevantassa bahulīkarontassa sabbabhavayoni gatiṭṭhiti sattāvāsesu pabhedakā saṅkhārā jalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Etaṃ bhayatupaṭṭhānañāṇaṃ nāma.

Again, he contemplates material and immaterial phenomena as "thus impermanent," and so forth. For him, the formations come into range very quickly. Then, without making their arising, duration, process, or sign an object of attention, his mindfulness is established only in their decay, passing away, and cessation. This is called the knowledge of dissolution. From the arising of this knowledge onward, this yogi abides seeing only cessation: "Just as these formations break up and cease, so too did the conditioned realm break up in the past, and so will it break up in the future." As he cultivates and develops this knowledge of contemplating dissolution, all formations, differentiated by the various planes of existence, origins, destinations, stations, and abodes of beings, appear to him as a great terror, like a pit of glowing embers and so forth. This is called the knowledge of the appearance of terror.

Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa sabbe bhavādayo ādittaaṅgāraṃ viya samussitakhaggo viya paccatthiko appaṭisaraṇā sādīnavā hutvā upaṭṭhahanti. Idaṃ ādīnavānupassanāñāṇaṃ nāma. Tassa evaṃ saṅkhāre ādīnavato passantassa bhavādīsupi saṅkhārānaṃ ādīnavattā saṅkhāresu ukkaṇṭhanā anabhirati uppajjati, idaṃ nibbidānupassanāñāṇaṃ nāma.

As he cultivates that knowledge of the appearance of terror, all planes of existence and so forth appear to him as being without refuge and full of danger, like a blazing charcoal pit, like a raised sword, or like an enemy. This is called the knowledge of contemplating danger. As he thus sees the danger in formations, due to the dangerous nature of formations even in the various planes of existence, there arise in him weariness and non-delight towards formations. This is called the knowledge of contemplating disenchantment.

Sabbasaṅkhāresu nibbindantassa ukkaṇṭhantassa tasmā saṅkhāragatā muñcitukāmatā nissaritukāmatā hoti. Idaṃ muñcitukamyatāñāṇaṃ nāma. Puna tasmā saṅkhāragatā muñcituṃ pana te eva saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā tīraṇaṃ paṭisaṅkhānupassanāñāṇaṃ nāma.

For one who is disenchanted with and weary of all formations, there arises the desire to be freed from the conditioned realm, the desire to escape. This is called the knowledge of the desire for deliverance. Then, in order to be freed from that conditioned realm, the discerning of those same formations by applying the three characteristics to them through the knowledge of reflective contemplation is called the knowledge of reflective contemplation.

So evaṃ tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto tesu anattalakkhaṇassa sudiṭṭhattā ‘‘attā’’ti vā ‘‘attaniya’’nti vā agaṇhanto saṅkhāresu bhayañca nandiñca pahāya saṅkhāresu udāsīno hoti majjhatto, ‘‘aha’’nti vā ‘‘mama’’nti vā na gaṇhāti, tīsu bhavesu upekkhako, idaṃ saṅkhārupekkhāñāṇaṃ nāma.

Thus applying the three characteristics and comprehending the formations, because the characteristic of non-self is well seen in them, he does not grasp them as "self" or "belonging to a self." Having abandoned both fear and delight in formations, he becomes indifferent and neutral towards them. He does not grasp them as "I" or "mine." He is equanimous towards the three planes of existence. This is called the knowledge of equanimity regarding formations.

Taṃ panesa ce santipadaṃ nibbānaṃ santato passati, sabbasaṅkhārapavattaṃ vissajjetvā nibbānaninnaṃ pakkhandaṃ hoti. No ce nibbānaṃ santato passati, punappunaṃ ‘‘anicca’’nti vā ‘‘dukkha’’nti vā ‘‘anattā’’ti vā tividhānupassanāvasena saṅkhārārammaṇameva hutvā pavattati. Evaṃ tiṭṭhamānañca etaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā tiṭṭhati. Tisso hi anupassanā ‘‘tīṇi vimokkhamukhānī’’ti vuccanti. Evaṃ aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati, dukkhato manasikaronto passaddhibahulo [Pg.100] appaṇihitaṃ vimokkhaṃ paṭilabhati, anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.

If, however, he perceives that peaceful state, Nibbāna, as peace, abandoning the process of all formations, his mind leaps toward Nibbāna, inclining to it. But if he does not perceive Nibbāna as peace, he repeatedly continues, making formations his object by way of the threefold contemplation—as 'impermanent,' 'suffering,' or 'non-self.' While abiding thus, this knowledge also attains the state of being a gateway to the threefold liberation. For the three contemplations are called 'the three gateways to liberation.' Thus, one who attends to impermanence, being abundant in resolution, attains the signless liberation. One who attends to suffering, being abundant in tranquility, attains the desireless liberation. One who attends to non-self, being abundant in penetration, attains the emptiness liberation.

Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā animitto, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito, suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo.

Here, 'signless liberation' means the noble path that proceeds having made Nibbāna its object in the signless mode. For it is signless because it has arisen from the signless element, and it is liberation because it is freed from the defilements. By this same method, that which proceeds having made Nibbāna its object in the desireless mode is 'desireless,' and that which proceeds having made Nibbāna its object in the emptiness mode is to be understood as 'emptiness.'

Evaṃ adhigatasaṅkhārupekkhassa kulaputtassa vipassanā sikhāppattā hoti. Vuṭṭhānagāminivipassanāti etadeva. Assa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa tikkhatarā saṅkhārupekkhā uppajjati. Tassa ‘‘idāni maggo uppajjissatī’’ti saṅkhāre ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā sammasitvā bhavaṅgaṃ otarati, bhavaṅgānantaraṃ saṅkhārupekkhāya kathitanayeneva aniccādiākārena manasikaritvā uppajjati manodvārāvajjanaṃ, tatheva manasikaroto paṭhamaṃ javanacittaṃ uppajjati. Yaṃ parikammanti vuccati, tadanantaraṃ tadeva dutiyajavanacittaṃ uppajjati. Yaṃ upacāranti vuccati, tadanantarampi tadeva uppajjati tatiyaṃ javanacittaṃ. Yaṃ anulomanti vuccati, idaṃ tesaṃ pāṭiekkaṃ nāma.

Thus, for a clansman who has attained equanimity towards formations, insight reaches its culmination. This is precisely what is called 'insight leading to emergence.' For him, while cultivating that knowledge of equanimity towards formations, a sharper equanimity towards formations arises. With the thought, 'Now the path will arise,' having contemplated formations as 'impermanent,' 'suffering,' or 'non-self,' he descends into the life-continuum. Immediately after the life-continuum, having attended to them in the mode of impermanence and so on, in the way described for equanimity towards formations, the mind-door adverting arises. While he is attending in that same way, the first impulsion-consciousness arises, which is called 'preparation.' Immediately after that, the very same second impulsion-consciousness arises, which is called 'access.' Immediately after that as well, the very same third impulsion-consciousness arises, which is called 'adaptation.' These are their individual names.

Avisesena pana tividhampetaṃ ‘‘āsevana’’ntipi ‘‘parikamma’’ntipi ‘‘upacāra’’ntipi ‘‘anuloma’’ntipi vuccati. Idaṃ pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti, nippariyāyena pana gotrabhuñāṇameva vipassanāya pariyosānanti vuccati. Tato paraṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ atikkamamānaṃ ariyagottaṃ okkamamānaṃ nibbānārammaṇe paṭhamasamannāhārabhūtaṃ apunarāvaṭṭakaṃ gotrabhuñāṇaṃ uppajjati. Idaṃ pana ñāṇaṃ paṭipadāñāṇadassanavisuddhiñca ñāṇadassanavisuddhiñca na bhajati. Antarā abbohārikameva hoti. Vipassanāsote patitattā ‘‘paṭipadāñāṇadassanavisuddhī’’ti vā ‘‘vipassanā’’ti vā saṅkhaṃ gacchati. Nibbānaṃ ārammaṇaṃ katvā gotrabhuñāṇe niruddhe tena dinnasaññāya nibbānaṃ ārammaṇaṃ katvā diṭṭhisaṃyojanaṃ [Pg.101] sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojananti tīṇi saṃyojanāni viddhaṃsento sotāpattimaggo uppajjati, tadanantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti anantaravipākattā lokuttarakusalānaṃ, phalapariyosāne panassa uppannabhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya manodvārāvajjanaṃ uppajjati. So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati. Tato ‘‘me ayaṃ ānisaṃso laddho’’ti phalaṃ paccavekkhati. Tato ‘‘ime nāma kilesā pahīnā’’ti pahīnakilese paccavekkhati. Tato ‘‘ime nāma kilesā avasiṭṭhā’’ti uparimaggattayavajjhakilese paccavekkhati. Avasāne ca ‘‘ayaṃ dhammo mayā paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Tathā sakadāgāmianāgāmiphalāvasāne. Arahattaphalāvasāne avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsatipaccavekkhaṇāni honti.

Moreover, without distinction, this threefold knowledge is also called 'cultivation,' 'preparation,' 'access,' and 'adaptation.' This adaptation knowledge is the culmination of the insight that has formations as its object and leads to emergence. However, in the primary sense, it is change-of-lineage knowledge that is called the culmination of insight. After that, change-of-lineage knowledge arises, which takes Nibbāna as its object, transcends the lineage of the worldling, enters the lineage of the noble ones, is the first application of mind to Nibbāna as object, and does not revert. This knowledge, however, is not included in the purification by knowledge and vision of the way, nor in the purification by knowledge and vision. It is intermediate and unclassifiable. Because it has fallen into the stream of insight, it is reckoned as 'purification by knowledge and vision of the way' or as 'insight.' When change-of-lineage knowledge, having made Nibbāna its object, has ceased, then, by the sign given by it, the path of stream-entry arises, destroying the three fetters: the fetter of personality view, the fetter of clinging to precepts and practices, and the fetter of doubt. Immediately after that, two or three fruition-consciousnesses arise as its result, because of the immediate-result-nature of supramundane wholesome states. At the conclusion of the fruition, having cut off the life-continuum that had arisen, a mind-door adverting consciousness arises for the purpose of reviewing. He reviews the path thus: 'By this path, indeed, have I come.' Then he reviews the fruit: 'This benefit has been obtained by me.' Then he reviews the abandoned defilements: 'These defilements have been abandoned.' Then he reviews the remaining defilements: 'These defilements remain,' which are the defilements to be abandoned by the three higher paths. And at the end, he reviews the deathless Nibbāna: 'This Dhamma has been penetrated by me.' Thus, for a stream-enterer, a noble disciple, there are five reviewings. Likewise at the conclusion of the fruition of a once-returner and a non-returner. At the conclusion of the fruition of an Arahant, there is no reviewing of remaining defilements. Thus, there are nineteen reviewings in all.

Evaṃ paccavekkhitvā so yogāvacaro tasmiṃyeva āsane nisinno vuttanayena vipassitvā kāmarāgabyāpādānaṃ tanubhāvaṃ karonto dutiyamaggaṃ pāpuṇāti, tadanantaraṃ vuttanayeneva phalañca. Tato vuttanayena vipassitvā kāmarāgabyāpādānaṃ anavasesappahānaṃ karonto tatiyamaggaṃ pāpuṇāti, vuttanayena phalañca. Tato tasmiṃyevāsane vuttanayena vipassitvā rūparāgārūparāgamānuddhaccāvijjānaṃ anavasesappahānaṃ karonto catutthamaggaṃ pāpuṇāti, vuttanayena phalañca. Ettāvatā cesa hoti arahā mahākhīṇāsavo paccekabuddho. Iti imesu catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.

Having reviewed thus, that meditator, seated on that very seat, developing insight in the manner described and attenuating sensual desire and ill will, attains the second path, and thereafter its fruition in the manner described. Then, developing insight in the manner described and bringing about the remainderless abandoning of sensual desire and ill will, he attains the third path, and its fruition in the manner described. Thereafter, seated on that very seat, developing insight in the manner described and bringing about the remainderless abandoning of lust for form, lust for the formless, conceit, restlessness, and ignorance, he attains the fourth path, and its fruition in the manner described. With this, he becomes an Arahant, a great one whose cankers are destroyed, a Paccekabuddha. Thus, the knowledge in these four paths is called the purification by knowledge and vision.

Ettāvatā ‘‘sabbesu bhūtesu nidhāya daṇḍaṃ aviheṭhayaṃ aññatarampi tesa’’nti etena pātimokkhasaṃvarādisīlassa vuttattā sīlavisuddhi. ‘‘Na puttamiccheyya kuto sahāya’’nti etena paṭighānunayavivajjanavasena mettādīnaṃ vuttattā cittavisuddhi. ‘‘Eko care khaggavisāṇakappo’’ti iminā pana nāmarūpapariggahādīnaṃ vuttattā diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti satta visuddhiyo vuttā honti. Ayamettha mukhamattanidassanaṃ, vitthāraṃ pana icchantena [Pg.102] visuddhimaggaṃ (visuddhi. 2.662, 678, 692, 737, 806 ādayo) oloketvā gahetabbaṃ. Ettāvatā ceso paccekabuddho –

By this much, through the words, 'Having laid down the rod towards all beings, not harming any among them,' because the virtue of Pātimokkha restraint and so on is stated, the purification of virtue is stated. Through the words, 'One should not desire a son, still less a companion,' because loving-kindness and so on, by way of avoiding aversion and affection, is stated, the purification of mind is stated. And through the words, 'Let one wander alone like a rhinoceros,' because the comprehension of name-and-form and so on is stated, the purification of view, the purification by overcoming doubt, the purification by knowledge and vision of what is and is not the path, the purification by knowledge and vision of the way, and the purification of knowledge and vision—thus the seven purifications are stated. This here is a mere introductory indication; one who desires the full details should look into the Visuddhimagga and grasp them there. With this, this Paccekabuddha—

‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti. (su. ni. 42;

cūḷani. khaggavisāṇasuttaniddesa 128) –

He is unobstructed in the four directions and unresisting, content with whatever he receives; enduring dangers, fearless, let him wander alone like a rhinoceros.

Pasaṃsiyādibhāvaṃ āpajjitvā gandhamādanapabbataṃ upasobhayamāno vihāsinti evaṃ sabbattha.

Having attained a state of being praiseworthy and so on, adorning the Gandhamādana mountain, they dwelt. Thus it is everywhere.

Paṭhamagāthāniddesavaṇṇanā.

The Commentary on the Explanation of the First Verse.

122. Dutiye saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpīgāme piṇḍāya carantaṃ kalyāṇavihāravāsiṃ daharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālakatā kuṭumbiyadhītā tassā nivāsanacoḷakkhaṇḍaṃ disvā ‘‘evarūpāya vatthadhāriniyā nāma saddhiṃ saṃvāsaṃ nālattha’’nti hadayaṃ phāletvā kālakato so eva ca daharo nidassanaṃ.

122. In the second verse, 'of one born from association' (saṃsaggajātassa) means 'of one whose association has arisen.' Here, association is fivefold: through seeing, hearing, bodily contact, conversation, and intimate enjoyment. Among these, the lust that arises through the eye-consciousness process upon seeing one another is called association through seeing. The example here is as follows: in Sri Lanka, in the village of Kāḷadīghavāpī, a young monk residing at Kalyāṇa Monastery, while wandering for alms, was seen by a householder's daughter who, becoming attached to him and failing to obtain him by any means, died. Seeing a piece of her lower garment, that very young monk, lamenting, 'I was not able to live with one who wore such a garment,' died of a broken heart. That very young monk is the example.

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

Moreover, the lust that arises through the ear-consciousness process upon hearing from others about the excellence of someone's form and so on, or upon hearing the sound of their laughter, speech, or song, is called association through hearing. In this context, the young Tissa, a resident of the Five-Bar Cave, is the example. He was traveling through the sky when he heard the loud singing of a blacksmith's daughter from a mountain village. She had gone to a lotus pond with five other girls, bathed, placed a garland on her head, and was singing. Hearing her voice, he was overcome by sensual lust, fell from his jhāna, and met with ruin.

Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammagāyanadaharabhikkhu cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati, tattha mahājane āgate rājāpi agamāsi saddhiṃ antepurena. Tato rājadhītāya tassa rūpañca saddañca āgamma balavarāgo uppanno tassa ca daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi, [Pg.103] te aññamaññaṃ parāmasitvā āliṅgisu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālakateyeva addasaṃsūti.

The lust that arises from the mutual touching of limbs is called association through bodily contact. A young monk reciting the Dhamma is an example in this case. It is said that in the Mahāvihāra, a young monk was reciting the Dhamma. When a large crowd had gathered there, the king also came with his harem. Then, on account of his appearance and voice, a strong lust arose in the king's daughter, and also in that young monk. Seeing this, the king took note and had them enclosed with a curtain-wall. They touched and embraced each other. Later, when the curtain-wall was removed, they saw that both were already dead.

Aññamaññaṃ ālapanasamullapane uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhubhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi ca etesu maricavaṭṭivihāre bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭimahāvihāramahe kira duṭṭhagāmaṇi abhayamahārājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa sattavassikasaṅghanavakasāmaṇerassa dantavalayaṃ datvā samullāpaṃ akāsi, te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullāpena pubbasaññaṃ paṭilabhitvā tāvadeva jātasinehā sikkhāpadāni vītikkamitvā pārājikā ahesunti.

The lust that arises from mutual conversation and exchange of greetings is called association through conversation. The lust that arises when a bhikkhu and a bhikkhunī engage in shared enjoyment is called association through intimate enjoyment. In both these cases, the bhikkhu and the bhikkhunī at the Maricavaṭṭi monastery are the example. It is said that during a festival at the Maricavaṭṭi Mahāvihāra, King Duṭṭhagāmaṇi Abhaya prepared a grand offering and served both Sanghas. There, when hot gruel was given, a junior novice nun gave a tooth-stick to a seven-year-old junior novice monk who was without support, and they conversed. Later, both attained higher ordination, and after sixty years, they went to the other shore. Through their mutual conversation, they recalled their past connection, and immediately affection arose in them. Having transgressed the training rules, they became guilty of a pārājika offense.

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

Thus, in the fivefold association, by whatever kind of association, affections arise for one whose association has arisen. Due to the condition of former lust, a strong lust arises. From that, this suffering arises, dependent on affection; indeed, for one who follows that very affection, various kinds of suffering—such as sorrow, lamentation, and so forth, visible in this life and in the next—arise, are produced, come into being, and are born. Others, however, say, 'The mind's engagement with an object is association.' From that comes affection, and from affection, suffering.

Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāhaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tassa dukkhassa mūlaṃ khananto paccekasambodhiṃ adhigato’’ti. Evaṃ vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññe vā yo imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappoti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahaṃ adhigatoti evampi abhisambandhitvā catutthapādo pubbe vuttanayeneva udānavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti (su. ni. aṭṭha. 1.36).

Having thus explained the meaning of this half-verse in detail, that Paccekabuddha said: 'Indeed, I, having uprooted the root of this suffering—sorrow and the like—that arises dependent on affection, have attained solitary enlightenment.' When this was said, those ministers asked, 'Venerable sir, what should we do now?' Then he said, 'Whoever among you or others wishes to be freed from this suffering, seeing the danger born of affection, should wander alone like a rhinoceros horn.' And here, what was said—'this suffering arises dependent on affection'—should be understood as referring to the same point when it is said, 'seeing the danger born of affection.' Alternatively, connecting it thus: 'Through the described association, affections arise for one whose association has arisen, and this suffering arises dependent on affection; seeing the danger born of affection as it truly is, I have attained'—even so, the fourth line should be understood as an inspired utterance, as explained previously. After this, everything is similar to what was stated in the earlier verse (SNA 1.36).

Niddese [Pg.104] anuppādetīti rūpasmiṃ anubyañjanaṃ disvā allīyati. Anubandhatīti rūpasmiṃ snehavasena bandhati. Bhavantīti honti. Jāyantīti uppajjanti. Nibbattantīti vattanti. Pātubhavantīti pākaṭā honti. Sambhavanti sañjāyanti abhinibbattantīti tīṇi upasaggena vaḍḍhitāni. Ito paraṃ aṭṭhakavagge (mahāni. 1 ādayo) vuttanayeneva veditabbaṃ.

In the Niddesa, 'produces' (anuppādeti) means: seeing a secondary characteristic in a form, one clings. 'It pursues' (anubandhati) means one binds to form through affection. 'They exist' (bhavanti) means they are. 'They are born' (jāyanti) means they arise. 'They are produced' (nibbattanti) means they proceed. 'They become manifest' (pātubhavanti) means they become apparent. 'They originate' (sambhavanti), 'are generated' (sañjāyanti), and 'come into being' (abhinibbattanti): these three are intensified with prefixes. From here onward, it should be understood in the manner explained in the Aṭṭhakavagga (Mahāniddesa 1, and so forth).

Dutiyagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Second Verse.

123. Tatiye mettāyanavasena mittā. Suhadabhāvena suhajjā. Keci hi ekantahitakāmatāya mittāva honti, na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca. Te duvidhā honti agāriyā ca anagāriyā ca. Tattha agāriyā tividhā honti upakārā samānasukhadukkhā anukampakāti. Anagāriyā visesena atthakkhāyino. Evaṃ te catūhi catūhi aṅgehi samannāgatā honti.

123. In the third verse, 'friends' (mittā) are so called because of loving-kindness (mettāyanavasena). 'Companions' (suhajjā) are so called because of a feeling of good-heartedness (suhadabhāvena). For some are friends only because they wish for one’s unmixed benefit, but are not companions. Some are companions only because they bring joy in coming and going, standing, sitting, conversing, and so forth, by generating pleasure in the heart, but are not friends. Some are both companions and friends, by virtue of both. They are of two kinds: householders and homeless ones. Among them, householders are of three kinds: helpers, those who share the same happiness and sorrow, and the compassionate. Homeless ones are especially those who explain what is beneficial. Thus, they are each endowed with four qualities.

Yathāha –

As it was said:

‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti (dī. ni. 3.261).

"Householder's son, a helpful friend should be known as a good-hearted friend in four instances. He protects one who is heedless, he protects the property of one who is heedless, he is a refuge for one who is afraid, and when tasks and duties arise, he provides double the wealth needed" (DN 31).

Tathā –

Similarly:

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

"Householder's son, a friend who shares the same happiness and sorrow should be known as a good-hearted friend in four instances. He reveals his secret to him, he conceals his friend's secret, he does not abandon him in misfortunes, and his life is even given up for his friend's sake" (DN 31).

Tathā –

Similarly:

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

"Householder's son, a compassionate friend should be known as a good-hearted friend in four instances. He does not rejoice in his friend's decline, he rejoices in his prosperity, he restrains one who speaks ill of his friend, and he praises one who speaks well of his friend" (DN 31).

Tathā [Pg.105] –

Similarly:

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

"Householder's son, a friend who explains what is beneficial should be known as a good-hearted friend in four instances. He restrains one from evil, he establishes one in the good, he makes one hear what has not been heard, and he points out the path to heaven" (DN 31).

Tesu idha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje. Anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo.

Among these, householders are intended here, but in terms of meaning, all are suitable. They are friends and companions. 'Anukampamāno' means being compassionate (anudayamāno), wishing to bring them happiness and to remove their suffering.

Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, eso me gati, eso me parāyaṇa’’nti evaṃ attānaṃ nīce ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto.

'He abandons benefit' (hāpeti atthaṃ) is threefold: in terms of benefit in the present life, benefit in a future life, and the ultimate benefit; similarly, it is also threefold in terms of benefit for oneself, benefit for others, and benefit for both. He abandons and destroys benefit in two ways: by losing what was obtained and by not producing what was not yet obtained. 'One whose mind is attached' (paṭibaddhacitto) is one who thinks, “Without this, I cannot live; this is my refuge, this is my final resort.” Thus, even when placing himself in a low position, his mind is attached. Or he thinks, “These cannot live without me; I am their refuge, I am their final resort.” Thus, even when placing himself in a high position, his mind is attached. Here, however, one with such an attached mind is intended.

Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāya bhaṇati. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatappabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhippabhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. So idha adhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno’’ti. Sesaṃ pubbasadisamevāti veditabbaṃ. Niddese vattabbaṃ natthi (su. ni. aṭṭha. 1.37; apa. aṭṭha. 1.1.93-94).

'This is a fear' (etaṃ bhayaṃ) means this fear of losing benefit, spoken with reference to the loss of one's own meditative attainments. 'Association' (santhavo) is threefold: association through craving, view, and friendship. Herein, craving with its one hundred and eight varieties is craving-association; view with its sixty-two varieties is view-association; and compassion for friends due to an attached mind is friendship-association. The latter is intended here. Through that, his meditative attainment is lost. Hence it is said: “Seeing this fear in association.” The rest should be understood as similar to the previous. There is nothing further to be said in the exposition (SnA 1.37; ApA 1.1.93-94).

Tatiyagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Third Verse.

124. Catutthe vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, evakāro vā ayaṃ. Sandhivasenettha e-kāro naṭṭho. Tassa parapadena sambandho, taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sneho[Pg.106]. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu ca dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā diṭṭhādīsu vā lābhādīsu vā kāmabhavādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekasambodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ. Imāyapi niddese atirekaṃ natthi (su. ni. aṭṭha. 1.38).

124. In the fourth verse, 'vaṃso' means bamboo (veḷu). 'Visālo' means spread out (vitthiṇṇo). The particle 'va' is for emphasis, or it is the particle 'eva'. Here, the 'e' is elided due to sandhi. Its connection is with the following word, which we shall explain later. 'Yathā' means 'like' or 'in comparison'. 'Visatto' means clinging (laggo), entangled (jaṭito), interwoven (saṃsibbito). 'Puttesu dāresu ca' means among sons, daughters, and wives. 'Yā apekkhā' means that craving (taṇhā), that affection (sneho). 'Vaṃsakkaḷīrova asajjamāno' means 'like a bamboo shoot, not clinging' (alaggamāno). What is meant? Just as a bamboo is large and entangled, so too is the attachment to sons and wives; because it remains interwoven with those objects, it is indeed entangled. Thus, seeing the danger in that attachment—‘I, being attached by that attachment, am entangled like a large bamboo’—and cutting off that attachment with the knowledge of the path, this one, like a bamboo shoot not clinging to forms and so forth, or to views and so forth, or to gains and so forth, or to sensual existence, other states of existence, and so forth, by way of craving, conceit, and wrong view, has attained individual enlightenment. The rest should be understood in the previous manner. There is nothing further in this exposition either (SnA 1.38).

Catutthagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Fourth Verse.

125. Pañcame migoti sabbesaṃ āraññikacatuppadānaṃ eva etaṃ adhivacanaṃ. Idha pana pasadamigo adhippeto. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīsu yena kenaci abaddho. Etena vissaṭṭhacariyaṃ dīpeti. Yenicchakaṃ gacchati gocarāyāti yena disābhāgena gantuṃ icchati, tena gocaratthaṃ gacchati. Tasmā tattha yattakaṃ icchati gantuṃ, tattakaṃ gacchati. Yaṃ icchati khādituṃ, taṃ khādatīti dīpeti. Viññū naroti paṇḍitapuriso. Seritanti sacchandavuttitaṃ aparāyattabhāvaṃ. Pekkhamānoti paññācakkhunā olokayamāno. Atha vā dhammaseritaṃ puggalaseritañca. Lokuttaradhammā hi kilesavasaṃ agamanato serino tehi samannāgatā puggalā ca, tesaṃ bhāvaniddeso seritaṃ pekkhamānoti. Kiṃ vuttaṃ hoti? Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya. Kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti iti me tumhehi ito cito ca parivāretvā ṭhitehi baddhassa yenicchakaṃ gantuṃ alabhantassa tasmiṃ yenicchakagamanābhāve ādīnavaṃ yenicchakagamane ānisaṃsaṃ disvā anukkamena samathavipassanāpāripūriṃ agamiṃ. Tato paccekabodhiṃ adhigatomhi. Tasmā aññopi viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.39 ādayo).

125. In the fifth verse, 'migo' is a designation for all four-footed wild animals. Here, however, a spotted deer (pasadamigo) is intended. 'Araññamhi' (in the wilderness) means the remainder after excluding a village and its vicinity; here, however, a park is intended, thus it means 'in the park.' 'Yathā' (as) means 'in comparison.' 'Abaddho' (unbound) means not bound by a rope or anything else. This shows its free-ranging conduct. 'Yenicchakaṃ gacchati gocarāya' (goes for grazing wherever it wishes) means it goes for grazing in whichever direction it wishes to go. This shows that it goes as far as it wishes and eats what it wishes. 'Viññū naro' (a discerning person) means a wise person. 'Seritaṃ' (freedom) means acting according to one's own will, independence. 'Pekkhamāno' (observing) means looking with the eye of wisdom. Alternatively, it refers to the freedom of the Dhamma and the freedom of individuals. For the supramundane states are free because they do not fall under the power of the defilements, and so are the individuals endowed with them; the explanation of their nature is 'observing freedom.' What is meant? 'Just as a wild animal in the wilderness, unbound, goes for grazing wherever it wishes, when shall I too, having cut the bond of craving, go about like that?' Thus, for me, who was bound, surrounded by you all here and there, and unable to go wherever I wished, seeing the danger in that lack of free movement and the advantage in free movement, I gradually reached the fulfillment of serenity and insight. Thence I attained individual enlightenment. Therefore, another discerning person, observing freedom, should wander alone like the horn of a rhinoceros (SnA 1.39 ff.).

Pañcamagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Fifth Verse.

126. Chaṭṭhe [Pg.107] ayaṃ piṇḍattho – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca mahāupaṭṭhānasaṅkhāte ṭhāne ca uyyānagamanasaṅkhāte gamane ca janapadacārikasaṅkhātāya cārikāya ca ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhijjhitā apatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavaseneva ca seritaṃ pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekasambodhiṃ adhigatoti. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.39-42).

126. In the sixth verse, this is the summary meaning: For one who stays amidst companions, whether in a dwelling known as a day-abode, or in a place known as a great attendance hall, or during a going known as a visit to a park, or on a wandering known as a tour of the country, there are various requests in the manner of, 'Listen to this for me,' 'Give me this,' and so on. Therefore, becoming disenchanted with all that, observing that freedom—which is uncoveted, independent of others, and only for the capable—of this going-forth, which is frequented by noble persons, has many benefits, is exclusively blissful, and yet is not coveted or desired by any base persons overcome by greed, I initiated insight meditation and gradually attained individual enlightenment. The rest is as has been explained (SnA 1.39-42).

Chaṭṭhagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Sixth Verse.

127. Sattame khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabherikanti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ āhacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā (su. ni. aṭṭha. 1.41).

127. In the seventh verse, 'khiḍḍā' means amusement or sport. It is of two kinds: bodily and verbal. Herein, bodily amusement means playing with elephants, horses, chariots, bows, swords, and so forth. Verbal amusement includes singing, reciting verses, mouth-drumming, and so on. 'Rati' means delight in the five cords of sensual pleasure. 'Vipula' means pervading the entire body, reaching as far as the bone marrow. The rest is clear. The contextual connection here should also be understood in the same way as explained in the Saṃsaggagāthā (Verse on Association) (SnA 1.41).

Sattamagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Seventh Verse.

128. Aṭṭhame cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 1.556; 3.308; a. ni. 4.125; vibha. 643; cūḷani. khaggavisāṇasuttaniddesa 128) vā nayena brahmavihārabhāvanāpharitā catasso disā assa santītipi cātuddiso. Tāsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihaññatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi ca dhammehi sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena [Pg.108] achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu paṭihananakarabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti etaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekasambodhiṃ adhigatomhīti.

128. In the eighth verse, 'cātuddiso' means dwelling at ease in the four directions, or it means that he has the four directions pervaded by the cultivation of the divine abodes, in the manner of 'he dwells pervading one direction' and so on (DN 1.556; MN 3.308; AN 4.125; Vibh 643; Cūḷaniddesa, Khaggavisāṇasutta Niddesa 128). In those directions, he is not repelled by fear of beings or formations anywhere—thus he is 'appaṭigho' (unobstructed). 'Santussamāno' means being content by means of the twelve kinds of contentment. 'Itarītarena' means with various requisites, high and low. 'Parissayānaṃ sahitā achambhī': Here, 'parissayā' means those things that afflict body and mind, or diminish their well-being, or that one lies down relying on them. This is a designation for both external dangers like lions and tigers, and internal ones like sensual desire, which are afflictions of body and mind. He endures these dangers with the patience of endurance and overcomes them through qualities like energy—thus he is 'parissayānaṃ sahitā' (one who bears dangers). He is fearless ('achambhī') due to the absence of fear that causes stiffness. What is meant? Just as those four recluses, so too, being content with various requisites, established in contentment as the basis of practice in this way, spreading loving-kindness and other meditations in the four directions, he is 'cātuddiso'; and he is 'appaṭigho' due to the absence of fear that causes repulsion towards beings or formations. Because he is 'cātuddiso', he bears the aforementioned dangers; because he is 'appaṭigho', he is fearless. Seeing this quality of practice, I practiced wisely and attained individual enlightenment.

Atha vā te samaṇā viya santussamāno itarītarena vuttanayeneva cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayamāno cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.42).

Alternatively, knowing that, like those recluses, being content with various requisites, he becomes 'cātuddiso' in the manner explained, and aspiring to such a state of being 'cātuddiso', I practiced wisely and attained it. Therefore, anyone else aspiring to such a state, being 'cātuddiso' (all-directional) and thus bearing dangers, and being fearless through being unobstructed, should wander alone like a rhinoceros horn (SnA 1.42).

Niddese mettāti atthato tāva mijjatīti mettā, sinehatīti attho. Mitte vā bhavā, mittassa vā esā pavattītipi mettā. Mettāsahagatenāti mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekaṃ disaṃ pariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu disāsu yaṃ kiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho.

In the exposition, 'mettā' means, in essence, 'that which causes affection'—thus, 'mettā' means 'to be affectionate'. Or it is 'mettā' because it is found in a friend, or because it is the behavior of a friend. 'Mettāsahagatena' means accompanied by loving-kindness. 'Cetasā' means with the mind. 'Ekaṃ disaṃ' is said in terms of pervading beings encompassed by one direction, taking as the initial object a being first apprehended in one direction. 'Pharitvā' means touching, making them the object of meditation. 'Viharati' means one maintains the mode of conduct established in the divine abiding. 'Tathā dutiyaṃ' means that just as one dwells pervading any one direction, such as the eastern direction, in the same way, immediately afterward, the second, third, and fourth are to be understood.

Iti uddhanti eteneva ca nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃ disampi evameva. Tattha ca adhoti heṭṭhā. Tiriyanti anudisā. Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimaukkaṭṭhamittasapattamajjhattānippabhedesu attatāya, ‘‘ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti.

Thus, 'uddhaṃ' (upwards) means the upper direction is spoken of in this same manner. 'Adho tiriyaṃ' (downwards and across) means the lower direction and the transverse direction are likewise. Therein, 'adho' means underneath. 'Tiriyaṃ' means the intermediate directions. In this way, the mind imbued with loving-kindness is directed and redirected in all directions, like a horse in a horse-circle. To this extent, the pervasion of loving-kindness has been shown by grasping each direction individually, that is, the limited pervasion. However, 'sabbadhi' and so on is stated to show the unlimited pervasion. Therein, 'sabbadhi' means everywhere. 'Sabbattatāya' means with self-equality in all beings—inferior, middling, superior, friend, enemy, and neutral—without making distinctions like 'this is another being.' Thus it is said.

Atha [Pg.109] vā sabbattatāyāti sabbena cittabhāvena, īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Lokanti sattalokaṃ. Vipulenāti evamādipariyāyadassanato panettha puna ‘‘mettāsahagatenā’’ti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathā-saddo iti-saddo vā na vutto, tasmā puna ‘‘mettāsahagatena cetasā’’ti vuttaṃ. Nigamanavasena vā etaṃ vuttaṃ. Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana taṃ mahaggataṃ. Paguṇavasena appamāṇasattārammaṇavasena ca appamāṇaṃ. Byāpādapaccatthikappahānena averaṃ. Domanassappahānena abyāpajjaṃ. Niddukkhanti vuttaṃ hoti (visuddhi. 1.254). Karuṇā heṭṭhā vuttatthāyeva. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā sāti muditā. ‘‘Averā hontū’’tiādibyāpādappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.

Or, 'sabbattatāya' means with the entire state of mind, without even the slightest distraction outward. 'Sabbāvantaṃ' refers to all beings, meaning connected with all beings. 'Lokaṃ' means the world of beings. 'Vipulena' is seen through such modes of explanation; but here again, 'mettāsahagatena' is stated. Because in this context, terms like 'tathā' or 'iti' are not used for specific pervasion, therefore, 'mettāsahagatena cetasā' is repeated. Or, this is stated for the sake of conclusion. 'Vipulena' here should be understood as vastness in terms of pervasion. In terms of plane, however, it is sublime. Through familiarity, it becomes immeasurable, and through having immeasurable beings as its object, it is boundless. Through the abandonment of hostility, its adversary, it is free from enmity. Through the abandonment of distress, it is free from ill will. It is said to be without suffering (Visuddhi. 1.254). Compassion (karuṇā) has the same meaning as explained below. It is sympathetic joy (muditā) because those associated with it rejoice (modanti), or one rejoices oneself, or it is merely the act of rejoicing. It is equanimity (upekkhā) because one is equanimous (upekkhati) through the abandonment of ill-will and by adopting a neutral state.

Lakkhaṇādito panettha hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā karuṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Pamodalakkhaṇā muditā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahānasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā upekkhā, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehassitāya aññāṇupekkhāya sambhavo vipatti.

Here, the characteristic of loving-kindness (mettā) is the manifestation of a helpful attitude. Its function is to bring about benefit. It manifests as the removal of hostility. Its proximate cause is seeing beings as likeable. The subduing of ill-will is its accomplishment, while the arising of affection is its failure. The characteristic of compassion (karuṇā) is the manifestation of removing suffering. Its function is intolerance of others' suffering. It manifests as non-violence. Its proximate cause is seeing the helplessness of those overwhelmed by suffering. The subduing of violence is its accomplishment, while the arising of sorrow is its failure. The characteristic of sympathetic joy (muditā) is rejoicing. Its function is being free from jealousy. It manifests as the elimination of discontent. Its proximate cause is seeing the success of beings. The subduing of discontent is its accomplishment, while the arising of mirth is its failure. The characteristic of equanimity (upekkhā) is the manifestation of a balanced attitude toward beings. Its function is seeing the equality of beings. It manifests as the quieting of aversion and attachment. Its proximate cause is understanding that beings are owners of their kamma, thinking: "Beings are owners of their kamma; how could they be happy or be freed from suffering, or not decline from their attained success according to whose liking?" The subduing of aversion and attachment is its accomplishment, while the arising of ignorance-based indifference associated with the household life is its failure.

Tattha santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. Itarītarena cīvarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena [Pg.110] kenaci cīvarena, atha kho yathāladdhānaṃ itarītarena yena kenaci santuṭṭho hotīti attho. Cīvarasmiñhi tayo santosā – yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo. Iti ime tayo santose sandhāya ‘‘santuṭṭho hoti itarītarena cīvarena. Yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī’’ti vuttaṃ.

Therein, 'he is content' means he is content by way of contentment with the requisites. 'With any kind of robe' means not with coarse, fine, rough, exquisite, sturdy, or worn-out robes, but content with whatever robe is obtained, whatever it may be—this is the meaning. For regarding robes, there are three kinds of contentment: contentment with what is obtained, contentment according to one's ability, and contentment with what is suitable. The same applies to almsfood and other requisites. Thus, referring to these three kinds of contentment, it is said: 'He is content with any kind of robe. He is content with whatever robe is obtained, whatever it may be.'

Ettha ca cīvaraṃ jānitabbaṃ, cīvarakhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni. Tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarānipi jānitabbāni. Imāni dvādasa kappiyacīvarāni. Kusacīraṃ vākacīraṃ phalakacīraṃ kesakambalaṃ vāḷakambalaṃ potthako cammaṃ ulūkapakkhaṃ rukkhadussaṃ latādussaṃ erakadussaṃ kadalidussaṃ veḷudussanti evamādīni pana akappiyacīvarāni.

Herein, the robe should be understood, the field of robes should be understood, the rags-robe should be understood, contentment with robes should be understood, and the ascetic practices connected with robes should be understood. In this context, 'the robe should be understood' means: the six kinds of robes such as linen, and the six kinds of suitable robes such as fine cloth—these twelve are allowable robes. However, the following are unallowable robes: grass-fiber robes, bark-fiber robes, wood-strip robes, human-hair blankets, horsehair blankets, book-cloth, hide, owl-wing cloth, tree-bark cloth, creeper cloth, eraka-grass cloth, banana-leaf cloth, bamboo-fiber cloth, and so on.

Cīvarakhettanti ‘‘saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā’’ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni.

'The field of robes' means: from the Sangha, from a group, from relatives, from friends, by one's own wealth, or as a rags-robe—thus, from these origins, there are six fields. And by way of the eight matrices, eight fields should be understood.

Paṃsukūlanti sosānikaṃ pāpaṇikaṃ rathiyaṃ saṅkārakūṭaṃ sotthiyaṃ sinānaṃ titthaṃ gatapaccāgataṃ aggiḍaḍḍhaṃ gokhāyitaṃ upacikākhāyitaṃ undūrakhāyitaṃ antacchinnaṃ dasacchinnaṃ dhajāhaṭaṃ thūpaṃ samaṇacīvaraṃ sāmuddiyaṃ ābhisekiyaṃ panthikaṃ vātāhaṭaṃ iddhimayaṃ devadattiyanti tevīsati paṃsukūlāni veditabbāni. Ettha ca sotthiyanti gabbhamalaharaṇaṃ. Gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. Dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. Thūpanti vammike pūjitacīvaraṃ. Sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. Panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. Iddhimayanti ehibhikkhucīvaraṃ. Sesaṃ pākaṭameva.

Rags-robes include: cemetery rags, rags from a shop, street rags, garbage heap rags, rags used after childbirth, bathing rags, rags from a ford, rags from a corpse carried away and returned, rags burned by fire, rags gnawed by cows, rags gnawed by termites, rags gnawed by rats, rags with edges cut from within, rags with edges cut off, rags taken from a flag, rags offered at an anthill, rags used as a recluse's robe, rags from the ocean, rags from an anointing ceremony, rags from the road, rags blown by the wind, rags created by psychic power, and rags given by a deity. These twenty-three types of rags-robes should be understood. Here, 'rags used after childbirth' refers to rags used to wipe away birth fluids. 'Rags from a corpse carried away and returned' refers to a robe wrapped around a corpse, taken to the charnel ground, and the robe then brought back. 'Rags taken from a flag' means rags taken after a flag has been raised. 'Rags offered at an anthill' refers to a robe offered at an anthill. 'Rags from the ocean' means a robe washed ashore by ocean waves. 'Rags from the road' refers to a robe worn by travelers, beaten with stones and discarded out of fear of thieves. 'Rags created by psychic power' refers to the 'come, bhikkhu' robe. The rest are self-evident.

Cīvarasantosoti vīsati cīvarasantosā – cīvare vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso [Pg.111] yathābalasantoso yathāsāruppasantoso udakasantoso dhovanasantoso karaṇasantoso parimāṇasantoso suttasantoso sibbanasantoso rajanasantoso kappasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti. Tattha sādakabhikkhuno temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakkituṃ vaṭṭati. So hi pavāretvā cīvaramāse cīvaraṃ karoti. Paṃsukūliko addhamāseneva karoti. Idaṃ māsaddhamāsamattaṃ vitakkanaṃ vitakkasantoso. Cīvaratthāya gacchantassa pana ‘‘kattha labhissāmī’’ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma. Pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalabhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma. Evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūratova disvā ‘‘etaṃ manāpaṃ bhavissati, etaṃ amanāpa’’nti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma. Evaṃ laddhaṃ gaṇhantassāpi ‘‘ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā’’ti attano pahonakamatteneva santussanaṃ mattapaṭiggahaṇasantoso nāma. Cīvaraṃ pariyesantassa pana ‘‘asukassa gharadvāre manāpaṃ labhissāmī’’ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma.

There are twenty kinds of contentment with robes: contentment in thinking about robes, contentment in going for robes, contentment in seeking robes, contentment in obtaining robes, contentment in receiving the right amount, contentment in avoiding craving, contentment with what is obtained, contentment according to one’s ability, contentment according to suitability, contentment with water, contentment with washing, contentment with making, contentment with measure, contentment with thread, contentment with sewing, contentment with dyeing, contentment with what is permissible, contentment with using, contentment in avoiding hoarding, and contentment in giving away. Here, a diligent monk, having stayed in a fixed residence for three months, is allowed to think about robes for one month. After the Pavāraṇā, he makes robes in the robe month. A rags-robe wearer makes them in half a month. This thinking for a month or half a month is called contentment in thinking. When going for robes, without thinking, "Where will I get them?" but going with a meditation subject as the foremost—this is called contentment in going. When seeking robes, not searching here and there indiscriminately but taking a modest and conscientious monk along—this is called contentment in seeking. While seeking in this way, seeing robes being brought from afar, not thinking, "This will be pleasing, this will not be pleasing," but being content with whatever is obtained, whether coarse or fine—this is called contentment in obtaining. Even when receiving them, thinking, "This much will be enough for a double robe, this much for a single robe," and being content with just what is sufficient for oneself—this is called contentment in receiving the right amount. When seeking robes, not thinking, "At such-and-such a house door, I will get something pleasing," but going along the doors in order—this is called contentment in avoiding craving.

Lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma. Attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma. Manāpaṃ aññassa datvā attanā yena kenaci yāpanaṃ yathāsāruppasantoso nāma. ‘‘Kattha udakaṃ manāpaṃ, kattha amanāpa’’nti avicāretvā yena kenaci dhovanupagena udakena dhovanaṃ udakasantoso nāma. Tathā paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati. Dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. Tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati. Evaṃ dhovitvā karontassa ‘‘idaṃ thūlaṃ, idaṃ sukhuma’’nti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma. Timaṇḍalapaṭicchādanamattasseva karaṇaṃ parimāṇasantoso [Pg.112] nāma. Cīvarakaraṇatthāya pana ‘‘manāpaṃ suttaṃ pariyesissāmī’’ti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃ kiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma.

For one who is able to sustain themself with anything, coarse or fine, to sustain themself with whatever is obtained is called contentment with what is obtained. Knowing one's own strength, to sustain themself with that with which one is able to sustain themself is called contentment according to one's ability. Having given what is pleasing to another, to sustain themself with whatever is at hand is called contentment according to suitability. Washing with any water suitable for washing, without considering "Where is the water pleasant? Where is it unpleasant?" is called contentment with water. However, one should avoid using water that is pale, muddy, red ochre colored, foul-smelling, mixed with decayed leaves, or dirty. When washing, contentment with washing means not beating the robe with a mallet or the like, but washing it by rubbing with the hands. If it does not become clean, it is also permissible to wash by putting leaves into heated water. Having washed in this way, without being annoyed, thinking "This is coarse, this is fine," but proceeding with the task according to one's capacity, is called contentment in making. Making only enough to cover the three circles of the body is called contentment with measure. When making robes, without considering "I will search for pleasing thread," but simply taking whatever thread is found on the streets, at shrines, or placed at one's feet—this is called contentment with thread.

Kusibandhanakāle pana aṅgulimatte sattavāre na vijjhitabbaṃ. Evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. Tivaṅgulamatte pana sattavāre vijjhitabbaṃ. Evaṃ karontassa maggapaṭipannenāpi sahāyena bhavitabbaṃ. Yo na hoti, tassa vattabhedo. Ayaṃ sibbanasantoso nāma. Rajantena pana kāḷakacchakādīni pariyesantena na rajitabbaṃ, somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. Alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ. Ayaṃ rajanasantoso nāma. Nīlakaddamakāḷasāmesu yaṃ kiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakappakaraṇaṃ kappasantoso nāma.

When sewing a seam, one should not pierce seven times within a finger's breadth. For a monk who does this, there is no breach of duty even if he has no helper. However, one should pierce seven times within three finger's breadths. For a monk who does this, even one who is practicing the path must be a helper. If he is not, there is a breach of duty. This is called contentment with sewing. When dyeing, one should not search for and dye with black dyes such as kāḷakacchaka; one should dye with what is obtained from somavakka bark and the like. If nothing is obtained, one should take dye from bark discarded by people in the forest, or dye-scum discarded after being boiled by monks, and dye with that. This is called contentment with dyeing. Taking anything from blue clay, black mud, or dark earth, and making the permissible mark with it so that it is as conspicuous as if one were sitting on an elephant's back, is called contentment with what is permissible.

Hirikopīnapaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma. Dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. Katampi ce antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā, yāva āgamanā ṭhapetuṃ vaṭṭati, āgatamattesu tesu dātabbaṃ. Dātuṃ asakkontena adhiṭṭhātabbaṃ. Aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. Anadhiṭṭhitameva hi sannidhi hoti. Adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. Ayaṃ sannidhiparivajjanasantoso nāma. Vissajjentena pana mukhaṃ oloketvā na dātabbaṃ, sāraṇīyadhamme ṭhatvāva vissajjetabbanti ayaṃ vissajjanasantoso nāma.

Using a robe only for the purpose of covering one's private parts is called contentment with use. If one obtains cloth but does not obtain thread, a needle, or a robe-maker, it is permissible to set it aside. However, if one does obtain them, it is not permissible. Even if one wishes to give a made robe to a pupil or others, but they are not present, it is permissible to set it aside until they arrive. Once they have arrived, it should be given. If one is unable to give it, it should be designated. If another robe is available, it is also permissible to designate it as a spread. For that which is not designated is hoarding. That which is designated is not—so said the Elder Mahāsīva. This is called contentment with avoiding hoarding. When giving something away, one should not give it looking at the face. Instead, one should give while established in the qualities that inspire recollection. This is called contentment with giving away.

Cīvarapaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. Iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni dve dhutaṅgāni gopeti, imāni gopento cīvarasantosamahāariyavaṃsavasena santuṭṭho hoti.

The ascetic practices connected with robes are the rag-robe-wearer's practice and the three-robe-wearer's practice. Thus, fulfilling the great noble lineage of contentment with robes, a Paccekabuddha maintains these two ascetic practices. Maintaining these, he is content in accordance with the great noble lineage of contentment with robes.

Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti[Pg.113]. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. Tathārūpo so paccekasambuddho taṃ dassetuṃ ‘‘itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti vuttaṃ.

One person is content, but does not speak in praise of contentment. One is not content, but speaks in praise of contentment. One is neither content, nor speaks in praise of contentment. One is both content and speaks in praise of contentment. Such is the Paccekabuddha; to show this, it is said: 'and a speaker in praise of contentment with any kind of robe.'

Anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Appatirūpanti ayuttaṃ. Aladdhā cāti alabhitvā. Yathā ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, paccekasambuddho evaṃ aladdhā ca cīvaraṃ na paritassati. Laddhā cāti dhammena samena labhitvā. Adhigatoti vigatalobhagiddho. Amucchitoti adhimattataṇhāya mucchanaṃ anāpanno. Anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti ‘‘yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) vuttaṃ nissaraṇameva pajānanto.

Improper seeking refers to the various kinds of improper seeking, which are classified as employing messengers, going on errands, and various forms of insistence. Unsuitable means inappropriate. Not having obtained means not having acquired. For example, a certain monk thinks, "How shall I obtain a robe?" and, associating with meritorious monks, becomes agitated and anxious while engaging in deception. But a Paccekabuddha, even when not having obtained a robe, does not become anxious. Having obtained means having acquired it righteously and equitably. Attained means free from greed and avidity. Not infatuated means not having fallen into the swoon of excessive craving. Not obsessed means not overcome or enveloped by craving. Seeing the danger means seeing the danger in the offense of improper seeking and in greedy consumption. With the wisdom of escape means knowing only the escape, as stated: "Only to ward off the cold" (MN 2; AN 6.58).

Itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. Nevattānukkaṃsetīti yathā panidhekacco ‘‘ahaṃ paṃsukūliko, mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī’’ti attukkaṃsanaṃ karoti. Evaṃ so attukkaṃsanaṃ na karoti. Na paraṃ vambhetīti ‘‘ime panaññe bhikkhū na paṃsukūlikāti vā paṃsukūlikamattampi etesaṃ natthī’’ti vā evaṃ paraṃ na vambheti. Yo hi tattha dakkhoti yo tasmiṃ cīvarasantose vaṇṇavādī. Tāsu vā dakkho cheko byatto. Analasoti sātaccakiriyāya ālasiyavirahito. Sampajāno patissatoti sampajānapaññāya ceva satiyā ca yutto. Ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito.

Contentment with any kind of robe means contentment with whatever robe. He does not exalt himself: just as someone here might engage in self-exaltation, saying, "I am a rag-robe-wearer; I took up the rag-robe-wearer's practice right at my ordination. Who is there like me?" In this way, he does not engage in self-exaltation. Nor does he disparage others: he does not disparage others, saying, "These other monks are not rag-robe-wearers," or "They do not have even a bit of the rag-robe-wearer's practice." One who is skilled therein means one who is a speaker in praise of that contentment with robes, or one who is skilled, clever, and expert in those qualities. Not lazy means devoid of laziness in continuous practice. Clearly comprehending and mindful means endowed with the wisdom of clear comprehension and with mindfulness. Established in the noble lineage means founded in the noble lineage.

Itarītarena piṇḍapātenāti yena kenaci piṇḍapātena. Etthapi piṇḍapāto jānitabbo, piṇḍapātakhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. Tattha piṇḍapātoti odano kummāso sattu maccho maṃsaṃ khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ yāgu khādanīyaṃ sāyanīyaṃ lehanīyanti soḷasa piṇḍapātā.

With any kind of almsfood means with whatever almsfood. Herein, almsfood should be known, the field of almsfood should be known, contentment with almsfood should be known, and the ascetic practice connected with almsfood should be known. Therein, almsfood means: cooked rice, gruel, flour, fish, meat, milk, curd, ghee, fresh butter, oil, honey, molasses, rice-porridge, hard food, soft food, and food to be licked—these are the sixteen kinds of almsfood.

Piṇḍapātakhettanti [Pg.114] saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ dhurabhattaṃ kuṭibhattaṃ vārabhattaṃ vihārabhattanti pannarasa piṇḍapātakhettāni.

The fields of almsfood are fifteen: food for the Sangha, food by designation, food by invitation, food by ticket, fortnightly food, food for the observance day, food for the first day of the fortnight, food for visitors, food for travelers, food for the sick, food for a sick-attendant, food from a regular distribution, food brought to one's lodging, food by turn, and food of the monastery.

Piṇḍapātasantosoti piṇḍapāte vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso paṭiggahaṇasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso yathābalasantoso yathāsāruppasantoso upakārasantoso parimāṇasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti pannarasa santosā. Tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. Piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therupaṭṭhānakāle ‘‘sve kattha piṇḍāya carissāmā’’ti ‘‘asukagāme, bhante’’ti ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. Ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. Tato paṭṭhāya vitakkento pana ariyavaṃsā cuto hoti paribāhiro. Ayaṃ vitakkasantoso nāma. Piṇḍāya pavisantena pana ‘‘kuhiṃ labhissāmī’’ti acintetvā kammaṭṭhānasīsena gantabbaṃ. Ayaṃ gamanasantoso nāma. Pariyesantena yaṃ vā taṃ vā aggahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. Ayaṃ pariyesanasantoso nāma. Dūratova āhariyamānaṃ disvā ‘‘etaṃ manāpaṃ, etaṃ amanāpa’’nti cittaṃ na uppādetabbaṃ. Ayaṃ paṭilābhasantoso nāma. ‘‘Idaṃ manāpaṃ gaṇhissāmi, idaṃ amanāpaṃ na gaṇhissāmī’’ti acintetvā yaṃ kiñci yāpanamattaṃ gahetabbameva. Ayaṃ paṭiggahaṇasantoso nāma.

Contentment with almsfood comprises fifteen kinds of contentment: contentment in thought, contentment in going, contentment in seeking, contentment in obtaining, contentment in receiving, contentment in receiving a measured amount, contentment in avoiding greed, contentment with what is obtained, contentment according to one's strength, contentment according to suitability, contentment in usefulness, contentment in measure, contentment in consumption, contentment in avoiding storage, and contentment in giving away. Therein, a practitioner, having washed his face, reflects. But one traveling with a group of alms-gatherers, at the time of attending on the elders in the evening, should reflect only this much: "Where shall we go for alms tomorrow?" "In such-and-such a village, venerable sir." From then on, he should not reflect further. One practicing alone should reflect while standing in a place for reflection. But one who reflects from that point onwards falls away from the noble lineage and is an outsider. This is called contentment in thought. When entering for alms, one should not think, "Where will I obtain it?" but should go with the meditation subject foremost. This is called contentment in going. When seeking, one should not accept from just anyone, but should seek only from the modest and amiable. This is called contentment in seeking. Upon seeing food being brought from afar, one should not give rise to the thought, "This is desirable, this is undesirable." This is called contentment in obtaining. Without thinking, "I will take this desirable thing; I will not take this undesirable thing," one should take only what is sufficient for sustenance. This is called contentment in receiving.

Ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo bahu, dāyakopi bahudātukāmo, pamāṇeneva gahetabbaṃ. Deyyadhammopi na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo na bahu, dāyako pana bahudātukāmo, pamāṇena gahetabbaṃ. Paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti. Vijātamātuyāpissa cittaṃ gahetuṃ na sakkoti. Iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattapaṭiggahaṇasantoso nāma. Aḍḍhakulāniyeva agantvā dvārapaṭipāṭiyā [Pg.115] gantabbaṃ. Ayaṃ loluppavivajjanasantoso nāma. Yathālābhasantosādayo cīvare vuttanayā eva.

Herein, if the items to be given are abundant, but the donor wishes to give little, one should take little. If the items to be given are abundant and the donor also wishes to give much, one should take only a measured amount. If the items to be given are not abundant and the donor also wishes to give little, one should take little. If the items to be given are not abundant, but the donor wishes to give much, one should take a measured amount. For one who does not know the measure in receiving corrupts people’s faith, wastes the gift of faith, and does not foster the teaching. He is unable to win even the heart of the mother who bore him. Thus, one should receive only after knowing the measure—this is called contentment in receiving a measured amount. One should not go only to wealthy families, but should proceed in order from door to door. This is called contentment in avoiding greed. Contentment with whatever is obtained, and the others, are in the same way as stated regarding robes.

Piṇḍapātaṃ paribhuñjitvā ‘‘samaṇadhammaṃ anupālessāmī’’ti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma. Pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ. Anupasampanne sati tena gāhāpetabbaṃ, asati āharāpetvā paṭiggahaṇaparimāṇamattaṃ gahetabbaṃ. Ayaṃ parimāṇasantoso nāma. Jighacchāya paṭivinodanaṃ ‘‘na idamettha nissaraṇa’’nti evaṃ paribhuñjanaṃ paribhogasantoso nāma. Nidahitvā na paribhuñjitabbaṃ. Ayaṃ sannidhiparivajjanasantoso nāma. Mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. Ayaṃ vissajjanasantoso nāma.

Consuming almsfood after knowing its benefit thus, "I will maintain the ascetic's practice," is called contentment in usefulness. A bowl brought filled to the brim should not be accepted. If there is an unordained person present, one should have him take it; if not, one should have it brought and take only a measured amount for receiving. This is called contentment in measure. Dispelling hunger, consuming with the thought, 'This is not the escape herein'—this is called contentment in consumption. One should not consume what has been stored. This is called contentment in avoiding storage. Without looking at the donor's face, established in qualities that inspire friendliness, one should give away alms. This is called contentment in giving away.

Piṇḍapātapaṭisaṃyuttāni pana pañca dhutaṅgāni piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅganti. Iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni pañca dhutaṅgāni gopeti, imāni gopento piṇḍapātasantosamahāariyavaṃsavasena santuṭṭho hoti. Vaṇṇavādītiādīni vuttanayeneva veditabbāni.

Now, five ascetic practices are connected with almsfood: the alms-food-eater's practice, the house-to-house-goer's practice, the one-sessioner's practice, the bowl-eater's practice, and the later-food-refuser's practice. Thus, fulfilling the great noble lineage of contentment with almsfood, a Paccekabuddha maintains these five ascetic practices; by maintaining these, he is content by way of the great noble lineage of contentment with almsfood. Terms such as 'one who speaks in praise' should be understood in the same way as previously explained.

Senāsanānīti idha senāsanaṃ jānitabbaṃ, senāsanakhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanapaṭisaṃyuttadhutaṅgaṃ jānitabbaṃ. Tattha senāsananti mañco pīṭhaṃ bhisi bimbohanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā leṇaṃ aṭṭo māḷo veḷugumbo rukkhamūlaṃ yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni.

Dwelling places: here, a dwelling place should be understood, the field of dwelling places should be understood, contentment with dwelling places should be understood, and the ascetic practices associated with dwelling places should be understood. Herein, a dwelling place refers to a couch, a chair, a mattress, a pillow, a monastery, a lean-to, a mansion, a storied building, a cave, a rock shelter, a watchtower, a pavilion, a bamboo grove, the foot of a tree, or wherever monks retire—these are the fifteen dwelling places.

Senāsanakhettanti saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vāti cha khettāni.

The field of dwelling places: that is, from the Sangha, from a group, from relatives, from friends, from one’s own means, or from a dust-heap—these are the six fields.

Senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. Te piṇḍapāte vuttanayeneva veditabbā. Senāsanapaṭisaṃyuttāni pana pañca dhutaṅgāni āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅganti. Iti senāsanasantosaṃ mahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni pañca dhutaṅgāni gopeti, imāni gopento senāsanasantosamahāariyavaṃsavasena santuṭṭho hoti.

Contentment with dwelling places: that is, the fifteen kinds of contentment regarding dwelling places, such as contentment in thought. These should be understood in the same way as described for almsfood. Moreover, there are five ascetic practices connected with dwelling places: the forest-dweller's practice, the tree-root-dweller's practice, the open-air-dweller's practice, the charnel-ground-dweller's practice, and the any-lodging-user's practice. Thus, fulfilling the great noble lineage of contentment with dwelling places, a Paccekabuddha maintains these five ascetic practices. By maintaining these, he is content by way of the great noble lineage of contentment with dwelling places.

Iti [Pg.116] āyasmā dhammasenāpati sāriputtatthero pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyapiṇḍapātasantosaṃ kathetvā sineruṃ ukkhipento viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni gilānapaccayasantosaṃ ariyavaṃsaṃ kathetuṃ ‘‘santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārenā’’tiādimāha. Taṃ piṇḍapātagatikameva. Tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. Bhāvanārāmaariyavaṃso pana idha anāgato, nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajati (dī. ni. aṭṭha. 3.309; a. ni. aṭṭha. 2.4.28). Vuttampi cetaṃ –

Thus the Venerable General of the Dhamma, the Elder Sāriputta, like one spreading out the earth, filling the ocean’s depths, or expanding the sky, first spoke on the noble lineage of contentment with robes. Like raising the moon or lifting up the sun, he then spoke on the noble lineage of contentment with almsfood. Like lifting up Mount Sineru, he next spoke on the noble lineage of contentment with lodgings. Now, to explain the noble lineage of contentment with medicinal requisites for the sick, he begins: “One is content with whatever medicinal requisites for the sick are available.” This too is of the same nature as the practice regarding almsfood. There, one should be content with what is obtained, according to one’s strength, and according to what is suitable. However, the noble lineage of delighting in meditation is not mentioned here; the sitter's practice belongs to the noble lineage of delighting in meditation (Dī. Ni. Aṭṭha. 3.309; A. Ni. Aṭṭha. 2.4.28). And this has been said:

‘‘Pañca senāsane vuttā, pañca āhāranissitā;

Eko vīriyasaṃyutto, dve ca cīvaranissitā’’ti. (dī. ni. aṭṭha. 3.309;

a. ni. aṭṭha. 2.4.28);

“Five are stated concerning dwellings, five concerning reliance on food; one is connected with energy, and two concerning reliance on robes.” (Dī. Ni. Aṭṭha. 3.309; A. Ni. Aṭṭha. 2.4.28);

Porāṇe aggaññe ariyavaṃse ṭhitoti ettha porāṇeti na adhunuppattike. Aggaññeti aggehi jānitabbe. Ariyavaṃseti ariyānaṃ vaṃse. Yathā hi khattiyavaṃso brāhmaṇavaṃso vessavaṃso suddavaṃso samaṇavaṃso kulavaṃso rājavaṃso, evamayampi aṭṭhamo ariyavaṃso, ariyatanti ariyapaveṇi nāma hoti. So kho panāyaṃ vaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kālānusārigandhādayo viya aggamakkhāyati. Ke pana te ariyā, yesaṃ eso vaṃsoti? Ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno…pe… imasmiṃ kappe kakusandho koṇāgamano kassapo amhākaṃ bhagavā gotamoti cattāro buddhā uppannā, tesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Api ca atītānāgatapaccuppannānaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ ariyānaṃ vaṃsoti ariyavaṃso, tasmiṃ ariyavaṃse (a. ni. aṭṭha. 2.4.28). Ṭhitoti patiṭṭhito. Sesaṃ vuttanayeneva veditabbaṃ.

Regarding the phrase 'established in the ancient, foremost, noble lineage,' here 'ancient' (porāṇa) means not recently arisen. 'Foremost' (aggañña) means that which should be known by the foremost ones. 'Noble lineage' (ariyavaṃsa) means the lineage of the noble ones. Just as there are the lineages of warriors, brahmins, merchants, laborers, ascetics, families, and kings, so too is this the eighth, the noble lineage, which is called the noble tradition or noble succession. This lineage is declared supreme among these other lineages, just as the fragrance of kālānusārī is supreme among fragrances such as that of roots. But who are these noble ones whose lineage this is? The noble ones are called the Buddhas, the Paccekabuddhas, and the disciples of the Tathāgata; this is the lineage of these noble ones. For before this, at the culmination of four incalculable eons and one hundred thousand eons, four Buddhas arose: Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara. They were noble, and this is their noble lineage. After the final passing of those Buddhas, an incalculable eon having passed, the Buddha named Koṇḍañña arose… and so on… in this eon, four Buddhas have arisen: Kakusandha, Koṇāgamana, Kassapa, and our Blessed One, Gotama. They are noble, and this is their noble lineage. Moreover, the lineage of all past, future, and present Buddhas, Paccekabuddhas, and disciples of the Buddhas is the noble lineage. In that noble lineage (A. Ni. Aṭṭha. 2.4.28), 'established' (ṭhita) means firmly established (patiṭṭhita). The rest should be understood in the same way as has been explained.

Aṭṭhamagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Eighth Verse.

129. Navame [Pg.117] ayaṃ yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etamahaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbaṃ.

129. In the ninth verse, this is the connection: Some who have gone forth are difficult to associate with, being overcome by discontent, and so too are some householders living at home. Disgusted by this state of being difficult to associate with, I undertook insight meditation and attained solitary enlightenment. The rest should be understood as before.

Niddese anassavāti vacanaṃ assavanakā. Avacanakarāti dubbacā. Paṭilomavuttinoti paccanīkaṃ kathanasīlā, paṭimallā hutvā pavattantīti attho. Aññeneva mukhaṃ karontīti ovādadāyake disvā mukhaṃ parivattetvā aññaṃ disābhāgaṃ olokenti. Abyāvaṭo hutvāti avāvaṭo hutvā. Anapekkho hutvāti anallīno hutvā.

In the exposition, 'anassavā' means not obedient. 'Avacanakarā' means difficult to speak to. 'Paṭilomavuttino' means having a habit of contrary speech, behaving as opponents—that is the meaning. 'Aññeneva mukhaṃ karonti' means, upon seeing one who gives advice, they turn their face away and look in another direction. 'Abyāvaṭo hutvā' means being unengaged. 'Anapekkho hutvā' means being unattached.

Navamagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Ninth Verse.

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

130. In the tenth verse, 'oropayitvā' means removing. 'Gihibyañjanāni' refers to hair, beard, white clothes, ornaments, garlands, perfumes, unguents, women, children, female and male servants, and so on. These signify the state of a householder, hence they are called 'gihibyañjanāni.' 'Sañchinnapatta' means a fallen leaf. 'Chetvāna' means cutting off with the knowledge of the path. 'Vīro' means endowed with the energy of the path. 'Gihibandhanāni' means the bonds of sensual pleasures. For sensual pleasures are the bonds of householders. This, for now, is the meaning of the words.

Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evañhi cintayamāno vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti (su. ni. aṭṭha. 1.44). Sesaṃ purimanayeneva jānitabbaṃ.

This, however, is the intention: “Oh, that I too, having cast off the signs of a householder, might be like a koviḷāra tree with its leaves cut off!” Thinking thus, I undertook insight and attained individual enlightenment (see Snp-A 1.44). The rest should be understood as before.

Niddese sārāsanañcāti sāraṃ āsanaṃ. Chinnānīti gaḷitāni. Sañchinnānīti nipaṇṇāni. Patitānīti vaṇṭato muttāni. Paripatitānīti bhūmiyaṃ patitāni.

In the exposition, 'sārāsanañca' means heartwood and a seat. 'Chinnāni' means decayed. 'Sañchinnāni' means laid down. 'Patitāni' means released from the stalk. 'Paripatitāni' means fallen to the ground.

Dasamagāthāniddesavaṇṇanā.

The Commentary on the Exposition of the Tenth Verse.

Paṭhamavaggavaṇṇanā niṭṭhitā.

The Commentary on the First Section is concluded.

2. Dutiyavaggavaṇṇanā

2. The Commentary on the Second Section

131-2. Dutiyavaggassa [Pg.118] paṭhamadvaye nipakanti pakatinipuṇaṃ paṇḍitaṃ kasiṇaparikammādīsu kusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Api ca dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā paṭirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā vijitaṃ raṭṭhaṃ pahāya eko cari, yathā ca mahājanako evaṃ ekova careti ayampi etassattho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritaṃ (su. ni. aṭṭha. 1.45-46). Niddese vattabbaṃ natthi.

In the first two verses of the second section, 'nipaka' means one who is naturally skilled, proficient, and wise in the preparatory work of kasiṇas and so forth. 'Sādhuvihārī' refers to one endowed with either absorption-dwelling or access-dwelling. 'Dhīra' means endowed with steadfastness. There, the quality of steadfastness is stated by way of skillfulness. Here, however, the meaning is simply being endowed with steadfastness. Steadfastness is unwavering effort; it is a designation for energy that proceeds thus: 'Let my skin, sinews, and bones wither away' (MN 2.184; AN 2.5; Mahāni. 196). Moreover, one who has rejected evil is also called 'dhīra.' 'Just as a king abandons a conquered kingdom' means that just as a rival king, knowing that 'a conquered kingdom brings no benefit,' abandons the kingdom and wanders alone, so too should one abandon foolish companions and wander alone. Alternatively, 'just as a king abandons a kingdom' means that just as King Sutasoma abandoned his conquered kingdom and wandered alone, or as King Mahājanaka did, so should one wander alone—this is also the meaning. The rest can be understood in accordance with what has been previously stated, so it is not elaborated upon (Snp-A 1.45-46). There is nothing further to say in the Niddesa.

Paṭhamadvayaṃ.

The first pair.

133. Tatiyagāthā padatthato uttānā eva. Kevalañca pana sahāyasampadanti ettha asekkhehi sīlādikkhandhehi sampannā sahāyā eva ‘‘sahāyasampadā’’ti veditabbā. Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samāsevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññasamadhāraṇena kukkuccavinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ vajjetvā dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi hi evaṃ caranto imaṃ sampattiṃ adhigatomhīti (su. ni. aṭṭha. 1.47). Niddeso vuttanayo eva.

133. The third verse is clear in its word-meaning. Here, 'excellence of companionship' (sahāyasampadā) is to be understood as companions who are Arahants, endowed with the aggregates of virtue and so forth. The explanation here is as follows: this excellence of companionship that has been described—we certainly praise it, we unequivocally commend it. How so? The best companions should be associated with. Why? For one who associates with those superior in virtue and other qualities, unarisen virtuous qualities arise, and those already arisen grow, increase, and reach fullness. For one who associates with equals, through mutual support and the dispelling of anxiety, what has been gained does not decline. But if one does not find such companions—whether superior or equal—then, avoiding deceitful and wrong livelihoods, eating food obtained righteously and impartially, and not giving rise to resentment or attachment, a clansman who desires the goal should wander alone like a rhinoceros horn, blameless in his eating. For I too, practicing thus, have attained this accomplishment (Snp-A 1.47). The Niddesa follows the method already described.

Tatiyaṃ.

The third.

134. Catutthe [Pg.119] disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapāṭho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse sati aghaṭṭanā’’ti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.48). Nūpurānīti valayāni. ‘‘Niyurā’’ti keci vadanti. Ghaṭṭentīti aññamaññaṃ hananti.

134. In the fourth [verse], 'having seen' (disvā) means having looked. 'Of gold' (suvaṇṇassa) means of kañcana. 'Bracelets' (valayāni) is a textual supplement; this is the meaning of the supplemented reading. 'Radiant' (pabhassarāni) means having the nature of shining; it is said to be 'luminous'. The rest of the word-meanings are straightforward. This is the connection: Having seen the golden bracelets on his arm and thinking, 'When there is dwelling in a group, there is clashing; when there is dwelling alone, there is no clashing,' he began insight and attained individual enlightenment. The rest is as explained previously (Snp-A 1.48). 'Anklets' (nūpurāni) means bracelets. Some say 'niyurā'. 'Clashing' (ghaṭṭenti) means striking each other.

Catutthaṃ.

The fourth.

135. Pañcamagāthā padatthato uttānā eva. Ayaṃ pana ettha adhippāyo – yvāyaṃ etena dutīyena kumārena sītuṇhādīni nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo, tasmiṃ sinehavasena abhisajjanā vā jātā. Sace ahaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati. Yathā idāni, evaṃ dutīyena saha mamassa, vācābhilāpo abhisajjanā vā. Ubhayampi cetaṃ antarāyakaraṃ visesādhigamassāti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti (su. ni. aṭṭha. 1.49). Sesaṃ vuttanayameva.

135. The word-meanings of the fifth verse are straightforward. Here, however, this is the intended meaning: From living together with that second prince, who would inform me about the cold, heat, and so on, and whom I was instructing, there arose in me either verbal expression or an attachment born of affection for him. If I do not abandon this, then in the future it will be the same. Just as now, so too with a second person, there will be my verbal expression or attachment. Both of these are obstacles to the attainment of distinction. Seeing this danger in the future, I abandoned him, practiced wisely, and attained individual enlightenment (Snp-A 1.49). The rest is as explained previously.

Pañcamaṃ.

The fifth.

136. Chaṭṭhe kāmāti dve kāmā vatthukāmā ca kilesakāmā ca. Tattha vatthukāmā manāpiyā rūpādayo dhammā, kilesakāmā chandādayo sabbepi rāgappabhedā. Idha pana vatthukāmā adhippetā. Rūpādianekappakārena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramentīti manoramā. Virūparūpenāti virūpena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayena veditabbaṃ (su. ni. aṭṭha. 1.50).

136. In the sixth [verse], 'sensual pleasures' (kāmā) refers to two kinds of sensual pleasures: sensual pleasures as objects (vatthukāmā) and sensual pleasures as defilements (kilesakāmā). Herein, sensual pleasures as objects are pleasing phenomena such as forms and so forth; sensual pleasures as defilements are all varieties of lust, such as craving and so forth. Here, however, sensual pleasures as objects are intended. They are variegated in many ways by means of forms and so forth. They are sweet by way of the world's allure. They delight the minds of foolish ordinary people, hence they are called 'mind-delighting' (manoramā). 'With diverse forms' (virūparūpena) means with a diverse form, that is to say, with various intrinsic natures. For they are variegated by way of forms and so forth, and even among forms, they are of various forms by way of blue and so forth. Thus, with such diverse forms, repeatedly showing allurements, they churn the mind and do not allow one to delight in the monastic life. The rest here is evident. The conclusion should also be connected with two or three words and understood in the manner explained in the previous verses (Snp-A 1.50).

Kāmaguṇāti [Pg.120] kāmayitabbaṭṭhena kāmā. Bandhanaṭṭhena guṇā. ‘‘Anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti (mahāva. 348) ettha paṭalaṭṭho guṇaṭṭho. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho guṇaṭṭho. ‘‘Antaṃ antaguṇaṃ (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāra), kayirā mālāguṇe bahū’’ti ettha bandhanaṭṭho guṇaṭṭho. Idhāpi eseva adhippeto, tena vuttaṃ – ‘‘bandhanaṭṭhena guṇā’’ti. Cakkhuviññeyyāti cakkhuviññāṇena passitabbā. Etenupāyena sotaviññeyyādīsupi attho veditabbo. Iṭṭhāti pariyiṭṭhā vā hontu, mā vā, iṭṭhārammaṇabhūtāti attho. Kantāti kāmanīyā. Manāpāti manavaḍḍhanakā. Piyarūpāti piyajātikā. Kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā. Rajanīyāti rajjaniyā, rāguppattikāraṇabhūtāti attho.

'Sensual strands' (kāmaguṇā) are 'sensual pleasures' (kāmā) in the sense of being desired, and 'strands' (guṇā) in the sense of binding. In 'Monks, I allow a double-layered outer robe for unworn cloths' (Vin-Mv 8.15.2), 'guṇa' is in the sense of a layer. In 'The times pass, the nights cross over, the stages of age are gradually left behind' (SN 1.4), 'guṇa' is in the sense of a collection. In 'A hundredfold gift should be expected' (MN 142), 'guṇa' is in the sense of benefit. In 'The intestine, the intestinal cord' (DN 22; MN 10; Kp 3) and 'one should make many garland strands,' 'guṇa' is in the sense of binding. Here too, this very meaning is intended, hence it is said: 'strands' (guṇā) in the sense of binding. 'Cognizable by the eye' (cakkhuviññeyyā) means to be seen by eye-consciousness. By this method, the meaning should be understood also in the case of 'cognizable by the ear' and so forth. 'Pleasing' (iṭṭhā) means whether they are sought after or not, the meaning is that they are desirable objects. 'Desirable' (kantā) means lovely. 'Agreeable' (manāpā) means mind-enhancing. 'Lovely' (piyarūpā) means of a dear nature. 'Connected with sensual pleasure' (kāmūpasaṃhitā) means connected with the sensual pleasure that arises by taking them as an object. 'Provoking passion' (rajanīyā) means capable of arousing passion, that is to say, being the cause for the arising of lust.

Yadi muddāyātiādīsu muddāti aṅgulipabbesu saññaṃ ṭhapetvā hatthamuddā. Gaṇanāti acchiddagaṇanā. Saṅkhānanti piṇḍagaṇanā. Yāya khettaṃ oloketvā ‘‘idha ettakā vīhī bhavissanti’’, rukkhaṃ oloketvā ‘‘idha ettakāni phalāni bhavissanti’’, ākāsaṃ oloketvā ‘‘ime ākāse sakuṇā ettakā nāma bhavissantī’’ti jānanti. Kasīti kasikammaṃ. Vaṇijjāti jaṅghavaṇijjathalavaṇijjādivaṇippatho. Gorakkhanti attano vā paresaṃ vā gāvo rakkhitvā pañcagorasavikkayena jīvanakammaṃ. Issattho vuccati āvudhaṃ gahetvā upaṭṭhānakammaṃ. Rājaporisanti vinā āvudhena rājakammaṃ katvā rājupaṭṭhānaṃ. Sippaññataranti gahitāvasesahatthiassasippādi.

In 'if by gesture' (yadi muddāya) and so forth, 'gesture' (muddā) means a hand-sign, fixing the perception on the finger joints. 'Counting' (gaṇanā) means counting without error. 'Calculation' (saṅkhāna) means aggregate counting. By this, observing a field, they know, 'Here, there will be this much rice.' Observing a tree, they know, 'Here, there will be this many fruits.' Observing the sky, they know, 'In this sky, there will be this many birds.' 'Farming' (kasī) means agricultural work. 'Trade' (vaṇijjā) refers to the path of commerce, such as trade by foot, trade by land, and so forth. 'Cattle-tending' (gorakkha) means the livelihood of protecting one's own or others' cattle and selling the five products of the cow. 'Archery' (issattha) refers to the duty of attending while bearing arms. 'Royal service' (rājaporisa) means performing royal duties without arms, that is to say, royal attendance. 'Any other craft' (sippaññatara) refers to the remaining crafts such as those related to elephants and horses, and so forth.

Sītassa purakkhatoti lakkhaṃ viya sarassa sītassa purato ṭhito, sītena bādhiyamānoti attho. Uṇhepi eseva nayo. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikā. Makasāti sabbamakkhikā. Sarīsapāti ye keci saritvā gacchanti. Rissamānoti pīḷiyamāno ruppamāno ghaṭṭiyamāno. Mīyamānoti maramāno. Ayaṃ, bhikkhaveti bhikkhave, ayaṃ muddādīhi jīvikakappanaṃ āgamma sītādipaccayo ābādho. Kāmānaṃ ādīnavoti kāmesu [Pg.121] upaddavo, upasaggoti attho. Sandiṭṭhikoti paccakkho sāmaṃ passitabbo. Dukkhakkhandhoti dukkharāsi. Kāmahetūtiādīsu paccayaṭṭhena kāmā assa hetūti kāmahetu. Mūlaṭṭhena kāmā nidānamassāti kāmanidāno. Liṅgavipallāsena pana ‘‘kāmanidāna’’nti vutto. Kāraṇaṭṭhena kāmā adhikaraṇaṃ assāti kāmādhikaraṇo. Liṅgavipallāseneva pana ‘‘kāmādhikaraṇa’’nti vutto. Kāmānameva hetūti idaṃ niyamavacanaṃ kāmapaccayā uppajjatiyevāti attho.

'He is oppressed by cold' (sītassa purakkhato) means he stands before the cold like a target for an arrow; the meaning is that he is afflicted by cold. The same method applies to heat. Among 'gadflies' (ḍaṃsādīsu), 'gadfly' (ḍaṃsā) means the tawny fly. 'Mosquitoes' (makasā) means all kinds of flies. 'Creeping creatures' (sarīsapā) refers to any creatures that move by crawling. 'Afflicted' (rissamāno) means being oppressed, distressed, or harassed. 'Dying' (mīyamāno) means perishing. 'Monks, this' (ayaṃ, bhikkhave) – this affliction, such as cold, arises due to making a living by means of hand gestures and so forth. 'The danger of sensual pleasures' (kāmānaṃ ādīnavo) means trouble or affliction in sensual pleasures. 'Visible' (sandiṭṭhiko) means directly observable, to be seen by oneself. 'A mass of suffering' (dukkhakkhandho) means a heap of suffering. In 'because of sensual pleasures' (kāmahetū) and so forth, 'sensual pleasures' (kāmā) are the cause in the sense of condition, hence 'because of sensual pleasures' (kāmahetu). In the sense of root, sensual pleasures are its source, hence 'originating from sensual pleasures' (kāmanidāno). But due to a grammatical inversion, it is said 'originating from sensual pleasures'. In the sense of reason, sensual pleasures are its basis, hence 'grounded in sensual pleasures' (kāmādhikaraṇo). But due to a grammatical inversion, it is said 'grounded in sensual pleasures'. 'Sensual pleasures alone are the cause' – this is a definitive statement, meaning it arises solely dependent on sensual pleasures.

Uṭṭhahatoti ājīvasamuṭṭhāpakavīriyena uṭṭhahantassa. Ghaṭatoti taṃ vīriyaṃ pubbenāparaṃ ghaṭentassa. Vāyamatoti vāyāmaṃ parakkamaṃ payogaṃ karontassa. Nābhinipphajjantīti na nipphajjanti, hatthaṃ nābhiruhanti. Socatīti citte uppannabalavasokena socati. Kilamatīti kāye uppannadukkhena kilamati. Paridevatīti vācāya paridevati. Urattāḷinti uraṃ tāḷetvā. Kandatīti rodati. Sammohaṃ āpajjatīti visaññī viya sammūḷho hoti. Moghanti tucchaṃ. Aphaloti nipphalo.

'He exerts himself' (uṭṭhahato) means for one who exerts himself with the energy that generates livelihood. 'He strives' (ghaṭato) means for one who connects that energy from before to after. 'He makes an effort' (vāyamato) means for one who engages in effort, exertion, and application. 'They do not succeed' (nābhinipphajjanti) means they do not succeed, they do not come to hand. 'He grieves' (socati) means he grieves with strong sorrow arisen in his mind. 'He becomes exhausted' (kilamati) means he becomes weary with suffering arisen in his body. 'He laments' (paridevati) means he laments with speech. 'He beats his breast' (urattāḷiṃ) means having beaten his chest. 'He cries' (kandati) means he weeps. 'He becomes deluded' (sammohaṃ āpajjati) means he becomes confused, as if unconscious. 'Futile' (moghaṃ) means empty. 'Fruitless' (aphalo) means without result.

Ārakkhādhikaraṇanti ārakkhakāraṇā. Kinti meti kena nu kho me upāyena. Yampi meti yampi mayhaṃ kasikammādīni katvā uppāditaṃ dhanaṃ ahosi. Tampi no natthīti tampi amhākaṃ idāni natthi.

'On account of protection' (ārakkhādhikaraṇaṃ) means on account of protection. 'How shall it be for me?' (kinti me) means by what means indeed for me. 'Even what was mine' (yampi me) means whatever wealth was produced for me by doing farming and and so forth. 'Even that is not ours' (tampi no natthi) means even that is now not ours.

Puna caparaṃ, bhikkhave, kāmahetūtiādināpi kāraṇaṃ dassetvāva ādīnavaṃ dīpeti. Tattha kāmahetūti kāmapaccayā rājānopi rājūhi vivadantīti attho. Kāmanidānanti bhāvanapuṃsakaṃ, kāme nidānaṃ katvā vivadantīti attho. Kāmādhikaraṇantipi bhāvanapuṃsakameva, kāme adhikaraṇaṃ katvā vivadantīti attho. Kāmānameva hetūti gāmanigamasenāpatipurohitaṭṭhānantarādīnaṃ kāmānaṃyeva hetu vivadantīti attho. Upakkamantīti paharanti.

Furthermore, monks, he illuminates the danger by showing the reason, beginning with 'because of sensual pleasures' and so forth. Herein, 'because of sensual pleasures' (kāmahetū) means kings quarrel with kings due to sensual pleasures. 'Originating from sensual pleasures' (kāmanidānaṃ) is a neuter abstract noun, meaning they quarrel having made sensual pleasures the source. 'On account of sensual pleasures' (kāmādhikaraṇaṃ) is also a neuter abstract noun, meaning they quarrel having made sensual pleasures the basis. 'Because of sensual pleasures alone' (kāmānameva hetū) – this means they quarrel solely due to sensual pleasures, namely for the sensual pleasures of villages, towns, army commanders, chief priests, positions of authority, and so forth. 'They attack' (upakkammanti) means they strike.

Asicammanti asiñceva kheṭakaphalakādīni ca.

Asicamma means swords and shields, etc.

Dhanukalāpaṃ sannayhitvāti dhanuṃ gahetvā sarakalāpaṃ sannayhitvā. Ubhatobyūḷhanti ubhatorāsibhūtaṃ. Pakkhandantīti pavisanti. Usūsūti kaṇḍesu. Vijjotalantesūti parivattamānesu. Te tatthāti te tasmiṃ saṅgāme.

Dhanukalāpaṃ sannayhitvā means having taken up the bow and fastened the quiver of arrows. Ubhatobyūḷha means arrayed on both sides, i.e., placed in heaps on both sides. Pakkhandanti means they enter. Usūsu means in the arrows. Vijjotalantesu means while whirling around. Te tattha means they in that battle.

Addāvalepanā [Pg.122] upakāriyoti cettha manussā pākārapādaṃ assakhurasaṇṭhānena iṭṭhakāhi cinitvā upari sudhāya limpanti. Evaṃ katapākārapādā ‘‘upakāriyo’’ti vuccanti. Tā tintena kalalena sittā addāvalepanā nāma honti. Pakkhandantīti tāsaṃ heṭṭhā tikhiṇaayasūlarukkhasūlādīhi vijjhiyamānā pākārassa picchillabhāvena ārohituṃ asakkontāpi upadhāvantiyeva. Chakaṇakāyāti kuthitagomayena. Abhivaggenāti satadantena. Taṃ aṭṭhadantākārena katvā ‘‘nagaradvāraṃ bhinditvā pavisissāmā’’ti āgate uparidvāre ṭhitā tassa bandhanayottāni chinditvā tena abhivaggena omaddanti.

Addāvalepanā upakāriyo: Here, people build the base of the wall with bricks shaped like a horse's hoof and plaster it with lime on top. Wall bases made in this way are called “upakāriyo” (helpful). Those plastered with wet mortar are called “addāvalepanā”. Pakkhandanti: Though unable to climb because of the wall's slippery surface, even while being pierced below by sharp iron stakes and wooden spikes, they still rush forward. Chakaṇakāya: with rotten cow dung. Abhivaggena: with a hundred-toothed device. Fashioning it into an eight-tusk shape, they think, “We will break down the city gate and enter.” Standing at the upper gate, they cut the ropes binding that device and crush the attackers with it.

Sandhimpi chindantīti gharasandhimpi. Nillopanti gāme paharitvā mahāvilopaṃ karonti. Ekāgārikanti paṇṇāsamattāpi saṭṭhimattāpi parivāretvā jīvaggāhaṃ gahetvā dhanaṃ āharāpenti. Paripanthepi tiṭṭhantīti panthadūhanakammaṃ karonti. Aḍḍhadaṇḍakehīti muggarehi (ma. ni. aṭṭha. 1.169). Sesaṃ vuttatthameva.

Sandhimpi chindanti means they cut through house-walls. Nillopanti means they attack villages and cause great plunder. Ekāgārikaṃ means they surround a single house, sometimes fifty or sixty strong, taking the inhabitants alive and causing wealth to be brought away. Paripanthepi tiṭṭhanti means they commit highway robbery. Aḍḍhadaṇḍakehi means with mallets (Majjhima Nikāya Aṭṭhakathā 1.169). The rest is as explained.

Chaṭṭhaṃ.

The Sixth.

137. Sattame etīti īti, āgantukānaṃ akusalabhāgiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena daḷhasannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesā asucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametaṃ adhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavavatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātamārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Metanti etaṃ sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbaṃ (su. ni. aṭṭha. 1.51).

137.In the seventh (chapter), īti means calamity; this is a designation for the causes of misfortune that are conducive to unwholesome karma for those who come. Therefore, the objects of sensual pleasure are also called īti because they bring many calamities and are a strong accumulation. A boil oozes pus and becomes swollen, ripe, and bursts. Therefore, these defilements are called a “boil” because they ooze impurity and, by way of their arising, aging, and breaking up, are swollen, ripe, and burst. Upaddava means disaster, meaning it causes harm, overwhelms, and engulfs; this is a designation for the boil of lust and so forth. Therefore, these objects of sensual pleasure are called upaddava because they are a cause that brings about the non-realization of Nibbāna's goal and are the basis of all disasters. Since these defilements, by generating a state of being afflicted by defilements, produce greed that destroys the health of virtue, and plainly destroy natural well-being, they are called “disease” by way of this destruction of health. By way of having entered inside, by way of piercing inside, and by way of being difficult to extract, they are called a “thorn.” By bringing fear in this present life and the next, they are called “fear.” Metaṃ (this) and the rest here are clear. The conclusion should also be understood in the same way as explained (Sutta Nipāta Aṭṭhakathā 1.51).

Kāmarāgarattāyanti [Pg.123] kāmarāgena ratto ayaṃ. Chandarāgavinibaddhoti chandarāgena snehena baddho. Diṭṭhadhammikāpi gabbhāti imasmiṃ attabhāve vattamānasaḷāyatanagabbhā. Samparāyikāpi gabbhāti paralokepi saḷāyatanagabbhā. Na parimuccatīti parimuccituṃ na sakkoti. Otiṇṇo sātarūpenāti madhurasabhāvena rāgena otiṇṇo ogāhito. Palipathanti kāmakalalamaggaṃ. Dugganti duggamaṃ.

Kāmarāgarattāya means this one is stained by sensual lust. Chandarāgavinibaddho means bound by desire-lust and affection. Diṭṭhadhammikāpi gabbhā means the wombs of the six sense bases existing in this very existence. Samparāyikāpi gabbhā means the wombs of the six sense bases in the next world as well. Na parimuccati means he is unable to be freed. Otiṇṇo sātarūpena means submerged, immersed by lust of sweet nature. Palipatha means the path of the mire of sensual pleasures. Dugga means difficult to traverse.

Sattamaṃ.

The Seventh.

138. Aṭṭhame sītaṃ dubbidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca. Tathā uṇhaṃ. Tattha ḍaṃsāti piṅgalamakkhikā. Sarīsapeti ye keci dīghajātikā saritvā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbaṃ.

138.In the eighth (chapter), cold is twofold: caused by internal element disturbance and caused by external element disturbance. Similarly, heat. There, ḍaṃsā means tawny flies. Sarīsapa means any long-bodied creatures that move by creeping. The rest is clear. The conclusion should also be understood in the same way as explained.

Aṭṭhamaṃ.

The Eighth.

139. Navamagāthā padatthato pākaṭā eva. Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivasena, na anussavavasena. Yathā ayaṃ hatthī manussakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo. Evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āguṃ akaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjayitvā ekattābhiratisukhena jhānasukhena yathābhirantaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekkhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisabojjhaṅgamahantatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalajavādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi [Pg.124] vā uḷāro bhaveyyanti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.

139. The ninth verse is clear in terms of its word-meaning. This is the explanation of its intended meaning here—it is by way of reasoning, not by way of tradition. Just as this elephant, due to being tamed in virtues pleasing to humans, does not return to the untamed state, or is called a “nāga” due to the greatness of its body—so too, when, oh when, shall I, by being tamed in virtues pleasing to the noble ones, by not returning to the untamed state, by committing no transgression, and by not returning to this state of existence, also become a “nāga” due to the greatness of virtuous qualities? And just as this one, having abandoned its herd, dwells happily in the forest, enjoying the bliss of solitude, like a rhinoceros—so too, when, oh when, shall I, having abandoned the crowd, dwell happily in solitude, enjoying the bliss of jhāna in the forest as I please, for as long as I wish, wandering alone like a rhinoceros? This is the meaning. And just as this one is called “well-developed of shoulder” due to the greatness of its well-formed shoulders—so too, when, oh when, shall I also become “well-developed of shoulder” due to the greatness of the aggregate of virtue of a non-learner? And just as this one is called “lotus-like” due to its lotus-like body or being born in a lotus family—so too, when, oh when, shall I also become “lotus-like” due to the greatness of the enlightenment factors resembling a lotus or being born in the noble lotus lineage? And just as this one is magnificent by strength, power, speed, and so forth—so too, when, oh when, shall I also become magnificent by purified bodily conduct and so forth, or by virtue, concentration, penetrating wisdom, and so forth? Reflecting thus, I undertook insight and attained solitary enlightenment.

Navamaṃ.

The Ninth.

140. Dasame aṭṭhānatanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikassa lopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccanīkehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. ‘‘Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhī’’ti āha. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.54; apa. aṭṭha. 1.1.110).

140. In the tenth, aṭṭhānaṃ taṃ means “that is no ground,” that is to say, it is without cause. The elision of the nasal sound is made, as in “ariyasaccāna dassana” and similar cases. Saṅgaṇikāratassa means for one who delights in company. Yaṃ is a causal term, as in “yaṃ hirīyati hirīyitabbenā” and similar instances. Phassaye means he might attain. Sāmayikaṃ vimutti refers to a worldly attainment. For it is called “temporary liberation” because one is freed from hindrances only at the time of application. That is temporary liberation. He said that having heard this saying of the Paccekabuddha, the Kinsman of the Sun—“It is no ground, no cause is found for one delighting in company, by which cause he might attain”—he abandoned delight in company, practiced wisely, and attained. The rest is in the same manner as previously explained.

Niddese nekkhammasukhanti pabbajjāsukhaṃ. Pavivekasukhanti kāyacittaupadhiviveke sukhaṃ. Upasamasukhanti kilesupasamaṃ phalasamāpattisukhaṃ. Sambodhisukhanti maggasukhaṃ. Nikāmalābhīti attano rucivasena yathākāmalābhī. Akicchalābhīti adukkhalābhī. Akasiralābhīti vipulalābhī. Asāmayikanti lokuttaraṃ. Akuppanti kuppavirahitaṃ acalitaṃ lokuttaramaggaṃ.

In the exposition, nekkhammasukha means the happiness of renunciation. Pavivekasukha means the happiness of seclusion, that is, happiness in bodily seclusion, mental seclusion, and seclusion from the substrata of existence. Upasamasukha means the happiness of the pacification of defilements, that is, the happiness of fruition attainment. Sambodhisukha means the happiness of the path. Nikāmalābhī means one who obtains according to one's liking, obtaining as one wishes. Akicchalābhī means one who obtains without difficulty. Akasiralābhī means one who obtains abundantly. Asāmayika means the supramundane. Akuppa means unshakeable, that is, devoid of shaking, unmoved, the supramundane path.

Dasamaṃ.

The Tenth.

Dutiyavaggavaṇṇanā niṭṭhitā.

The Explanation of the Second Section is concluded.

3. Tatiyavaggavaṇṇanā

3. The Explanation of the Third Section

141. Tatiyavaggassa paṭhame diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni. Evaṃ diṭṭhiyā visūkānīti diṭṭhivisūkāni, diṭṭhiyo eva vā visūkāni diṭṭhivisūkāni. Upātivattoti [Pg.125] dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyanatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi ‘‘idaṃ saccaṃ idaṃ sacca’’nti nanetabbo. Etena sayambhutaṃ dīpeti. Patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena patto niyāmaṃ, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyo. Sesaṃ vuttanayeneva veditabbaṃ (su. ni. aṭṭha. 1.54; apa. aṭṭha. 1.1.111).

141. In the first of the third section, diṭṭhivisūkāni refers to the sixty-two speculative views. They are called visūkāni because they are like darts in the sense of piercing, and in the sense of being contrary to the right view of the path. Thus, diṭṭhivisūkāni means the “darts of views,” or the views themselves are the darts. Upātivatto means one who has transcended them through the path of vision. Patto niyāmaṃ means one who has attained certainty—being of a nature not to fall into states of woe and destined for awakening—or has attained the first path, known as the certainty of rightness. By this much, the accomplishment of the first path's function and its attainment are stated. Now, by paṭiladdhamaggo, he shows the attainment of the remaining paths. Uppannañāṇomhīti means “I am one for whom the knowledge of a paccekabuddha has arisen.” By this, he shows the fruit. Anaññaneyyo means not to be led by others to believe, “this is the truth, this is the truth.” By this, he indicates that he is self-awakened. Or, having attained the knowledge of a paccekabuddha, there is no being led by others, thus he is self-reliant. Or, by serenity and insight he has overcome the darts of views; by the initial path he has attained certainty; by the remaining paths he has acquired the path; with the knowledge of fruition he is one for whom knowledge has arisen—all this he has attained by himself, hence he is anaññaneyyo, not to be led by others. The rest should be understood in the same way as previously explained.

Na paraneyyoti na aññehi netabbo. Na parappattiyoti paccakkhadhammattā na aññehi saddahāpetabbo. Na parappaccayoti na assa paro paccayo, na parassa saddhāya vattatīti na parappaccayo. Na parapaṭibaddhagūti na aññesaṃ paṭibaddhañāṇagamano.

Na paraneyyo means not to be led by others. Na parappattiyo means not to be made to have faith by others, because the Dhamma is to be directly experienced. Na parappaccayo means another is not his condition; he does not proceed by faith in another. Na parapaṭibaddhagū means one whose knowledge does not proceed bound to others.

Paṭhamaṃ.

The First.

142. Dutiye nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunañca luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto āha ‘‘nillolupo’’ti. Nikkuhoti ettha kiñcāpi yassa tividhakuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati, imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gahaṭṭhakāle sūdassa guṇamakkhanābhāvaṃ sandhāya āha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ [Pg.126] appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha –

142. In the second, nillolupo means not greedy. For one who is overcome by craving for tastes is greatly and repeatedly afflicted; therefore, he is called “greedy.” Hence, rejecting that, he said, “not greedy.” Here, nikkuho, “without deceit,” means although one who has no basis for the three kinds of deceit is called “without deceit,” in this verse the intended meaning is that he is without deceit because he does not fall into astonishment or pleasure regarding delightful food and the like. Here, nippipāso, “free from thirst,” means the desire to drink is thirst; its absence is being free from thirst. The meaning is that he is devoid of the desire to eat due to longing for delicious tastes. Here, nimmakkho, “without disparagement,” means disparagement has the characteristic of destroying others' virtues; its absence is being without disparagement. He says this with reference to his not having disparaged the cook's virtues during his time as a householder. Niddhantakasāvamoha, “one who has shaken off stains and delusion”: here, six things should be understood as “stains” (kasāvā) in the sense of being impure, in the sense of making one abandon one's own nature and adopt another's, and in the sense of being dregs, as may be the case: the three things beginning with lust, and the three beginning with bodily misconduct. As it is said:

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

“Therein, what are the three stains? The stain of lust, the stain of hatred, the stain of delusion—these are the three stains. Therein, what are the other three stains? The stain of the body, the stain of speech, the stain of the mind.”

Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho, tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsasoti nittaṇho. Sabbaloketi sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampi ettha sambandho kātabbo (su. ni. aṭṭha. 1.96).

Among these, having set aside delusion, because the five stains and delusion, which is the root of all of them, have been expelled, he is one who has expelled the stains and delusion. Alternatively, because the three stains of body, speech, and mind, and delusion, have been expelled, he is one who has expelled the stains and delusion. In the others, the eradication of the stain of greed is established through non-greediness and so forth, and the eradication of the stain of hatred is established through non-denigration. 'Free from craving' means without thirst. 'In all the world' means in the entire world, in the three existences or the twelve sense-fields, being devoid of craving for existence and non-existence—this is the meaning. The rest should be understood in the same way as previously explained. Alternatively, having stated the three lines, 'one wanders alone'—one is capable of wandering alone—in this way, the connection here should also be made.

Dutiyaṃ.

The second.

143. Tatiye ayaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo. Paresampi anatthaṃ dassetīti anatthadassī. Kāyaduccaritādimhi ca visame niviṭṭho. Taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana paravaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ evarūpaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti.

143. In the third verse, this is the concise meaning: One who is evil is so for being endowed with the tenfold wrong view. Because they show what is harmful to others, they are 'one who shows what is harmful.' And they are firmly established in what is wrong, such as bodily misconduct. A clansman who desires his own welfare should avoid such an evil companion—one who shows what is harmful, established in wrongdoing. 'One should not associate with them oneself' means one should not associate with them of one's own volition. But if one is under another's power, what can be done? This is what is meant. 'Engrossed' means intent, clinging here and there due to their view. 'Heedless' means one whose mind is given over to sensual pleasures, or one who is devoid of wholesome development. One should not associate with, frequent, or attend upon such a person. Instead, one should wander alone like the horn of a rhinoceros.

Niddese sayaṃ na seveyyāti sāmaṃ na upasaṅkameyya. Sāmaṃ na seveyyāti cittenapi na upasaṅkameyya. Na seveyyāti na bhajeyya. Na [Pg.127] niseveyyāti samīpampi na gaccheyya. Na saṃseveyyāti dūre bhaveyya. Na parisaṃseveyyāti paṭikkameyya.

In the explanation: 'One should not associate with them oneself' means one should not approach them in person. 'Not associating with them oneself' means one should not approach them even mentally. 'Not associate' means not befriend. 'Not keep close' means not go near. 'Not mingle' means remain far away. 'Not closely associate' means turn away.

Tatiyaṃ.

The third.

144. Catutthe ayaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca maggaphalavijjābhiññānaṃ paṭividdhattā paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tidhā paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāyañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yena maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kaṅkhāṭṭhānesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.58).

144. In the fourth verse, this is the concise meaning: 'Learned' refers to two kinds of learned ones—one who is thoroughly versed in the three baskets of scripture in terms of meaning, thus a learned one in theory, and one who is learned in penetration, having realized the path, fruition, knowledge, and higher knowledges, thus a learned one in realization. 'Dhammadhara' means one who retains the teachings. 'Noble' means endowed with excellent bodily, verbal, and mental actions. 'Eloquent' means one who is skilled in appropriate speech, spontaneous speech, or appropriate and spontaneous speech. Alternatively, eloquence is threefold based on mastery of scripture, questioning, and realization. For one to whom scripture appears naturally, they are eloquent in scripture. One to whom meaning, principle, characteristics, and right and wrong appear clearly when questioned is eloquent in questioning. One who has penetrated the path and so forth is eloquent in realization. One should associate with such a learned, Dhamma-retaining, noble, and eloquent friend. Through their influence, one may understand various meanings, whether classified as pertaining to oneself, others, or both, or as visible here and now, pertaining to the future, or ultimate. Then, having dispelled doubt in matters such as, "Did I exist in the past?" and so on, having removed uncertainty and perplexity, having accomplished all that needs to be done, one should wander alone like the horn of a rhinoceros.

Catutthaṃ.

The fourth.

145. Pañcame khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena sukhanti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā ‘‘etaṃ tappaka’’nti vā ‘‘sārabhūta’’nti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhanasīlo apihāluko nittaṇho. Vibhūsaṭṭhānāvirato saccavādī eko careti. Tattha vibhūsā duvidhā agārikavibhūsā ca anagārikavibhūsā ca. Tattha agārikavibhūsā sākaṭaveṭhanamālāgandhādi, [Pg.128] anagārikavibhūsā ca pattamaṇḍanādi. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāyapi viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo (su. ni. aṭṭha. 1.59).

145. In the fifth, play and delight are as previously stated. 'Sensual pleasure' means pleasure in sensual objects. For sensual objects are also called 'pleasure' because they are the objective field of pleasure. As it is said: 'There is form that is pleasant, associated with pleasure' (SN 3.60). Thus, in this phenomenal world, not adorning oneself with this play, delight, and sensual pleasure, not considering it sufficient, and not grasping it as 'satisfying' or 'essential,' one is without longing. 'Not longing' means that because of not adorning, one is by nature not longing, unallured, and without craving. 'Abstaining from the occasion for adornment, speaking truth, one should wander alone.' Here, adornment is of two kinds: the adornment of a householder and the adornment of one gone forth. The adornment of a householder includes garments, head-dresses, garlands, perfumes, and so forth, while the adornment of one gone forth includes decorating the bowl and so forth. Adornment itself is the occasion for adornment; therefore, one abstains from the occasion for adornment by means of the threefold abstinence. 'Speaking truth' means one is a truth-speaker for speaking what is not untrue; this is how the meaning should be understood.

Pañcamaṃ.

The fifth.

146. Chaṭṭhe dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅkuvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhu, gottabandhu, mittabandhu, sippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.60).

146. In the sixth, 'wealth' refers to treasures such as pearls, gems, beryl, conch shells, crystal, coral, silver, and gold. 'Grains' include seven kinds of crops: fine rice, common rice, barley, wheat, millet, varaka, kudrūsaka, and other secondary grains. 'Relatives' are of four kinds: relatives by blood, relatives by clan, relatives by friendship, and relatives by craft. 'According to one’s means' means they remain just as they are, each according to their own capacity. The rest is as previously explained.

Chaṭṭhaṃ.

The sixth.

147. Sattame saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ viya ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti yadi muddāya yadi gaṇanāyā’’ti (ma. ni. 1.162) evamādinā nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appodakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadiso hoti. Tena vuttaṃ – ‘‘appassādo dukkhamettha bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañca kāmaguṇā. Iti ñatvā matimāti evaṃ ñatvā buddhimā paṇḍito puriso sabbampetaṃ pahāya eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.61).

147. In the seventh: 'This is an attachment' refers to one's own enjoyment. For beings cling to it, like an elephant that has entered mud; hence it is an attachment. 'The happiness in this is small': here, the happiness from enjoying the five cords of sensual pleasure is small because it must be generated through distorted perception, or because it is inferior as it belongs to the sense-sphere—it is as fleeting as the pleasure of seeing a dance illuminated by a flash of lightning. It is said to be temporary. 'The gratification is slight, the suffering here is more': here, the pleasure and joy arising from the five cords of sensual pleasure, called the gratification of sensual pleasures, is like a tiny drop of water compared to the suffering described in the passage beginning, 'What, monks, is the danger in sensual pleasures? Here, monks, a clansman earns his living by some craft...' which is vast, like the water in the four oceans. Thus it is said: 'The gratification is slight, the suffering here is more.' 'This is a hook': like a fish hook, these five cords of sensual pleasure lure one in by showing their gratification. 'Having known this, the intelligent one': knowing this, a wise and discerning person abandons all this and should wander alone like the horn of a rhinoceros.

Sattamaṃ.

The seventh.

148. Aṭṭhamagāthāya [Pg.129] dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhaṃ kāmaguṇaṭṭhānaṃ anivattamāno, tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.

148. In the eighth stanza, in the second line, 'jālaṃ' (net) is said to be what is made of thread. 'Ambū' means water; one who moves in it is an 'ambucārī' (water-goer)—this is a designation for a fish. 'Salile ambucārī' becomes 'salilambucārī' (a water-goer in the water). Thus it is said: 'like a water-goer that has gone having broken the net in the river water.' In the third line, 'daḍḍhaṃ' (burnt) is said to mean a burnt place. Just as fire does not return again to a burnt place, nor does it come back there again, so one does not return to the place of sensual pleasures that has been burnt by the fire of path-knowledge, nor does one come back there again. The rest is in the way already stated.

Saṃyojanānīti yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanāni. Imāni pana saṃyojanāni kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kāmarāgapaṭighasaṃyojanāni anāgāmimaggena pahīyanti, mānasaṃyojanaṃ arahattamaggena, diṭṭhivicikicchāsīlabbataparāmāsā sotāpattimaggena, bhavarāgasaṃyojanaṃ arahattamaggena, issāmacchariyāni sotāpattimaggena, avijjā arahattamaggena. Maggapaṭipāṭiyā diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyā sotāpattimaggena pahīyanti, kāmarāgapaṭighā anāgāmimaggena, mānabhavarāgaavijjā arahattamaggenāti. Bhinditvāti bhedaṃ pāpetvā. Pabhinditvāti chindaṃ katvā. Dālayitvāti phāletvā. Padālayitvāti hīretvā. Sampadālayitvāti upasaggena padaṃ vaḍḍhitaṃ.

The fetters are what bind and tether a person to the cycle of existence when they are present; thus, they are called fetters. These fetters can be classified both in terms of the sequence of defilements and the sequence of the path. The fetters of sensual desire and ill-will are abandoned by the path of the non-returner; the fetter of conceit by the path of arahantship; the fetters of view, doubt, and adherence to rules and rituals by the path of stream-entry; the fetter of craving for existence by the path of arahantship; the fetters of envy and miserliness by the path of stream-entry; and ignorance by the path of arahantship. In the sequence of the path, the fetters of view, doubt, adherence to rules and rituals, envy, and miserliness are abandoned by the path of stream-entry; the fetters of sensual desire and ill-will by the path of the non-returner; and conceit, craving for existence, and ignorance by the path of arahantship. 'Breaking' means causing a division. 'Shattering' means cutting apart. 'Splitting' means cleaving. 'Rending' means tearing apart. 'Completely rending' is a word strengthened by the prefix.

Aṭṭhamaṃ.

Eighth.

149. Navame okkhittacakkhūti heṭṭhākhittacakkhu, satta gīvaṭṭhīni paṭipāṭiyā ṭhapetvā parivajjanapahātabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasārūppā hoti. Na ca pādaloloti ekassa dutiyo dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ, pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanavaṭṭhitacārikavirato vā. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena gopitindriyo. Rakkhitamānasānoti mānasaṃyeva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kileseti na [Pg.130] viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvāssavavirahito. Apariḍayhamānoti evaṃ anvāssavavirahitā eva kilesaggīhi apariḍayhamāno, bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.63).

149. In the ninth: 'With eyes downcast' means with gaze cast down. It is said that one looks a yoke's length ahead for the purpose of seeing what should be avoided and abandoned, having placed the seven neck bones in a straight line. But this does not mean striking the chest-bone with the jaw-bone, for such a downcast gaze would not befit a recluse. 'And not restless with the feet' means not being like one whose foot is itching with the desire to enter the middle of a group, thinking, 'I will be second to one, third to two'; or it means one abstains from long and unsettled wandering. 'With guarded sense faculties': since the mind faculty is mentioned separately here, this means with the remaining five sense faculties guarded. 'With mind protected': the mind itself is 'mānasānaṃ'; one whose mind is protected is 'rakkhitamānasāno.' This means with a protected mind, so that the defilements do not plunder it. 'Not leaking': by this practice, one is free from the inflow of defilements in regard to various objects. 'Not being burned': being thus free from the inflow, one is not burned by the fires of the defilements; or, not leaking externally, one is not burned internally. The rest is in the way already stated.

Cakkhunā rūpaṃ disvāti kāraṇavasena ‘‘cakkhū’’ti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu –

'Having seen a form with the eye' means: having seen a form with eye-consciousness, which is capable of seeing form and which has obtained the conventional designation 'eye' by way of its cause. But the ancients say:

‘‘Cakkhu rūpaṃ na passati acittakattā, cittaṃ na passati acakkhukattā, dvārārammaṇasaṅghaṭṭane pana pasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti (visuddhi. 1.15; dha. sa. aṭṭha. 1352).

'The eye does not see form because it lacks consciousness, and the mind does not see because it lacks an eye. However, when there is a collision of sense-door and object, the mind, having the sensitive eye-base as its support, sees. This, however, is a statement involving its apparatus, like such statements as "he shoots with a bow"; therefore, the meaning here is that eye-consciousness sees form.'

Nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ chandarāgavasena gaṇhāti, diṭṭhamattavasena na saṇṭhāti. Anubyañjanaggāhīti kilesānaṃ anubyañjanato pākaṭabhāvakaraṇato ‘‘anubyañjana’’nti laddhavohāraṃ hatthapādahasitalapitavilokitādibhedaṃ ākāraṃ gaṇhāti.

One who grasps at signs takes up the sign of a woman or man, or a beautiful sign, etc., which is a basis for defilements, with desire and lust, and does not remain with merely what is seen. One who grasps at details takes up the mannerisms—such as hand gestures, foot movements, smiling, speaking, or glances—which are conventionally called 'details' because they make the defilements more manifest.

Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu. Etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ. Tassa saṃvarāya na paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya na paṭipajjati. Evaṃbhūtoyeva ca ‘‘na rakkhati cakkhundriyaṃ. Na cakkhundriye saṃvaraṃ āpajjatī’’tipi vuccati.

In the phrase 'for whatever reason,' the reason refers to the cause of non-restraint of the eye faculty. These states of covetousness, etc., would flow into this person who dwells with unrestrained eye faculty, with the eye-door unguarded by the gate of mindfulness. 'He does not undertake the practice for its restraint' means he does not act to close the door of the eye faculty with the gate of mindfulness. Such a person is also said to 'not guard the eye faculty and not undertake restraint of the eye faculty.'

Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati, api ca yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ tato vipākamanodhātu sampaṭicchanakiccaṃ tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ tato kiriyāhetukamanoviññāṇadhātu [Pg.131] voṭṭhapanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. Tatrāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi, javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchanti, taṃ hareyyuṃ. Evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipīti.

Here, although there is no restraint or non-restraint in the eye faculty itself—for neither mindfulness nor lapsed mindfulness arises dependent on the eye-sensitivity—yet when a visible object comes into the range of the eye, after the life-continuum has arisen twice and ceased, the functional mind-element arises, performing the function of adverting, and then ceases. Next, eye-consciousness arises, performing the function of seeing; then the resultant mind-element, performing the function of receiving; then the resultant rootless mind-consciousness-element, performing the function of investigating; and then the functional rootless mind-consciousness-element arises, performing the function of determining, and then ceases. Immediately after that, impulsion occurs. Even then, there is neither restraint nor non-restraint during the life-continuum or at any of the moments of adverting and so on. However, if during the moment of impulsion, immorality, lapsed mindfulness, ignorance, intolerance, or laziness arises, then there is non-restraint. When this occurs, it is said that there is 'non-restraint in the eye faculty.' Why? Because when that is present, the door is unguarded, as are the life-continuum, adverting, and the other process-consciousnesses. How so? It is like a city with its four gates left unguarded. Even if the inner doors, storerooms, and chambers are well-secured, all the goods inside the city remain unprotected and unwatched. For thieves can enter through the city gate and take whatever they desire. Similarly, when immorality and so on arise during impulsion, with that non-restraint being present, the door is unguarded, as are the life-continuum, adverting, and the other process-consciousnesses.

Cakkhunā rūpaṃ disvā na nimittaggāhī hotītiādīsu na nimittaggāhī hotīti chandarāgavasena vuttappakāraṃ nimittaṃ na gaṇhāti. Evaṃ sesapadānipi vuttapaṭikkhepena veditabbāni. Yathā ca heṭṭhā ‘‘javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipī’’ti vuttaṃ, evamidha tasmiṃ sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti. Tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu pihitesu corānaṃ paveso natthi. Evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto (dha. sa. aṭṭha. 1352; visuddhi. 1.15).

In such phrases as, 'Having seen a form with the eye, one does not grasp at its sign,' the words 'not grasping at its sign' mean not taking up the sign in the manner described, on account of sensual desire. The remaining phrases should be understood by way of negating what has been stated. And just as it was said below, 'When immorality and so on arise during impulsion, with that non-restraint being present, the door is unguarded, as are the life-continuum, adverting, and the other process-consciousnesses,' so here, when virtue and so on arise, the door is guarded, as are the life-continuum, adverting, and the other process-consciousnesses. How so? It is like a city with its gates secured. Even if the inner houses are not secured, all the goods within the city remain well-protected and well-guarded. When the city gates are closed, there is no entry for thieves. In the same way, when virtue and so on arise during impulsion, the door is guarded, as are the life-continuum, adverting, and the other process-consciousnesses. Therefore, although it arises at the moment of impulsion, it is called 'restraint in the eye faculty' (DhsA. 1352; Vism. 1.15).

Avassutapariyāyañcāti kilesehi tintakāraṇañca. Anavassutapariyāyañcāti kilesehi atintakāraṇañca.

'And the discourse on being assailed' means the cause of being saturated by the defilements. 'And the discourse on not being assailed' means the cause of not being saturated by the defilements.

Piyarūpe rūpeti iṭṭhajātike rūpārammaṇe. Appiyarūpe rūpeti aniṭṭhasabhāve rūpārammaṇe. Byāpajjatīti dosavasena pūtibhāvamāpajjati. Otāranti chiddaṃ antaraṃ. Ārammaṇanti paccayaṃ.

'In a pleasing form' means in a visible object of an agreeable kind. 'In an unpleasing form' means in a visible object of a disagreeable nature. 'It is hostile' means it falls into a state of corruption on account of hatred. 'It makes an opening' means a flaw, an interval. 'An object' means a condition.

Adhibhaṃsūti [Pg.132] maddaṃsu. Na adhibhosīti na maddi. Bahalamattikāti punappunaṃ dānavasena uddhamāyikā bahalamattikā. Addāvalepanāti asukkhamattikadānā. Sesamettha uttānaṃ.

'They overwhelmed it' means they crushed it. 'You did not overwhelm it' means you did not crush it. 'Abundant clay' means thick clay applied repeatedly. 'Plastering with wet clay' means applying undried clay. The rest here is plain.

Navamaṃ.

Ninth.

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

150. In the tenth, for the phrase 'having gone forth clothed in the ochre robe,' the meaning should be understood as: 'having gone forth from the home, he became one clothed in the ochre robe.' The rest can be known by the method already stated, so it is not elaborated upon.

Dasamaṃ.

Tenth.

Tatiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Third Chapter is finished.

4. Catutthavaggavaṇṇanā

4. Commentary on the Fourth Chapter

151. Catutthavaggassa paṭhame rasesūti ambilamadhuratittakakaṭukaloṇikakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito, kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇalolo hutvā aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassa anibbattanena anaññaposīti dasseti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candūpamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.65; apa. aṭṭha. 1.1.121).

151. In the first of the fourth chapter: 'Regarding tastes' means regarding savable things with their distinctions of sour, sweet, bitter, pungent, salty, alkaline, astringent, and so on. 'Not making greed' means not producing greediness, that is, not giving rise to craving. 'Not agitated' means not being troubled about different tastes, thinking, 'I will taste this, I will taste that.' 'Not supporting another' means being without anyone to be supported, such as a co-resident; that is, being content with the mere maintenance of the body. Or, it shows that he is 'not supporting another' in this way: whereas formerly in the park I was agitated and greedy for tastes, supporting another, now, not being like that, having abandoned the craving by which one becomes agitated and greedy for tastes, he does not generate another future state of existence rooted in craving. Alternatively, the defilements are called 'others' because they destroy what is beneficial, and by not nourishing them, one is 'not supporting another'; this is the meaning here. 'Going on consecutive alms round' means going without skipping, going in sequence; that is, entering continuously for alms without leaving out the order of houses, whether rich or poor. 'With mind unattached among families' means with a mind not stuck through defilements in any family whatsoever, such as a khattiya family; that is, being ever new like the moon. The rest is as stated before (Snp-A. 1.65; Ap-A. 1.1.121).

Paṭhamaṃ.

First.

152. Dutiye [Pg.133] āvaraṇānīti nīvaraṇāneva, tāni atthato uragasutte (su. ni. 1 ādayo) vuttāni. Tāni pana yasmā abbhādayo viya candaṃ sūriyaṃ vā ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya. Upakkileseti upagamma cittaṃ vibādhente akusale dhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā vināsetvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito. Sesamaggehi chetvā tedhātukagataṃ sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.66).

152. In the second: 'Obstructions' means the hindrances themselves; their meaning is stated in the Uraga Sutta (Snp 1ff.). And because they obstruct the mind just as clouds and so on obstruct the moon or sun, they are called 'obstructions of the mind.' Having abandoned them by means of either access concentration or absorption concentration. 'Defilements' means unwholesome states that approach and afflict the mind, or the covetousness and so on spoken of in the Vatthūpama Sutta (MN 7). 'Having dispelled' means having driven away and destroyed; that is, having abandoned by the path of insight. 'All' means without remainder. Thus, one who is accomplished in serenity and insight is 'unsupported' because of having abandoned the dependence on views by means of the first path. Having cut off with the remaining paths the flaw of affection that pertains to the three realms—that is, craving and lust. For it is affection itself that, because it is the opposite of virtue, is called the 'flaw of affection.' The rest is as stated before (Snp-A. 1.66).

Dutiyaṃ.

Second.

153. Tatiye vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā jahitvāti attho. Sukhaṃ dukhañcāti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamathameva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.

153. In the third: 'Having put behind' means having put behind one's back, having discarded, having abandoned. 'Pleasure and pain' means bodily agreeableness and disagreeableness. 'Joy and sorrow' means mental agreeableness and disagreeableness. 'Equanimity' means the equanimity of the fourth jhāna. 'Serenity' means the serenity of the fourth jhāna itself. 'Purified' means utterly pure because of being liberated from the nine opposing states—namely, the five hindrances, applied thought, sustained thought, rapture, and pleasure—like refined gold with its impurities removed; this is the meaning.

Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva, paṭhamajjhānūpacārabhūmiyaṃyeva dukkhaṃ, tatiyajjhānūpacārabhūmiyañca sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamajjhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādi (saṃ. ni. 5.510). Taṃ sabbaṃ heṭṭhā vuttanayena gahetabbaṃ. Parato pubbevāti tīsu paṭhamajjhānadīsu dukkhadomanassasukhāni [Pg.134] vipiṭṭhikatvā ettheva ca catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko care iti. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.67; apa. aṭṭha. 1.1.123).

Now this is the construction: 'having put behind pleasure and pain even before'—the intention is pain in the access stage of the first jhāna and pleasure in the access stage of the third jhāna. Again, by moving the 'ca' spoken at the beginning to a later position, the heading becomes 'and having put behind joy and sorrow even before.' By this, it shows that joy is abandoned in the access of the fourth jhāna and sorrow in the access of the second jhāna. For these are the occasions for their abandonment in a figurative sense. But in a literal sense, the first jhāna is the occasion for abandoning pain, the second jhāna for sorrow, the third jhāna for pleasure, and the fourth jhāna for joy. As it is said: 'He enters and abides in the first jhāna... the faculty of pain that has arisen in him ceases without remainder,' and so on (SN 48.40). All this should be understood according to the method stated previously. The final construction is: having put behind pain, sorrow, and pleasure in the first three jhānas, and joy right here in the fourth jhāna, by this practice one should wander alone, having attained purified serenity and equanimity. The rest is as stated before (Snp-A. 1.67; Ap-A. 1.1.123).

Tatiyaṃ.

Third.

154. Catutthe āraddhaṃ vīriyaṃ assāti āraddhaviriyo. Etena attano vīriyārambhaṃ ādivīriyaṃ dasseti. Paramattho vuccati nibbānaṃ, tattha pattiyā paramatthapattiyā. Etena vīriyārambhena pattabbaphalaṃ dasseti. Alīnacittoti etena vīriyupatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānāsanacaṅkamādīsu kāyassa anavasīdanaṃ. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 1.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti. Yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passatī’’ti vuccati. Atha vā etena maggasampayuttavīriyaṃ dasseti. Tañhi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena upapannoti thāmabalūpapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yoniso padahanabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.68).

154. In the fourth, 'one who has aroused energy' is 'energetic' (āraddhaviriyo). This shows the initial energy, the arousal of one's own energy. The ultimate goal is called Nibbāna; for its attainment, it is the attainment of the ultimate goal. This shows the fruit to be attained through the arousal of energy. 'With a mind unflagging' (alīnacitto)—this shows the unflagging nature of the mind and mental factors that support energy. 'Not living a life of idleness' (akusītavuttī)—this shows the non-slumping of the body in standing, sitting, walking, and so on. 'With firm resolve' (daḷhanikkamo)—this shows the energy of striving that proceeds thus: 'Though only skin, sinews, and bones remain…' (MN 70; SN 12.22; AN 2.5; Mahāniddesa 196). One who strives thus in the gradual training is said to 'realize the ultimate truth with the body and, having penetrated it with wisdom, see it.' Alternatively, this shows the energy associated with the path. For that energy is firm because it has reached the culmination of development, and it is a 'resolve' because it has entirely departed from opposition. Therefore, a person endowed with it is called 'one with firm resolve' because his resolve is firm. 'Endowed with strength and power' (thāmabalūpapanno)—at the moment of the path, one is endowed with bodily strength and the power of knowledge. Alternatively, 'endowed with strength and power' means endowed with strength that has become power; that is to say, endowed with steadfast knowledge-power. By illuminating the association of that energy with insight-knowledge, this establishes the nature of proper striving. Alternatively, the three phrases may be connected by way of initial, intermediate, and supreme energy. The rest is as has been explained (Snp-a 1.68).

Catutthaṃ.

The fourth.

155. Pañcame paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallīnaṃ, ekattasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni [Pg.135] sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamānoti ajahamāno anissajjamāno. Dhammesūti vipassanupagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattamānena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti nava lokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyavivekacittavivekaṃ ariñcamāno sikhāppattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā (su. ni. aṭṭha. 1.69; apa. aṭṭha. 1.1.125).

155. In the fifth, 'seclusion' (paṭisallāna) means having withdrawn from the various formations of beings and become secluded; the meaning is bodily seclusion, the cultivation of solitude, being alone. 'Jhāna' is called mental seclusion because it burns up the opposing states and because of the close contemplation of the characteristics of the object. Here, the eight attainments are called 'jhāna' because they burn up the hindrances and so on, and closely contemplate objects like kasiṇas and so on. Insight, the path, and the fruition are called 'jhāna' because they burn up the perception of a being and so on, and closely contemplate the characteristics. In this context, however, only the close contemplation of the object is intended. Thus, not abandoning or relinquishing this seclusion and jhāna. 'In phenomena' means in the phenomena connected with insight, such as the five aggregates. 'Constantly' means always, ever, without interruption. 'Practicing in accordance with the Dhamma' means practicing the Dhamma of insight that proceeds in relation to those phenomena. Alternatively, 'in phenomena' here refers to the nine supramundane Dhammas; the Dhamma that is in conformity with those Dhammas is the 'conformity-Dhamma' (anudhamma), which is a designation for insight. Where it should be said, 'constantly practicing in accordance with the Dhammas,' for the sake of metrical elegance, the locative 'in phenomena' is used due to an alteration of the case ending. 'Having reviewed the danger in states of existence' means, by means of that insight known as 'practicing in accordance,' contemplating the flaws such as impermanence in the three states of existence. Thus, not abandoning this bodily and mental seclusion, one who has attained by the practice that is insight which has reached its peak—such a wise person should wander alone. This is how the connection should be understood (Snp-a 1.69; Ap-a 1.1.125).

Pañcamaṃ.

The fifth.

156. Chaṭṭhe taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya taṇhāya eva appavattiṃ. Appamattoti sātaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyāmaṃ patto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evametehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena pattaniyāmattā niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekkhā puthū idhā’’ti (saṃ. ni. 2.31; su. ni. 1044; cūḷani. ajitamāṇavapucchā 63, ajitamāṇavapucchāniddesa 7; netti. 14; peṭako. 45). Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.70).

156. In the sixth, 'the destruction of craving' is Nibbāna; thus, the non-occurrence of craving because its danger has been seen. 'Heedful' (appamatto) means one who acts with perseverance. 'Not slobbering or mute' (aneḷamūgo) means not having a slobbering mouth. Alternatively, it means one who is neither slobbering nor mute; that is to say, one who is wise and articulate. 'He has learning' (sutavā) means he possesses learning that brings about welfare and happiness; that is to say, he is endowed with the scriptures. 'Mindful' (satīmā) means one who remembers things done long ago and so on. 'One who has fathomed the Dhamma' (saṅkhātadhammo) means one who has fully understood the Dhamma through investigation of the teachings. 'Fixed' (niyato) means one who has attained the fixed course through the noble path. 'Striving' (padhānavā) means endowed with the energy of right striving. This passage should be construed in reverse order. Thus: endowed with heedfulness and the other qualities, he is 'striving' (padhānavā) through the striving that brings him to the fixed course. Because he has attained the fixed course by that striving, he is 'fixed' (niyato). Then, because he has attained arahantship, he is 'one who has fathomed the Dhamma' (saṅkhātadhammo). For an arahant is called 'one who has fathomed the Dhamma' because there is nothing further for him to fathom. As it is said: 'Those who have fathomed the Dhamma, and the many trainees here…' (SN 1.76; Snp 1044). The rest is as has been explained (Snp-a 1.70).

Chaṭṭhaṃ.

The sixth.

157. Sattame [Pg.136] sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati, eso idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumaṃ vaṭṭatiyeva. Tattha yasmā santāso attasinehena hoti, attasineho ca taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhāvirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ hoti, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīho viya saddesu aniccadukkhādīsuasantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ, lobhasampayuttaṃ eva diṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno.

157. In the seventh, 'lion': there are four kinds of lions: a grass lion, a tawny lion, a black lion, and a maned lion. Among these, the maned lion is said to be the chief; this is the one intended here. Wind is of many kinds, such as from the east. A lotus is of various kinds, such as red and white. Among these, any wind whatsoever is suitable for any lotus whatsoever. Here, terror arises from self-affection, and self-affection is the stain of craving. That arises from greed, whether associated with views or dissociated from views; and that too is just craving. Attachment, however, arises from the delusion of one who is devoid of investigation, and delusion is ignorance. Here, craving is abandoned through serenity, and ignorance through insight. Therefore: (1) having abandoned self-affection through serenity, one is like a lion not trembling at sounds, that is, at teachings about impermanence, suffering, and so on; (2) having abandoned delusion through insight, one is like the wind not getting caught in a net, that is, not clinging to the aggregates, sense bases, and so on; and (3) having abandoned greed and views associated with greed through serenity itself, one is like a lotus unstained by water, that is, not being stained by greed for any state of existence or any enjoyment.

Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhi, vipassanā paññāti evaṃ tesu dvīsu dhammesu siddhesu tayopi khandhā siddhā honti. Tattha sīlakkhandhena surato hoti, so sīhova saddhesu āghātavatthūsu akujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ avijjātaṇhānaṃ, tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.71; apa. aṭṭha. 1.1.127).

Here, morality is the foundation for serenity; serenity is concentration, and insight is wisdom. Thus, when these two qualities—serenity and insight—are accomplished, the three aggregates are also accomplished. In this regard, through the aggregate of morality one is well-disposed; like a lion, he does not tremble at sounds, that is, at grounds for vexation, because he has no wish to become angry. Through the aggregate of wisdom, having penetrated the true nature of things, he is like the wind in a net in that he does not cling to the distinctions among phenomena such as the aggregates. Through the aggregate of concentration, being free from lust, he is like a lotus untainted by water in that he is not stained by passion. Thus, through serenity and insight, and through the aggregates of morality, concentration, and wisdom, as appropriate, he should be understood as untroubled, unentangled, and unstained through the abandonment of ignorance and craving, and of the three unwholesome roots. The rest is as has been explained (Snp-a 1.71; Ap-a 1.1.127).

Sattamaṃ.

The seventh.

158. Aṭṭhame sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārīsaddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggayha pavāhetvā caraṇena pasayhacārī. Abhibhavitvā [Pg.137] santāsetvā vasīkatvā caraṇena abhibhuyhacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī. Tattha sace koci vadeyya ‘‘kiṃ pasayha abhibhuyyacārī’’ti. Tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyyacārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ pubbe vuttanayeneva sakkā jānitunti na vitthāritaṃ (su. ni. aṭṭha. 1.72).

158. In the eighth, a 'lion' (sīha) is so called because of his enduring (sahanā), his striking (hananā), and his swiftness (sīghajavattā). The maned lion is intended here. 'One with the strength of fangs' (dāṭhabalī) means one who has the strength of fangs. The words 'by force' (pasayha) and 'by mastering' (abhibhuyya) should both be connected with the word 'roaming' (cārī), thus: 'roaming by force' (pasayhacārī) and 'roaming by mastering' (abhibhuyyacārī). Here, one is 'roaming by force' by roaming having restrained and driven away. One is 'roaming by mastering' by roaming having overpowered, terrified, and controlled. This one roams by force through physical strength, and roams by mastering through his majesty. Here, if someone were to ask, 'Roaming by subduing and mastering what?,' the reply should be given by taking the genitive 'of beasts' (migānaṃ) in the sense of the accusative: 'roaming by subduing and mastering beasts.' 'Remote' (pantāni) means distant. 'Lodgings' (senāsanāni) means dwelling places. The rest can be known in the way previously stated, so it is not elaborated.

Aṭṭhamaṃ.

The eighth.

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

159. In the ninth, loving-kindness (mettā) is the desire to bring about welfare and happiness, in the way of 'May all beings be happy.' Compassion (karuṇā) is the desire to remove what is not welfare and is suffering, in the way of 'Oh, may these beings be freed from this suffering!' Sympathetic joy (muditā) is the desire that beings not be separated from their welfare and happiness, in the way of 'Venerable beings rejoice! They rejoice well, splendidly!' Equanimity (upekkhā) is neutrality towards happiness and suffering, as in 'They will be known by their own kamma.' However, for the sake of metrical elegance, after stating loving-kindness, equanimity is stated, and sympathetic joy afterwards. 'Liberation' (vimutti): for all four are liberations. They are liberations because they are liberated from their respective opposing states. Hence it is said: 'Cultivating loving-kindness, equanimity, compassion, liberation, and sympathetic joy at the proper time…'

Tattha āsevamānoti tisso tikacatukkajjhānavasena bhāvayamāno, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamānova ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ phāsukāle vā. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikkūlā honti, sattesupi virodhabhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Sesaṃ vuttasadisamevāti (su. ni. aṭṭha. 1.73).

There, 'practicing' means cultivating the first three by way of the jhānas of the threefold and fourfold systems, and cultivating equanimity by way of the fourth jhāna. 'At the proper time' means: having cultivated loving-kindness, one rises from it to cultivate compassion; then rises from that to cultivate sympathetic joy; then rises from that, or from another jhāna that is without rapture, to practice equanimity. One who practices thus is called 'one who practices at the proper time,' or at a comfortable time for practicing. 'Not opposed by the whole world' means not being opposed by the entire world of beings in the ten directions. For when loving-kindness and the other divine abodes have been cultivated, beings become non-repugnant, and the aversion that is the basis of conflict with beings subsides. Therefore it is said: 'Not opposed by the whole world.' The rest is as was said before.

Navamaṃ.

The ninth.

160. Dasame saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvāna. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati [Pg.138] cuticittassa paribhedo, tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā saupādisesanibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti (su. ni. aṭṭha. 1.74).

160. In the tenth: 'The fetters' means the ten fetters, and having shattered them by means of the respective paths. 'Fearless at the cessation of life': the cessation of life is the breakup of the death consciousness. At that cessation of life, because craving for life has been abandoned, one is fearless. Having thus shown for himself the Nibbāna element with residue, at the conclusion of the verse, he attains final Nibbāna with the Nibbāna element without residue.

Dasamaṃ.

The tenth.

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

161. In the eleventh: 'They associate' means they attend upon them, clinging with their bodies. 'They serve' means they minister to them with acts of reverence such as making the añjali gesture and by being responsive to their bidding. 'Their reason is advantage' means that advantage is their reason. For their association and service there is no other reason; advantage itself is their reason. This means they serve for the sake of advantage. 'Friends without a reason are rare today': because they are motivated by personal gain, thinking, 'We will get something from this,' friends without a reason are rare. Only—

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

Atthakkhāyī ca yo mitto, yo ca mittānukampako’’ti. (su. ni. aṭṭha. 1.75;

apa. aṭṭha. 1.1.131;

dī. ni. 3.265) –

“The friend who is a helper, a companion in joy and sorrow; the friend who points out what is beneficial, and the one who is compassionate toward friends.”

Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attani ṭhitā etesaṃ paññā, attānaṃyeva olokenti, na aññanti attaṭṭhapaññā. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho. Sampati diṭṭheyeva atthe etesaṃ paññā, āyatiṃ na pekkhantīti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatāti. Sesaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ antarantarā ativitthārabhayena na vuttaṃ, taṃ sabbaṃ pāṭhānusāreneva veditabbaṃ (su. ni. aṭṭha. 1.75; apa. aṭṭha. 1.1.131). Ekādasamaṃ.

Friends endowed with the noble quality of friendship spoken of in this way are rare today. 'Wisdom for their own advantage': their wisdom is established in themselves; they look only to themselves, not to others. 'Wisdom for the seen advantage'—this, it seems, is also an ancient reading. This means that their wisdom is only for the advantage seen at present; they do not look to the future. 'Impure' means endowed with impure, ignoble bodily, verbal, and mental action. The rest should be understood in the way previously stated. Whatever has not been stated here and there for fear of excessive elaboration should all be understood in accordance with the text. The eleventh.

Catutthavaggavaṇṇanā niṭṭhitā.

Here ends the explanation of the Fourth Chapter.

Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya

Of the Saddhammappajjotikā, the Commentary on the Cūḷaniddesa

Khaggavisāṇasuttaniddesavaṇṇanā niṭṭhitā.

Here ends the explanation of the Exposition of the Rhinoceros Horn Sutta.

Nigamanakathā

Conclusion

Yo [Pg.139] so sugataputtānaṃ, adhipatibhūtena hitaratinā;

Therena thiraguṇavatā, suvibhatto mahāniddeso.

The Mahāniddesa was well-analyzed by that Elder, who became the leader of the sons of the Sugata, who delights in their welfare, and is endowed with steadfast virtues.

Tassatthavaṇṇanā yā, pubbaṭṭhakathānayaṃ tathā;

Yuttiṃ nissāya mayāraddhā, niṭṭhānamupagatā esā.

This explanation of its meaning, which I undertook relying on reason and on the method of the ancient commentaries, has now reached completion.

Yaṃ puraṃ puruttamaṃ, anurādhapuravhayaṃ;

Yo tassa dakkhiṇe bhāge, mahāvihāro patiṭṭhito.

That foremost of cities named Anuradhapura; in its southern quarter the Mahāvihāra is established.

Yo tassa tilako bhūto, mahāthūpo siluccayo;

Yaṃ tassa pacchime bhāge, lekho kathikasaññito.

The great stūpa, a mound of stone, was its ornament. In its western part was a scribe known as Kathika.

Kittisenoti nāmena, sajīvo rājasammato;

Sucicārittasampanno, lekho kusalakammiko.

There was a living scribe named Kittisena, esteemed by the king, endowed with pure conduct and skilled in meritorious deeds.

Sītacchāyatarupetaṃ, salilāsayasampadaṃ;

Cārupākārasañcitaṃ, pariveṇamakārayi.

He had a monastic dwelling made, endowed with trees giving cool shade, furnished with an abundance of reservoirs, and enclosed by a beautiful wall.

Upaseno mahāthero, mahāpariveṇavāsiyo;

Tassādāsi pariveṇaṃ, lekho kusalakammiko.

That scribe, skilled in meritorious deeds, gave the monastic dwelling to the great elder Upasena, a resident of the Mahāpariveṇa.

Vasantenettha therena, thirasīlena tādinā;

Upasenavhayena sā, katā saddhammajotikā.

Dwelling there, this 'Light of the Good Dhamma' was composed by that elder named Upasena, who is of steadfast virtue, one of such a kind.

Rañño sirinivāsassa, sirisaṅghassa bodhino;

Chabbīsatimhi vassamhi, niṭṭhitā niddesavaṇṇanā.

In the twenty-sixth year of the reign of King Sirinivāsa Sirisaṅghabodhi, this explanation of the Niddesa was completed.

Samayaṃ anulomentī, therānaṃ theravaṃsadīpānaṃ;

Niṭṭhaṃ gatā yathāyaṃ, aṭṭhakathā lokahitajananī.

Conforming to the tradition of the elders, who are lamps of the Theravāda lineage, this commentary, which generates the world's welfare, has reached completion as was intended.

Saddhammaṃ anulomentā, attahitaṃ parahitañca sādhentā;

Niṭṭhaṃ gacchantu tathā, manorathā sabbasattānaṃ.

By conforming to the Good Dhamma and accomplishing their own welfare and the welfare of others, may the aspirations of all beings thus reach fulfillment.

Saddhammappajjotikāya, [Pg.140] aṭṭhakathāyettha gaṇitakusalehi;

Gaṇitā tu bhāṇavārā, ñeyyātirekacattārisā.

In this commentary, the Saddhammappajjotikā, the recitation sections counted by those skilled in calculation should be known to be over forty in number.

Ānuṭṭhubhena assā, chando baddhena gaṇiyamānā tu;

Atirekadasasahassa-saṅkhā gāthāti viññeyyā.

When its extent is measured by verses bound in the Anuṭṭhubha meter, the number of verses should be understood as more than ten thousand.

Sāsanaciraṭṭhitatthaṃ, lokahitatthañca sādarena mayā;

Puññaṃ imaṃ racayatā, yaṃ pattamanappakaṃ vipulaṃ.

By me, who composed this with care for the long endurance of the Dispensation and for the welfare of the world, abundant and vast merit has been attained.

Puññena tena loko, saddhammarasāyanaṃ dasabalassa;

Upabhuñjitvā vimalaṃ, pappotu sukhaṃ sukhenevāti.

Through that merit, may the world, having partaken of the pure elixir of the Good Dhamma of the Ten-Powered One, easily attain happiness.

Saddhammappajjotikā nāma

Named the Saddhammappajjotikā

Cūḷaniddesa-aṭṭhakathā niṭṭhitā.

The Commentary on the Cūḷaniddesa is finished.