Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

In the Khuddaka Nikāya

Paṭisambhidāmagga-aṭṭhakathā

The Commentary to the Paṭisambhidāmagga

(Dutiyo bhāgo)

(The Second Part)

68. Indriyaparopariyattañāṇaniddesavaṇṇanā

Commentary on the Exposition of the Knowledge of the Superiority and Inferiority of Faculties

111. Indriyaparopariyattañāṇaniddese [Pg.1] tathāgatassāti vacane uddese sarūpato avijjamānepi ‘‘cha ñāṇāni asādhāraṇāni sāvakehī’’ti (paṭi. ma. mātikā 1.73) vuttattā ‘‘tathāgatassā’’ti vuttameva hoti. Tasmā uddese atthato siddhassa tathāgatavacanassa niddese gahaṇaṃ kataṃ. Satte passatīti rūpādīsu chandarāgena sattatāya laggatāya sattā, te satte indriyaparopariyattañāṇena cakkhunā passati oloketi. Apparajakkheti paññāmaye akkhimhi appaṃ rāgādirajo etesanti apparajakkhā, appaṃ rāgādirajo etesanti vā apparajakkhā. Te apparajakkhe. Mahārajakkheti paññāmaye akkhimhi mahantaṃ rāgādirajo etesanti mahārajakkhā, mahantaṃ rāgādirajo etesanti vā mahārajakkhā. Tikkhindriye mudindriyeti tikkhāni saddhādīni indriyāni etesanti tikkhindriyā, mudūni saddhādīni indriyāni etesanti mudindriyā. Svākāre dvākāreti sundarā saddhādayo ākārā koṭṭhāsā etesanti svākārā, kucchitā garahitā saddhādayo ākārā koṭṭhāsā etesanti dvākārā. Suviññāpaye duviññāpayeti ye kathitaṃ kāraṇaṃ sallakkhenti sukhena sakkā honti viññāpetuṃ, te suviññāpayā, tabbiparītā duviññāpayā. Appekacce [Pg.2] paralokavajjabhayadassāvinoti api eke paralokañceva rāgādivajjañca bhayato passante, imassa pana padassa niddese paralokasseva na vuttattā khandhādiloke ca rāgādivajje ca paraṃ bāḷhaṃ bhayaṃ passanasīlāti paralokavajjabhayadassāvino. Te paralokavajjabhayadassāvineti evamattho gahetabbo. Appekacce na paralokavajjabhayadassāvinoti tabbiparīte. Lokoti ca lujjanapalujjanaṭṭhena. Vajjanti ca vajjanīyaṭṭhena. Ettāvatā uddesassa niddeso kato hoti.

In the exposition of the knowledge of the superiority and inferiority of faculties, even though the phrase “of the Tathāgata” is not literally present in the summary (uddesa), because it is said, “Six knowledges are unshared by disciples” (Paṭis I 113), it is as if “of the Tathāgata” is stated. Therefore, the word of the Tathāgata, which is established in meaning in the summary, is taken up in the exposition. “He sees beings” means that beings are those who are attached and clinging to forms, etc., due to desire and lust; he sees and observes those beings with the eye of the knowledge of the superiority and inferiority of faculties. “Those with little dust” means those in whose wisdom-eye the dust of lust, etc., is little, or alternatively, those in whom the dust of lust, etc., is little; these are “those with little dust.” “Those with much dust” means those in whose wisdom-eye the dust of lust, etc., is great, or alternatively, those in whom the dust of lust, etc., is great. “With sharp faculties, with dull faculties” means those whose faculties of faith, etc., are sharp are called “those with sharp faculties,” and those whose faculties of faith, etc., are dull are called “those with dull faculties.” “With good dispositions, with bad dispositions” means those whose aspects or portions of faith, etc., are beautiful are called “those with good dispositions,” and those whose aspects or portions of faith, etc., are contemptible and reprehensible are called “those with bad dispositions.” “Easy to instruct, difficult to instruct” means those who, having considered the reason spoken, can easily be made to understand are called “easy to instruct”; those who are the opposite are called “difficult to instruct.” “Some who see fear in the other world and in faults” means some who see the other world and faults such as lust, etc., as fearful. However, in the exposition of this phrase, since it is not spoken of the other world alone, 'those who see fear in the other world and in faults' are those who are accustomed to seeing great and strong fear in the world of aggregates, etc., and in faults such as lust, etc. Thus, this meaning of 'those who see fear in the other world and in faults' should be taken. “Some who do not see fear in the other world and in faults” means those who are the opposite. “The world” (loka) is so called in the sense of decaying and disintegrating. “Fault” (vajja) is so called in the sense of being something to be avoided. Thus far, the exposition of the summary has been made.

Puna niddesassa paṭiniddesaṃ karonto apparajakkhe mahārajakkhetiādimāha. Tattha tīsu ratanesu okappanasaṅkhātā saddhā assa atthīti saddho. So saddhāsampanno puggalo assaddhiyarajassa ceva assaddhiyamūlakassa sesākusalarajassa ca appakattā apparajakkho. Natthi etassa saddhāti assaddho. So vuttappakārassa rajassa mahantattā mahārajakkho. Āraddhaṃ vīriyamanenāti āraddhavīriyo. So kosajjarajassa ceva kosajjamūlakassa sesākusalarajassa ca appakattā apparajakkho. Hīnavīriyattā kucchitena ākārena sīdatīti kusīdo, kusīdo eva kusīto. So vuttappakārassa rajassa mahantattā mahārajakkho. Ārammaṇaṃ upecca ṭhitā sati assāti upaṭṭhitassati. So muṭṭhassaccarajassa ceva muṭṭhassaccamūlakassa sesākusalarajassa ca appakattā apparajakkho. Muṭṭhā naṭṭhā sati assāti muṭṭhassati. So vuttappakārassa rajassa mahantattā mahārajakkho. Appanāsamādhinā upacārasamādhinā vā ārammaṇe samaṃ, sammā vā āhito ṭhitoti samāhito, samāhitacittoti vā samāhito. So uddhaccarajassa ceva uddhaccamūlakassa sesākusalarajassa ca appakattā apparajakkho. Na samāhito asamāhito. So vuttappakārassa rajassa mahantattā mahārajakkho. Udayatthagāminī paññā assa atthīti paññavā. So moharajassa ceva mohamūlakassa sesākusalarajassa ca appakattā apparajakkho. Mohamūḷhattā duṭṭhā paññā assāti duppañño. So vuttappakārassa rajassa mahantattā mahārajakkho. Saddho puggalo tikkhindriyoti bahulaṃ uppajjamānāya balavatiyā saddhāya saddho, teneva saddhindriyena tikkhindriyo. Assaddho puggalo mudindriyoti bahulaṃ uppajjamānena [Pg.3] assaddhiyena assaddho, antarantarā uppajjamānena dubbalena saddhindriyena mudindriyo. Esa nayo sesesupi. Saddho puggalo svākāroti tāya eva saddhāya sobhanākāro. Assaddho puggalo dvākāroti teneva assaddhiyena virūpākāro. Esa nayo sesesupi. Suviññāpayoti sukhena viññāpetuṃ sakkuṇeyyo. Duviññāpayoti dukkhena viññāpetuṃ sakkuṇeyyo. Paralokavajjabhayadassāvīti ettha yasmā paññāsampannasseva saddhādīni suparisuddhāni honti, tasmā suparisuddhasaddhādisampanno taṃsampayuttāya, suparisuddhasaddhādisampannopi vā tappaccayāya paññāya paralokavajjabhayadassāvī hoti. Tasmā eva hi saddhādayopi cattāro ‘‘paralokavajjabhayadassāvī’’ti vuttā.

Again, making a counter-exposition of the exposition, he said, “those with little dust, those with much dust,” and so on. Herein, one who has faith, reckoned as conviction, in the Three Jewels is called faithful. Such a person, endowed with faith, is called 'one with little dust' because of having little of the dust of faithlessness and of the remaining unwholesome dusts rooted in faithlessness. One who lacks faith is called faithless. Due to the greatness of the aforementioned type of dust, such a person is called 'one with much dust'. One by whom energy is aroused is called energetic. Such a person is called 'one with little dust' because of having little of the dust of laziness and of the remaining unwholesome dusts rooted in laziness. One who, due to weak energy, sinks in a contemptible manner, is called lazy (kusīda); kusīda is indeed kusīta. Due to the greatness of the aforementioned type of dust, such a person is called 'one with much dust'. One whose mindfulness stands having approached an object is called mindful. Such a person is called 'one with little dust' because of having little of the dust of unmindfulness and of the remaining unwholesome dusts rooted in unmindfulness. One whose mindfulness is lost and ruined is called unmindful. Due to the greatness of the aforementioned type of dust, such a person is called 'one with much dust'. One who is evenly or rightly placed and stands on the object by means of absorption concentration or access concentration is called composed, or one with a composed mind is called composed. Such a person is called 'one with little dust' because of having little of the dust of restlessness and of the remaining unwholesome dusts rooted in restlessness. One who is not composed is uncomposed. Due to the greatness of the aforementioned type of dust, such a person is called 'one with much dust'. One who has wisdom that comprehends arising and passing away is called wise. Such a person is called 'one with little dust' because of having little of the dust of delusion and of the remaining unwholesome dusts rooted in delusion. One whose wisdom is corrupted due to being deluded by delusion is called unwise. Due to the greatness of the aforementioned type of dust, such a person is called 'one with much dust'. A faithful person is sharp-facultied because he is faithful due to strong faith frequently arising, and by that very faculty of faith, he is sharp-facultied. A faithless person is dull-facultied because he is faithless due to faithlessness frequently arising, and by the weak faculty of faith arising intermittently, he is dull-facultied. This method applies to the rest as well. A faithful person is well-disposed because by that very faith he has a beautiful disposition. A faithless person is ill-disposed because by that very faithlessness he has a deformed disposition. This method applies to the rest as well. 'Easy to instruct' means one who can be made to understand easily. 'Difficult to instruct' means one who can be made to understand with difficulty. Regarding 'one who sees fear in the other world and in faults': Herein, since the qualities of faith and so on are perfectly purified only for one endowed with wisdom, therefore one endowed with perfectly purified faith and so on becomes 'one who sees fear in the other world and in faults' by means of the wisdom associated with them, or by means of the wisdom conditioned by them. Therefore, indeed, the four persons beginning with the faithful one are also called 'one who sees fear in the other world and in faults'.

112. Idāni ‘‘paralokavajjabhayadassāvī’’ti ettha vuttaṃ lokañca vajjañca dassetuṃ lokotiādimāha. Ettha khandhā eva lujjanapalujjanaṭṭhena lokoti khandhaloko. Sesadvayepi eseva nayo. Vipattibhavalokoti apāyaloko. So hi aniṭṭhaphalattā virūpo lābhoti 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 vipattisambhavaloko. Sampattibhavalokoti sugatiloko. So hi iṭṭhaphalattā sundaro lābhoti sampatti, bhavatīti bhavo, sampatti eva bhavo sampattibhavo, sampattibhavo eva loko sampattibhavaloko. Sampattisambhavalokoti sugatūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, sampattiyā sambhavo sampattisambhavo, sampattisambhavo eva loko sampattisambhavaloko. Eko lokotiādīni heṭṭhā vuttatthāneva.

112. Now, in the phrase ‘one who sees fear in the other world and in faults,’ to show the ‘world’ and the ‘fault’ that were mentioned, he said, ‘world,’ and so on. Herein, the aggregates themselves, in the sense of perishing and decaying, are the ‘world’; hence, the ‘aggregate-world.’ This same method applies to the remaining two as well. The ‘world of unfortunate existence’ is the world of woe. For, because it has an undesirable result, it is a distorted gain, thus it is ‘misfortune’ (vipatti); it comes to be, thus it is ‘existence’ (bhava); misfortune itself is existence, thus ‘unfortunate existence’; unfortunate existence itself is the world, thus ‘world of unfortunate existence.’ The ‘world of the origin of misfortune’ is kamma that leads to the plane of woe. For, from this kamma the result arises, thus it is ‘origin’ (sambhava); the origin of misfortune is ‘origin of misfortune’; the origin of misfortune itself is the world, thus ‘world of the origin of misfortune.’ The ‘world of fortunate existence’ is the world of a happy destination. For, because it has a desirable result, it is a good gain, thus it is ‘fortune’ (sampatti); it comes to be, thus it is ‘existence’ (bhava); fortune itself is existence, thus ‘fortunate existence’; fortunate existence itself is the world, thus ‘world of fortunate existence.’ The ‘world of the origin of fortune’ is kamma that leads to a happy destination. For, from this kamma the result arises, thus it is ‘origin’ (sambhava); the origin of fortune is ‘origin of fortune’; the origin of fortune itself is the world, thus ‘world of the origin of fortune.’ The terms beginning with ‘one world’ have the same meaning as stated previously.

Vajjanti napuṃsakavacanaṃ asukoti aniddiṭṭhattā kataṃ. Kilesāti rāgādayo. Duccaritāti pāṇātipātādayo. Abhisaṅkhārāti puññābhisaṅkhārādayo. Bhavagāmikammāti attano vipākadānavasena bhavaṃ gacchantīti bhavagāmino, abhisaṅkhāresupi vipākajanakāneva kammāni vuttāni. Itīti vuttappakāranidassanaṃ. Imasmiñca loke imasmiñca vajjeti vuttappakāre [Pg.4] loke ca vajje ca. Tibbā bhayasaññāti balavatī bhayasaññā. Tibbāti parasaddassa attho vutto, bhayasaññāti bhayasaddassa, lokavajjadvayampi hi bhayavatthuttā sayañca sabhayattā bhayaṃ, bhayamiti saññā bhayasaññā. Paccupaṭṭhitā hotīti taṃ taṃ paṭicca upecca ṭhitā hoti. Seyyathāpi ukkhittāsike vadhaketi yathā nāma paharituṃ uccāritakhagge paccāmitte tibbā bhayasaññā paccupaṭṭhitā hoti, evameva loke ca vajje ca tibbā bhayasaññā paccupaṭṭhitā hoti. Imehi paññāsāya ākārehīti apparajakkhapañcakādīsu dasasu pañcakesu ekekasmiṃ pañcannaṃ pañcannaṃ ākārānaṃ vasena paññāsāya ākārehi. Imāni pañcindriyānīti saddhindriyādīni pañcindriyāni. Jānātīti tathāgato paññāya pajānāti. Passatīti dibbacakkhunā diṭṭhaṃ viya karoti. Aññātīti sabbākāramariyādāhi jānāti. Paṭivijjhatīti ekadesaṃ asesetvā niravasesadassanavasena paññāya padāletīti.

The neuter term `vajjaṃ` is used because it is not specified as ‘such and such.’ ‘Defilements’ are lust and so on. ‘Misconduct’ is killing living beings and so on. ‘Formations’ are meritorious formations and so on. As for ‘kamma leading to existence,’ because they go to existence by the power of giving their own result, they are called ‘leading to existence’; among the formations, only the volitions that produce results are mentioned. The word `iti` is an indicator of the manner stated. ‘In this world and in this fault’ means in the world and in the fault of the kind stated. ‘Intense perception of fear’ means a powerful perception of fear. By the word `tibbā` (intense), the meaning of the word `para` (other) is stated. By the word `bhayasaññā` (perception of fear), the meaning of the word `bhaya` (fear) is stated. For the pair, world and fault, is ‘fear’ because it is the basis of fear and because it is itself accompanied by fear. The perception ‘this is fear’ is ‘perception of fear.’ ‘Is present’ means it stands established, having approached and depended on that particular thing. Just as an intense perception of fear is present towards an enemy with a sword raised to strike, so too an intense perception of fear is present in regard to the world and the fault. ‘By these fifty modes’ means by fifty modes, through five modes in each of the ten pentads beginning with the Apparajakkha-pentad. ‘These five faculties’ are the five faculties beginning with the faculty of faith. ‘Knows’ means the Tathāgata knows with wisdom. ‘Sees’ means he makes it as if seen with the divine eye. ‘Comprehends’ means he knows by all modes and limits. ‘Penetrates’ means he pierces with wisdom by means of seeing without remainder, leaving no part aside.

Indriyaparopariyattañāṇaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the knowledge of the superiority and inferiority of the faculties is completed.

69. Āsayānusayañāṇaniddesavaṇṇanā

69. Commentary on the Exposition of the Knowledge of Dispositions and Latent Tendencies

113. Āsayānusayañāṇaniddese idha tathāgatotiādi pañcadhā ṭhapito niddeso. Tattha āsayānusayā vuttatthā eva. Caritanti pubbe kataṃ kusalākusalaṃ kammaṃ. Adhimuttinti sampati kusale akusale vā cittavosaggo. Bhabbābhabbeti bhabbe ca abhabbe ca. Ariyāya jātiyā sambhavanti jāyantīti bhabbā. Vattamānasamīpe vattamānavacanaṃ. Bhavissanti jāyissantīti vā bhabbā, bhājanabhūtāti attho. Ye ariyamaggapaṭivedhassa anucchavikā upanissayasampannā, te bhabbā. Vuttapaṭipakkhā abhabbā.

113. In the exposition of the knowledge of dispositions and latent tendencies, the exposition beginning with ‘Here, the Tathāgata…’ is established in five ways. Therein, ‘dispositions and latent tendencies’ have the meaning as already stated. ‘Conduct’ is wholesome and unwholesome kamma done previously. ‘Resolve’ is the release of the mind onto the wholesome or unwholesome at present. ‘Capable and incapable’ refers to the capable and the incapable. Because they are able to arise, to be born, with a noble birth, they are ‘capable.’ The present tense is used for what is near to the present. Or, because they will come to be, will be born, they are ‘capable’; the meaning is that they are worthy vessels. Those who are suitable for the penetration of the noble path and are endowed with a supporting condition are ‘capable.’ Those who are the opposite of what has been stated are ‘incapable.’

Katamo sattānaṃ āsayotiādi niddesassa paṭiniddeso. Tattha sassatoti nicco. Lokoti attā. Idha sarīraṃyeva nassati, attā pana idha parattha ca soyevāti maññanti. So hi sayaṃyeva āloketīti katvā ‘‘loko’’ti maññanti. Asassatoti anicco. Attā sarīreneva saha nassatīti maññanti. Antavāti paritte kasiṇe jhānaṃ uppādetvā taṃparittakasiṇārammaṇaṃ cittaṃ sapariyanto [Pg.5] attāti maññanti. Anantavāti na antavā appamāṇe kasiṇe jhānaṃ uppādetvā taṃappamāṇakasiṇārammaṇaṃ cittaṃ apariyanto attāti maññanti. Taṃ jīvaṃ taṃ sarīranti jīvo ca sarīrañca taṃyeva. Jīvoti attā, liṅgavipallāsena napuṃsakavacanaṃ kataṃ. Sarīranti rāsaṭṭhena khandhapañcakaṃ. Aññaṃ jīvaṃ aññaṃ sarīranti añño jīvo aññaṃ khandhapañcakaṃ. Hoti tathāgato paraṃ maraṇāti khandhā idheva vinassanti, satto maraṇato paraṃ hoti vijjati na nassati. ‘‘Tathāgato’’ti cettha sattādhivacananti vadanti. Keci pana ‘‘tathāgatoti arahā’’ti vadanti. Ime ‘‘na hotī’’ti pakkhe dosaṃ disvā evaṃ gaṇhanti. Na hoti tathāgato paraṃ maraṇāti khandhāpi idheva nassanti, tathāgato ca maraṇato paraṃ na hoti ucchijjati vinassati. Ime ‘‘hotī’’ti pakkhe dosaṃ disvā evaṃ gaṇhanti. Hoti ca na ca hotīti ime ekekapakkhapariggahe dosaṃ disvā ubhayapakkhaṃ gaṇhanti. Neva hoti na na hotīti ime ubhayapakkhapariggahe ubhayadosāpattiṃ disvā ‘‘hotīti ca na hoti, neva hotīti ca na hotī’’ti amarāvikkhepapakkhaṃ gaṇhanti.

The passage beginning, ‘What is the disposition of beings?’ is the counter-exposition of the exposition. Therein, ‘eternal’ means permanent. ‘World’ means the self. They hold that here only the body perishes, but the self is the very same both here and hereafter. Because they think, ‘It itself sees,’ they hold it to be the ‘world.’ ‘Non-eternal’ means impermanent. They hold that the self perishes together with the body. ‘Finite’ refers to those who, having produced jhāna on a limited kasiṇa, hold that the mind, which has that limited kasiṇa as its object, is a self with a boundary. ‘Infinite’ refers to those who, having produced jhāna on an unlimited kasiṇa, hold that the mind, which has that unlimited kasiṇa as its object, is a self without a boundary. ‘That life-principle is that body’ means that the life-principle and the body are the very same. ‘Life-principle’ means the self; the neuter word is used due to an inversion of gender. ‘Body’ means the five aggregates in the sense of a collection. ‘The life-principle is one thing, the body another’ means the life-principle is one thing, and the five aggregates are another. ‘A Tathāgata exists after death’ means that the aggregates are destroyed right here, but the being exists after death, is found, and is not destroyed. Here, some say that ‘Tathāgata’ is a designation for a being. Others, however, say, ‘A Tathāgata is an Arahant.’ These, seeing the fault in the ‘does not exist’ position, adopt this view. ‘A Tathāgata does not exist after death’ means that the aggregates, too, are destroyed right here, and the Tathāgata does not exist after death but is annihilated and destroyed. These, seeing the fault in the ‘exists’ position, adopt this view. ‘Both exists and does not exist’: these, seeing the fault in grasping a single position, adopt both positions. ‘Neither exists nor does not exist’: these, seeing the falling into a twofold fault in grasping both positions, adopt the position of endless equivocation, saying, ‘It is not that he exists, and it is not that he does not exist.’

Ayaṃ panettha aṭṭhakathānayo – ‘‘sassato lokoti vā’’tiādīhi dasahākārehi diṭṭhipabhedova vutto. Tattha sassato lokoti ca khandhapañcakaṃ lokoti gahetvā ‘‘ayaṃ loko nicco dhuvo sabbakāliko’’ti gaṇhantassa sassatanti gahaṇākārappavattā diṭṭhi. Asassatoti tameva lokaṃ ‘‘ucchijjati vinassatī’’ti gaṇhantassa ucchedaggahaṇākārappavattā diṭṭhi. Antavāti parittakasiṇalābhino suppamatte vā sarāvamatte vā kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme ‘‘loko’’ti ca kasiṇaparicchedantena ‘‘antavā’’ti ca gaṇhantassa ‘‘antavā loko’’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti ucchedadiṭṭhipi. Vipulakasiṇalābhino pana tasmiṃ kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme ‘‘loko’’ti ca kasiṇaparicchedantena ‘‘na antavā’’ti ca gaṇhantassa ‘‘anantavā loko’’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti ucchedadiṭṭhipi. Taṃ jīvaṃ taṃ sarīranti bhedanadhammassa sarīrasseva ‘‘jīva’’nti gahitattā ‘‘sarīre ucchijjamāne jīvampi ucchijjatī’’ti ucchedaggahaṇākārappavattā diṭṭhi. Dutiyapade sarīrato aññassa jīvassa gahitattā ‘‘sarīre ucchijjamānepi [Pg.6] jīvaṃ na ucchijjatī’’ti sassataggahaṇākārappavattā diṭṭhi. Hoti tathāgatotiādīsu ‘‘satto tathāgato nāma, so paraṃ maraṇā hotī’’ti gaṇhato paṭhamā sassatadiṭṭhi. ‘‘Na hotī’’ti gaṇhato dutiyā ucchedadiṭṭhi. ‘‘Hoti ca na ca hotī’’ti gaṇhato tatiyā ekaccasassatadiṭṭhi. ‘‘Neva hoti na na hotī’’ti gaṇhato catutthā amarāvikkhepadiṭṭhīti.

Herein is the method of the commentary: Only the division of views is stated in ten ways, beginning with 'the world is eternal.' Therein, the view 'the world is eternal' is a view that arises from the mode of grasping 'eternal,' held by one who takes the five aggregates as 'the world' and holds that 'this world is permanent, stable, and everlasting.' The view 'the world is not eternal' is a view that arises from the mode of grasping annihilation, held by one who takes that same world and holds that 'it is annihilated, it is destroyed.' The view 'the world is finite' is a view that arises from the mode of grasping 'the world is finite,' held by one who has attained absorption in a limited kasiṇa—the size of a winnowing basket or a bowl—and who takes the material and immaterial phenomena occurring within that attainment as 'the world,' and takes it as 'finite' by the boundary of the kasiṇa. That view can be either an eternalist view or an annihilationist view. Furthermore, the view 'the world is infinite' is a view that arises from the mode of grasping 'the world is infinite,' held by one who has attained absorption in an extensive kasiṇa, and who takes the material and immaterial phenomena occurring within that attainment as 'the world,' and takes it as 'not finite' by the boundary of the kasiṇa. That view can also be either an eternalist view or an annihilationist view. As for 'the soul is the same as the body,' it is a view that arises from the mode of grasping annihilation, because the body, which is subject to disintegration, is itself taken as the 'soul,' and thus it holds that 'when the body is annihilated, the soul is also annihilated.' In the second phrase, it is a view that arises from the mode of grasping eternalism, holding that 'even when the body is annihilated, the soul is not annihilated,' because the soul is taken as something other than the body. In the statements beginning with 'A Tathāgata exists,' the first is an eternalist view, held by one who takes it that 'the being called the Tathāgata exists after death.' The second is an annihilationist view, held by one who takes it that 'he does not exist.' The third is a partial-eternalist view, held by one who takes it that 'he both exists and does not exist.' The fourth is the view of endless equivocation, held by one who takes it that 'he neither exists nor does not exist.'

Itīti vuttappakāradiṭṭhinissayanidassanaṃ. Bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vāti bhavo vuccati sassato, sassatavasena uppajjamānadiṭṭhi bhavadiṭṭhi, bhavoti diṭṭhīti vuttaṃ hoti. Vibhavo vuccati ucchedo, ucchedavasena uppajjamānadiṭṭhi vibhavadiṭṭhi, vibhavoti diṭṭhīti vuttaṃ hoti. Vuttappakārā dasavidhā diṭṭhi bhavadiṭṭhi ca vibhavadiṭṭhi cāti dvidhāva hoti. Tāsu dvīsu ekekaṃ sannissitā apassitā allīnā sattā honti.

The word 'Thus' indicates the support for the views of the kind described. Beings are either dependent on the view of existence or dependent on the view of non-existence. Herein, eternalism is called 'existence' (bhava); the view that arises by way of eternalism is the view of existence. It is said that the view is 'existence.' Annihilationism is called 'non-existence' (vibhava); the view that arises by way of annihilationism is the view of non-existence. It is said that the view is 'non-existence.' The ten kinds of views of the aforesaid type are of only two kinds: the view of existence and the view of non-existence. Beings are dependent on, rely on, and cling to one or the other of these two.

Ete vā pana ubho ante anupagammāti ettha ‘‘aggito vā udakato vā mithubhedā vā’’tiādīsu (dī. ni. 2.152) viya vā-saddo samuccayattho. Ete vuttappakāre sassatucchedavasena dve pakkhe ca na upagantvā anallīyitvā pahāyāti attho. ‘‘Anulomikā vā khantī’’ti vikappatthova. Idappaccayatāpaṭiccasamuppannesūti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ. Te te paccaye paṭicca saha sammā ca uppannā paṭiccasamuppannā. Tassā idappaccayatāya ca tesu paṭiccasamuppannesu ca dhammesu. Anulomikāti lokuttaradhammānaṃ anulomato anulomikā. Khantīti ñāṇaṃ. Ñāṇañhi khamanato khanti. Paṭiladdhā hotīti sattehi adhigatā hoti. Idappaccayatāya khantiyā ucchedattānupagamo hoti paccayuppannadhammānaṃ paccayasāmaggiyaṃ āyattavuttittā paccayānuparamadassanena phalānuparamadassanato. Paṭiccasamuppannesu dhammesu khantiyā sassatattānupagamo hoti paccayasāmaggiyaṃ navanavānaṃ paccayuppannadhammānaṃ uppādadassanato. Evamete ubho ante anupagamma paṭiccasamuppādapaṭiccasamuppannadhammadassanena na ucchedo na sassatoti pavattaṃ sammādassanaṃ ‘‘anulomikā khantī’’ti veditabbaṃ. Evañhi tadubhayadiṭṭhipaṭipakkhabhūtā [Pg.7] sammādiṭṭhi vuttā hoti. Yathābhūtaṃ vā ñāṇanti yathābhūtaṃ yathāsabhāvaṃ neyyaṃ. Tattha pavattañāṇampi visayavohārena ‘‘yathābhūtañāṇa’’nti vuttaṃ. Taṃ pana saṅkhārupekkhāpariyantaṃ vipassanāñāṇaṃ idhādhippetaṃ. Heṭṭhā pana ‘‘yathābhūtañāṇadassana’’nti bhayatūpaṭṭhānañāṇaṃ vuttaṃ. Yathābhūtaṃ vā ñāṇaṃ sattehi paṭiladdhaṃ hotīti sambandho.

Herein, in 'not approaching either of these two extremes,' the word 'vā' has a collective meaning, just as in passages like 'from fire or from water or from internal discord.' The meaning is: not approaching, not clinging to, and abandoning these two factions of the aforesaid kind, which arise by way of eternalism and annihilationism. Regarding 'in conditionality and dependently arisen phenomena': the conditions for these things, such as aging and death, are 'idappaccayā'; 'idappaccayatā' is 'idappaccayā' itself, or 'idappaccayatā' is the collection of these conditions. The grammatical characteristic here should be sought from the grammar texts. 'Dependently arisen' means arisen in dependence on, together with, and correctly from those respective conditions. This refers to that conditionality and to those dependently arisen phenomena. 'Anulomikā' (conformity) is so called because it is in conformity with the supramundane states. 'Khanti' (acceptance) is knowledge. Indeed, knowledge is called 'khanti' because it accepts or is able to contemplate. 'Is attained' means it is attained by beings. Through the acceptance concerning conditionality, there is no falling into annihilationism, because the existence of conditioned phenomena is dependent on the collection of conditions, and by seeing the non-cessation of conditions, one sees the non-cessation of the results. Through the acceptance concerning dependently arisen phenomena, there is no falling into eternalism, because one sees the arising of ever new conditioned phenomena from the collection of conditions. Thus, the right view that arises by not approaching both these extremes through seeing dependent origination and dependently arisen phenomena—that is, neither annihilationism nor eternalism—is to be understood as 'conformity-acceptance' (anulomikā khantī). For in this way, right view, which is the opponent of both those views, is stated. As for 'or knowledge of things as they are': the knowable is according to its true nature. The knowledge that arises therein is also called 'knowledge of things as they are' by way of the designation of its object. But here, that is intended as the range of insight-knowledge culminating in equanimity towards formations. Below, however, 'knowledge and vision of things as they are' refers to the knowledge of the appearance of terror. The connection is: 'Or the knowledge of things as they are is attained by beings.'

Idāni ‘‘sassato loko’’tiādīhi micchādiṭṭhiparibhāvitaṃ ‘‘ete vā panā’’tiādīhi sammādiṭṭhiparibhāvitaṃ sattasantānaṃ dassetvā ‘‘kāmaṃ sevantaññevā’’tiādīhi sesākusalehi sesakusalehi ca paribhāvitaṃ sattasantānaṃ dasseti. Tattha kāmaṃ sevantaṃyeva puggalaṃ tathāgato jānātīti yojanā kātabbā. Sevantanti ca abhiṇhasamudācāravasena sevamānaṃ. Pubbe āsevitavasena kilesakāmo garu assāti kāmagaruko. Tatheva kāmo āsaye santāne assāti kāmāsayo. Santānavaseneva kāme adhimutto laggoti kāmādhimutto. Sesesupi eseva nayo. Nekkhammādīni vuttatthāneva. Kāmādīhi ca tīhi sesākusalā, nekkhammādīhi tīhi sesakusalā gahitāva hontīti veditabbā. ‘‘Ayaṃ sattānaṃ āsayo’’ti tidhā vuttaṃ santānameva dasseti.

Now, having shown the continuity of beings imbued with wrong view by such passages as 'the world is eternal,' and the continuity of beings imbued with right view by such passages as 'but these,' it then shows the continuity of beings imbued with the remaining unwholesome and wholesome states by such passages as 'one who indeed indulges in sensual pleasure.' Therein, the connection should be made thus: 'The Tathāgata knows the person who indeed indulges in sensual pleasure.' And 'indulging' means indulging by way of constant practice. Because for this person sensual desire is heavy due to having been indulged in previously, they are one for whom sensuality is heavy (`kāmagaruko`). Likewise, because for this person sensual desire exists in their disposition, in their continuity, they are one with a sensual disposition (`kāmāsayo`). By way of the continuity itself, one is intent on and clings to sensual pleasures, thus one is intent on sensuality (`kāmādhimutto`). This same method applies to the remaining terms as well. 'Renunciation' and so on have the meanings already stated. And it should be understood that by the three beginning with sensuality, the remaining unwholesome states are included, and by the three beginning with renunciation, the remaining wholesome states are included. The phrase 'This is the disposition of beings' shows the continuity itself, spoken of in three ways.

Ayaṃ panettha aṭṭhakathānayo – ‘‘iti bhavadiṭṭhisannissitā vā’’ti evaṃ sassatadiṭṭhiṃ vā sannissitā. Sassatadiṭṭhi hi ettha bhavadiṭṭhīti vuttā, ucchedadiṭṭhi ca vibhavadiṭṭhīti. Sabbadiṭṭhīnañhi sassatucchedadiṭṭhīhi saṅgahitattā sabbepime diṭṭhigatikā sattā imāva dve diṭṭhiyo sannissitā honti. Vuttampi cetaṃ ‘‘dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañcā’’ti (saṃ. ni. 2.15). Ettha hi atthitāti sassataṃ. Natthitāti ucchedo. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ sattānaṃ āsayo. Idāni vivaṭṭanissitānaṃ suddhasattānaṃ āsayaṃ dassetuṃ ‘‘ete vā pana ubho ante anupagammā’’tiādi vuttaṃ. Tattha ‘‘ete vā panā’’ti eteyeva. ‘‘Ubho ante’’ti sassatucchedasaṅkhāte dve ante. ‘‘Anupagammā’’ti na allīyitvā. ‘‘Idappaccayatāpaṭiccasamuppannesu dhammesū’’ti idappaccayatāya ceva paṭiccasamuppannadhammesu ca. ‘‘Anulomikā khantī’’ti vipassanāñāṇaṃ. ‘‘Yathābhūtaṃ ñāṇa’’nti maggañāṇaṃ. Idaṃ vuttaṃ hoti – yā paṭiccasamuppāde ceva paṭiccasamuppannadhammesu [Pg.8] ca ete ubho sassatucchedaante anupagantvā vipassanā paṭiladdhā, yañca tato uttari maggañāṇaṃ, ayaṃ sattānaṃ āsayo. Ayaṃ vaṭṭanissitānañca vivaṭṭanissitānañca sabbesampi sattānaṃ āsayo idaṃ vasanaṭṭhānanti. Ayaṃ ācariyānaṃ samānaṭṭhakathā.

This is the commentarial method here: 'Thus, they are grounded in the view of being' means they are grounded in the view of eternalism. For here, the view of eternalism is called the view of being (`bhavadiṭṭhi`), and the view of annihilationism is called the view of non-being (`vibhavadiṭṭhi`). Because all views are included in the views of eternalism and annihilationism, all these beings who hold views are grounded in these very two views. And this has been said: 'This world, Kaccāna, for the most part, is grounded in a duality: in 'it is' and 'it is not'' (SN 12.15). Here, 'it is' means eternalism, and 'it is not' means annihilationism. This, firstly, is the disposition of ordinary beings who are grounded in the round of existence. Now, to show the disposition of pure beings who are grounded in the transcendent, the passage beginning 'But, not approaching either of these two extremes...' was stated. Therein, 'but these' means these very ones. 'Both extremes' means the two extremes designated as eternalism and annihilationism. 'Not approaching' means not clinging. 'In specific conditionality and dependently arisen phenomena' means in specific conditionality and in dependently arisen phenomena. 'Conformity-endurance' (`anulomikā khantī`) is insight-knowledge. 'Knowledge of things as they have come to be' (`yathābhūtaṃ ñāṇa`) is path-knowledge. This is what is said: The insight that has been attained regarding dependent origination and dependently arisen phenomena without approaching either of these two extremes of eternalism and annihilationism, and the path-knowledge that has been attained beyond that—this is the disposition of beings. This is the disposition, this is the dwelling place for all beings, both those grounded in the round and those grounded in the transcendent. This is the consistent explanation of the teachers.

Vitaṇḍavādī panāha ‘‘maggo nāma vāsaṃ viddhaṃsento gacchati, tvaṃ maggo vāsoti vadesī’’ti? So vattabbo ‘‘tvaṃ ariyavāsabhāṇako hosi na hosī’’ti? Sace ‘‘na homī’’ti vadati, ‘‘tvaṃ abhāṇakatāya na jānāsī’’ti vattabbo. Sace ‘‘bhāṇakosmī’’ti vadati, ‘‘suttaṃ āharā’’ti vattabbo. Sace āharati, iccetaṃ kusalaṃ. No ce āharati, sayaṃ āharitabbaṃ ‘‘dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti (a. ni. 10.19). Etañhi suttaṃ maggassa vāsabhāvaṃ dīpeti. Tasmā sukathitamevetanti. Imaṃ pana bhagavā sattānaṃ āsayaṃ jānanto imesañca diṭṭhigatānaṃ imesañca vipassanāñāṇamaggañāṇānaṃ appavattikkhaṇepi jānāti eva. Tasmāyeva ca ‘‘kāmaṃ sevantaṃyeva jānātī’’tiādi vuttanti.

But the sophist says: 'The path, by definition, proceeds by destroying a dwelling, yet you say the path is a dwelling?' He should be told in reply: 'Are you a reciter of the Sutta on Noble Dwellings or not?' If he says, 'I am not,' he should be told, 'You do not know because you are not a reciter.' If he says, 'I am a reciter,' he should be told, 'Produce the sutta.' If he produces it, that is good. If he does not produce it, one should produce it oneself: 'Monks, there are these ten noble dwellings, wherein the noble ones have dwelt, are dwelling, or will dwell' (AN 10.19). For this sutta shows the path's nature as a dwelling. Therefore, it is indeed well-spoken. Furthermore, the Blessed One, knowing this disposition of beings, knows of these views and of this insight-knowledge and path-knowledge even at the moment of their non-arising. And for this very reason, the passage beginning 'He knows one who indeed indulges in sensual pleasure' was stated.

Anusayaniddese anusayāti kenaṭṭhena anusayā? Anusayanaṭṭhena. Ko esa anusayanaṭṭho nāmāti? Appahīnaṭṭho. Ete hi appahīnaṭṭhena tassa tassa santāne anusenti nāma. Tasmā ‘‘anusayā’’ti vuccanti. Anusentīti anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Athāpi siyā – anusayanaṭṭho nāma appahīnākāro, so ca uppajjatīti vattuṃ na yujjati, tasmā na anusayā uppajjantīti. Tatridaṃ paṭivacanaṃ – na appahīnākāro, anusayoti pana appahīnaṭṭhena thāmagatakileso vuccati. So cittasampayutto sārammaṇo sappaccayaṭṭhena sahetuko ekantākusalo atītopi hoti anāgatopi paccuppannopi, tasmā uppajjatīti vattuṃ yujjatīti. Tatridaṃ pamāṇaṃ – idheva tāva abhisamayakathāya (paṭi. ma. 3.21) ‘‘paccuppanne kilese pajahatī’’ti pucchaṃ katvā anusayānaṃ paccuppannabhāvassa atthitāya ‘‘thāmagato anusayaṃ pajahatī’’ti vuttaṃ. Dhammasaṅgaṇiyaṃ mohassa padabhājane ‘‘avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ tasmiṃ samaye moho hotī’’ti (dha. sa. 390) akusalacittena saddhiṃ mohassa uppannabhāvo vutto[Pg.9]. Kathāvatthusmiṃ ‘‘anusayā abyākatā anusayā ahetukā anusayā cittavippayuttā’’ti sabbe vādā paṭisedhitā. Anusayayamake sattannaṃ mahāvārānaṃ aññatarasmiṃ uppajjanavāre ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatī’’tiādi (yama. 2.anusayayamaka.300) vuttaṃ. Tasmā ‘‘anusentīti anurūpaṃ kāraṇaṃ labhitvā uppajjantī’’ti yaṃ vuttaṃ, taṃ iminā tantippamāṇena yuttanti veditabbaṃ. Yampi ‘‘cittasampayutto sārammaṇo’’tiādi vuttaṃ, tampi suvuttameva. Anusayo hi nāmesa parinipphanno cittasampayutto akusaladhammoti niṭṭhamettha gantabbaṃ.

In the exposition of latent tendencies: By what meaning are they called 'latent tendencies' (anusayā)? By the meaning of repeatedly lying latent. What is this meaning of 'repeatedly lying latent'? It is the meaning of not being abandoned. For these, because of the meaning of not being abandoned, are said to lie latent repeatedly in the continuum of this or that being. Therefore, they are called 'latent tendencies'. 'They lie latent' means they arise upon obtaining a suitable cause. Alternatively, it might be said: the meaning of 'lying latent' is the state of not being abandoned, and it is not suitable to say that this arises; therefore, latent tendencies do not arise. Herein, this is the reply: It is not the state of not being abandoned. Rather, 'latent tendency' is said of a defilement that has gained strength by the meaning of not being abandoned. It is associated with the mind, has an object, has a cause by the meaning of being with a condition, is exclusively unwholesome, and it is also past, also future, and also present. Therefore, it is suitable to say that it arises. Herein, this is the authority: Right here in the discourse on realization, after the question was posed, 'Does one abandon defilements in the present?', it was stated, 'One who has gained strength abandons the latent tendency,' because of the existence of the present state of the latent tendencies. In the Dhammasaṅgaṇī, in the analysis of terms for delusion, the arisen state of delusion together with unwholesome consciousness is stated: 'The latent tendency of ignorance, the obsession of ignorance, the bolt of ignorance, delusion, the unwholesome root; this is the delusion at that time.' In the Kathāvatthu, all views such as 'latent tendencies are indeterminate,' 'latent tendencies are rootless,' 'latent tendencies are dissociated from consciousness' are refuted. In the Anusayayamaka, in the chapter on arising, one of the seven great sections, it is stated: 'For whom the latent tendency of sensual desire arises, for him the latent tendency of aversion arises,' and so on. Therefore, what was said—'“They lie latent” means they arise upon obtaining a suitable cause'—should be understood as correct by this scriptural authority. And what was said—'associated with the mind, has an object,' etc.—is also well-stated. For this so-called latent tendency is a fully formed, mind-associated, unwholesome state. Thus, the conclusion should be reached here.

Kāmarāgānusayotiādīsu kāmarāgo ca so appahīnaṭṭhena anusayo cāti kāmarāgānusayo. Sesapadesupi eseva nayo. Kāmarāgānusayo cettha lobhasahagatacittesu sahajātavasena ārammaṇavasena ca manāpesu avasesakāmāvacaradhammesu ārammaṇavaseneva uppajjamāno lobho. Paṭighānusayo ca domanassasahagatacittesu sahajātavasena ārammaṇavasena ca amanāpesu avasesakāmāvacaradhammesu ārammaṇavaseneva uppajjamāno doso. Mānānusayo diṭṭhigatavippayuttalobhasahagatacittesu sahajātavasena ārammaṇavasena ca dukkhavedanāvajjesu avasesakāmāvacaradhammesu rūpārūpāvacaradhammesu ca ārammaṇavaseneva uppajjamāno māno. Diṭṭhānusayo catūsu diṭṭhigatasampayuttesu. Vicikicchānusayo vicikicchāsahagate. Avijjānusayo dvādasasu akusalacittesu sahajātavasena ārammaṇavasena ca. Tayopi avasesatebhūmakadhammesu ārammaṇavaseneva uppajjamānā diṭṭhivicikicchāmohā. Bhavarāgānusayo catūsu diṭṭhigatavippayuttesu uppajjamānopi sahajātavasena na vutto, ārammaṇavaseneva pana rūpārūpāvacaradhammesu uppajjamāno lobho vutto.

Regarding 'the latent tendency of sensual passion' and so forth: it is sensual passion, and that, by the meaning of not being abandoned, is also a latent tendency; thus it is 'the latent tendency of sensual passion'. This same method applies to the remaining terms. Herein, the latent tendency of sensual passion is the greed that arises in consciousness accompanied by greed by way of co-nascence and by way of object, and in agreeable, remaining sense-sphere phenomena only by way of object. The latent tendency of aversion is the hate that arises in consciousness accompanied by grief by way of co-nascence and by way of object, and in disagreeable, remaining sense-sphere phenomena only by way of object. The latent tendency of conceit is the conceit that arises in consciousness accompanied by greed and dissociated from wrong view by way of co-nascence and by way of object, and in remaining sense-sphere phenomena—excluding painful feeling—and in form-sphere and formless-sphere phenomena only by way of object. The latent tendency of wrong view arises in the four types of consciousness associated with wrong view. The latent tendency of doubt arises in consciousness accompanied by doubt. The latent tendency of ignorance arises in the twelve unwholesome types of consciousness by way of co-nascence and by way of object. These three—wrong view, doubt, and delusion—also arise in the remaining three-plane phenomena only by way of object. The latent tendency of craving for existence, although arising in the four types of consciousness dissociated from wrong view, is not stated to arise by way of co-nascence; rather, it is stated as the greed that arises in form-sphere and formless-sphere phenomena only by way of object.

114. Idāni yathāvuttānaṃ anusayānaṃ anusayanaṭṭhānaṃ dassento yaṃ loketiādimāha. Tattha yaṃ loke piyarūpanti yaṃ imasmiṃ loke piyajātikaṃ piyasabhāvaṃ. Sātarūpanti sātajātikaṃ assādapadaṭṭhānaṃ iṭṭhārammaṇaṃ. Ettha sattānaṃ kāmarāgānusayo anusetīti etasmiṃ [Pg.10] iṭṭhārammaṇe sattānaṃ appahīnaṭṭhena kāmarāgānusayo anuseti. ‘‘Piyarūpaṃ sātarūpa’’nti ca idha kāmāvacaradhammoyeva adhippeto. Yathā nāma udake nimuggassa heṭṭhā ca upari ca samantā ca udakameva hoti, evameva iṭṭhārammaṇe rāguppatti nāma sattānaṃ āciṇṇasamāciṇṇā. Tathā aniṭṭhārammaṇe paṭighuppatti. Iti imesu dvīsu dhammesūti evaṃ imesu dvīsu iṭṭhāniṭṭhārammaṇadhammesu. Avijjānupatitāti kāmarāgapaṭighasampayuttā hutvā ārammaṇakaraṇavasena avijjā anupatitā anugatā. Vicchedaṃ katvāpi pāṭho. Tadekaṭṭhoti tāya avijjāya sahajekaṭṭhavasena ekato ṭhito. Māno ca diṭṭhi ca vicikicchā cāti navavidhamāno, dvāsaṭṭhividhā diṭṭhi, aṭṭhavatthukā vicikicchā, tadekaṭṭho māno ca tadekaṭṭhā diṭṭhi ca tadekaṭṭhā vicikicchā cāti yojanā. Daṭṭhabbāti passitabbā avagantabbā. Tayo ekato katvā bahuvacanaṃ kataṃ. Bhavarāgānusayo panettha kāmarāgānusayeneva saṅgahitoti veditabbo.

114. Now, to show the objective basis for the latent tendencies as stated, he said, 'That in the world...' and so on. Therein, 'that in the world which is of a pleasing form' means whatever in this world is of a pleasing kind, of a pleasing nature. 'Of a satisfying form' means of a satisfying kind, a proximate cause for enjoyment, a desirable object. 'Herein the latent tendency of sensual passion lies latent in beings' means: in this desirable object, the latent tendency of sensual passion lies latent in beings by way of the meaning of not being abandoned by the path. And by 'of a pleasing form, of a satisfying form', herein only sense-sphere phenomena are intended. Just as for one submerged in water, there is only water below, above, and all around, so too, for beings, the arising of passion in relation to a desirable object is a constant and thorough practice. Similarly, in an undesirable object, there is the arising of aversion. Thus, 'in these two phenomena' means in these two phenomena of desirable and undesirable objects. 'Ignorance follows along' means that ignorance, having become associated with sensual passion and aversion, follows along and pursues them by way of taking them as an object. There is also a reading with a word-break. 'Having the same foundation' means standing together with that ignorance by way of having a common foundation through co-nascence. 'Conceit, and wrong view, and doubt' should be understood as the nine kinds of conceit, the sixty-two kinds of wrong view, and doubt concerning eight objects. The construction is: 'conceit having the same foundation, and wrong view having the same foundation, and doubt having the same foundation.' 'Should be seen' means they should be perceived, should be understood. The plural is used by taking the three together. Herein, it should be understood that the latent tendency of craving for existence is included by the latent tendency of sensual passion.

Caritaniddese terasa cetanā puññābhisaṅkhāro. Dvādasa apuññābhisaṅkhāro. Catasso āneñjābhisaṅkhāro. Tattha kāmāvacaro parittabhūmako. Itaro mahābhūmako. Tīsupi vā etesu yo koci appavipāko parittabhūmako, mahāvipāko mahābhūmakoti veditabbo.

In the exposition of conduct: Thirteen volitions are the meritorious formation. Twelve volitions are the demeritorious formation. Four volitions are the imperturbable formation. Therein, that of the sense-sphere is of the limited plane. The other is of the great plane. Alternatively, among these three, whichever has little result is of the limited plane, and whichever has great result is of the great plane; thus it should be understood.

115. Adhimuttiniddese santīti saṃvijjanti. Hīnādhimuttikāti lāmakajjhāsayā. Paṇītādhimuttikāti kalyāṇajjhāsayā. Sevantīti nissayanti allīyanti. Bhajantīti upasaṅkamanti. Payirupāsantīti punappunaṃ upasaṅkamanti. Sace hi ācariyupajjhāyā na sīlavanto honti, antevāsikasaddhivihārikā sīlavanto, te attano ācariyupajjhāyepi na upasaṅkamanti, attano sadise sāruppe bhikkhūyeva upasaṅkamanti. Sacepi ācariyupajjhāyā sāruppā bhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attano sadise hīnādhimuttikeyeva upasaṅkamanti. Evaṃ upasaṅkamanaṃ pana na kevalaṃ etarahiyeva, atītānāgatepīti dassetuṃ atītampi addhānantiādimāha. Tattha atītampi addhānanti atītasmiṃ kāle, accantasaṃyogatthe vā upayogavacanaṃ. Sesaṃ [Pg.11] uttānatthameva. Idaṃ pana dussīlānaṃ dussīlasevanameva, sīlavantānaṃ sīlavantasevanameva, duppaññānaṃ duppaññasevanameva, paññavantānaṃ paññavantasevanameva ko niyametīti? Ajjhāsayadhātu niyametīti.

115. In the exposition of inclination, 'they exist' means they are found. Those of inferior inclination are of base disposition. Those of superior inclination are of noble disposition. 'They associate' means they depend on and cling to. 'They frequent' means they draw near. 'They attend upon' means they repeatedly draw near. For if teachers and preceptors are not virtuous, and their pupils and co-residents are virtuous, they do not approach their own teachers and preceptors, but approach only monks similar and compatible to themselves. And if teachers and preceptors are compatible monks, but the others are incompatible, these too do not approach their teachers and preceptors, but approach only those of inferior inclination similar to themselves. However, this approaching is not only for the present, but also for the past and future. To show this, it is said, 'even in the past period,' and so forth. Therein, 'even in the past period' means in past time, or it is an expression of application in the sense of absolute connection. The rest is clear in meaning. But what determines that the immoral associate only with the immoral, the virtuous only with the virtuous, the unwise only with the unwise, and the wise only with the wise? The element of disposition determines it.

Bhabbābhabbaniddese chaḍḍetabbe paṭhamaṃ niddisitvā gahetabbe pacchā niddisituṃ uddesassa uppaṭipāṭiyā paṭhamaṃ abhabbā niddiṭṭhā. Uddese pana dvandasamāse accitassa ca mandakkharassa ca padassa pubbanipātalakkhaṇavasena bhabbasaddo pubbaṃ payutto. Kammāvaraṇenāti pañcavidhena ānantariyakammena. Samannāgatāti samaṅgībhūtā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Imāni dve saggamaggānaṃ āvaraṇato āvaraṇāni. Bhikkhunīdūsakādīni kammānipi kammāvaraṇeneva saṅgahitāni. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā, assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatākusalacchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa pādakaṃ na hoti, sopi duppaññoyeva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ abhabbā. Ariyamaggo hi sammā sabhāvoti sammattaṃ, soyeva anantaraphaladāne, sayameva vā acalabhāvato niyāmo, taṃ okkamituṃ pavisituṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyeneva veditabbānīti.

In the exposition of the capable and the incapable, the incapable are indicated first, contrary to the order of the enumeration, in order to indicate first those to be discarded and afterwards those to be accepted. In the enumeration, however, in a dvanda compound, the word 'capable' (bhabba) is placed first in accordance with the rule of precedence for a word that is revered or has fewer syllables. 'By the obstruction of kamma' means by the five kinds of kamma with immediate result. 'Endowed' means possessed of. 'By the obstruction of defilements' means by fixed wrong view. These two are called obstructions because they obstruct attainment of heaven and the path. Actions such as violating a bhikkhunī are also included under the obstruction of kamma. 'By the obstruction of result' means by rootless rebirth-linking. However, since for those with two roots there is no penetration of the noble path, therefore two-rooted rebirth-linking should also be known as an obstruction of result. 'Faithless' means devoid of faith in the Buddha, etc. 'Without desire' means devoid of wholesome desire in the form of desire-to-do. The humans of Uttarakuru have entered the state of being without desire. 'Of weak wisdom' means deficient in bhavaṅga-wisdom. However, even if one's bhavaṅga-wisdom is complete, if one's bhavaṅga is not a basis for the supramundane, that person is also called one of weak wisdom. 'Incapable of entering the fixed course of rightness in regard to wholesome states' means incapable of entering the noble path, which is designated as the fixed course of rightness in regard to wholesome states. For the Noble Path is 'rightness' (sammatta) because its nature is right (sammā); it itself is the 'fixed course' (niyāma) because it gives immediate fruit, or because it is unshakeable in nature. They are incapable of entering or penetrating it. The phrases beginning with 'not by the obstruction of kamma' should be understood in the opposite way to what has been stated.

Āsayānusayañāṇaniddesavaṇṇanā niṭṭhitā.

The explanation of the exposition of the knowledge of inclinations and underlying tendencies is concluded.

70. Yamakapāṭihīrañāṇaniddesavaṇṇanā

70. Explanation of the Exposition of the Knowledge of the Twin Miracle

116. Yamakapāṭihīrañāṇaniddese asādhāraṇaṃ sāvakehīti sesāsādhāraṇañāṇaniddese aññavacanehi okāsābhāvato na vuttaṃ, idha pana aññavacanābhāvato vuttanti veditabbaṃ. Uparimakāyatoti nābhiyā uddhaṃ sarīrato. Aggikkhandho pavattatīti tejokasiṇārammaṇaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘uparimakāyato aggijālā vuṭṭhātū’’ti āvajjitvā parikammaṃ katvā anantaraṃ abhiññāñāṇena ‘‘uparimakāyato [Pg.12] aggijālā vuṭṭhātū’’ti adhiṭṭhite saha adhiṭṭhānā uparimakāyato aggijālā vuṭṭhāti. Sā hi idha rāsaṭṭhena khandhoti vuttā. Heṭṭhimakāyatoti nābhito heṭṭhā sarīrato. Udakadhārā pavattatīti āpokasiṇārammaṇaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘heṭṭhimakāyato udakadhārā vuṭṭhātū’’ti āvajjitvā parikammaṃ katvā anantaraṃ abhiññāñāṇena ‘‘heṭṭhimakāyato udakadhārā vuṭṭhātū’’ti adhiṭṭhite saha adhiṭṭhānā heṭṭhimakāyato udakadhārā vuṭṭhāti. Ubhayatthāpi abbocchedavasena pavattatīti vuttaṃ. Adhiṭṭhānassa āvajjanassa ca antare dve bhavaṅgacittāni vattanti. Tasmāyeva yugalā hutvā aggikkhandhaudakadhārā pavattanti, antaraṃ na paññāyati. Aññesaṃ pana bhavaṅgaparicchedo natthi. Puratthimakāyatoti abhimukhapassato. Pacchimakāyatoti piṭṭhipassato. Dakkhiṇaakkhito vāmaakkhitotiādi samāsapāṭhoyeva, na añño. Dakkhiṇanāsikāsotato vāmanāsikāsotatoti pāṭho sundaro. Rassaṃ katvāpi paṭhanti. Aṃsakūṭatoti ettha abbhuggataṭṭhena kūṭo viyāti kūṭo, aṃsoyeva kūṭo aṃsakūṭo. Aṅgulaṅgulehīti aṅgulīhi aṅgulīhi. Aṅgulantarikāhīti aṅgulīnaṃ antarikāhi. Ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattatīti ubhayatthāpi āmeḍitavacanena sabbalomānaṃ pariyādinnattā ekekalomatova aggikkhandhaudakadhārā yugalā yugalā hutvā pavattantīti vuttaṃ hoti. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatīti etthāpi eseva nayo. Kesuci potthakesu ‘‘ekekalomato aggikkhandho pavattati. Lomakūpato lomakūpato udakadhārā pavattati, lomakūpato lomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattatī’’ti likhitaṃ. Tampi yujjatiyeva. Pāṭihīrassa atisukhumattadīpanato pana purimapāṭhoyeva sundarataro.

116. In the exposition of the knowledge of the Twin Miracle, it should be understood thus: the phrase 'unshared with disciples' was not stated in the exposition of the other unshared knowledges because there was no opportunity on account of other words. Here, however, it is stated because of the absence of other words. 'From the upper body' means from the body above the navel. As for 'A mass of fire proceeds': having entered and emerged from the foundational jhāna which has the fire-kasiṇa as its object, having adverted, 'Let a flame of fire arise from the upper body,' having performed the preliminary action, and immediately thereafter, when it is determined with the abhiññā-knowledge, 'Let a flame of fire arise from the upper body,' simultaneously with that determination, a flame of fire arises from the upper body. Indeed, it is called a 'mass' (khandha) here in the sense of a heap. 'From the lower body' means from the body below the navel. As for 'A stream of water proceeds': having entered and emerged from the foundational jhāna which has the water-kasiṇa as its object, having adverted, 'Let a stream of water arise from the lower body,' having performed the preliminary action, and immediately thereafter, when it is determined with the abhiññā-knowledge, 'Let a stream of water arise from the lower body,' simultaneously with that determination, a stream of water arises from the lower body. In both cases, it is said that it proceeds uninterruptedly. Between the determination and the adverting, two bhavaṅga-minds occur. For that very reason, the mass of fire and the stream of water proceed having become pairs, and the interval is not perceived. For others, however, there is no demarcation of bhavaṅga. 'From the front of the body' means from the side facing forward. 'From the back of the body' means from the side at the back. The text beginning with 'From the right eye, from the left eye' is only a compound reading, not another. The reading 'From the right nostril, from the left nostril' is excellent. They also read it having shortened it. Here, in 'from the shoulder-peak,' because of the meaning 'risen up,' it is a 'peak' (kūṭa) as it is like a peak; the shoulder itself is the peak, hence 'shoulder-peak'. 'From each and every finger' means from finger and finger. 'From the spaces between the fingers' means from the intervals of the fingers. As for 'From each single hair a mass of fire proceeds, from each single hair a stream of water proceeds': in both phrases, because all hairs are completely included by the repetitive expression, it comes to be said that from each and every single hair the mass of fire and the stream of water proceed, having become pair after pair. Regarding 'From hair-pore and hair-pore a mass of fire proceeds, from hair-pore and hair-pore a stream of water proceeds,' here too the same principle applies. In some books it is written: 'From each single hair a mass of fire proceeds. From hair-pore and hair-pore a stream of water proceeds; from hair-pore and hair-pore a mass of fire proceeds; from each single hair a stream of water proceeds.' That too is indeed acceptable. However, because it shows the extreme subtlety of the miracle, the former reading is better.

Idāni channaṃ vaṇṇānanti ko sambandho? Heṭṭhā ‘‘uparimakāyato’’tiādīhi anekehi sarīrāvayavā vuttā. Tena sarīrāvayavasambandho pavattatīti vacanasambandhena ca yamakapāṭihīrādhikārena ca channaṃ vaṇṇānaṃ sarīrāvayavabhūtānaṃ [Pg.13] rasmiyo yamakā hutvā pavattantīti vuttaṃ hoti. Sāmivacanasambandhena ca avassaṃ ‘‘rasmiyo’’ti pāṭhaseso icchitabboyeva. Nīlānanti umāpupphavaṇṇānaṃ. Pītakānanti kaṇikārapupphavaṇṇānaṃ. Lohitakānanti indagopakavaṇṇānaṃ. Odātānanti osadhitārakavaṇṇānaṃ. Mañjiṭṭhānanti mandarattavaṇṇānaṃ. Pabhassarānanti pabhāsanapakatikānaṃ pabhassaravaṇṇānaṃ. Pabhassaravaṇṇe visuṃ avijjamānepi vuttesu pañcasu vaṇṇesu ye ye pabhā samujjalā, te te pabhassarā. Tathā hi tathāgatassa yamakapāṭihīraṃ karontassa yamakapāṭihīrañāṇabaleneva kesamassūnañceva akkhīnañca nīlaṭṭhānehi nīlarasmiyo nikkhamanti, yāsaṃ vasena gaganatalaṃ añjanacuṇṇasamokiṇṇaṃ viya umāpupphanīluppaladalasañchannaṃ viya vītipatantamaṇitālavaṇṭaṃ viya pasāritamecakapaṭaṃ viya ca hoti. Chavito ceva akkhīnañca pītakaṭṭhānehi pītarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā suvaṇṇarasanisiñcamānā viya suvaṇṇapaṭapasāritā viya kuṅkumacuṇṇakaṇikārapupphasamparikiṇṇā viya ca virocanti. Maṃsalohitehi ceva akkhīnañca rattaṭṭhānehi lohitarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā cinapiṭṭhacuṇṇarañjitā viya supakkalākhārasanisiñcamānā viya rattakambalaparikkhittā viya jayasumanapālibhaddakabandhujīvakakusumasamparikiṇṇā viya ca virocanti. Aṭṭhīhi ceva dantehi ca akkhīnañca setaṭṭhānehi odātarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā rajatakuṭehi āsiñcamānakhīradhārāsamparikiṇṇā viya pasāritarajatapaṭṭavitānā viya vītipatantarajatatālavaṇṭā viya kundakumudasinduvārasumanamallikādikusumasañchannā viya ca virocanti. Hatthatalapādatalādīhi mandarattaṭṭhānehi mañjiṭṭharasmiyo nikkhamanti, yāsaṃ vasena disābhāgā pavāḷajālaparikkhittā viya rattakuravakakusumasamokiṇṇā viya ca virocanti. Uṇṇānakhādīhi pabhassaraṭṭhānehi pabhassararasmiyo nikkhamanti, yāsaṃ vasena disābhāgā osadhitārakapuñjapuṇṇā viya vijjupaṭalādiparipuṇṇā viya ca virocanti.

Now, what is the connection of the phrase 'of the six colors'? Below, many body parts have been mentioned, such as 'from the upper body.' By that connection with the body parts and by the authority of the Twin Miracle, it is said that the rays of the six colors, which are parts of the body, proceed as pairs. And by the connection of the genitive case, the remainder of the text, 'rays,' must certainly be supplied. 'Blue' means of the color of flax flowers. 'Yellow' means of the color of kaṇikāra flowers. 'Red' means of the color of the indagopaka insect. 'White' means of the color of the morning star. 'Crimson' means of a slightly red color. 'Radiant' means of those having a shining nature, of a radiant color. Although a radiant color does not exist separately, among the five colors mentioned, whichever rays are exceedingly bright, those are 'radiant.' For when the Tathāgata performs the Twin Miracle, by the power of the knowledge of the Twin Miracle, blue rays emerge from the blue places of the hair of the head and beard, and of the eyes. By the power of these rays, the surface of the sky becomes as if strewn with collyrium powder, as if covered with the petals of flax flowers and blue lotuses, like a sapphire fan waving to and fro, and like an unfurled dark-blue cloth. Yellow rays emerge from the yellow places of the skin and of the eyes. By the power of these rays, the quarters of the world shine as if being sprinkled with liquid gold, as if spread with a golden cloth, and as if strewn all around with saffron powder and kaṇikāra flowers. Red rays emerge from the flesh and blood, and from the red places of the eyes. By the power of these rays, the quarters of the world shine as if dyed with powder from China, as if being sprinkled with the juice of well-cooked lac, as if encircled by a red blanket, and as if strewn all around with jayasumanā, pālibhaddaka, and bandhujīvaka flowers. White rays emerge from the bones and teeth, and from the white places of the eyes. By the power of these rays, the quarters of the world shine as if strewn all around with streams of milk being poured from silver pots, as if with a canopy of silver cloth spread out, like a silver fan waving to and fro, and as if covered with kunda, kumuda, sinduvāra, sumanā, mallikā, and other flowers. Crimson rays emerge from the slightly red places such as the palms of the hands and the soles of the feet. By the power of these rays, the quarters of the world shine as if encircled by a net of coral and as if strewn with red kuravaka flowers. Radiant rays emerge from the radiant places such as the uṇṇā-curl and the nails. By the power of these rays, the quarters of the world shine as if filled with a cluster of morning stars and as if filled with sheets of lightning and so on.

Bhagavā caṅkamatītiādi ‘‘bhagavato ca nimmitānañca nānāiriyāpathakaraṇaṃ yamakapāṭihīreneva hotī’’ti dassanatthaṃ vuttaṃ. Tesañhi nimmitānaṃ iriyāpathā yugalāva hutvā vattanti. Yadi nimmitā bahukā honti, ‘‘nimmito’’tiādi kasmā ekavacanaṃ katanti ce? Nimmitesupi ekekassa [Pg.14] nānāiriyāpathabhāvadassanatthaṃ. Bahuvacanena hi vutte sabbepi nimmitā sakiṃ ekekairiyāpathikā viya honti. Ekavacanena pana vutte nimmitesu ekeko nānāiriyāpathikoti ñāyati. Tasmā ekavacananiddeso kato. Cūḷapanthakattheropi tāva nānāiriyāpathikabhikkhūnaṃ sahassaṃ māpesi, kiṃ pana bhagavā yamakapāṭihīre bahū nimmite na karissati. Cūḷapanthakattheraṃ muñcitvā aññesaṃ sāvakānaṃ ekāvajjanena nānāiriyapathikānaṃ nānārūpānañca nimmānaṃ na ijjhati. Aniyametvā hi nimmitā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti, visadisakaraṇaṃ nānākiriyākaraṇañca ‘‘ettakā īdisā hontu, ettakā imaṃ nāma karontū’’ti visuṃ visuṃ āvajjitvā adhiṭṭhānena ijjhati. Tathāgatassa pana ekāvajjanādhiṭṭhāneneva nānappakāranimmānaṃ ijjhati. Evameva aggikkhandhaudakadhārānimmāne ca nānāvaṇṇanimmāne ca veditabbaṃ. Tattha bhagavā caṅkamatīti ākāse vā pathaviyaṃ vā caṅkamati. Nimmitoti iddhiyā māpitabuddharūpaṃ. Tiṭṭhati vātiādīnipi ākāse vā pathaviyaṃ vā. Kappetīti karoti. Bhagavā tiṭṭhatītiādīsupi eseva nayoti.

The phrase 'the Blessed One walks,' etc., is stated to show that 'the performance of various postures by the Blessed One and by the created ones occurs by means of the Twin Miracle itself.' For the postures of those created ones proceed in pairs. If the created ones are many, why is the singular form 'created one,' etc., used? It is to show the state of having various postures for each one, even among the created ones. For if the plural were used, all the created ones would seem to have only one posture each at a time. But when the singular is used, it is known that among the created ones, each one has various postures. Therefore, the singular designation is made. Even the Elder Cūḷapanthaka, for his part, created a thousand monks with various postures; what then, will the Blessed One not create many created forms in the Twin Miracle? Leaving aside the Elder Cūḷapanthaka, for other disciples, the creation of various postures and various forms is not accomplished with a single adverting. For, without being determined, the created forms are just the same as the one with psychic power. In standing, sitting, etc., or in speaking, remaining silent, etc., whatever the one with psychic power does, that very thing the created forms do. Making them dissimilar and making them perform various actions is accomplished by determination through adverting separately, 'Let so many be like this, let so many do this specific thing.' But for the Tathāgata, the creation of various kinds is accomplished with just a single adverting and determination. In the same way, this should be understood in the creation of a mass of fire and a stream of water, and in the creation of various colors. Therein, 'the Blessed One walks' means he walks either in the sky or on the earth. 'Created' means a Buddha-form created by psychic power. 'He stands,' etc., also occur either in the sky or on the earth. 'He arranges' means 'he does.' This is the same method in 'the Blessed One stands,' etc.

Yamakapāṭihīrañāṇaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the knowledge of the Twin Miracle is concluded.

71. Mahākaruṇāñāṇaniddesavaṇṇanā

71. Commentary on the Exposition of the Knowledge of Great Compassion

117. Mahākaruṇāñāṇaniddese bahukehi ākārehīti idāni vuccamānehi ekūnanavutiyā pakārehi. Passantānanti ñāṇacakkhunā ca buddhacakkhunā ca olokentānaṃ. Okkamatīti otarati pavisati. Ādittoti dukkhalakkhaṇavasena pīḷāyogato santāpanaṭṭhena ādīpito. ‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15) vuttattā sabbasaṅkhatassa ceva dukkhalakkhaṇavasena pīḷitattā dukkhassa ca karuṇāya mūlabhūtattā paṭhamaṃ dukkhalakkhaṇavasena ‘‘āditto’’ti vuttanti veditabbaṃ. Rāgādīhi ādittataṃ pana upari vakkhati. Atha vā ādittoti rāgādīhiyeva āditto. Upari pana ‘‘tassa natthañño koci nibbāpetā’’ti atthāpekkhanavasena puna vuttanti veditabbaṃ[Pg.15]. Lokasannivāsoti pañcakkhandhā lujjanapalujjanaṭṭhena loko, taṇhādiṭṭhivasena sannivasanti ettha sattāti sannivāso, lokova sannivāso lokasannivāso. Dukkhitaṃ khandhasantānaṃ upādāya sattavohārasabbhāvato lokasannivāsayogato sattasamūhopi lokasannivāso. Sopi ca sahakhandhakoyeva. Uyyuttoti anekesu kiccesu niccabyāpāratāya katayogo kataussāho, satatakiccesu saussukkoti attho. Ghaṭṭanayuttoti vā uyyutto. Payātoti pabbateyyā nadī viya anavaṭṭhitagamanena maraṇāya yātuṃ āraddho. Kummaggappaṭipannoti kucchitaṃ micchāmaggaṃ paṭipanno. Upari pana ‘‘vipathapakkhando’’ti nānāpadehi visesetvā vuttaṃ.

117. In the exposition of the knowledge of great compassion, `bahukehi ākārehi` (in many ways) means by the eighty-nine modes now being stated. `Passantānaṃ` (for those seeing) means for the Buddhas observing with the eye of knowledge, that is, the knowledge of omniscience, and with the Buddha-eye, that is, the knowledge of the superiority and inferiority of faculties. `Okkamati` (it descends) means it descends or it enters. `Āditto` (aflame) means it is kindled by way of the characteristic of suffering, due to its connection with affliction, and by its nature of torment. Because it is said, “What is impermanent, that is suffering” (Saṃyutta Nikāya 3.15), and because all that is conditioned is afflicted by way of the characteristic of suffering, and because suffering is the root-cause of compassion, it should be understood that it is first said to be “aflame” by way of the characteristic of suffering. Its being aflame with lust and so on, however, will be explained later. Alternatively, `āditto` (aflame) means aflame with lust and so on alone. However, it should be understood that it is stated again later with reference to the meaning of the phrase, “For it, there is no other extinguisher.” `Lokasannivāso` (the world's dwelling): the five aggregates are “the world” (`loko`) because of their nature of breaking up and disintegrating; “dwelling” (`sannivāso`) is so called because beings dwell therein by way of craving and wrong views; the world itself is the dwelling, hence “the world's dwelling.” Taking into account the afflicted continuum of aggregates, due to the existence of the designation “beings,” and due to the connection with the world's dwelling, the multitude of beings is also called `lokasannivāso`. And that too is nothing other than the aggregates themselves. `Uyyutto` (engaged) means one who has made an effort and exerted himself, being constantly occupied with many tasks; the meaning is being zealous in constant tasks. Alternatively, `uyyutto` means engaged in conflict. `Payāto` (proceeds) means one who has begun to go towards death with unhalting movement, like a mountain river. `Kummaggappaṭipanno` (gone astray) means one who has entered upon a contemptible, wrong path. However, later it is further distinguished with various terms like `vipathapakkhando` (rushing onto a wrong path).

Upanīyatīti jarāvasena maraṇāya upanīyati harīyati. Jarā hi ‘‘āyuno saṃhānī’’ti (saṃ. ni. 2.2) vuttā. Addhuvoti na thiro, sadā tatheva na hoti. Yasmā addhuvo, tasmā upanīyatīti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ jarādukkhaṃ vuttaṃ. Taṃ jarādukkhaṃ disvā jarāpārijuññarahitāpi viññū pabbajanti. Atāṇoti tāyituṃ rakkhituṃ samatthena rahito, anārakkhoti vuttaṃ hoti. Anabhissaroti abhisaritvā abhigantvā byāharaṇena assāsetuṃ samatthena rahito, asahāyoti vā attho. Yasmā anabhissaro, tasmā atāṇoti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ piyavippayogadukkhaṃ vuttaṃ. Taṃ piyavippayogadukkhaṃ disvā ñātipārijuññarahitāpi viññū pabbajanti. Assakoti sakabhaṇḍarahito. Sabbaṃ pahāya gamanīyanti sakabhaṇḍanti sallakkhitaṃ sabbaṃ pahāya lokena gantabbaṃ. Yasmā sabbaṃ pahāya gamanīyaṃ, tasmā assakoti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ maraṇadukkhaṃ vuttaṃ. Taṃ disvā bhogapārijuññarahitāpi viññū pabbajanti. Aññattha ‘‘kammassakā māṇavasattā’’ti (ma. ni. 3.289) vuttaṃ, idha ca raṭṭhapālasutte ca ‘‘assako loko’’ti (ma. ni. 2.305) vuttaṃ, taṃ kathaṃ yujjatīti ce? Pahāya gamanīyaṃ sandhāya ‘‘assako’’ti vuttaṃ, kammaṃ pana na pahāya gamanīyaṃ. Tasmā ‘‘kammassakā’’ti vuttaṃ. Raṭṭhapālasutteyeva ca evametaṃ vuttaṃ ‘‘tvaṃ pana yathākammaṃ gamissasī’’ti (ma. ni. 2.306). Ūnoti pāripūrirahito. Atittoti bhiyyo bhiyyo patthanāyapi na suhito[Pg.16]. Idaṃ ūnabhāvassa kāraṇavacanaṃ. Taṇhādāsoti taṇhāya vase vattanato taṇhāya dāsabhūto. Idaṃ atittabhāvassa kāraṇavacanaṃ. Etena icchārogāpadesena sakāraṇaṃ byādhidukkhaṃ vuttaṃ. Taṃ byādhidukkhaṃ disvā byādhipārijuññarahitāpi viññū pabbajanti. Atāyanoti puttādīhipi tāyanassa abhāvato atāyano anārakkho, alabbhaneyyakhemo vā. Aleṇoti allīyituṃ nissituṃ anaraho allīnānampi ca leṇakiccākārako. Asaraṇoti nissitānaṃ na bhayasārako na bhayavināsako. Asaraṇībhūtoti pure uppattiyā attano abhāveneva asaraṇo, uppattisamakālameva asaraṇībhūtoti attho.

`Upanīyati` (it is led on) means it is led on and carried away toward death by way of aging. For aging is said to be “the diminishment of life” (Saṃyutta Nikāya 2.2). `Addhuvo` (impermanent) means not stable, not always remaining the same. Because it is impermanent, it is “led on”—this is a causal statement for the former. By this, the suffering of aging is stated with its cause. Seeing that suffering of aging, even the wise who are free from the decay of aging go forth. `Atāṇo` (without shelter) means devoid of one capable of protecting or guarding; it means unprotected. `Anabhissaro` (without a master) means devoid of one capable of consoling by approaching and speaking; or it means without a companion. Because one is without a master, one is without shelter—this is a causal statement for the former. By this, the suffering of separation from the beloved is stated with its cause. Seeing that suffering of separation from the beloved, even the wise who are free from the decay of relatives go forth. `Assako` (ownerless) means devoid of one's own possessions. `Sabbaṃ pahāya gamanīyaṃ` (everything must be left behind and gone from) means everything regarded as one's own possession must be abandoned by the world when it goes. Because everything must be left behind and gone from, one is “ownerless”—this is a causal statement for the former. By this, the suffering of death is stated with its cause. Seeing that, even the wise who are free from the decay of wealth go forth. Elsewhere, it is said, “Young man, beings are owners of their kamma” (Majjhima Nikāya 3.289), but here and in the Raṭṭhapāla Sutta (Majjhima Nikāya 2.305), it is said, “The world is ownerless”—how is this reconciled? “Ownerless” is said with reference to that which must be abandoned when one goes, but kamma is not something to be abandoned when one goes. Therefore, it is said, “Owners of their kamma.” And in the Raṭṭhapāla Sutta itself, it is said, “But you will go according to your kamma” (Majjhima Nikāya 2.306). `Ūno` (deficient) means lacking fulfillment. `Atitto` (unsatisfied) means not content even with repeated wishing. This is the causal statement for the state of deficiency. `Taṇhādāso` (a slave to craving) means being under the control of craving, having become a slave to craving. This is the causal statement for the state of dissatisfaction. By this, through the indication of the disease of desire, the suffering of illness is stated with its cause. Seeing that suffering of illness, even the wise who are free from the decay caused by illness go forth. `Atāyano` (without protection) means unprotected due to the absence of protection even by sons and so on; or, one for whom safety is unobtainable. `Aleṇo` (without a refuge) means unfit to be clung to or relied upon, and not performing the function of a refuge even for those who have approached it. `Asaraṇo` (without refuge) means that for those who rely on it, it is not a remover of fear, not a destroyer of fear. `Asaraṇībhūto` (having become without refuge) means: it is without refuge simply due to its own non-existence before arising; the meaning is that it has become without refuge at the very same moment as its arising.

Uddhatoti sabbākusalesu uddhaccassa uppajjanato sattasantāne ca akusaluppattibāhullato akusalasamaṅgīloko tena uddhaccena uddhato. Avūpasantoti avūpasamanalakkhaṇassa uddhaccasseva yogena avūpasanto bhantamigapaṭibhāgo. ‘‘Upanīyati loko’’tiādīsu catūsu ca ‘‘uddhato loko’’ti ca pañcasu ṭhānesu lokoti āgataṃ, sesesu lokasannivāsoti. Ubhayathāpi lokoyeva. Sasalloti pīḷājanakatāya antotudanatāya dunnīharaṇīyatāya ca sallāti saṅkhaṃ gatehi rāgādīhi sallehi sahavattanako. Viddhoti migādayo kadāci parehi viddhā honti, ayaṃ pana loko niccaṃ attanāva viddho. Puthusallehīti ‘‘satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, kilesasallaṃ, duccaritasalla’’nti (mahāni. 174) vuttehi sattahi sallehi. Tassāti tassa lokasannivāsassa. Sallānaṃ uddhatāti tesaṃ sallānaṃ sattasantānato uddharitā puggalo. Aññatra mayāti maṃ ṭhapetvā. Yepi bhagavato sāvakā sallāni uddharanti, tesaṃ bhagavato vacaneneva uddharaṇato bhagavāva uddharati nāma. Avijjandhakārāvaraṇoti avijjā eva sabhāvadassanacchādanena andhaṃ viya karotīti avijjandhakāro, sova sabhāvāvagamananivāraṇena āvaraṇaṃ etassāti avijjandhakārāvaraṇo. Kilesapañjarapakkhittoti kilesā eva kusalagamanasannirujjhanaṭṭhena pañjaroti kilesapañjaro, avijjāpabhave kilesapañjare pakkhitto pātito. Ālokaṃ dassetāti paññālokaṃ [Pg.17] dassanasīlo, paññālokassa dassetāti vā attho. Avijjāgatoti avijjaṃ gato paviṭṭho. Na kevalaṃ avijjāya āvaraṇamattameva, atha kho gahanagato viya avijjākosassa anto paviṭṭhoti purimato viseso. Aṇḍabhūtotiādayo ca visesāyeva. Aṇḍabhūtoti aṇḍe bhūto nibbatto. Yathā hi aṇḍe nibbattā ekacce sattā ‘‘aṇḍabhūtā’’ti vuccanti, evamayaṃ loko avijjaṇḍakose nibbattattā ‘‘aṇḍabhūto’’ti vuccati. Pariyonaddhoti tena avijjaṇḍakosena samantato onaddho baddho veṭhito.

"Restless" (uddhato): because restlessness arises in all unwholesome states, and due to the abundance of unwholesome occurrences in the continuum of beings, the world, being endowed with the unwholesome, is restless from that restlessness. "Unsettled" (avūpasanto): through association with restlessness itself, which has the characteristic of being uncalm, it is unsettled, like a startled deer. In the four instances such as "the world is led away" and in "the world is restless," making five places, the word "world" (loko) appears; in the remaining instances, "the world's inhabitants" (lokasannivāso) appears. In both cases, it is just the world. "With a dart" (sasallo): it co-exists with the darts of lust and so on, which are designated as "darts" because they cause affliction, pierce inwardly, and are difficult to extract. "Pierced" (viddho): deer and other animals are sometimes pierced by others, but this world is constantly pierced by itself. "By many darts" (puthusallehi): by the seven darts stated as: "There are seven darts—the dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views, the dart of defilements, and the dart of misconduct." "Of that" (tassa): of that world's inhabitants. "The extractor of darts" (sallānaṃ uddhatā): a person who extracts those darts from the continuum of beings. "Except for me" (aññatra mayā): setting me aside. Even those disciples of the Blessed One who extract the darts do so only by the word of the Blessed One; thus, it is the Blessed One himself who is said to extract them. "Having the darkness of ignorance as a covering" (avijjandhakārāvaraṇo): ignorance itself, by obscuring the sight of true nature, makes one as if blind, thus it is the "darkness of ignorance" (avijjandhakāro); that itself is a covering for this being by preventing the understanding of true nature, hence "having the darkness of ignorance as a covering." "Cast into the cage of defilements" (kilesapañjarapakkhitto): the defilements themselves are a "cage" (pañjaro) in the sense that they completely obstruct the way to the wholesome, thus the "cage of defilements" (kilesapañjaro); one is cast, thrown, into this cage of defilements which originates from ignorance. "Shows the light" (ālokaṃ dassetā): one who has the nature of showing the light of wisdom, or it means the showing of the light of wisdom. "Gone to ignorance" (avijjāgato): gone into, entered, ignorance. It is not merely a covering of ignorance, but rather, like one who has gone into a thicket, one has entered inside the shell of ignorance—this is a distinction from the previous term. "Egg-born" (aṇḍabhūto) and the following terms are also distinctions. "Egg-born": born, produced, in an egg. Just as certain beings born in an egg are called "egg-born," so this world, being born in the eggshell of ignorance, is called "egg-born." "Enveloped" (pariyonaddho): completely covered, bound, and wrapped by that eggshell of ignorance.

Tantākulakajātoti tantaṃ viya ākulabhūto. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, idaṃ aggaṃ idaṃ mūlanti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti, evameva sattā paccayākāre khalitā ākulā byākulā honti, na sakkonti paccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Yathā pana ākulaṃ tantaṃ kañjikaṃ datvā kocchena pahaṭaṃ tattha tattha kulakajātaṃ hoti gaṇṭhibaddhaṃ, evamayaṃ loko paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkonto dvāsaṭṭhidiṭṭhigatavasena kulakajāto hoti gaṇṭhibaddho. Ye hi keci diṭṭhiyo nissitā, sabbe te paccayaṃ ujuṃ kātuṃ na sakkontiyeva. Kulāgaṇṭhikajātoti kulāgaṇṭhikaṃ viya bhūto. Kulāgaṇṭhikaṃ vuccati pesakārakañjikasuttaṃ. ‘‘Kulā nāma sakuṇikā, tassā kulāvako’’tipi eke. Yathā tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ. Muñjapabbajabhūtoti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūto muñjatiṇapabbajatiṇasadiso jāto. Yathā tāni tiṇāni koṭṭetvā koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ ‘‘idaṃ aggaṃ idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ [Pg.18] kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Evamayaṃ loko paccayākāraṃ ujuṃ kātuṃ asakkonto dvāsaṭṭhidiṭṭhigatavasena gaṇṭhijāto hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

"Become a tangled thread" (tantākulakajāto): having become tangled like a thread. Just as a weaver's thread, poorly laid out and gnawed by mice, becomes tangled here and there—making it difficult to straighten by matching end to end or root to root—so too are beings who have stumbled concerning the law of dependent origination; they are entangled and confused, unable to straighten out the law of dependent origination. In this case, a thread could indeed be straightened by applying personal effort. However, apart from the two Bodhisattas, no other being is capable of straightening out the law of dependent origination by their own nature. Furthermore, just as a tangled thread, when treated with rice-gruel and combed with a brush, becomes a tangled ball and knotted here and there, so too this world—having stumbled among conditions and being unable to straighten them—becomes a tangled ball and knotted by way of the sixty-two kinds of views. For, all those who rely on views are indeed incapable of straightening out the conditions. "Become a tangled ball" (kulāgaṇṭhikajāto): having become like a kulāgaṇṭhika. A kulāgaṇṭhika is said to be a weaver's starch-soaked ball of thread. Some also say: "Kulā is a bird, and its nest is a kulāvaka." Just as both of these are tangled, making it difficult to match end to end or root to root, it should be understood in the same way as before. "Become like muñja and pabbaja grass" (muñjapabbajabhūto): having become like muñja grass and pabbaja grass; that is, having become similar to muñja grass and pabbaja grass. Just as with a rope made by repeatedly pounding those grasses, when it is worn out and one picks up a piece that has fallen somewhere, it is difficult to straighten it by matching end to end or root to root—and even that could be straightened by applying personal effort. However, apart from the two Bodhisattas, no other being is capable of straightening out the law of dependent origination by their own nature. In the same way, this world, being unable to straighten out the law of dependent origination, becomes knotted by way of the sixty-two kinds of views and does not overcome the plane of misery, the bad destination, the downfall, and saṃsāra.

Tattha apāyoti nirayo tiracchānayoni pettivisayo asurakāyo. Sabbepi hi te vaḍḍhisaṅkhātassa āyassa abhāvato ‘‘apāyo’’ti vuccanti. Tathā dukkhassa gatibhāvato duggati. Sukhasamussayato vinipatitattā vinipāto. Itaro pana –

Therein, "plane of misery" (apāya) refers to hell, the animal realm, the sphere of ghosts, and the host of titans. Indeed, all of these are called "apāya" because of the absence of āya (gain), which is reckoned as growth. Likewise, it is a "bad destination" (duggati) because it is a destination of suffering. It is a "downfall" (vinipāto) because of having fallen away from an accumulation of happiness. The other term, however—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccati’’.

"The sequence of the aggregates, and of the elements and sense-bases, proceeding without interruption, is called saṃsāra."

Taṃ sabbampi nātivattati nātikkamati. Atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamāno tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātukkhittanāvā viya yantagoṇo viya ca paribbhamatiyeva. Avijjāvisadosasallittoti avijjāyeva akusaluppādanena kusalajīvitanāsanato visanti avijjāvisaṃ, tadeva santānadūsanato avijjāvisadoso, tena anusayapariyuṭṭhānaduccaritabhūtena bhusaṃ litto makkhitoti avijjāvisadosasallitto. Kilesakalalībhūtoti avijjādimūlakā kilesā eva osīdanaṭṭhena kalalaṃ kaddamoti kilesakalalaṃ, tadassa atthīti kilesakalalī, evaṃbhūto. Rāgadosamohajaṭājaṭitoti lobhapaṭighāvijjāsaṅkhātā rāgadosamohā eva rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, tāya rāgadosamohajaṭāya jaṭito. Yathā nāma veḷujaṭādīhi veḷuādayo, evaṃ tāya jaṭāya ayaṃ loko jaṭito vinaddho saṃsibbitoti attho. Jaṭaṃ vijaṭetāti imaṃ evaṃ tedhātukaṃ lokaṃ jaṭetvā ṭhitaṃ jaṭaṃ vijaṭetā saṃchinditā sampadālayitā.

One does not surpass or overcome all that. Indeed, from death one takes rebirth, from rebirth one takes death—thus repeatedly taking death and rebirth, one wanders in the three existences, four modes of generation, five destinations, seven stations of consciousness, and nine abodes of beings, like a ship tossed by the wind on the great ocean or like an ox yoked to a machine. 'Smeared with the poison-blemish of ignorance' means that ignorance itself, by producing the unwholesome and thereby destroying the life of wholesome states, is called poison; thus, the poison of ignorance. That very poison, by corrupting the continuity of existence, is the poison-blemish of ignorance. By that poison-blemish of ignorance, which has become latent tendencies, obsessions, and misconduct, one is intensely smeared; thus, 'smeared with the poison-blemish of ignorance.' 'Having become one with the mire of defilements' means that the defilements rooted in ignorance, because they cause one to sink, are a mire or mud; hence, the mire of defilements. One who possesses this is 'one with the mire of defilements'; having become such. 'Entangled in the tangle of greed, hatred, and delusion' means that greed, hatred, and delusion—called lust, aversion, and ignorance—because they arise again and again towards objects such as forms, by way of taking them as objects high and low, and because of their intertwining nature, are like the tangle called the net of branches of a bamboo thicket; therefore, they are called 'tangles.' By that tangle of greed, hatred, and delusion, one is entangled. Just as bamboo and other plants are entangled by their own tangled growths, so too is this world entangled, bound, and intertwined by that tangle—this is the meaning. 'He untangles the tangle' means he untangles, cuts apart, and splits open this tangle that stands having entangled this world of the three realms.

Taṇhāsaṅghāṭapaṭimukkoti taṇhā eva abbocchinnaṃ pavattito saṅghaṭitaṭṭhena saṅghāṭoti taṇhāsaṅghāṭo, tasmiṃ taṇhāsaṅghāṭe paṭimukko anupaviṭṭho antogatoti taṇhāsaṅghāṭapaṭimukko. Taṇhājālena otthaṭoti [Pg.19] taṇhā eva pubbe vuttanayena saṃsibbanaṭṭhena jālanti taṇhājālaṃ, tena taṇhājālena otthaṭo samantato chādito paliveṭhito. Taṇhāsotena vuyhatīti taṇhā eva saṃsāre ākaḍḍhanaṭṭhena sototi taṇhāsoto, tena taṇhāsotena vuyhati ākaḍḍhīyati. Taṇhāsaññojanena saññuttoti taṇhā eva lokaṃ vaṭṭasmiṃ saṃyojanato bandhanato saṃyojananti taṇhāsaṃyojanaṃ, tena taṇhāsaṃyojanena saññutto baddho. Taṇhānusayena anusaṭoti taṇhā eva anusayanaṭṭhena anusayoti taṇhānusayo, tena taṇhānusayena anusaṭo anugato thāmagato. Taṇhāsantāpena santappatīti taṇhā eva pavattikāle phalakāle ca lokaṃ santāpetīti santāpo, tena taṇhāsantāpena santappati santāpīyati. Taṇhāpariḷāhena pariḍayhatīti taṇhā eva balavabhūtā pavattikāle phalakāle ca samantato dahanaṭṭhena mahāpariḷāhoti taṇhāpariḷāho, tena taṇhāpariḷāhena pariḍayhati samantato ḍahīyati. Diṭṭhisaṅghāṭādayo imināva nayena yojetabbā.

'Entrapped in the mass of craving' means craving itself, due to its unbroken continuity, is a mass because it is gathered together—thus it is called the mass of craving. One who is entrapped in this mass of craving, having entered into it, is inside it; thus, 'entrapped in the mass of craving.' 'Overwhelmed by the net of craving' means craving itself, as previously explained, is called a net due to its nature of intertwining—thus it is the net of craving. One who is overwhelmed by this net of craving is covered on all sides and enveloped. 'Carried away by the stream of craving' means craving itself, due to its dragging one into saṃsāra, is a stream—thus it is the stream of craving. By this stream of craving, one is carried away and dragged along. 'Bound by the fetter of craving' means craving itself, due to its binding and connecting the world to the round of existence, is a fetter—thus it is the fetter of craving. One who is bound by this fetter of craving is bound. 'Pursued by the underlying tendency of craving' means craving itself, due to its nature of lying dormant, is an underlying tendency—thus it is the underlying tendency of craving. By this underlying tendency of craving, one is pursued, followed, and brought to a state of strength. 'Tormented by the heat of craving' means craving itself, in its active phase and in its fruition phase, torments the world—thus it is heat. By this heat of craving, one is tormented. 'Burnt up by the fever of craving' means craving itself, when strong, in its active phase and in its fruition phase, burns on all sides—thus it is the great fever of craving. By this fever of craving, one is burnt up on all sides. The terms 'mass of views' and the others should be understood in the same way.

Anugatoti anupaviṭṭho. Anusaṭoti anudhāvito. Abhibhūtoti pīḷito. Abbhāhatoti abhiāhato abhimukhaṃ bhusaṃ pahato. Dukkhe patiṭṭhitoti dukkhe khandhapañcake sukhavipallāsena patiṭṭhito abhiniviṭṭho.

'Anugato' means entered into. 'Anusaṭo' means pursued. 'Abhibhūto' means oppressed. 'Abbhāhato' means struck, struck violently in front. 'Dukkhe patiṭṭhito' means established in suffering: established in and adhering to the five aggregates, which are suffering, through the perversion of viewing them as happiness.

Taṇhāya uḍḍitoti taṇhāya ullaṅghito. Cakkhu hi taṇhārajjunā āvunitvā rūpanāgadante uḍḍitaṃ, sotādīni taṇhārajjunā āvunitvā saddādināgadantesu uḍḍitāni. Taṃsamaṅgīlokopi uḍḍitoyeva nāma. Jarāpākāraparikkhittoti anatikkamanīyaṭṭhena pākārabhūtāya jarāya parivārito. Maccupāsena parikkhittoti dummocanīyaṭṭhena pāsabhūtena maraṇena baddho. Mahābandhanabaddhoti daḷhattā ducchedattā ca mahantehi bandhanehi baddho. Rāgabandhanenāti rāgo eva bandhati saṃsārato calituṃ na detīti rāgabandhanaṃ. Tena rāgabandhanena. Sesesupi eseva nayo. Kilesabandhanenāti vuttāvasesena kilesabandhanena. Duccaritabandhanenāti tividhena. Sucaritaṃ pana bandhanamokkhassa hetubhūtaṃ bandhanamokkhabhūtañca atthi. Tasmā taṃ na gahetabbaṃ.

'Suspended by craving' means raised aloft by craving. For the eye, having been strung by the rope of craving, is suspended on the hook of form; the ear and other senses, having been strung by the rope of craving, are suspended on the hooks of sounds and so on. The world of beings endowed with these senses is also indeed called 'suspended.' 'Enclosed by the wall of aging' means surrounded by aging, which is like a wall because it is unsurpassable. 'Enclosed by the noose of death' means bound by death, which is like a noose because it is difficult to escape. 'Tied by great bonds' means bound by great bonds because of their strength and difficulty to cut. 'By the bond of lust' means lust itself binds and does not allow one to move from saṃsāra; therefore, it is the bond of lust. By that bond of lust. The same method applies to the remaining cases. 'By the bond of defilements' means by the remaining defilement-bonds. 'By the bond of misconduct' means by the threefold misconduct. However, good conduct is both the cause of release from bonds and is itself release from bonds. Therefore, it should not be taken here.

Bandhanaṃ [Pg.20] mocetāti tassa bandhanaṃ mocetā. Bandhanā mocetātipi pāṭho, bandhanato taṃ mocetāti attho. Mahāsambādhappaṭipannoti kusalasañcārapīḷanena mahāsambādhasaṅkhātaṃ rāgadosamohamānadiṭṭhikilesaduccaritagahanaṃ paṭipanno. Okāsaṃ dassetāti lokiyalokuttarasamādhipaññāokāsaṃ dassetā. Mahāpalibodhena palibuddhoti mahānivāraṇena nivuto. Mahālepena vā litto. Palibodhoti ca rāgādisattavidho eva. ‘‘Taṇhādiṭṭhipalibodho’’ti eke. Palibodhaṃ chetāti taṃ palibodhaṃ chinditā. Mahāpapāteti pañcagatipapāte, jātijarāmaraṇapapāte vā. Taṃ sabbampi duruttaraṇaṭṭhena papāto. Papātā uddhatāti tamhā papātato uddharitā. Mahākantārappaṭipannoti jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsakantāraṃ paṭipanno. Sabbampi taṃ duratikkamanaṭṭhena kantāro, taṃ kantāraṃ tāretā. Kantārā tāretāti vā pāṭho. Mahāsaṃsārappaṭipannoti abbocchinnaṃ khandhasantānaṃ paṭipanno. Saṃsārā mocetāti saṃsārato mocetā. Saṃsāraṃ mocetāti vā pāṭho. Mahāviduggeti saṃsāravidugge. Saṃsāroyeva hi duggamanaṭṭhena viduggo. Samparivattatīti bhusaṃ nivattitvā carati. Mahāpalipeti mahante kāmakaddame. Kāmo hi osīdanaṭṭhena palipo. Palipannoti laggo. Mahāpalipapalipannotipi pāṭho.

“One who can release from bondage” means: one who can release its bondage. There is also the reading “one who can release from bondage,” the meaning of which is: one who can release them from bondage. “One who has entered the great obstruction” means: one who has entered the thicket of lust, hatred, delusion, conceit, wrong view, defilement, and misconduct, which is called a great obstruction because it suppresses the arising of wholesome states. “One who can show the opportunity” means: one who can show the opportunity which is worldly and supramundane concentration and wisdom. “Obstructed by a great impediment” means: hindered by a great hindrance, or smeared with a great stain. And the impediment is of seven kinds, beginning with lust. Some say the impediment is craving and wrong view. “One who can cut off the impediment” means: one who can sever that impediment. “In the great precipice” means: in the precipice of the five destinations, or in the precipice of birth, aging, and death. All of that is called a precipice in the sense that it is difficult to cross over. “One who can lift out from the precipice” means: one who can lift out from that precipice. “One who has entered the great wilderness” means: one who has entered the wilderness of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. All of that is called a wilderness in the sense that it is difficult to traverse; “one who can ferry across that wilderness.” Or there is the reading “one who can ferry across from the wilderness.” “One who has entered the great saṃsāra” means: one who has entered the uninterrupted continuum of the aggregates. “One who can release from saṃsāra” means: one who can release from saṃsāra. Or there is the reading “one who can release saṃsāra.” “In the great difficult terrain” means: in the difficult terrain of saṃsāra. For saṃsāra itself is called `vidugga` (difficult terrain) in the sense that it is difficult to traverse. “One wanders about” means: one fares on, turning back again and again. “In the great mire” means: in the great mire of sensual pleasure. For sensual pleasure is called a mire (`palipa`) in the sense that it causes sinking. “Stuck in the mire” means: stuck. There is also the reading “stuck in the great mire.”

Abbhāhatoti sabbopaddavehi abbhāhato. Rāgaggināti rāgādayoyeva anudahanaṭṭhena aggi, tena rāgagginā. Sesesupi eseva nayo. Unnītakoti uggahetvā nīto, jātiyā uggahetvā jarādiupaddavāya nītoti attho. Ka-kāro panettha anukampāya daṭṭhabbo. Haññati niccamatāṇoti parittāyakena rahito satataṃ pīḷīyati. Pattadaṇḍoti rājādīhi laddhaāṇo. Takkaroti coro. Vajjabandhanabaddhoti rāgādivajjabandhanehi baddho. Āghātanapaccupaṭṭhitoti maraṇadhammagaṇṭhikaṭṭhānaṃ upecca ṭhito. Koci bandhanā mocetā. Koci bandhanaṃ mocetātipi pāṭho. Anāthoti natthi etassa nātho issaro, sayaṃ vā na nātho na issaroti anātho, asaraṇoti vā attho. Paramakāpaññappattoti jarādipaṭibāhane appahutāya atīva kapaṇabhāvaṃ patto. Tāyetāti rakkhitā. Tāyitāti vā pāṭho sundaro[Pg.21]. Dukkhābhitunnoti jātidukkhādīhi anekehi dukkhehi abhitunno atibyādhito atikampito ca. Cirarattaṃ pīḷitoti dukkheheva dīghamaddhānaṃ pīḷito ghaṭṭito. Gadhitoti gedhena giddho, abhijjhākāyaganthena vā ganthito. Niccaṃ pipāsitoti pātuṃ bhuñjituṃ icchā pipāsā, sā taṇhā eva, taṇhāpipāsāya nirantaraṃ pipāsito.

“Struck down” means: struck down by all calamities. “By the fire of lust” means: lust and so on are themselves a fire in the sense that they burn repeatedly; hence, “by the fire of lust.” This is the method in the remaining cases as well. `Unnītako` means: having been wrongly taken, one is led away. The meaning is that one is taken by birth and led to the calamity of aging and so on. Here, the letter ‘ka’ should be understood in the sense of compassion. “Is always struck down, without protection” means: being devoid of a protector, one is constantly oppressed. `Pattadaṇḍo` means: one who has received authority from kings and others. `Takkaro` means: a thief. “Bound by the bonds of fault” means: bound by the bonds of faults such as lust and so on. “Presented for execution” means: having approached the execution ground, which is the domain of death, one stands there. “Someone who can release from bondage.” There is also the reading “someone who can release the bondage.” `Anātho` (without protector) means: there is no lord or master for this one, or one is not one's own lord or master, therefore one is `anātho`; or the meaning is “without refuge.” “Having reached extreme wretchedness” means: one has reached a state of extreme misery due to the inability to ward off aging and so on. `Tāyetā` means: one who can protect. Or the reading `tāyitā` is also good. “Pierced by suffering” means: pierced by many sufferings such as the suffering of birth, greatly afflicted, and made to tremble greatly. “Oppressed for a long time” means: oppressed and harassed by suffering itself for a long time. `Gadhito` (greedy) means: greedy with greed, or tied up by the bodily knot of covetousness. “Constantly thirsty” means: the desire to drink and eat is thirst (`pipāsā`); that is craving itself. One is constantly thirsty with the thirst that is craving.

Andhoti dassanaṭṭhena cakkhūti saṅkhaṃ gatāya paññāya abhāvato kāṇo. Paññā hi dhammasabhāvaṃ passati. Acakkhukoti taṃ pana andhattaṃ na pacchā sambhūtaṃ, pakatiyā eva avijjamānacakkhukoti tameva andhattaṃ viseseti. Hatanettoti nayanaṭṭhena nettanti saṅkhaṃ gatāya paññāya abhāvatoyeva vinaṭṭhanettako. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nettanti hi vuttaṃ. Paññāya sugatiñca agatiñca nayati. Hatanettattāyevassa netuabhāvaṃ dassento apariṇāyakoti āha, avijjamānanettakoti attho. Aññopissa netā na vijjatīti vuttaṃ hoti. Vipathapakkhandoti viparīto, visamo vā patho vipatho, taṃ vipathaṃ pakkhando paviṭṭho paṭipannoti vipathapakkhando, micchāpathasaṅkhātaṃ micchādiṭṭhiṃ paṭipannoti attho. Añjasāparaddhoti añjase ujumaggasmiṃ majjhimapaṭipadāya aparaddho viraddho. Ariyapathaṃ ānetāti ariyaṃ aṭṭhaṅgikaṃ maggaṃ upanetā paṭipādayitā. Mahoghapakkhandoti yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā, pakatioghato mahantā oghāti mahoghā. Te kāmogho bhavogho diṭṭhogho avijjoghoti catuppabhedā. Te mahoghe pakkhando paviṭṭhoti mahoghapakkhando, saṃsārasaṅkhātaṃ mahoghaṃ vā pakkhandoti.

`Andho` (blind) means: one is blind due to the absence of wisdom, which is reckoned as the ‘eye’ in the sense of seeing. For wisdom sees the true nature of phenomena. `Acakkhuko` (without eyes) means: that blindness, however, did not arise later. By saying “one whose eye is non-existent by nature,” it specifies that very blindness. `Hatanetto` (one whose eye is destroyed) means: one's eye is destroyed precisely due to the absence of wisdom, which is reckoned as the ‘eye’ (`netta`) in the sense of leading. For it is called `netta` because it leads one's being, showing what is even and uneven. By wisdom, one is led to a good destination and to the destinationless (i.e., Nibbāna). Showing the absence of a guide for this one precisely because his eye is destroyed, the Elder said `apariṇāyako` (without a guide). The meaning is “one whose eye is non-existent.” It is said that for this one, no other guide exists. `Vipathapakkhando` (one who has rushed onto a wrong path) means: a perverse or uneven path is a wrong path (`vipatha`). Having rushed into, entered, or gone onto that wrong path, one is called `vipathapakkhando`. The meaning is: one has entered upon wrong view, which is reckoned as the wrong path. “Having failed on the straight path” means: one has failed on, has missed, the straight path, the Middle Way. “One who can lead to the noble path” means: one who can lead to, one who can bring to accomplishment, the noble eightfold path. `Mahoghapakkhando` (one who has rushed into the great flood) means: they are called ‘floods’ (`oghā`) because they pull one down and cause one to be submerged in the round of existence. Floods that are greater than ordinary floods are ‘great floods’ (`mahoghā`). They are of four kinds: the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. Having rushed into and entered those great floods, one is called `mahoghapakkhando`. Or, one has rushed into the great flood reckoned as saṃsāra.

118. Idāni ekuttarikanayo. Tattha dvīhi diṭṭhigatehīti sassatucchedadiṭṭhīhi. Tattha diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato vā diṭṭhiyā gatamattamevetanti diṭṭhigataṃ, diṭṭhīsu gataṃ idaṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattātipi diṭṭhigataṃ. Dvāsaṭṭhitesaṭṭhidiṭṭhiyopi hi sassatadiṭṭhi ucchedadiṭṭhīti dveva diṭṭhiyo honti. Tasmā saṅkhepena sabbā diṭṭhiyo anto karonto ‘‘dvīhi diṭṭhigatehī’’ti vuttaṃ. Pariyuṭṭhitoti pariyuṭṭhānaṃ patto samudācāraṃ patto, uppajjituṃ appadānena kusalacārassa gahaṇaṃ [Pg.22] pattoti attho. Vuttañhetaṃ bhagavatā – ‘‘dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passantī’’tiādi (itivu. 49).

118. Now, the method of increasing by one. Herein, 'by two views' (dvīhi diṭṭhigatehi) refers to the views of eternalism and annihilationism. Herein, the view itself is a 'view-gone' (diṭṭhigataṃ), like the expressions 'gone to dung' and 'gone to urine.' Or, because there is nothing to be gone to, it is merely the occurrence of the view, thus it is a 'view-gone.' Or, because this seeing has 'gone into' views, being included within the sixty-two views, it is also a 'view-gone.' Indeed, the sixty-two or sixty-three views are only two views: the view of eternalism and the view of annihilationism. Therefore, to include all views in brief, it was said, 'by two views.' 'Obsessed' (pariyuṭṭhito) means one has reached a state of obsession, one has reached a state of habitual practice; the meaning is that one has reached the point of taking up unwholesome conduct by not allowing an opportunity for wholesome conduct to arise. For this was stated by the Blessed One: 'Bhikkhus, obsessed by two views, some devas and humans shrink back, while some overreach; but those with vision see,' and so on.

Tīhi duccaritehīti tividhakāyaduccaritena catubbidhavacīduccaritena tividhamanoduccaritena. Vippaṭipannoti virūpaṃ paṭipanno, micchāpaṭipannoti attho. Yogehi yuttoti vaṭṭasmiṃ yojentīti yogā, ītiatthena vā yogā, tehi yogehi yutto samappito. Catuyogayojitoti kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogoti imehi catūhi yogehi sakaṭasmiṃ yogo viya vaṭṭasmiṃ yojito. Pañcakāmaguṇiko rāgo kāmayogo. Rūpārūpabhavesu chandarāgo, jhānanikanti ca, sassatadiṭṭhisahajāto rāgo bhavavasena patthanā bhavayogo. Dvāsaṭṭhi diṭṭhiyo diṭṭhiyogo. Aṭṭhasu ṭhānesu aññāṇaṃ avijjāyogo. Te eva cattāro balavabhūtā oghā, dubbalabhūtā yogā.

'By three kinds of misconduct' (tīhi duccaritehi) means: by the threefold bodily misconduct, the fourfold verbal misconduct, and the threefold mental misconduct. 'Gone astray' (vippaṭipanno) means one has practiced perversely; the meaning is one who has practiced wrongly. 'Yoked by the yokes' (yogehi yutto): They are 'yokes' (yogā) because they yoke one to the round of existence, or they are 'yokes' in the sense of being calamities. One who is yoked and endowed with these yokes. 'Yoked by the four yokes' (catuyogayojito) means yoked to the round of existence by these four yokes—the yoke of sensuality, the yoke of existence, the yoke of views, and the yoke of ignorance—like an ox yoked to a cart. Passion for the five objects of sensual pleasure is the yoke of sensuality (kāmayogo). Desire and passion for the form and formless existences, delight in jhāna, and passion conjoined with the eternalist view—an aspiration rooted in existence—constitute the yoke of existence (bhavayogo). The sixty-two views are the yoke of views (diṭṭhiyogo). Ignorance in the eight instances is the yoke of ignorance (avijjāyogo). These same four, when they are strong, are the floods (oghā); when they are weak, they are the yokes (yogā).

Catūhi ganthehīti yassa saṃvijjanti, taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. Te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyaganthoti catuppabhedā. Abhijjhāyanti etāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā, lobhoyeva. Nāmakāyaṃ gantheti cutipaṭisandhivasena vaṭṭasmiṃ ghaṭetīti kāyagantho. Byāpajjati tena cittaṃ pūtibhāvaṃ gacchati, byāpādayati vā vinayācārarūpasampattihitasukhādīnīti byāpādo. Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlavatena suddhīti parāmasanaṃ sīlabbataparāmāso. Sabbaññubhāsitampi paṭikkhipitvā ‘‘sassato loko, idameva saccaṃ moghamañña’’ntiādinā ākārena abhinivisatīti idaṃsaccābhiniveso. Tehi catūhi ganthehi ganthito, baddhoti attho.

'By four knots' (catūhi ganthehi): They are 'knots' (ganthā) because, for one in whom they are found, they bind and fasten that one to the round of existence by way of death and rebirth. They are of four kinds: the bodily knot of covetousness, the bodily knot of ill will, the bodily knot of adherence to rules and observances, and the bodily knot of dogmatic adherence to 'this is the only truth.' 'Covetousness' (abhijjhā) is so called because one covets by means of it, or it itself covets, or it is merely the act of coveting; it is just greed. It is a 'bodily knot' (kāyagantho) because it binds the mental 'body' (nāmakāyaṃ), fastening it to the round of existence by way of death and rebirth. 'Ill will' (byāpādo) is so called because the mind is corrupted and reaches a state of putrescence through it, or because it destroys discipline, conduct, beauty, accomplishment, welfare, happiness, and so on. 'Adherence to rules and observances' (sīlabbataparāmāso) is the misapprehension that for ascetics and brahmins outside of this Dispensation, purification comes through rules, through observances, or through rules and observances. 'Dogmatic adherence to “this is the only truth”' (idaṃsaccābhiniveso) is to adhere to a view by rejecting even what was spoken by the Omniscient One, in ways such as, 'The world is eternal; this alone is true, anything else is futile.' 'Bound' (ganthito) by these four knots means tied (baddho).

Catūhi upādānehīti bhusaṃ ādiyanti daḷhaggāhaṃ gaṇhantīti upādānā. Te kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti catuppabhedā. Vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi [Pg.23] kāmupādānaṃ. Diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ, diṭṭhiṃ upādiyatītipi diṭṭhupādānaṃ. ‘‘Sassato attā ca loko cā’’tiādīsu (paṭi. ma. 1.147) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. Sīlabbataṃ upādiyatīti sīlabbatupādānaṃ, sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi evaṃ visuddhīti abhinivesato sayameva upādānāni. Vadanti etenāti vādo, upādiyanti etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ, attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Ṭhapetvā imā dve diṭṭhiyo sabbāpi diṭṭhī diṭṭhupādānaṃ. Tehi catūhi upādānehi. Upādīyatīti bhusaṃ gaṇhīyati. Upādiyatīti vā pāṭho, loko upādānehi taṃ taṃ ārammaṇaṃ bhusaṃ gaṇhātīti attho.

'By four kinds of clinging' (catūhi upādānehi): They are 'clingings' (upādānā) because they take up intensely and grasp with a firm grip. They are of four kinds: clinging to sensuality, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. It is 'clinging to sensuality' (kāmupādānaṃ) because one clings to sensual pleasure, which is designated as the object; or also because it is both sensuality and clinging. It is 'clinging to views' (diṭṭhupādānaṃ) because it is both a view and clinging; or also because one clings to a view. For in such cases as 'The self and the world are eternal,' a later view clings to a prior view. It is 'clinging to rules and observances' (sīlabbatupādānaṃ) because one clings to rules and observances; or also because it is both rules and observances and clinging. For, due to the dogmatic adherence that 'purification comes thus' through practices like the cow-rule and cow-observance, these themselves become clingings. That by which they speak is 'doctrine' (vādo); that by which they cling is 'clinging' (upādānaṃ). What do they speak of or cling to? The self. The doctrine of self and the clinging to it is 'clinging to a doctrine of self' (attavādupādānaṃ); or, it is so called because by means of it they cling to the mere doctrine of self as 'self.' Setting aside these two views, all other views are 'clinging to views.' By these four clingings. 'Is clung to' (upādīyati) means is grasped intensely. Or the reading is 'clings' (upādiyati), and the meaning is: the world, by means of clinging, grasps intensely at this or that object.

Pañcagatisamāruḷhoti sukatadukkaṭakāraṇehi gammati upasaṅkamīyatīti gati, sahokāsakā khandhā. Nirayo tiracchānayoni pettivisayo manussā devāti imā pañca gatiyo vokkamanabhāvena bhusaṃ āruḷho. Pañcahi kāmaguṇehīti rūpasaddagandharasaphoṭṭhabbasaṅkhātehi pañcahi vatthukāmakoṭṭhāsehi. Rajjatīti ayonisomanasikāraṃ paṭicca rāguppādanena tehi rañjīyati, sāratto karīyatīti attho. Pañcahi nīvaraṇehīti cittaṃ nīvaranti pariyonandhantīti nīvaraṇā. Kāmacchandabyāpādathinamiddhauddhaccakukkuccavicikicchāsaṅkhātehi pañcahi nīvaraṇehi. Otthaṭoti uparito pihito.

'Thoroughly established in the five destinies' (pañcagatisamāruḷho): That which is gone to and approached due to good and bad deeds is a 'destiny' (gati); it refers to the aggregates together with their location. The five destinies are: hell, the animal realm, the sphere of spirits, the human world, and the world of the devas. 'Thoroughly established' means one is heavily established in these by way of descending into them. 'By the five strands of sensual pleasure' (pañcahi kāmaguṇehi) means by the five portions of objective sensuality, designated as form, sound, odor, taste, and tangible object. 'Is impassioned' (rajjati): The meaning is that, conditioned by unwise attention, through the arising of passion, one is impassioned by them and made attached. 'By the five hindrances' (pañcahi nīvaraṇehi): They are 'hindrances' (nīvaraṇā) because they hinder and envelop the mind. By the five hindrances designated as sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. 'Overspread' (otthaṭo) means covered from above.

Chahi vivādamūlehīti chahi vivādassa mūlehi. Yathāha –

'By the six roots of dispute' (chahi vivādamūlehi) means by the six roots of dispute. As it is said:

‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī. So sattharipi agāravo viharati appatisso, dhammepi, saṅghepi, sikkhāyapi na paripūrakārī. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhammepi, saṅghepi, sikkhāyapi na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya [Pg.24] ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

“Bhikkhus, there are these six roots of disputes. Which six? Here, bhikkhus, a bhikkhu is angry and resentful. A bhikkhu who is angry and resentful dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and does not fulfill the training. A bhikkhu who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and does not fulfill the training, creates disputes in the Saṅgha. Such a dispute leads to the harm and unhappiness of many people, to the disadvantage, harm, and suffering of gods and humans. If you, bhikkhus, see such a root of dispute either within yourselves or externally, you should strive to abandon that evil root of dispute. If you, bhikkhus, do not see such a root of dispute either within yourselves or externally, you should practice so that this evil root of dispute does not arise in the future. In this way, the abandoning of this evil root of dispute occurs. In this way, the non-arising of this evil root of dispute in the future occurs.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī. Issukī hoti maccharī. Saṭho hoti māyāvī. Pāpiccho hoti micchādiṭṭhi. Sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi…pe… āyatiṃ anavassavo hotī’’ti (pari. 272; a. ni. 6.36).

“Furthermore, bhikkhus, a bhikkhu is denigrating and competitive. He is envious and stingy. He is deceitful and fraudulent. He has evil desires and wrong view. He clings to his own views, holding them firmly, and is reluctant to relinquish them. Bhikkhus, a bhikkhu who clings to his own views, holding them firmly, and is reluctant to relinquish them—he dwells without respect… and so on… the non-arising in the future occurs.”

Tattha kodhanoti kujjhanalakkhaṇena kodhena samannāgato. Upanāhīti veraappaṭinissajjanalakkhaṇena upanāhena samannāgato. Ahitāya dukkhāya devamanussānanti dvinnaṃ bhikkhūnaṃ vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattatīti? Kosambakakkhandhake (mahāva. 451 ādayo) viya dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti, tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati, tato tesaṃ upaṭṭhākāpi vivadanti. Atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti adhammavādīnaṃ adhammavādiniyo. Tato ārakkhadevatānaṃ mittā bhummaṭṭhadevatā bhijjanti. Evaṃ paramparāya yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti. Tato yaṃ bahukehi gahitaṃ, sabbaṃ taṃ saccanti dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. Te adhammaṃ purakkhatvā viharantā apāyesu nibbattanti. Evaṃ dvinnaṃ bhikkhūnaṃ vivādo devamanussānaṃ ahitāya dukkhāya hoti. Ajjhattaṃ vāti [Pg.25] tumhākaṃ abbhantaraparisāya vā. Bahiddhā vāti paresaṃ parisāya vā. Makkhīti paresaṃ guṇamakkhaṇalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Issukīti paresaṃ sakkārādiissāyanalakkhaṇāya issāya samannāgato. Maccharīti āvāsamacchariyādīhi pañcahi macchariyehi samannāgato. Saṭhoti kerāṭiko. Māyāvīti katapāpapaṭicchādako. Pāpicchoti asantasambhāvanicchako dussīlo. Micchādiṭṭhīti natthikavādī ahetukavādī akiriyavādī. Sandiṭṭhiparāmāsīti sayaṃ diṭṭhimeva parāmasati. Ādhānaggāhīti daḷhaggāhī. Duppaṭinissaggīti na sakkā hoti gahitaṃ vissajjāpetuṃ. Khuddakavatthuvibhaṅge pana ‘‘tattha katamāni cha vivādamūlāni? Kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsitā, imāni cha vivādamūlānī’’ti (vibha. 944) padhānavasena ekekoyeva dhammo vutto.

Herein, ‘angry’ means endowed with anger characterized by the act of getting angry. ‘Resentful’ means endowed with resentment characterized by not abandoning enmity. Regarding ‘for the harm and suffering of gods and humans’: how does a dispute between two bhikkhus lead to harm and suffering for gods and humans? As in the Kosambaka chapter, when two bhikkhus are engaged in a dispute, their resident pupils in that monastery also dispute; the community of nuns that receives their instruction disputes; and then their lay supporters also dispute. Then the guardian deities of humans split into two factions. The guardian deities of those who uphold the Dhamma become upholders of the Dhamma, and those of the upholders of non-Dhamma become upholders of non-Dhamma. Then, the friends of these guardian deities—the earth-bound deities—also split. In this way, in succession up to the Brahma world, all gods and humans, except for the noble disciples, divide into two factions. However, the upholders of non-Dhamma are more numerous than the upholders of the Dhamma. Then, thinking, “Whatever is held by the majority, all that is true,” they abandon the Dhamma and the majority take up the non-Dhamma. In this way, a dispute between two bhikkhus is for the harm and suffering of gods and humans. ‘Within yourselves’ means within your own inner assembly. ‘Externally’ means within the assembly of others. ‘Denigrating’ means endowed with denigration, which is characterized by disparaging the virtues of others. ‘Competitive’ means endowed with competitiveness, which is characterized by rivalry. ‘Envious’ means endowed with envy, which is characterized by being envious of others’ honor and so on. ‘Stingy’ means endowed with the five kinds of stinginess, such as stinginess regarding dwellings. ‘Deceitful’ means fraudulent. ‘Fraudulent’ means one who conceals the evil that has been done. ‘Of evil desires’ means an immoral person who desires to display virtues he does not possess. ‘Holding wrong views’ means one who is a nihilist, one who holds the doctrine of non-causality, or one who holds the doctrine of non-action. ‘Clings to his own views’ means one misapprehends only one’s own view. ‘Holding them firmly’ means grasping tenaciously. ‘Reluctant to relinquish them’ means it is not possible to make one abandon what has been grasped. In the Khuddakavatthu-vibhaṅga, however, each state is mentioned individually as being prominent: “Herein, what are the six roots of disputes? Anger, denigration, envy, deceit, evil desires, and clinging to one’s own views—these are the six roots of disputes.”

Chahi taṇhākāyehīti ‘‘rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā’’ti (vibha. 944) vuttāhi chahi taṇhāhi. Tattha yasmā ekekāyeva taṇhā anekavisayattā ekekasmimpi visaye punappunaṃ uppattito anekā honti, tasmā samūhaṭṭhena kāyasaddena yojetvā taṇhākāyāti vuttaṃ. Taṇhākāyāti vuttepi taṇhā eva. Rajjatīti sayaṃ ārammaṇe rajjati, sāratto hoti.

‘By the six bodies of craving’ means by the six cravings stated as: ‘craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, and craving for mental phenomena.’ Herein, since each single craving becomes manifold due to having numerous objects and due to arising again and again in each object, it is therefore called ‘body of craving’ by connecting it with the word ‘body’ (kāya) in the sense of a collection. Even when ‘body of craving’ is stated, it is just craving. ‘Becomes attached’ (rajjati) means: one becomes attached to the object; one becomes impassioned.

Chahi diṭṭhigatehīti sabbāsavasutte vuttehi. Vuttañhi tattha –

‘By the six kinds of views’ means by those stated in the Sabbāsava Sutta. For it is stated there:

‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati, ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati, ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati, ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati, ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati. Atha vā panassa evaṃ diṭṭhi hoti ‘yo me ayaṃ attā vado vedeyyo [Pg.26] tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti, so ca kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’’ti (ma. ni. 1.19).

For one who attends improperly in this way, one or another of the six views arises. The view, ‘I have a self,’ arises in him as true and established; or the view, ‘I have no self,’ arises in him as true and established; or the view, ‘By self I perceive self,’ arises in him as true and established; or the view, ‘By self I perceive non-self,’ arises in him as true and established; or the view, ‘By non-self I perceive self,’ arises in him as true and established. Or else a view like this arises in him: ‘This self of mine is the speaker, the feeler, which in various existences experiences the result of good and evil actions. And this self of mine is permanent, stable, eternal, of an unchanging nature; it will remain just so, like the eternal itself.’

Tattha atthi me attāti sassatadiṭṭhi sabbakālesu attano atthitaṃ gaṇhāti. Saccato thetatoti bhūtato ca thirato ca, ‘‘idaṃ sacca’’nti suṭṭhu daḷhabhāvenāti vuttaṃ hoti. Natthi me attāti ucchedadiṭṭhi sato sattassa tattha tattha vibhavaggahaṇato. Atha vā purimāpi tīsu kālesu atthīti gahaṇato sassatadiṭṭhi, paccuppannameva atthīti gaṇhantī ucchedadiṭṭhi, pacchimāpi atītānāgatesu natthīti gahaṇato ‘‘bhassantā āhutiyo’’ti gahitadiṭṭhigatikānaṃ viya ucchedadiṭṭhi. Atīte eva natthīti gaṇhantī adhiccasamuppannakassa viya sassatadiṭṭhi. Attanāva attānaṃ sañjānāmīti saññākkhandhasīsena khandhe attāti gahetvā saññāya avasesakkhandhe sañjānato iminā attanā imaṃ attānaṃ sañjānāmīti hoti. Attanāva anattānanti saññākkhandhaṃyeva attāti gahetvā, itare cattāropi anattāti gahetvā saññāya te sañjānato evaṃ hoti. Anattanāva attānanti saññākkhandhaṃ anattāti gahetvā, itare cattāropi attāti gahetvā saññāya te sañjānato evaṃ hoti. Sabbāpi sassatucchedadiṭṭhiyova. Vado vedeyyotiādayo pana sassatadiṭṭhiyā eva abhinivesākārā. Tattha vadatīti vado, vacīkammassa kārakoti vuttaṃ hoti. Vedayatīti vedeyyo, jānāti anubhavati cāti vuttaṃ hoti. Kiṃ vedetīti? Tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. Tatra tatrāti tesu tesu yonigatiṭhitinivāsanikāyesu ārammaṇesu vā. Niccoti uppādavayarahito. Dhuvoti thiro sārabhūto. Sassatoti sabbakāliko. Avipariṇāmadhammoti attano pakatibhāvaṃ avijahanadhammo, kakaṇṭako viya nānappakārataṃ nāpajjati. Sassatisamanti candasūriyasamuddamahāpathavīpabbatā lokavohārena sassatiyoti vuccanti. Sassatīhi samaṃ sassatisamaṃ. Yāva sassatiyo tiṭṭhanti, tāva tatheva ṭhassatīti gaṇhato evaṃ diṭṭhi hoti.

Herein, ‘I have a self’ is the eternalist view; it grasps the existence of a self in all times. ‘As true and established’ means as real and as firm; it is said thus: ‘this is true,’ with extreme firmness. ‘I have no self’ is the annihilationist view, because it grasps the annihilation of an existing being in various states of existence. Alternatively, the former is an eternalist view because it grasps existence in the three time periods. The view that grasps only the present as existing is an annihilationist view. The latter, because it grasps non-existence in the past and future, is an annihilationist view, like that of those who have adopted the view, ‘Offerings end in ashes.’ The view that grasps non-existence only in the past is an eternalist view, like that of one who holds to fortuitous origination. ‘By self I perceive self’ means that, having taken the aggregates as self with the perception-aggregate as the chief, one perceives the remaining aggregates by means of perception; thus the view becomes, ‘By this self, I perceive this self.’ ‘By self I perceive non-self’ means that, having taken only the perception-aggregate as self and the other four aggregates as non-self, one perceives them by means of perception; thus this view arises. ‘By non-self I perceive self’ means that, having taken the perception-aggregate as non-self and the other four aggregates as self, one perceives them by means of perception; thus this view arises. All are simply eternalist and annihilationist views. However, the phrases beginning with ‘the speaker, the feeler’ are modes of adherence to the eternalist view itself. Therein, ‘because he speaks (vadati), he is a speaker (vado)’; this means he is the agent of verbal action. ‘Because he feels (vedayati), he is a feeler (vedeyyo)’; this means he knows and he experiences. What does he feel? He experiences the result of good and evil actions in various states of existence. ‘In various states of existence’ (tatra tatra) means in those various wombs, destinations, states, abodes, and classes of beings, or in various objects. ‘Permanent’ (nicco) means devoid of arising and passing away. ‘Stable’ (dhuvo) means firm, essential. ‘Eternal’ (sassato) means existing at all times. ‘Of an unchanging nature’ (avipariṇāmadhammo) means having the nature of not abandoning its own natural state; it does not take on various forms like a chameleon. ‘Like the eternal’ (sassatisamaṃ) means that the moon, sun, ocean, great earth, and mountains are called ‘eternal’ (sassatiyo) in worldly convention. ‘Like the eternal’ (sassatisamaṃ) is ‘equal to the eternal things’ (sassatīhi samaṃ). For one who grasps, ‘As long as the eternal things stand, so long will it stand in just that way,’ such a view arises.

Khuddakavatthuvibhaṅge [Pg.27] pana ‘‘tatra tatra dīgharattaṃ kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paccanubhoti, na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammoti vā panassa saccato thetato diṭṭhi uppajjatī’’ti (vibha. 948) cha diṭṭhī evaṃ visesetvā vuttā.

Moreover, in the Khuddakavatthuvibhaṅga, the six views are stated, having been distinguished in this way: ‘In various states of existence, for a long time, he experiences the result of good and evil actions. Or else, the view arises in him as true and established: “It is not that this one, having been born, did not exist before; it is not that this one, having been born, will not exist in the future; he is permanent, stable, eternal, and of an unchanging nature.”’

Tattha na so jāto nāhosīti so attā ajātidhammato na jāto nāma, sadā vijjamānoyevāti attho. Teneva atīte nāhosi, anāgate na bhavissati. Yo hi jāto, so ahosi. Yo ca jāyissati, so bhavissatīti vuccati. Atha vā na so jāto nāhosīti so sadā vijjamānattā atītepi na jātu na ahosi, anāgatepi na jātu na bhavissati. Anusayā vuttatthā.

Therein, regarding ‘It is not that he, having been born, was not’: that self, by its unborn nature, is called ‘not born’; the meaning is that it is ever-existing. For that very reason, it did not come to be in the past, and it will not come to be in the future. For indeed, that which is born, that ‘was.’ And that which will be born, that ‘will be,’ so it is said. Alternatively, regarding ‘It is not that he, having been born, was not’: because that self is ever-existing, it is not that it ever was not in the past, nor that it ever will not be in the future. The meaning of the remaining terms has been stated.

Sattahi saññojanehīti sattakanipāte vuttehi. Vuttañhi tattha –

By the seven fetters: this means by those spoken of in the Book of Sevens. For it is said there:

‘‘Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī’’ti (a. ni. 7.8).

“Bhikkhus, there are these seven fetters. What seven? The fetter of sensual attraction, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of craving for existence, and the fetter of ignorance. These, bhikkhus, are the seven fetters.”

Tattha anunayasaṃyojananti kāmarāgasaṃyojanaṃ. Sabbānevetāni bandhanaṭṭhena saṃyojanāni.

Herein, the fetter of attachment is the fetter of sensual lust. All of these are fetters in the sense of binding.

Sattahi mānehīti khuddakavatthuvibhaṅge vuttehi. Vuttañhi tattha –

By the seven conceits: this means by those spoken of in the Khuddakavatthuvibhaṅga. For it is said there:

‘‘Māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno’’ti (vibha. 950).

“Conceit, excessive conceit, conceit surpassing conceit, inferiority conceit, the conceit of overestimation, the conceit ‘I am,’ and wrong conceit.”

Tattha mānoti seyyādivasena puggalaṃ anāmasitvā jātiādīsu vatthuvaseneva unnati. Atimānoti jātiādīhi ‘‘mayā sadiso natthī’’ti atikkamitvā unnati. Mānātimānoti ‘‘ayaṃ pubbe mayā sadiso, idāni ahaṃ seṭṭho, ayaṃ hīnataro’’ti uppannamāno. Omānoti jātiādīhi attānaṃ heṭṭhā katvā pavattamāno, hīnohamasmīti mānoyeva. Adhimānoti anadhigateyeva catusaccadhamme adhigatoti māno. Ayaṃ pana adhimāno parisuddhasīlassa kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ [Pg.28] āropetvā saṅkhāre sammasantassa āraddhavipassakassa puthujjanassa uppajjati, na aññesaṃ. Asmimānoti rūpādīsu khandhesu asmīti māno, ‘‘ahaṃ rūpa’’ntiādivasena uppannamānoti vuttaṃ hoti. Micchāmānoti pāpakena kammāyatanādinā uppannamāno.

Herein, conceit is elevation based solely on grounds such as birth, without reflecting on a person by way of being superior, etc. Excessive conceit is the elevation of oneself by surpassing others, thinking, “There is no one equal to me in birth, etc.” Conceit of superiority is the conceit that arises thinking, “This person was formerly my equal, but now I am superior and this one is inferior.” Inferiority conceit is the conceit that arises when one considers oneself lower due to birth, etc., thinking, “I am inferior”; it is simply conceit. Presumption is the conceit of thinking one has attained the four noble truths when one has not attained them. However, this presumption arises in an ordinary person who has begun insight meditation, who is of pure conduct, diligent in their meditation subject, who has discerned name-and-form, overcome doubt by comprehending conditions, and who, having applied the three characteristics, is contemplating formations; it does not arise in others. The conceit ‘I am’ is the conceit that arises regarding the aggregates such as form, meaning the conceit that arises as ‘I am form,’ etc. Wrong conceit is the conceit that arises from evil bases of action, etc.

Lokadhammā vuttatthā. Samparivattatīti lokadhammehi hetubhūtehi lābhādīsu catūsu anurodhavasena, alābhādīsu catūsu paṭivirodhavasena bhusaṃ nivattati, pakatibhāvaṃ jahātīti attho. Micchattāpi vuttatthā. Niyyātoti gato pakkhando, abhibhūtoti attho.

The worldly conditions have been explained. ‘It revolves’ means: due to the worldly conditions which are the cause, one is intensely turned about by way of conformity towards the four states such as gain, and by way of opposition towards the four states such as loss, thus abandoning one’s natural state; this is the meaning. The wrongnesses have also been explained. ‘Gone’ means gone, rushed into, overcome; this is the meaning.

Aṭṭhahi purisadosehīti aṭṭhakanipāte upamāhi saha, khuddakavatthuvibhaṅge upamaṃ vinā vuttehi. Vuttañhi tattha –

‘By the eight faults of a person’ means by those stated in the Aṭṭhakanipāta with similes, and in the Khuddakavatthuvibhaṅga without a simile. For it is said there:

‘‘Katame aṭṭha purisadosā? Idha bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmi na sarāmī’ti assatiyāva nibbeṭheti. Ayaṃ paṭhamo purisadoso.

“What are the eight faults of a person? Here, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, evades it just by unmindfulness, saying, ‘I do not remember, I do not remember.’ This is the first fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma maṃ bhaṇitabbaṃ maññasī’ti? Ayaṃ dutiyo purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, retorts to the accuser, saying, ‘What is the use of what is said by you, a fool and an unskilled one? Do you really think you should speak to me?’ This is the second fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paccāropeti ‘tvampi khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Ayaṃ tatiyo purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, throws the accusation back at the accuser, saying, ‘Indeed, you too have committed such-and-such an offense. You first make amends!’ This is the third fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Ayaṃ catuttho purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, evades with another topic, deflects the talk outwards, and displays anger, ill will, and displeasure. This is the fourth fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhāvikkhepakaṃ bhaṇati. Ayaṃ pañcamo purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, speaks in the midst of the Saṅgha while flinging his arms about. This is the fifth fault of a person.

‘‘Puna [Pg.29] caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Ayaṃ chaṭṭho purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, disregarding the Saṅgha and disregarding the accuser, departs wherever he pleases while still with the offense. This is the sixth fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ anāpannomhī’ti so tuṇhībhūto saṅghaṃ viheseti. Ayaṃ sattamo purisadoso.

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, remains silent and vexes the Saṅgha, thinking, ‘I am not guilty, nor am I not-guilty.’ This is the seventh fault of a person.

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā? Idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha ‘idāni kho tumhe āyasmanto attamanā hothā’ti. Ayaṃ aṭṭhamo purisadoso. Ime aṭṭha purisadosā’’ti (vibha. 957; a. ni. 8.14).

“Furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, says: ‘Why, venerable sirs, are you so excessively occupied with me? I shall now renounce the training and return to the lower life.’ Having renounced the training and returned to the lower life, he says: ‘Now, venerable sirs, be pleased!’ This is the eighth fault of a person. These are the eight faults of a person.”

Tattha purisadosāti purisānaṃ dosā, te pana purisasantānaṃ dūsentīti dosā. Na sarāmi na sarāmīti ‘‘mayā etassa kammassa kataṭṭhānaṃ nassarāmi na sallakkhemī’’ti evaṃ assatibhāvena nibbeṭheti moceti. Codakaṃyeva paṭippharatīti paṭiviruddho hutvā pharati, paṭiāṇibhāvena tiṭṭhati. Kiṃ nu kho tuyhanti tuyhaṃ bālassa abyattassa bhaṇitena nāma kiṃ, yo tvaṃ neva vatthuṃ, na āpattiṃ, na codanaṃ jānāsīti dīpeti. Tvampi nāma evaṃ kiñci ajānanto bhaṇitabbaṃ maññasīti ajjhottharati. Paccāropetīti ‘‘tvampi khosī’’tiādīni vadanto patiāropeti. Paṭikarohīti desanāgāminiṃ desehi, vuṭṭhānagāminito vuṭṭhāhi, tato suddhante patiṭṭhito aññaṃ codessasīti dīpeti. Aññenaññaṃ paṭicaratīti aññena kāraṇena, vacanena vā aññaṃ kāraṇaṃ, vacanaṃ vā paṭicchādeti. ‘‘Āpattiṃ āpannosī’’ti vutto ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti bhaṇati. ‘‘Evarūpaṃ kiñci tayā diṭṭha’’nti vutte [Pg.30] ‘‘na suṇāmī’’ti sotaṃ upaneti. Bahiddhā kathaṃ apanāmetīti ‘‘itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāmā’’ti vutte tato rājagahaṃ gatomhīti. ‘‘Rājagahaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosī’’ti. ‘‘Tattha me sūkaramaṃsaṃ laddha’’ntiādīni vadanto kathaṃ bahiddhā vikkhipati. Kopanti kupitabhāvaṃ, dosanti duṭṭhabhāvaṃ. Ubhayampetaṃ kodhasseva nāmaṃ. Appaccayanti asantuṭṭhākāraṃ, domanassassetaṃ nāmaṃ. Pātukarotīti dasseti pakāseti. Bāhāvikkhepakaṃ bhaṇatīti bāhaṃ vikkhipitvā vikkhipitvā alajjivacanaṃ vadati. Anādiyitvāti cittīkārena aggahetvā avajānitvā, anādaro hutvāti attho. Vihesetīti viheṭheti bādhati. Atibāḷhanti atidaḷhaṃ atippamāṇaṃ. Mayi byāvaṭāti mayi byāpāraṃ āpannā. Hīnāyāvattitvāti hīnassa gihibhāvassa atthāya āvattitvā, gihī hutvāti attho. Attamanā hothāti tuṭṭhacittā hotha, ‘‘mayā labhitabbaṃ labhatha, mayā vasitabbaṭṭhāne vasatha, phāsuvihāro vo mayā kato’’ti adhippāyena vadati. Dussatīti duṭṭho hoti.

Here, ‘faults of a person’ (purisadosā) means the faults of persons; these are called ‘faults’ because they corrupt the personal continuum. ‘I do not remember, I do not remember’ means he evades and escapes by way of unmindfulness, saying, ‘I do not remember or discern the place where this action was done by me.’ ‘He retorts to the accuser’ means he strikes back by becoming an opponent; he stands in a hostile manner. ‘What is it to you?’ implies: ‘What is the use of your speech, you fool, you unskilled one, who know neither the matter, nor the offense, nor the accusation?’ He overwhelms by saying: ‘Do you, knowing nothing thus, think you ought to speak?’ ‘He throws back the accusation’ means he throws it back by saying things such as, ‘You too are like this.’ ‘Make amends’ implies: ‘Confess the offense that should be confessed, rise from the offense requiring rehabilitation, and then, established in purity, you may accuse another.’ ‘He deals deviously’ means he conceals one matter or statement with another matter or statement. When told, ‘You have committed an offense,’ he says, ‘Who has committed it? What has been committed? In what respect? How was it committed? Whom are you speaking to? What are you saying?’ When asked, ‘Have you seen anything like this?’ he brings his ear close, saying, ‘I do not hear.’ ‘He deflects the discussion outwards’ means: when asked, ‘Have you committed such-and-such an offense?’, he says, ‘I went to Pāṭaliputta.’ When told, ‘We are not asking about your going to Pāṭaliputta,’ he then says, ‘I went to Rājagaha.’ When told, ‘Go to Rājagaha or a brahmin’s house; you have committed an offense,’ he deflects the discussion outwards by saying things such as, ‘There I got pork.’ ‘Anger’ (kopa) is the state of being enraged. ‘Ill will’ (dosa) is the state of being hostile. Both are names for wrath. ‘Discontent’ (appaccaya) is the manner of being dissatisfied; this is a name for displeasure. ‘He displays’ means he shows, he reveals. ‘He speaks while flinging his arms about’ means he speaks shameless words while flinging his arms about repeatedly. ‘Disregarding’ (anādiyitvā) means not taking with respect, despising; the meaning is being disrespectful. ‘He vexes’ (viheseti) means he harasses, he troubles. ‘Excessively’ (atibāḷhaṃ) means very strongly, beyond measure. ‘Concerned with me’ (mayi byāvaṭā) means they have become involved with me. ‘Having returned to the lower life’ (hīnāyāvattitvā) means having returned for the sake of the lowly state of a householder; the meaning is having become a householder. ‘Be pleased!’ (attamanā hotha) means ‘Be pleased in mind’; he speaks with the intention: ‘You receive what should be received by me, you dwell where I should dwell, I have made your abiding comfortable.’ ‘He becomes corrupt’ (dussati) means he becomes hostile.

Navahi āghātavatthūhīti sattesu uppattivaseneva kathitāni. Yathāha –

By the nine grounds for resentment—as explained by way of their arising in beings. As it is said:

‘‘Navayimāni, bhikkhave, āghātavatthūni. Katamāni nava? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati, ‘anatthaṃ me caratī’ti āghātaṃ bandhati, ‘anatthaṃ me carissatī’ti āghātaṃ bandhati, ‘piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatī’ti āghātaṃ bandhati, ‘appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatī’ti āghātaṃ bandhati. Imāni kho, bhikkhave, nava āghātavatthūnī’’ti (a. ni. 9.29).

“Monks, there are these nine grounds for resentment. What nine? ‘He has done me harm,’ one harbors resentment. ‘He is doing me harm,’ one harbors resentment. ‘He will do me harm,’ one harbors resentment. ‘He has done harm to someone dear and agreeable to me,’ ‘he is doing harm to them,’ or ‘he will do harm to them,’ one harbors resentment. ‘He has done good to someone not dear and disagreeable to me,’ ‘he is doing good to them,’ or ‘he will do good to them,’ one harbors resentment. These, monks, are the nine grounds for resentment.”

Tattha āghātavatthūnīti āghātakāraṇāni. Āghātanti cettha kopo, soyeva uparūpari kopassa vatthuttā āghātavatthu. Āghātaṃ bandhatīti kopaṃ bandhati karoti uppādeti. ‘‘Atthaṃ me nācari, na carati, na carissati. Piyassa me manāpassa atthaṃ nācari, na carati, na carissati. Appiyassa me amanāpassa anatthaṃ nācari, na carati, na [Pg.31] carissatī’’ti (mahāni. 85; vibha. 960; dha. sa. 1066) niddese vuttāni aparānipi nava āghātavatthūni imeheva navahi saṅgahitāni. Āghātitoti ghaṭṭito.

Here, ‘grounds for resentment’ means causes of resentment. ‘Resentment’ here refers to anger, and that itself, because it is a ground for subsequent anger, is called a ‘ground for resentment.’ ‘Harbors resentment’ means one binds, makes, or produces anger. The other nine grounds for resentment mentioned in the Niddesa—such as: ‘He has not done me good, is not doing me good, will not do me good’; ‘He has not done good to someone dear and pleasing to me, is not doing good, will not do good’; and ‘He has not done harm to someone disliked and displeasing to me, is not doing harm, will not do harm’—are included within these nine. ‘Struck’ (āghātito) means agitated.

Navavidhamānehīti katame navavidhamānā? Seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno. Sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno. Hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamasmīti māno. Ime navavidhamānā (vibha. 962).

‘By the nine kinds of conceit’—what are the nine kinds of conceit? The conceit, ‘I am better than the better,’ the conceit, ‘I am equal to the better,’ the conceit, ‘I am worse than the better.’ The conceit, ‘I am better than the equal,’ the conceit, ‘I am equal to the equal,’ the conceit, ‘I am worse than the equal.’ The conceit, ‘I am better than the worse,’ the conceit, ‘I am equal to the worse,’ the conceit, ‘I am worse than the worse.’ These are the nine kinds of conceit.

Ettha pana seyyassa seyyohamasmīti māno rājūnañceva pabbajitānañca uppajjati. Rājā hi ‘‘raṭṭhena vā dhanena vā vāhanehi vā ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti, pabbajitopi ‘‘sīladhutaṅgādīhi ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti.

Here, the conceit ‘I am better than the better’ arises in kings and renunciants alike. For a king thinks, ‘Who is equal to me in kingdom, wealth, or vehicles?’ and thus generates this conceit. A renunciant also thinks, ‘Who is equal to me in virtue, ascetic practices, and so on?’ and thus generates this conceit.

Seyyassa sadisohamasmīti mānopi etesaṃyeva uppajjati. Rājā hi ‘‘raṭṭhena vā dhanena vā vāhanehi vā aññarājūhi saddhiṃ mayhaṃ kiṃ nānākaraṇa’’nti etaṃ mānaṃ karoti, pabbajitopi ‘‘sīladhutaṅgādīhi aññena bhikkhunā mayhaṃ kiṃ nānākaraṇa’’nti etaṃ mānaṃ karoti.

The conceit ‘I am equal to the superior’ also arises in these very individuals. A king thinks, ‘What difference is there between me and other kings in terms of kingdom, wealth, or vehicles?’ and thus generates this conceit. A renunciant also thinks, ‘What difference is there between me and another monk in terms of virtue, ascetic practices, and so on?’ and thus generates this conceit.

Seyyassa hīnohamasmīti mānopi etesaṃyeva uppajjati. Yassa hi rañño raṭṭhaṃ vā dhanaṃ vā vāhanādīni vā nātisampannāni honti, so ‘‘mayhaṃ rājāti vohārasukhamattakameva, kiṃ rājā nāma aha’’nti etaṃ mānaṃ karoti, pabbajitopi appalābhasakkāro ‘‘ahaṃ dhammakathiko bahussuto mahātheroti kathāmattameva, kiṃ dhammakathiko nāmāhaṃ, kiṃ bahussuto nāmāhaṃ, kiṃ mahāthero nāmāhaṃ, yassa me lābhasakkāro natthī’’ti etaṃ mānaṃ karoti.

The conceit 'I am inferior to a superior one' also arises only in these. For, if a king’s kingdom, wealth, or vehicles and the like are not very prosperous, he produces this conceit, thinking, 'For me, there is only the mere designation of "king"; what kind of king am I?' Similarly, a renunciant with little gain and honor produces this conceit, thinking, 'That I am a Dhamma-speaker, learned, and a great elder is mere talk. What kind of Dhamma-speaker am I? What kind of learned one am I? What kind of great elder am I, for whom there is no gain and honor?'

Sadisassa seyyohamasmīti mānādayo amaccādīnaṃ uppajjanti. Amacco vā hi raṭṭhiyo vā ‘‘bhogayānavāhanādīhi ko mayā sadiso añño rājapuriso atthī’’ti vā, ‘‘mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇa’’nti vā, ‘‘amaccoti nāmameva mayhaṃ, ghāsacchādanamattampi me natthi, kiṃ amacco nāmāha’’nti vā etaṃ mānaṃ karoti.

The conceits such as 'I am superior to an equal' arise among ministers and others. For a minister or a provincial governor thinks, 'In wealth, vehicles, conveyances, and so forth, what other royal servant is there who is equal to me?' or, 'What difference is there between me and others?' or, 'For me, there is only the name "minister"; I do not even have enough for food and clothing. What kind of minister am I?' and thus produces these conceits.

Hīnassa [Pg.32] seyyohamasmīti mānādayo dāsādīnaṃ uppajjanti. Dāso hi ‘‘mātito vā pitito vā ko mayā sadiso añño dāso nāma atthi, aññe jīvituṃ asakkontā kucchihetu dāsā nāma jātā, ahaṃ pana paveṇiāgatattā seyyo’’ti vā, ‘‘paveṇiāgatabhāvena ubhatosuddhikadāsattena asukadāsena nāma saddhiṃ mayhaṃ kiṃ nānākaraṇa’’nti vā, ‘‘kucchivasenāhaṃ dāsabyaṃ upagato, mātāpitukoṭiyā pana me dāsaṭṭhānaṃ natthi, kiṃ dāso nāma aha’’nti vā etaṃ mānaṃ karoti. Yathā ca dāso, evaṃ pukkusacaṇḍālādayopi etaṃ mānaṃ karontiyeva. Ettha ca seyyassa seyyohamasmīti uppannamānova yāthāvamāno, itare dve ayāthāvamānā. Tathā sadisassa sadisohamasmīti hīnassa hīnohamasmīti uppannamānova yāthāvamāno, itare dve ayāthāvamānā. Tattha yāthāvamānā arahattamaggavajjhā, ayāthāvamānā sotāpattimaggavajjhāti.

The conceits such as 'I am superior to an inferior' arise in slaves and others. A slave, for instance, thinks, 'From my mother’s or father’s side, what other slave is there equal to me? Others, unable to make a living, have become slaves for the sake of their bellies, but I am superior because I come from a hereditary line,' or, 'Being of hereditary lineage and a pure slave on both sides, what difference is there between me and a slave named so-and-so?' or, 'I have come to servitude because of my belly, but on my parents' side, there is no status of a slave for me. What kind of slave am I?' and thus produces this conceit. And just as a slave does, so too do Pukkusas, Caṇḍālas, and others produce this conceit. And here, the conceit that arises as 'I am superior to a superior' is an actual conceit; the other two are non-actual conceits. Similarly, the conceits that arise as 'I am equal to an equal' and 'I am inferior to an inferior' are actual conceits, while the other two are non-actual conceits. Among these, the actual conceits are to be abandoned by the path of Arahantship, while the non-actual conceits are to be abandoned by the path of stream-entry.

Taṇhāmūlakā vuttāyeva. Rajjatīti na kevalaṃ rāgeneva rajjati, atha kho taṇhāmūlakānaṃ pariyesanādīnampi sambhavato taṇhāmūlakehi sabbehi akusaladhammehi rajjati, yujjati bajjhatīti adhippāyo.

The states rooted in craving have already been stated. 'Is impassioned' means that one is not impassioned by lust alone; but rather, due to the arising of searching and so forth which are rooted in craving, one is impassioned, yoked, and fettered by all unwholesome states rooted in craving. This is the intended meaning.

Dasahi kilesavatthūhīti katamāni dasa kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappanti imāni dasa kilesavatthūni (vibha. 966).

'By the ten bases of defilement'—what are the ten bases of defilement? Greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, and lack of moral dread—these are the ten bases of defilement.

Tattha kilesā eva kilesavatthūni, vasanti vā ettha akhīṇāsavā sattā lobhādīsu patiṭṭhitattāti vatthūni, kilesā ca te tappatiṭṭhānaṃ sattānaṃ vatthūni cāti kilesavatthūni. Yasmā cettha anantarapaccayādibhāvena uppajjamānāpi kilesā vasanti eva nāma, tasmā kilesānaṃ vatthūnītipi kilesavatthūni. Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Maññatīti māno. Diṭṭhiādayo vuttatthāva. Na hirīyatīti ahiriko, tassa bhāvo ahirikaṃ. Na [Pg.33] ottappatīti anottappī, tassa bhāvo anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, anottappaṃ teheva asārajjanalakkhaṇaṃ, kilissatīti upatāpīyati vibādhīyati.

Herein, the defilements themselves are the 'bases of defilements'. Or, they are 'bases' because beings whose taints are not destroyed dwell herein, being established in greed and so forth. They are both defilements and bases for beings established in them, thus they are 'bases of defilements'. Furthermore, since later defilements, arising through immediate conditionality and so forth, are indeed said to dwell herein, they are also 'bases of defilements' because they are the ground for the defilements. One is greedy through it, or one becomes greedy oneself, or it is mere greediness—that is greed. One is hateful through it, or one becomes hateful oneself, or it is mere hatefulness—that is hatred. One is deluded through it, or one becomes deluded oneself, or it is mere delusion—that is delusion. It conceives, thus it is conceit. Views and the like have the meaning already stated. One is not ashamed, thus one is 'shameless'; its state is shamelessness. One does not have moral dread, thus one is 'without moral dread'; its state is lack of moral dread. Among these, shamelessness has the characteristic of not being disgusted by bodily misconduct and so forth, while lack of moral dread has the characteristic of not being fearful of those same things. 'Is defiled' means is tormented, is afflicted.

Dasahi āghātavatthūhīti pubbe vuttehi navahi ca ‘‘aṭṭhāne vā panāghāto jāyatī’’ti (dha. sa. 1066) vuttena cāti dasahi. Anatthaṃ me acarītiādīnipi hi avikappetvā khāṇukaṇṭakādimhipi aṭṭhāne āghāto uppajjati.

'By the ten grounds for resentment'—this means by the nine previously stated and by the one stated as, "Or resentment arises in an unreasonable situation," thus by the ten. For resentment arises even without considering such things as 'He has done me harm,' and in an unreasonable situation regarding things like tree stumps and thorns.

Dasahi akusalakammapathehīti katame dasa akusalakammapathā (dī. ni. 3.360)? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa akusalakammapathā. Tattha akusalakammāni ca tāni pathā ca duggatiyāti akusalakammapathā. Samannāgatoti samaṅgībhūto.

'By the ten unwholesome courses of action'—what are the ten unwholesome courses of action? Killing living beings, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view. These are the ten unwholesome courses of action. Herein, they are unwholesome actions and they are paths to a woeful state, thus they are 'unwholesome courses of action'. 'Endowed' means being furnished with.

Dasahi saññojanehīti katamāni dasa saṃyojanāni (dha. sa. 1118)? Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ, imāni dasa saṃyojanāni. Micchattā vuttāyeva.

'By the ten fetters'—what are the ten fetters? The fetter of sensual desire, the fetter of aversion, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of attachment to rites and observances, the fetter of craving for existence, the fetter of envy, the fetter of miserliness, and the fetter of ignorance—these are the ten fetters. The wrongnesses have already been stated.

Dasavatthukāya micchādiṭṭhiyāti katamā dasavatthukā micchādiṭṭhi (vibha. 971)? Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Ayaṃ dasavatthukā micchādiṭṭhi.

'By the wrong view with ten grounds'—what is the wrong view with ten grounds? There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good and bad actions. There is no this world, no other world. There is no mother, no father. There are no spontaneously arisen beings. There are in the world no ascetics and brahmins who are faring rightly, practicing rightly, who, having realized this world and the other world for themselves by direct knowledge, make it known. This is the wrong view with ten grounds.

Tattha dasavatthukāti dasa vatthūni etissāti dasavatthukā. Natthi dinnanti dinnaṃ nāma atthi, sakkā kassaci kiñci dātunti jānāti. Dinnassa pana phalaṃ vipāko natthīti gaṇhāti. Natthi yiṭṭhanti yiṭṭhaṃ vuccati mahāyāgo, taṃ yajituṃ sakkāti jānāti. Yiṭṭhassa pana phalaṃ vipāko natthīti gaṇhāti. Hutanti āhunapāhunamaṅgalakiriyā, taṃ kātuṃ sakkāti jānāti. Tassa pana [Pg.34] phalaṃ vipāko natthīti gaṇhāti. Sukatadukkaṭānanti ettha dasa kusalakammapathā sukatakammāni nāma, dasa akusalakammapathā dukkaṭakammāni nāma. Tesaṃ atthibhāvaṃ jānāti. Phalaṃ vipāko pana natthīti gaṇhāti. Natthi ayaṃ lokoti paraloke ṭhito imaṃ lokaṃ natthīti gaṇhāti. Natthi paro lokoti idhaloke ṭhito paralokaṃ natthīti gaṇhāti. Natthi mātā natthi pitāti mātāpitūnaṃ atthibhāvaṃ jānāti. Tesu katappaccayena koci phalaṃ vipāko natthīti gaṇhāti. Natthi sattā opapātikāti cavanakaupapajjanakasattā natthīti gaṇhāti. Sammaggatā sammāpaṭipannāti anulomapaṭipadaṃ paṭipannā dhammikasamaṇabrāhmaṇā lokasmiṃ natthīti gaṇhāti. Ye imañca lokaṃ…pe… pavedentīti imañca parañca lokaṃ attanāva abhivisiṭṭhena ñāṇena ñatvā pavedanasamattho sabbaññū buddho natthīti gaṇhāti.

Herein, 'having ten bases' (dasavatthukā) means 'it has ten bases' (dasa vatthūni etissā). 'There is no giving' (natthi dinnaṃ): one knows that there is such a thing as giving, that it is possible to give something to someone, but one holds that there is no fruit or result of giving. 'There is no sacrifice' (natthi yiṭṭhaṃ): 'sacrifice' is called a great offering; one knows that it is possible to perform it, but one holds that there is no fruit or result of such a sacrifice. 'There is no offering' (natthi hutaṃ): this refers to offerings, hospitality, and auspicious ceremonies; one knows that it is possible to perform them, but one holds that there is no fruit or result of them. 'Of good and bad deeds' (sukatadukkaṭānaṃ): herein, the ten wholesome courses of action are called good deeds, and the ten unwholesome courses of action are called bad deeds. One knows of their existence, but one holds that there is no fruit or result of them. 'There is no this world' (natthi ayaṃ loko): one, being in the other world, holds that this world does not exist. 'There is no other world' (natthi paro loko): one, being in this world, holds that the other world does not exist. 'There is no mother, no father' (natthi mātā, natthi pitā): one knows of the existence of mothers and fathers, but one holds that there is no fruit or result from what is done for them. 'There are no spontaneously arisen beings' (natthi sattā opapātikā): one holds that there are no beings who pass away and are reborn. 'There are no ascetics or brahmins who have attained the right path and practice rightly' (natthi sammaggatā sammāpaṭipannā): one holds that there are no righteous ascetics and brahmins in the world who have entered upon the course of practice that is in conformity with the supramundane Dhamma. 'Who proclaim this world and the other…' (ye imañca lokaṃ…pe… pavedenti): one holds that there is no omniscient Buddha who, having known this world and the other world through his own superior knowledge, is capable of proclaiming them.

Antaggāhikāya diṭṭhiyāti ‘‘sassato loko’’tiādikaṃ ekekaṃ antaṃ bhāgaṃ gaṇhātīti antaggāhikā. Atha vā antassa gāho antaggāho, antaggāho assā atthīti antaggāhikā. Tāya antaggāhikāya. Sā pana vuttāyeva.

By the view adhering to extremes (antaggāhikāya diṭṭhiyā): it is called 'adhering to extremes' (antaggāhikā) because it grasps a single extreme part, such as 'the world is eternal,' and so on. Alternatively, the grasping of an extreme is 'adhering to extremes' (antaggāho), and that which possesses such grasping is 'adhering to extremes' (antaggāhikā). By that view adhering to extremes. That, however, has already been stated.

Aṭṭhasatataṇhāpapañcasatehīti aṭṭhuttaraṃ sataṃ aṭṭhasataṃ. Saṃsāre papañceti ciraṃ vasāpetīti papañco, taṇhā eva papañco taṇhāpapañco, ārammaṇabhedena punappunaṃ uppattivasena ca taṇhānaṃ bahukattā bahuvacanaṃ katvā taṇhāpapañcānaṃ sataṃ taṇhāpapañcasataṃ. Tena ‘‘taṇhāpapañcasatenā’’ti vattabbe vacanavipallāsavasena ‘‘taṇhāpapañcasatehī’’ti bahuvacananiddeso kato. Aṭṭhasatanti saṅkhātena taṇhāpapañcasatenāti attho daṭṭhabbo. Aṭṭha abbohārikāni katvā satameva gahitanti veditabbaṃ. Khuddakavatthuvibhaṅge pana taṇhāvicaritānīti āgataṃ. Yathāha –

Regarding 'by the one hundred and eight craving-proliferations' (aṭṭhasatataṇhāpapañcasatehi): aṭṭhasataṃ is one hundred plus eight. Papañca (proliferation) is so called because it proliferates in saṃsāra, that is, it causes one to dwell for a long time. Craving itself is proliferation, thus taṇhāpapañca (craving-proliferation). Due to the multiplicity of cravings—owing to the diversity of objects and their repeated arising—the plural is used. A hundred of the craving-proliferations is taṇhāpapañcasataṃ. Therefore, where it should have been said in the singular, 'taṇhāpapañcasatena,' the plural designation 'taṇhāpapañcasatehi' is used due to a change of number. The meaning should be understood as 'by the hundred craving-proliferations which are counted as one hundred and eight.' It should be known that, making the eight non-conventional, only the hundred is taken. However, in the Khuddakavatthu Vibhaṅga, it is given as 'courses of craving' (taṇhāvicaritāni). As it is said:

‘‘Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. Iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni tadekajjhaṃ [Pg.35] abhisaññuhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hotī’’ti (vibha. 842).

“Eighteen courses of craving dependent on the internal, eighteen courses of craving dependent on the external—having collectively gathered and condensed them, they become thirty-six courses of craving. Thus, thirty-six past courses of craving, thirty-six future courses of craving, and thirty-six present courses of craving—having collectively gathered and condensed them, there are one hundred and eight courses of craving” (Vibh. 842).

Taṇhāpapañcāyeva panettha taṇhāvicaritānīti vuttā. Taṇhāsamudācārā taṇhāpavattiyoti attho. Ajjhattikassa upādāyāti ajjhattikaṃ khandhapañcakaṃ upādāya. Idañhi upayogatthe sāmivacanaṃ. Vitthāro panassa tassa niddese (vibha. 973) vuttanayeneva veditabbo. Ayaṃ pana aparo nayo – rūpārammaṇāyeva kāmataṇhā, bhavataṇhā, vibhavataṇhāti tisso taṇhā honti, tathā saddādiārammaṇāti chasu ārammaṇesu aṭṭhārasa taṇhā honti, ajjhattārammaṇā aṭṭhārasa, bahiddhārammaṇā aṭṭhārasāti chattiṃsa honti. Tā eva atītārammaṇā chattiṃsa, anāgatārammaṇā chattiṃsa, paccuppannārammaṇā chattiṃsāti aṭṭhataṇhāvicaritasataṃ hoti. Papañcitoti ārammaṇe, saṃsāre vā papañcito ciravāsito.

Herein, the craving-proliferations (taṇhāpapañcā) themselves are called 'courses of craving' (taṇhāvicaritāni). The meaning is the arising or activity of craving. 'Dependent on the internal' (ajjhattikassa upādāya) means dependent on the internal five aggregates. This is indeed the genitive case in the accusative sense. Its detailed explanation, however, should be understood in the same way as stated in its exposition (Vibh. 973). But this is another method: with regard to form as an object, there are three cravings—sensual craving, craving for existence, and craving for non-existence. Similarly, with sound and so forth as objects, there are eighteen cravings in the six objects. Eighteen with internal objects and eighteen with external objects make thirty-six. These same thirty-six with past objects, thirty-six with future objects, and thirty-six with present objects make one hundred and eight courses of craving. 'Proliferated' (papañcito) means proliferated in the object, or made to dwell long in saṃsāra.

Dvāsaṭṭhiyā diṭṭhigatehīti ‘‘katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā? Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā’’ti (vibha. 977). Vitthāro panettha brahmajālasutte vuttanayeneva veditabbo.

By the sixty-two kinds of views (dvāsaṭṭhiyā diṭṭhigatehi): “What are the sixty-two kinds of views that the Blessed One declared in the Brahmajāla exposition? Four eternalist theories, four partial-eternalist theories, four theories of the finite and infinite, four theories of eel-wriggling, two theories of fortuitous origination, sixteen theories of perception, eight theories of non-perception, eight theories of neither-perception-nor-non-perception, seven annihilationist theories, and five theories of Nibbāna here and now—these are the sixty-two kinds of views declared by the Blessed One in the Brahmajāla exposition” (Vibhaṅga 977). The detailed explanation here should be understood in the same way as stated in the Brahmajāla Sutta.

Ahañcamhi tiṇṇoti ahañca caturoghaṃ, saṃsārasamuddaṃ vā tiṇṇo amhi bhavāmi. Muttoti rāgādibandhanehi mutto. Dantoti nibbisevano nipparipphando. Santoti sītībhūto. Assatthoti nibbānadassane laddhassāso. Parinibbutoti kilesaparinibbānena parinibbuto. Pahomīti samatthomhi. Khoiti ekaṃsatthe nipāto. Pare ca parinibbāpetunti ettha pare ca-saddo ‘‘pare ca tāretu’’ntiādīhipi yojetabboti.

'I have crossed over' (ahañcamhi tiṇṇo): I have crossed the four floods, or the ocean of saṃsāra. 'Freed' (mutto): liberated from the bonds of lust and other defilements. 'Tamed' (danto): without passion or agitation. 'Peaceful' (santo): cooled. 'Having found assurance' (assattho): having gained assurance in the vision of Nibbāna. 'Fully extinguished' (parinibbuto): fully extinguished through the extinguishing of defilements. 'I am capable' (pahomi): I am able. 'Indeed' (kho): a particle in the sense of certainty. 'And to cause others to be fully extinguished' (pare ca parinibbāpetuṃ): here, the words 'and others' (pare ca) should be connected with preceding phrases such as 'and to cause others to cross over' (pare ca tāretuṃ), and so on.

Mahākaruṇāñāṇaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Knowledge of Great Compassion is concluded.

72-73. Sabbaññutaññāṇaniddesavaṇṇanā

72-73. Commentary on the Exposition of the Knowledge of Omniscience

119. Sabbaññutaññāṇaniddese [Pg.36] katamaṃ tathāgatassa sabbaññutaññāṇanti pucchitvā tena samagatikattā teneva saha anāvaraṇañāṇaṃ niddiṭṭhaṃ. Na hi anāvaraṇañāṇaṃ dhammato visuṃ atthi, ekameva hetaṃ ñāṇaṃ ākārabhedato dvedhā vuccati saddhindriyasaddhābalādīni viya. Sabbaññutaññāṇameva hi natthi etassa āvaraṇanti, kenaci dhammena, puggalena vā āvaraṇaṃ kātuṃ asakkuṇeyyatāya anāvaraṇanti vuccati āvajjanapaṭibaddhattā sabbadhammānaṃ. Aññe pana āvajjitvāpi na jānanti. Keci panāhu ‘‘manoviññāṇaṃ viya sabbārammaṇikattā sabbaññutaññāṇaṃ. Taṃyeva ñāṇaṃ indavajiraṃ viya visayesu appaṭihatattā anāvaraṇañāṇaṃ. Anupubbasabbaññutāpaṭikkhepo sabbaññutaññāṇaṃ, sakiṃsabbaññutāpaṭikkhepo anāvaraṇañāṇaṃ, bhagavā sabbaññutaññāṇapaṭilābhenapi sabbaññūti vuccati, na ca anupubbasabbaññū. Anāvaraṇañāṇapaṭilābhenapi sabbaññūti vuccati, na ca sakiṃsabbaññū’’ti.

119. In the exposition of the knowledge of omniscience, having asked, “What is the Tathāgata’s knowledge of omniscience?”, the unobstructed knowledge is explained together with it because it is of a similar nature. For the unobstructed knowledge is not separate in its intrinsic nature; it is indeed one and the same knowledge that is spoken of as twofold due to a difference in aspect, like the faculty of faith, the power of faith, and so on. Indeed, it is the very knowledge of omniscience that is called ‘unobstructed’ because of the inability of any phenomenon or person to create an obstruction to it—hence ‘there is no obstruction to it’—and because it is connected to the adverting towards all phenomena. Others, however, even after adverting, do not know. But some have said: “Because it has all phenomena as its object, like mind-consciousness, it is the knowledge of omniscience. That very knowledge, because it is unhindered in its objects like Indra’s thunderbolt, is the unobstructed knowledge. The knowledge of omniscience is the rejection of gradual omniscience; the unobstructed knowledge is the rejection of simultaneous omniscience. The Blessed One, by the attainment of the knowledge of omniscience, is called ‘omniscient,’ but not ‘gradually omniscient.’ By the attainment of the unobstructed knowledge, he is also called ‘omniscient,’ but not ‘simultaneously omniscient.’”

Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti ettha sabbanti jātivasena sabbadhammānaṃ nissesapariyādānaṃ. Anavasesanti ekekasseva dhammassa sabbākāravasena nissesapariyādānaṃ. Saṅkhatamasaṅkhatanti dvidhā pabhedadassanaṃ. Saṅkhatañhi eko pabhedo, asaṅkhataṃ eko pabhedo. Paccayehi saṅgamma katanti saṅkhataṃ. Khandhapañcakaṃ. Tathā na saṅkhatanti asaṅkhataṃ. Nibbānaṃ. Saṅkhataṃ aniccadukkhānattādīhi ākārehi anavasesaṃ jānāti, asaṅkhataṃ suññatānimittaappaṇihitādīhi ākārehi anavasesaṃ jānāti. Natthi etassa saṅkhatassa asaṅkhatassa ca avasesoti anavasesaṃ. Saṅkhataṃ asaṅkhatañca. Anekabhedāpi paññatti paccayehi akatattā asaṅkhatapakkhaṃ bhajati. Sabbaññutaññāṇañhi sabbāpi paññattiyo anekabhedato jānāti. Atha vā sabbanti sabbadhammaggahaṇaṃ. Anavasesanti nippadesaggahaṇaṃ. Tattha āvaraṇaṃ natthīti tattha tasmiṃ anavasese saṅkhatāsaṅkhate nissaṅgattā sabbaññutaññāṇassa āvaraṇaṃ natthīti tadeva sabbaññutaññāṇaṃ anāvaraṇañāṇaṃ nāmāti attho.

In the phrase, 'He knows all, the conditioned and the unconditioned, without remainder,' herein, 'all' signifies the complete inclusion of all phenomena by way of their kind. 'Without remainder' signifies the complete inclusion of each single phenomenon by way of all its aspects. 'Conditioned and unconditioned' shows the twofold division. For the conditioned is one division, and the unconditioned is one division. That which is made by the coming together of conditions is 'conditioned'; this refers to the five aggregates. Similarly, that which is not so made is 'unconditioned'; this refers to Nibbāna. He knows the conditioned without remainder through aspects such as impermanence, suffering, and non-self; he knows the unconditioned without remainder through aspects such as emptiness, signlessness, and desirelessness. Because there is no remainder of this—the conditioned and the unconditioned—it is called 'without remainder'. This refers to the conditioned and the unconditioned. Concept, although of many kinds, is included on the side of the unconditioned because it is not made by conditions. For the knowledge of omniscience knows all concepts in their many varieties. Alternatively, 'all' means the grasping of all phenomena. 'Without remainder' means grasping without leaving any part. The meaning is this: because the knowledge of omniscience does not waver with regard to that conditioned and unconditioned known without remainder, there is no obstruction for it. Therefore, that very knowledge of omniscience is called the unobstructed knowledge.

120. Idāni [Pg.37] anekavisayabhedato dassetuṃ atītantiādimāha. Tattha atītaṃ anāgataṃ paccuppannanti kālabhedato dassitaṃ, cakkhu ceva rūpā cātiādi vatthārammaṇabhedato. Evaṃ taṃ sabbanti tesaṃ cakkhurūpānaṃ anavasesapariyādānaṃ. Evaṃ sesesu. Yāvatāti anavasesapariyādānaṃ. Aniccaṭṭhantiādi sāmaññalakkhaṇabhedato dassitaṃ. Aniccaṭṭhanti ca aniccākāraṃ. Paccattatthe vā upayogavacanaṃ. Esa nayo edisesu. Rūpassātiādi khandhabhedato dassitaṃ. Cakkhussa…pe… jarāmaraṇassāti heṭṭhā vuttapeyyālanayena yojetabbaṃ. Abhiññāyātiādīsu heṭṭhā vuttañāṇāneva. Abhiññaṭṭhanti abhijānanasabhāvaṃ. Esa nayo edisesu. Khandhānaṃ khandhaṭṭhantiādi heṭṭhā vuttanayeneva veditabbaṃ. Kusale dhammetiādi kusalattikavasena bhedo. Kāmāvacare dhammetiādi catubhūmakavasena. Ubhayatthāpi ‘‘sabbe jānātī’’ti bahuvacanapāṭho sundaro. Ekavacanasote patitattā pana potthakesu ekavacanena likhitaṃ. Dukkhassātiādi cuddasannaṃ buddhañāṇānaṃ visayabhedo. Indriyaparopariyatte ñāṇantiādīni cattāri ñāṇāni vatvā sabbaññutaññāṇaṃ kasmā na vuttanti ce? Vuccamānassa sabbaññutaññāṇattā. Visayabhedato hi sabbaññutaññāṇe vuccamāne taṃ ñāṇaṃ na vattabbaṃ hoti, sabbaññutaññāṇaṃ pana sabbaññutaññāṇassa visayo hotiyeva.

120. Now, to show the various divisions according to the variety of objects, he states 'the past' and so on. Herein, 'the past, the future, and the present' is shown by division of time; 'the eye and forms,' etc., is by division of base and object. Thus, 'all that' is the complete inclusion of those eyes and forms. So too in the remaining cases. 'As far as' means complete inclusion. 'The characteristic of impermanence,' etc., is shown by division of general characteristics. 'The characteristic of impermanence' is the aspect of impermanence, or it is a term of application in the individual sense. This method applies in such cases. 'Of form,' etc., is shown by division of aggregates. 'Of the eye… up to… of aging-and-death' should be connected according to the method of abbreviation stated previously. In 'for direct knowledge,' etc., these are indeed the knowledges stated previously. 'The characteristic of direct knowledge' means the nature of directly knowing. This method applies in such cases. 'The characteristic of aggregates for the aggregates,' etc., should be understood according to the method stated previously. 'In wholesome phenomena,' etc., is a division by way of the wholesome triad. 'In phenomena of the sense sphere,' etc., is by way of the four planes. In both cases, the plural reading 'knows all of them' (sabbe jānāti) is better, but because it has come down in the singular stream, it is written in the singular in the manuscripts. 'Of suffering,' etc., is the division of objects of the fourteen Buddha-knowledges. If it is asked why, after stating the four knowledges, such as 'knowledge of the higher and lower faculties of beings,' the knowledge of omniscience is not stated, the answer is: because what is being spoken of is the knowledge of omniscience. For when the knowledge of omniscience is being spoken of by way of the division of its objects, that knowledge itself should not be stated as an object; but the knowledge of omniscience is indeed an object of the knowledge of omniscience.

Puna kāḷakārāmasuttantādīsu (a. ni. 4.24) vuttanayena sabbaññutaññāṇabhūmiṃ dassento yāvatā sadevakassa lokassātiādimāha. Tattha saha devehi sadevakassa. Saha mārena samārakassa. Saha brahmunā sabrahmakassa lokassa. Saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiyā. Saha devamanussehi sadevamanussāya pajāya. Pajātattā pajāti sattalokassa pariyāyavacanametaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇivacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevasesamanussaggahaṇaṃ veditabbaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

Again, showing the domain of the knowledge of omniscience according to the method stated in the Kālākārāma Sutta and other texts, he states, 'as far as the world with its devas,' and so on. Therein: 'with its devas' (sadevakassa) means with the devas; 'with its Māra' (samārakassa) means with Māra; 'the world with its Brahmā' (sabrahmakassa lokassa) means with Brahmā; 'with its ascetics and brahmins' (sassamaṇabrāhmaṇiyā) means with the ascetics and brahmins; 'the generation with its devas and humans' (sadevamanussāya pajāya) means with devas and humans. Because it is 'produced' (pajāyati), it is called 'generation' (pajā); this is a synonym for the world of beings. Herein, it should be understood that: by the term 'with its devas' is meant the five sense-sphere celestial realms; by the term 'with its Māra' is meant the sixth sense-sphere celestial realm; by the term 'with its Brahmā' is meant the Brahmās beginning with the Brahmakāyika devas; by the term 'with its ascetics and brahmins' is meant both the hostile ascetics and brahmins who are enemies and adversaries of the teaching, and the ascetics and brahmins who have pacified and banished evil; by the term 'generation' is meant the world of beings; and by the term 'with its devas and humans' is meant kings, who are conventional devas, and the remaining humans. Thus it should be understood that herein, the space-world is taken by three terms, and the world of beings is taken by two terms by way of 'generation'.

Aparo [Pg.38] nayo – sadevakaggahaṇena arūpāvacaraloko gahito, samārakaggahaṇena chakāmāvacaradevaloko, sabrahmakaggahaṇena rūpāvacarabrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena, sammutidevehi vā saha manussaloko, avasesasattaloko vā.

Another method: By the inclusion of 'sadevaka', the formless realm is included; by the inclusion of 'samāraka', the six desire-sphere deva realms are included; by the inclusion of 'sabrahmaka', the form-sphere Brahmā realm is included; by the inclusion of 'sassamaṇabrāhmaṇādi', by way of the fourfold assembly, the human world together with conventional devas, or the remaining world of beings, is included.

Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassapi lokassa diṭṭhādijānanabhāvaṃ sādheti. Tato yesaṃ siyā ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī, kiṃ tassāpi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘samārakassā’’ti āha. Yesaṃ pana siyā ‘‘brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ tassāpi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘sabrahmakassā’’ti āha. Tato yesaṃ siyā ‘‘puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tesampi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘sassamaṇabrāhmaṇiyā pajāyā’’ti āha. Evaṃ ukkaṭṭhānaṃ diṭṭhādijānanabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa diṭṭhādijānanabhāvaṃ pakāseti. Ayamettha anusandhikkamo. Porāṇā panāhu – sadevakassāti devatāhi saddhiṃ avasesalokassa. Samārakassāti mārena saddhiṃ avasesalokassa. Sabrahmakassāti brahmehi saddhiṃ avasesalokassa. Evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipitvā puna dvīhākārehi pariyādātuṃ sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti vuttaṃ. Evaṃ pañcahi padehi tena tena ākārena tedhātukameva pariyādinnaṃ hotīti.

Moreover, here, by the phrase 'with its devas,' it establishes the state of knowing the seen, etc., of the entire world by way of the highest distinction. Then, for those who might have the doubt, 'Māra is of great power, the lord of the six desire-sphere realms, the Controller—does he know his seen, etc. as well?'—dispelling their doubt, it is said, 'with its Māra.' Furthermore, for those who might have the doubt, 'Brahmā is of great power; with one finger he illuminates a thousand world-systems, with two... with ten fingers he illuminates ten thousand world-systems, and he experiences the unsurpassed bliss of jhāna attainment—does he know his seen, etc. as well?'—dispelling their doubt, he said, 'with its Brahmā.' Then, for those who might have the doubt, 'There are many ascetics and brahmins who are opponents of the Teaching—does he know their seen, etc. as well?'—dispelling their doubt, he said, 'the generation with its ascetics and brahmins.' Having thus revealed the state of knowing the seen, etc., of the highest beings, it then, with reference to conventional devas and the remaining humans, reveals the state of knowing the seen, etc., of the remaining world of beings by way of the highest distinction. This is the sequence of connection here. The ancients, however, say: 'With its devas' means of the remaining world together with the devas. 'With its Māra' means of the remaining world together with Māra. 'With its Brahmā' means of the remaining world together with the Brahmās. Thus, having included all beings belonging to the three planes of existence in three ways in three terms, it is then said in two ways to encompass them: 'the generation with its ascetics and brahmins, with its devas and humans.' In this way, through five terms, the three realms themselves are fully encompassed in those respective ways.

Diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Sabbaṃ jānātīti iminā etaṃ dasseti – yaṃ aparimānāsu lokadhātūsu imassa [Pg.39] sadevakassa lokassa ‘‘nīlaṃ pīta’’ntiādi (dha. sa. 619) rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘bherisaddo, mudiṅgasaddo’’tiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, ‘‘mūlagandho tacagandho’’tiādi (dha. sa. 624-627) gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, ‘‘mūlaraso, khandharaso’’tiādi (dha. sa. 628-631) rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, ‘‘kakkhaḷaṃ, muduka’’ntiādi (dha. sa. 647-650) pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Imassa pana mahājanassa pariyesitvā appattampi atthi, pariyesitvā pattampi atthi. Apariyesitvā appattampi atthi, apariyesitvā pattampi atthi. Sabbaṃ tathāgatassa sabbaññutaññāṇena appattaṃ nāma natthīti.

The seen is the form base. The heard is the sound base. The sensed refers to the odor base, taste base, and tangible base, because they are to be grasped by way of contact. The cognized refers to a mental object such as pleasure and pain. The attained means that which is attained, whether sought or unsought. The sought means that which is sought, whether attained or unattained. ‘Explored by mind’ means roamed over by the mind. 'He knows all'—by this it is shown that: in the countless world-systems, whatever form object of this world with its devas—such as 'blue, yellow,' etc.—comes into the range of the eye-door, and whatever being at that moment sees such a form object and becomes joyful, sorrowful, or neutral—the Tathāgata’s knowledge of omniscience knows it all. Similarly, in the countless world-systems, whatever sound object of this world with its devas—such as 'the sound of a kettledrum, the sound of a small drum,' etc.—comes into the range of the ear-door; whatever odor object—such as 'root scents, bark scents,' etc.—comes into the range of the nose-door; whatever taste object—such as 'root flavors, stem flavors,' etc.—comes into the range of the tongue-door; whatever tangible object—such as 'hard, soft,' etc., differentiated into the earth element, fire element, and wind element—comes into the range of the body-door, and when any being at that moment touches such a tangible object and becomes joyful, sorrowful, or neutral—the Tathāgata’s knowledge of omniscience knows it all. Likewise, in the countless world-systems, whatever mental object of this world with its devas—differentiated as pleasure, pain, etc.—comes into the range of the mind-door, and when any being at that moment cognizes such a mental object and becomes joyful, sorrowful, or neutral—the Tathāgata’s knowledge of omniscience knows it all. For this great populace, however, there are things unattained even when sought, and things attained when sought; there are things unattained even when unsought, and things attained when unsought. For the Tathāgata, however, by the knowledge of omniscience, there is nothing at all that is unattained.

121. Puna aparena pariyāyena sabbaññutaññāṇabhāvasādhanatthaṃ na tassāti gāthamāha. Tattha na tassa addiṭṭhamidhatthi kiñcīti tassa tathāgatassa idha imasmiṃ tedhātuke loke, imasmiṃ paccuppannakāle vā paññācakkhunā addiṭṭhaṃ nāma kiñci appamattakampi na atthi na saṃvijjati. Atthīti idaṃ vattamānakālikaṃ ākhyātapadaṃ. Iminā paccuppannakālikassa sabbadhammassa ñātabhāvaṃ dasseti. Gāthābandhasukhatthaṃ panettha da-kāro saṃyutto. Atho aviññātanti ettha athoiti vacanopādāne nipāto. Aviññātanti atītakālikaṃ aviññātaṃ nāma kiñci dhammajātaṃ. Nāhosīti pāṭhaseso. Abyayabhūtassa atthisaddassa gahaṇe pāṭhasesaṃ vināpi yujjatiyeva. Iminā atītakālikassa sabbadhammassa ñātabhāvaṃ dasseti[Pg.40]. Ajānitabbanti anāgatakālikaṃ ajānitabbaṃ nāma dhammajātaṃ na bhavissati, natthi vā. Iminā anāgatakālikassa sabbadhammassa ñātabhāvaṃ dasseti. Jānanakiriyāvisesanamattameva vā ettha a-kāro. Sabbaṃ abhiññāsi yadatthi neyyanti ettha yaṃ tekālikaṃ vā kālavimuttaṃ vā neyyaṃ jānitabbaṃ kiñci dhammajātaṃ atthi, taṃ sabbaṃ tathāgato abhiññāsi adhikena sabbaññutaññāṇena jāni paṭivijjhi. Ettha atthisaddena tekālikassa kālavimuttassa ca gahaṇā atthi-saddo abyayabhūtoyeva daṭṭhabbo. Tathāgato tena samantacakkhūti kālavasena okāsavasena ca nippadesattā samantā sabbato pavattaṃ ñāṇacakkhu assāti samantacakkhu. Tena yathāvuttena kāraṇena tathāgato samantacakkhu, sabbaññūti vuttaṃ hoti. Imissā gāthāya puggalādhiṭṭhānāya desanāya sabbaññutaññāṇaṃ sādhitaṃ.

121. Again, by another method, to establish the state of omniscient knowledge, he spoke the verse beginning with 'na tassa'. Therein, as to 'na tassa addiṭṭhamidhatthi kiñci' (There is nothing unseen by him here): for the Tathāgata, here in this threefold world, or in this present time, there is not even the slightest thing called 'unseen' by the eye of wisdom; it does not exist. This word 'atthi' (there is) is a verb in the present tense. By this, it shows the state of being known of all phenomena of the present time. Here, for the sake of ease in the verse composition, the letter 'd' is joined. As to 'atho aviññātaṃ' (moreover, unknown): herein, 'atho' is a particle for taking up another statement. 'Aviññātaṃ' means any kind of phenomenon of the past called 'unknown'. 'Nāhosi' (there was not) is the remainder of the text to be supplied. Or, when taking the word 'atthi' as an indeclinable, it is suitable even without the remainder of the text. By this, it shows the state of being known of all phenomena of the past. As to 'ajānitabbaṃ' (not to be known): it means any kind of phenomenon of the future called 'not to be known' will not be, or there will not be. By this, it shows the state of being known of all phenomena of the future. Or, here the letter 'a' is merely a specifier of the action of knowing. As to 'sabbaṃ abhiññāsi yadatthi neyyaṃ' (He directly knew all that is knowable): herein, whatever kind of knowable phenomenon there is, whether pertaining to the three times or timeless, all that the Tathāgata directly knew; with superior omniscient knowledge, he knew and penetrated it. Herein, because the word 'atthi' includes that which pertains to the three times and that which is timeless, the word 'atthi' should be seen as just an indeclinable. As to 'Tathāgato tena samantacakkhu' (Therefore the Tathāgata is the All-seeing One): because his knowledge-eye proceeds all-around, everywhere, being without remainder with respect to time and space, he is the 'All-seeing One'. For that aforesaid reason, it is said that the Tathāgata is the All-seeing One, the Omniscient. By this verse, a teaching based on the individual, omniscient knowledge is established.

Puna buddhañāṇānaṃ visayavasena sabbaññutaññāṇaṃ dassetukāmo samantacakkhūti kenaṭṭhena samantacakkhūtiādimāha. Tattha gāthāya samantacakkhūti vuttapade yaṃ taṃ samantacakkhu, taṃ kenaṭṭhena samantacakkhūti attho. Attho panassa yāvatā dukkhassa dukkhaṭṭhotiādīhi vuttoyeva hoti. Sabbaññutaññāṇañhi samantacakkhu. Yathāha – ‘‘samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷani. dhotakamāṇavapucchāniddesa 32). Tasmiṃ sabbaññutaññāṇaṭṭhe vutte samantacakkhuṭṭho vuttoyeva hotīti. Buddhasseva ñāṇānīti buddhañāṇāni. Dukkhe ñāṇādīnipi hi sabbākārena buddhasseva bhagavato pavattanti, itaresaṃ pana ekadesamatteneva pavattanti. Sāvakasādhāraṇānīti pana ekadesenāpi atthitaṃ sandhāya vuttaṃ. Sabbo ñātoti sabbo ñāṇena ñāto. Aññāto dukkhaṭṭho natthīti vuttameva atthaṃ paṭisedhena vibhāveti. Sabbo diṭṭhoti na kevalaṃ ñātamattoyeva, atha kho cakkhunā diṭṭho viya kato. Sabbo viditoti na kevalaṃ diṭṭhamattoyeva, atha kho pākaṭo. Sabbo sacchikatoti na kevalaṃ viditoyeva, atha kho tattha ñāṇapaṭilābhavasena paccakkhīkato. Sabbo phassitoti na kevalaṃ sacchikatoyeva, atha kho punappunaṃ yathāruci samudācāravasena phuṭṭhoti. Atha vā ñāto sabhāvalakkhaṇavasena. Diṭṭho sāmaññalakkhaṇavasena. Vidito rasavasena. Sacchikato paccupaṭṭhānavasena[Pg.41]. Phassito padaṭṭhānavasena. Atha vā ñāto ñāṇuppādavasena. Diṭṭho cakkhuppādavasena. Vidito paññuppādavasena. Sacchikato vijjuppādavasena. Phassito ālokuppādavasena. ‘‘Yāvatā dukkhassa dukkhaṭṭho, sabbo diṭṭho, adiṭṭho dukkhaṭṭho natthī’’tiādinā nayena ca ‘‘yāvatā sadevakassa lokassa…pe… anuvicaritaṃ manasā, sabbaṃ ñātaṃ, aññātaṃ natthī’’tiādinā nayena ca vitthāro veditabbo. Paṭhamaṃ vuttagāthā nigamanavasena puna vuttā. Taṃnigamaneyeva hi kate ñāṇanigamanampi katameva hotīti.

Again, wishing to show the omniscient knowledge by way of the domain of the Buddha’s knowledges, he says, beginning with 'the All-seeing Eye,' to explain in what sense it is the All-seeing Eye. Therein, in the verse, in the phrase 'the All-seeing Eye' that was spoken, the meaning is: that which is the All-seeing Eye, in what sense is it the All-seeing Eye? Its meaning is indeed as was stated by the passage beginning 'as far as the characteristic of suffering'. For omniscient knowledge is indeed the All-seeing Eye. As it is said: 'The All-seeing Eye is called omniscient knowledge.' When the meaning of omniscient knowledge is stated, the meaning of the All-seeing Eye is also stated. 'The knowledges of the Buddha' means they are the knowledges of the Buddha alone. Indeed, the knowledge of suffering and so on, in all aspects, arise only for the Blessed One, the Buddha, whereas for others, they arise only to a partial extent. However, when it is said that they are 'common to disciples,' it is said with reference to their existence even to a partial extent. 'All is known' means all is known by knowledge. 'No characteristic of suffering is unknown' clarifies the meaning already stated by way of negation. 'All is seen' means not merely known, but also made as if seen with the eye. 'All is understood' means not merely seen, but also made manifest. 'All is realized' means not merely understood, but also personally experienced by way of the attainment of knowledge. 'All is touched' means not merely realized, but also repeatedly contacted according to one’s inclination by way of constant practice. Alternatively, 'known' is by way of its essential characteristic. 'Seen' is by way of its general characteristic. 'Understood' is by way of its function. 'Realized' is by way of its manifestation. 'Touched' is by way of its proximate cause. Or, 'known' is by way of the arising of knowledge. 'Seen' is by way of the arising of vision. 'Understood' is by way of the arising of wisdom. 'Realized' is by way of the arising of true knowledge. 'Touched' is by way of the arising of light. The detailed explanation should be understood by the method of: 'As far as the characteristic of suffering is concerned, all is seen; no characteristic of suffering is unseen,' and so on, and by the method of: 'As far as the world with its gods… has been explored by the mind, all is known; nothing is unknown,' and so on. The verse spoken first is repeated by way of conclusion. For when that conclusion is made, the conclusion regarding knowledge is also made.

Sabbaññutaññāṇaniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition on Omniscient Knowledge is concluded.

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya

In the Saddhammappakāsinī, the Commentary on the Paṭisambhidāmagga,

Ñāṇakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discussion on Knowledge is concluded.

2. Diṭṭhikathā

2. The Discussion on Views

1. Assādadiṭṭhiniddesavaṇṇanā

1. The Explanation of the Exposition on the View of Gratification

122. Idāni ñāṇakathānantaraṃ kathitāya diṭṭhikathāya anupubbaanuvaṇṇanā anuppattā. Ayañhi diṭṭhikathā ñāṇakathāya katañāṇaparicayassa samadhigatasammādiṭṭhissa micchādiṭṭhimalavisodhanā sukarā hoti, sammādiṭṭhi ca suparisuddhā hotīti ñāṇakathānantaraṃ kathitā. Tattha kā diṭṭhītiādikā pucchā. Kā diṭṭhīti abhinivesaparāmāso diṭṭhītiādikaṃ pucchitapucchāya vissajjanaṃ. Kathaṃ abhinivesaparāmāso diṭṭhītiādiko vissajjitavissajjanassa vitthāraniddeso, sabbāva tā diṭṭhiyo assādadiṭṭhiyotiādikā diṭṭhisuttasaṃsandanāti evamime cattāro paricchedā. Tattha pucchāparicchede tāva kā diṭṭhīti dhammapucchā, sabhāvapucchā. Kati diṭṭhiṭṭhānānīti hetupucchā paccayapucchā, kittakāni diṭṭhīnaṃ kāraṇānīti attho. Kati diṭṭhipariyuṭṭhānānīti samudācārapucchā vikārapucchā. Diṭṭhiyo eva hi samudācāravasena cittaṃ pariyonandhantiyo uṭṭhahantīti diṭṭhipariyuṭṭhānāni [Pg.42] nāma honti. Kati diṭṭhiyoti diṭṭhīnaṃ saṅkhāpucchā gaṇanāpucchā. Kati diṭṭhābhinivesāti vatthuppabhedavasena ārammaṇanānattavasena diṭṭhippabhedapucchā. Diṭṭhiyo eva hi taṃ taṃ vatthuṃ taṃ taṃ ārammaṇaṃ abhinivisanti parāmasantīti diṭṭhiparāmāsāti vuccanti. Katamo diṭṭhiṭṭhānasamugghātoti diṭṭhīnaṃ paṭipakkhapucchā pahānūpāyapucchā. Diṭṭhikāraṇāni hi khandhādīni diṭṭhisamugghātena tāsaṃ kāraṇāni na hontīti tāni ca kāraṇāni samugghātitāni nāma honti. Tasmā diṭṭhiṭṭhānāni sammā bhusaṃ haññanti etenāti diṭṭhiṭṭhānasamugghātoti vuccati.

122. Now, following the Discussion on Knowledge, the sequential explanation of the Discussion on Views has arrived. For, with regard to this Discussion on Views, for one who has cultivated familiarity with knowledge through the Discussion on Knowledge and has well attained right view, the purification of the defilement of wrong view is easy to do, and right view becomes thoroughly purified; therefore, it was taught after the Discussion on Knowledge. Therein, 'What is view?', etc., is the question. 'What is view?'—'Firm adherence and misapprehension is view', etc., is the answer to the question asked. 'How is firm adherence and misapprehension view?', etc., is the detailed exposition of the given answer. 'All views are the view of gratification', etc., is the correlation with the Discourse on Views. Thus, these are the four sections. Therein, in the section on questions, firstly: 'What is view?' is a question about the phenomenon, a question about its intrinsic nature. 'How many are the grounds of views?' is a question about the cause, a question about the condition; the meaning is, 'How many are the causes of views?'. 'How many are the obsessions of views?' is a question about manifestation, a question about perversion. For views themselves, by way of their manifestation, arise, enveloping the mind; therefore, they are called 'obsessions of views'. 'How many views are there?' is a question about number, a question about counting. 'How many are the adherences to views?' is a question about the differentiation of views by way of the variety of bases and by way of the diversity of objects. For views themselves firmly adhere to and misapprehend this or that basis and this or that object; therefore, they are called 'misapprehensions of views'. 'What is the uprooting of the grounds of views?' is a question about the counterpart to views, a question about the means of abandonment. For, by the uprooting of view, their causes cease to be their causes, and therefore those causes are said to be uprooted. Therefore, because the grounds of views are rightly and thoroughly destroyed by this, it is called 'the uprooting of the grounds of views'.

Idāni etāsaṃ channaṃ pucchānaṃ kā diṭṭhītiādīni cha vissajjanāni. Tattha kā diṭṭhīti vissajjetabbapucchā. Abhinivesaparāmāso diṭṭhīti vissajjanaṃ. Sā pana aniccādike vatthusmiṃ niccādivasena abhinivisati patiṭṭhahati daḷhaṃ gaṇhātīti abhiniveso. Aniccādiākāraṃ atikkamitvā niccantiādivasena vattamāno parato āmasati gaṇhātīti parāmāso. Atha vā niccantiādikaṃ paraṃ uttamaṃ saccanti āmasati gaṇhātīti parāmāso, abhiniveso ca so parāmāso cāti abhinivesaparāmāso. Evaṃpakāro diṭṭhīti kiccato diṭṭhisabhāvaṃ vissajjeti. Tīṇi satanti tīṇi satāni, vacanavipallāso kato. Katamo diṭṭhiṭṭhānasamugghātoti pucchaṃ anuddharitvāva sotāpattimaggo diṭṭhiṭṭhānasamugghātoti vissajjanaṃ kataṃ.

Now, for these six questions, there are six answers, beginning with 'What is view?'. Therein, 'What is view?' is the question to be answered. 'Firm adherence and misapprehension is view' is the answer. But that view adheres, becomes established, and grasps firmly in an object that is impermanent, etc., in the manner of it being permanent, etc.; therefore, it is 'firm adherence' (abhinivesa). Having transgressed the characteristic of impermanence, etc., and occurring in the manner of 'permanent', etc., it wrongly misapprehends and grasps; therefore, it is 'misapprehension' (parāmāsa). Or else, it misapprehends and grasps 'permanent', etc., as the supreme truth; therefore, it is 'misapprehension'. It is firm adherence and it is misapprehension; therefore, it is 'firm adherence and misapprehension' (abhinivesaparāmāsa). He answers that 'view is of such a kind', thus explaining the nature of view in terms of its function. As for `tīṇi sataṃ` (three hundred), it should be `tīṇi satāni`; a reversal of number has been made. Without raising the question 'What is the uprooting of the grounds of views?', the answer was given: 'The path of stream-entry is the uprooting of the grounds of views'.

123. Idāni kathaṃ abhinivesaparāmāsotiādi vitthāraniddeso. Tattha rūpanti upayogavacanaṃ. Rūpaṃ abhinivesaparāmāsoti sambandho. Rūpanti cettha rūpupādānakkhandho kasiṇarūpañca. ‘‘Etaṃ mamā’’ti abhinivesaparāmāso diṭṭhi, ‘‘esohamasmī’’ti abhinivesaparāmāso diṭṭhi, ‘‘eso me attā’’ti abhinivesaparāmāso diṭṭhīti paccekaṃ yojetabbaṃ. Etanti sāmaññavacanaṃ. Teneva ‘‘vedanaṃ etaṃ mama, saṅkhāre etaṃ mamā’’ti napuṃsakavacanaṃ ekavacanañca kataṃ. Esoti pana vattabbamapekkhitvā pulliṅgekavacanaṃ kataṃ. Etaṃ mamāti taṇhāmaññanāmūlikā diṭṭhi. Esohamasmīti mānamaññanāmūlikā diṭṭhi. Eso me attāti diṭṭhimaññanā eva. Keci pana ‘‘etaṃ mamāti mamaṃkārakappanā, esohamasmīti ahaṃkārakappanā, eso me attāti [Pg.43] ahaṃkāramamaṃkārakappito attābhinivesoti ca, tathā yathākkameneva taṇhāmūlaniveso mānapaggāho, taṇhāmūlaniviṭṭho mānapaggahito, attābhinivesoti ca, saṅkhārānaṃ dukkhalakkhaṇādassanaṃ, saṅkhārānaṃ aniccalakkhaṇādassanaṃ, saṅkhārānaṃ tilakkhaṇādassanahetuko attābhinivesoti ca, dukkhe asubhe ca sukhaṃ subhanti vipallāsagatassa, anicce niccanti vipallāsagatassa, catubbidhavipallāsagatassa ca attābhinivesoti ca, pubbenivāsañāṇassa ākārakappanā, dibbacakkhuñāṇassa anāgatapaṭilābhakappanā, pubbantāparantaidappaccayatāpaṭiccasamuppannesu dhammesu kappanissitassa attābhinivesoti ca, nandiyā atītamanvāgameti, nandiyā anāgataṃ paṭikaṅkhati, paccuppannesu dhammesu saṃhīrati attābhinivesoti ca, pubbante aññāṇahetukā diṭṭhi, aparante aññāṇahetukā diṭṭhi, pubbantāparante idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇahetuko attābhiniveso’’ti ca etesaṃ tiṇṇaṃ vacanānaṃ atthaṃ vaṇṇayanti.

123. Now, the detailed exposition beginning with 'How is firm adherence and misapprehension?'. Therein, the word `rūpaṃ` (form) is a term in the accusative case. The connection is: 'Firm adherence and misapprehension regarding form is view.' And here, by 'form' is meant the form-aggregate as a basis for clinging and also kasiṇa-form. The firm adherence and misapprehension 'This is mine' is view; the firm adherence and misapprehension 'This I am' is view; the firm adherence and misapprehension 'This is my self' is view—this should be applied to each separately. `Etaṃ` (this) is a general term. For that reason, in 'This feeling (`vedanaṃ`) is mine,' 'These formations (`saṅkhāre`) are mine,' the neuter gender and singular number are used. But `eso` (this) is used in the masculine singular, with reference to what is to be said. 'This is mine' is a view rooted in conceiving through craving. 'This I am' is a view rooted in conceiving through conceit. 'This is my self' is simply conceiving through view. Some, however, explain the meaning of these three statements thus: 'This is mine' is the contriving of 'my-making'; 'This I am' is the contriving of 'I-making'; 'This is my self' is the firm adherence to a self contrived through 'I-making' and 'my-making'. And also thus: in sequential order, there is firm adherence rooted in craving, that which is upheld by conceit, and the firm adherence to self that is established in the root of craving and upheld by conceit. And also thus: there is the firm adherence to self caused by not seeing the characteristic of suffering in formations, by not seeing the characteristic of impermanence in formations, and by not seeing the three characteristics of formations. And also thus: there is the firm adherence to self for one who has fallen into perversion, taking what is suffering and unattractive as pleasant and attractive, and what is impermanent as permanent; and for one who has fallen into the fourfold perversion. And also thus: there is the firm adherence to self for one who contrives modes of being based on the knowledge of past lives, for one who contrives future attainments based on the divine eye, and for one who relies on contrivances regarding dependently arisen phenomena of the past and future. And also thus: there is the firm adherence to self wherein 'with delight one pursues the past, with delight one longs for the future, and one is carried away by present phenomena.' And also thus: there is a view caused by ignorance regarding the past, a view caused by ignorance regarding the future, and a firm adherence to self caused by ignorance regarding dependently arisen phenomena in the past and future. In these ways, they explain the meaning of these three statements.

Diṭṭhiyo panettha paṭhamaṃ pañcakkhandhavatthukā. Tato chaajjhattikabāhirāyatanaviññāṇa- kāyasamphassakāyavedanākāyasaññākāyacetanākāyataṇhākāyavitakkavicāradhātudasakasiṇa- dvattiṃsākāravatthukā diṭṭhiyo vuttā. Dvattiṃsākāresu ca yattha visuṃ abhiniveso na yujjati, tattha sakalasarīrābhinivesavaseneva visuṃ abhiniveso viya katoti veditabbaṃ. Tato dvādasāyatanaaṭṭhārasadhātuekūnavīsatiindriyavasena yojanā katā. Tīṇi ekantalokuttarindriyāni na yojitāni. Na hi lokuttaravatthukā diṭṭhiyo honti. Sabbatthāpi ca lokiyalokuttaramissesu dhammesu lokuttare ṭhapetvā lokiyā eva gahetabbā. Anindriyabaddharūpañca na gahetabbameva. Tato tedhātukavasena navavidhabhavavasena jhānabrahmavihārasamāpattivasena paṭiccasamuppādaṅgavasena ca yojanā katā. Jātijarāmaraṇānaṃ visuṃ gahaṇe parihāro vuttanayo eva. Sabbāni cetāni rūpādikāni jarāmaraṇantāni aṭṭhanavutisataṃ padāni bhavanti.

Here, views based on the five aggregates are stated first. Then, views are stated as being based on the six internal sense bases, the six external sense bases, the six consciousness-groups, the six contact-groups, the six feeling-groups, the six perception-groups, the six volition-groups, the six craving-groups, the six groups of initial thought, the six groups of sustained thought, the six elements, the ten kasiṇas, and the thirty-two parts of the body. And regarding the thirty-two parts, where a separate adherence is not suitable, it should be understood that it is made as if it were a separate adherence by the power of adherence to the entire body. After that, the application is made by way of the twelve sense bases, the eighteen elements, and the nineteen faculties. The three exclusively supramundane faculties are not applied. Indeed, views that have supramundane phenomena as their basis do not arise. And in all instances, among phenomena that are mixed mundane and supramundane, having set aside the supramundane, only the mundane should be taken. And non-faculty-bound matter should not be taken at all. After that, the application is made by way of the three realms, the nine kinds of existence, the jhānas, the divine abidings, the attainments, and by way of the factors of dependent origination. Regarding the separate taking of birth, aging, and death, the explanation is just as has been stated. All these terms, beginning with form and ending with aging and death, are one hundred and ninety-eight.

124. Diṭṭhiṭṭhānesu khandhāpi diṭṭhiṭṭhānanti vīsativatthukāyapi sakkāyadiṭṭhiyā pañcannaṃ khandhānaṃyeva vatthuttā ‘‘ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā attānaṃ samanupassamānā samanupassanti, sabbe te pañcupādānakkhandhesuyeva [Pg.44] samanupassanti, etesaṃ vā aññatara’’nti (saṃ. ni. 3.47) vuttattā ca pañcupādānakkhandhā diṭṭhīnaṃ kāraṇaṃ. Avijjāpi diṭṭhiṭṭhānanti avijjāya andhīkatānaṃ diṭṭhiuppattito ‘‘yāyaṃ, bhante, diṭṭhi ‘asammāsambuddhesu sammāsambuddhā’ti, ayaṃ nu kho, bhante, diṭṭhi kiṃ paṭicca paññāyatīti? Mahatī kho esā, kaccāna, dhātu, yadidaṃ avijjādhātu. Hīnaṃ, kaccāna, dhātuṃ paṭicca uppajjati hīnā saññā hīnā diṭṭhī’’ti (saṃ. ni. 2.97) vacanato ca avijjā diṭṭhīnaṃ kāraṇaṃ. Phassopi diṭṭhiṭṭhānanti tena phassena phuṭṭhassa diṭṭhiuppattito ‘‘ye te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, tadapi phassapaccayā’’ti (dī. ni. 1.123) vacanato ca phasso diṭṭhīnaṃ kāraṇaṃ. Saññāpi diṭṭhiṭṭhānanti ākāramattaggahaṇena ayāthāvasabhāvagāhahetuttā saññāya –

124. Among the bases of views, the aggregates are also a basis for views. This is because the five aggregates alone are the basis of identity view, which has twenty bases, and because it is stated: “Monks, whatever ascetics or brahmins, in regarding the self, so regard it, they all regard the five aggregates subject to clinging, or one of them” (Saṃyutta Nikāya 3.47). Thus, the five aggregates subject to clinging are the cause of views. Ignorance is also a basis for views because views arise for those who are blinded by ignorance, and because of the statement: “Venerable sir, this view, ‘Among those who are not Perfectly Self-Enlightened Ones, they are Perfectly Self-Enlightened Ones’—venerable sir, dependent on what is this view known? ... Kaccāna, this is a great element, that is, the element of ignorance. Dependent on an inferior element, Kaccāna, inferior perception and inferior view arise” (Saṃyutta Nikāya 2.97). Thus, ignorance is the cause of views. Contact is also a basis for views because views arise for one who has been affected by that contact, and because of the statement: “Monks, whatever ascetics and brahmins are speculators about the past, holding views about the past, and assert various doctrines concerning the past—all that is due to contact as its condition” (Dīgha Nikāya 1.123). Thus, contact is the cause of views. Perception is also a basis for views because, by grasping mere appearance, perception is a cause for grasping things not as they really are.

‘‘Yāni ca tīṇi yāni ca saṭṭhi, samaṇappavādasitāni bhūripañña;

Saññakkharasaññanissitāni, osaraṇāni vineyya oghatamagā’’ti. (su. ni. 543) –

“Those three and those sixty views tied to the doctrines of ascetics, O one of great wisdom, are reliant on perception and the signs of perception; having removed their standpoints, they have crossed over the flood.” (Sutta Nipāta 543)

Vacanato ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880; mahāni. 109) vacanato ca saññā diṭṭhīnaṃ kāraṇaṃ. Vitakkopi diṭṭhiṭṭhānanti ākāraparivitakkena diṭṭhiuppattito –

And from the statement, “For the categories of proliferation have perception as their source” (Sutta Nipāta 880; Mahāniddesa 109), perception is the cause of views. Thought is also a basis for views because views arise through thinking about the features.

‘‘Naheva saccāni bahūni nānā, aññatra saññāya niccāni loke;

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti. (su. ni. 892) –

“Indeed, there are not many diverse truths permanent in the world apart from perception. Having formed a conjecture with regard to views, they speak of the dual teaching of ‘true’ and ‘false’.” (Sutta Nipāta 892)

Vacanato ca vitakko diṭṭhīnaṃ kāraṇaṃ. Ayonisomanasikāropi diṭṭhiṭṭhānanti ayoniso manasikārassa akusalānaṃ asādhāraṇahetuttā ‘‘tassevaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjatī’’ti (ma. ni. 1.19) vacanato ca ayoniso manasikāro diṭṭhīnaṃ kāraṇaṃ[Pg.45]. Pāpamittopi diṭṭhiṭṭhānanti pāpamittassa diṭṭhānugatiāpajjanena diṭṭhiuppattito ‘‘bāhiraṃ, bhikkhave, aṅganti karitvā na aññaṃ ekaṅgampi samanupassāmi, yaṃ evaṃ mahato anatthāya saṃvattati. Yathayidaṃ, bhikkhave, pāpamittatā’’ti (a. ni. 1.110) vacanato ca pāpamitto diṭṭhīnaṃ kāraṇaṃ. Paratopi ghoso diṭṭhiṭṭhānanti durakkhātadhammassavanena diṭṭhiuppattito ‘‘dveme, bhikkhave, hetū dve paccayā micchādiṭṭhiyā uppādāya parato ca ghoso ayoniso ca manasikāro’’ti (a. ni. 2.126) vacanato ca parato ghoso micchādiṭṭhikato micchādiṭṭhipaṭisaññuttakathā diṭṭhīnaṃ kāraṇaṃ.

And from this statement, thought is the cause of views. Unwise attention is also a basis for views, because unwise attention is an uncommon cause of unwholesome states, and because it is stated: “For one who attends unwisely in this way, one of the six views arises” (Majjhima Nikāya 1.19). Thus, unwise attention is the cause of views. A bad friend is also a basis for views, because views arise through falling into the following of a bad friend's views, and because it is stated: “Monks, considering it as an external factor, I do not see any other single factor that leads to such great harm as this: bad friendship, monks” (Aṅguttara Nikāya 1.110). Thus, a bad friend is the cause of views. The voice of another is also a basis for views, because views arise through hearing a badly-expounded teaching, and because it is stated: “Monks, there are these two causes, two conditions for the arising of wrong view: the voice of another and unwise attention” (Aṅguttara Nikāya 2.126). Thus, the voice of another—that is, talk connected with wrong view from one who holds wrong view—is the cause of views.

Idāni diṭṭhiṭṭhānanti padassa atthaṃ vivaranto khandhā hetu khandhā paccayotiādimāha. Khandhā eva diṭṭhīnaṃ upādāya, janakahetu ceva upatthambhakapaccayo cāti attho. Samuṭṭhānaṭṭhenāti samuṭṭhahanti uppajjanti etenāti samuṭṭhānaṃ, kāraṇanti attho. Tena samuṭṭhānaṭṭhena, diṭṭhikāraṇabhāvenāti attho.

Now, explaining the meaning of the term 'basis for views,' the Elder says, 'The aggregates are the cause, the aggregates are the condition,' and so on. The meaning is: the aggregates themselves, for the arising of views, are both the generative cause and the supporting condition. By the meaning of 'origination' (samuṭṭhāna): 'they originate, they arise by means of this,' thus it is 'origination'; the meaning is 'cause.' By that meaning of origination, the meaning is 'by being the cause of views.'

125. Idāni kiccabhedena diṭṭhibhedaṃ dassento katamāni aṭṭhārasa diṭṭhipariyuṭṭhānānītiādimāha. Tattha yā diṭṭhīti idāni vuccamānānaṃ aṭṭhārasannaṃ padānaṃ sādhāraṇaṃ mūlapadaṃ. Yā diṭṭhi, tadeva diṭṭhigataṃ, yā diṭṭhi, tadeva diṭṭhigahananti sabbehi sambandho kātabbo. Ayāthāvadassanaṭṭhena diṭṭhi, tadeva diṭṭhīsu gataṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattāti diṭṭhigataṃ. Heṭṭhāpissa attho vuttoyeva. Dvinnaṃ antānaṃ ekantagatattāpi diṭṭhigataṃ. Sā eva diṭṭhi duratikkamanaṭṭhena diṭṭhigahanaṃ tiṇagahanavanagahanapabbatagahanāni viya. Sāsaṅkasappaṭibhayaṭṭhena diṭṭhikantāraṃ corakantāravāḷakantāranirudakakantāradubbhikkhakantārā viya. Dhammasaṅgaṇiyaṃ ‘‘diṭṭhikantāro’’ti sakaliṅgeneva āgataṃ. Sammādiṭṭhiyā vinivijjhanaṭṭhena paṭilomaṭṭhena ca diṭṭhivisūkaṃ. Micchādassanañhi uppajjamānaṃ sammādassanaṃ vinivijjhati ceva vilometi ca. Dhammasaṅgaṇiyaṃ (dha. sa. 392, 1105) ‘‘diṭṭhivisūkāyika’’nti āgataṃ. Kadāci sassatassa, kadāci ucchedassa gahaṇato diṭṭhiyā virūpaṃ phanditanti diṭṭhivipphanditaṃ. Diṭṭhigatiko hi ekasmiṃ patiṭṭhātuṃ na sakkoti, kadāci sassataṃ anussarati, kadāci ucchedaṃ. Diṭṭhiyeva anatthe saṃyojetīti diṭṭhisaññojanaṃ. Diṭṭhiyeva antotudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallanti diṭṭhisallaṃ[Pg.46]. Diṭṭhiyeva pīḷākaraṇaṭṭhena sambādhoti diṭṭhisambādho. Diṭṭhiyeva mokkhāvaraṇaṭṭhena palibodhoti diṭṭhipalibodho. Diṭṭhiyeva dummocanīyaṭṭhena bandhananti diṭṭhibandhanaṃ. Diṭṭhiyeva duruttaraṭṭhena papātoti diṭṭhipapāto. Diṭṭhiyeva thāmagataṭṭhena anusayoti diṭṭhānusayo. Diṭṭhiyeva attānaṃ santāpetīti diṭṭhisantāpo. Diṭṭhiyeva attānaṃ anudahatīti diṭṭhipariḷāho. Diṭṭhiyeva kilesakāyaṃ ganthetīti diṭṭhigantho. Diṭṭhiyeva bhusaṃ ādiyatīti diṭṭhupādānaṃ. Diṭṭhiyeva ‘‘sacca’’ntiādivasena abhinivisatīti diṭṭhābhiniveso. Diṭṭhiyeva idaṃ paranti āmasati, parato vā āmasatīti diṭṭhiparāmāso.

125. Now, wishing to show the distinction of views by the distinction of function, he said, “What are the eighteen obsessions of view?” and so on. Therein, the term ‘whatever view’ is the common root term for the eighteen terms now being discussed. “Whatever is a view, that itself is a view-gone (diṭṭhigata); whatever is a view, that itself is a thicket of views (diṭṭhigahana)”—a connection should be made in this way with all the terms. It is a ‘view’ (diṭṭhi) in the sense of seeing incorrectly. That very seeing is called ‘view-gone’ (diṭṭhigata) because it has gone among views, being included within the sixty-two views. Its meaning has already been stated below. It is also ‘view-gone’ because of having gone to one of the two extremes. That same view is a ‘thicket of views’ (diṭṭhigahana) in the sense of being hard to overcome, like a thicket of grass, a thicket of forest, or a thicket of mountains. It is a ‘wilderness of views’ (diṭṭhikantāra) in the sense of being perilous and fearful, like a wilderness of thieves, a wilderness of wild beasts, a waterless wilderness, or a famine wilderness. In the Dhammasaṅgaṇī, it appears in its own gender as ‘diṭṭhikantāro’ (a wilderness of views). It is a ‘writhing of views’ (diṭṭhivisūka) in the sense of piercing and being contrary to right view. For wrong seeing, when it arises, both pierces and is contrary to right seeing. In the Dhammasaṅgaṇī, it appears as ‘diṭṭhivisūkāyika’ (one affected by the writhing of views). It is a ‘fluctuation of views’ (diṭṭhivipphandita) because it is the diverse wavering of view, due to grasping sometimes at eternalism and sometimes at annihilationism. For one who has gone to a view is not able to be established in one position; sometimes they recollect eternalism, sometimes annihilationism. The view itself yokes one to what is unbeneficial, thus it is a ‘fetter of views’ (diṭṭhisaññojana). The view itself is a ‘dart’ (salla) in the sense of piercing within and being hard to extract, thus it is a ‘dart of views’ (diṭṭhisalla). The view itself is an ‘oppression’ (sambādho) in the sense of causing affliction, thus it is an ‘oppression of views’ (diṭṭhisambādho). The view itself is an ‘obstacle’ (palibodho) in the sense of obstructing liberation, thus it is an ‘obstacle of views’ (diṭṭhipalibodho). The view itself is a ‘bond’ (bandhana) in the sense of being hard to be freed from, thus it is a ‘bond of views’ (diṭṭhibandhana). The view itself is a ‘precipice’ (papāto) in the sense of being hard to cross over, thus it is a ‘precipice of views’ (diṭṭhipapāto). The view itself is an ‘underlying tendency’ (anusayo) in the sense of becoming firmly established, thus it is an ‘underlying tendency of views’ (diṭṭhānusayo). The view itself torments oneself, thus it is a ‘torment of views’ (diṭṭhisantāpo). The view itself repeatedly burns oneself, thus it is a ‘burning of views’ (diṭṭhipariḷāho). The view itself ties up the mass of defilements, thus it is a ‘knot of views’ (diṭṭhigantho). The view itself is strongly grasped, thus it is ‘clinging to views’ (diṭṭhupādāna). The view itself adheres by way of thinking, ‘This is true,’ and so on, thus it is ‘adherence to views’ (diṭṭhābhiniveso). The view itself grasps, thinking, ‘This is supreme,’ or it grasps wrongly, thus it is ‘grasping at views’ (diṭṭhiparāmāso).

126. Idāni rāsivasena soḷasa diṭṭhiyo uddisanto katamā soḷasa diṭṭhiyotiādimāha. Tattha sukhasomanassasaṅkhāte assāde diṭṭhi assādadiṭṭhi. Attānaṃ anugatā diṭṭhi attānudiṭṭhi. Natthīti pavattattā viparītā diṭṭhi micchādiṭṭhi. Sati kāye diṭṭhi, santī vā kāye diṭṭhi sakkāyadiṭṭhi. Kāyoti cettha khandhapañcakaṃ, khandhapañcakasaṅkhāto sakkāyo vatthu patiṭṭhā etissāti sakkāyavatthukā. Sassatanti pavattā diṭṭhi sassatadiṭṭhi. Ucchedoti pavattā diṭṭhi ucchedadiṭṭhi. Sassatādiantaṃ gaṇhātīti antaggāhikā, antaggāho vā assā atthīti antaggāhikā. Atītasaṅkhātaṃ pubbantaṃ anugatā diṭṭhi pubbantānudiṭṭhi. Anāgatasaṅkhātaṃ aparantaṃ anugatā diṭṭhi aparantānudiṭṭhi. Anatthe saṃyojetīti saññojanikā. Ahaṅkāravasena ahanti uppannena mānena diṭṭhiyā mūlabhūtena vinibandhā ghaṭitā uppāditā diṭṭhi ahanti mānavinibandhā diṭṭhi. Tathā mamaṅkāravasena mamanti uppannena mānena vinibandhā diṭṭhi mamanti mānavinibandhā diṭṭhi. Attano vadanaṃ kathanaṃ attavādo, tena paṭisaññuttā baddhā diṭṭhi attavādapaṭisaṃyuttā diṭṭhi. Attānaṃ lokoti vadanaṃ kathanaṃ lokavādo, tena paṭisaññuttā diṭṭhi lokavādapaṭisaṃyuttā diṭṭhi. Bhavo vuccati sassataṃ, sassatavasena uppajjanadiṭṭhi bhavadiṭṭhi. Vibhavo vuccati ucchedo, ucchedavasena uppajjanadiṭṭhi vibhavadiṭṭhi.

126. Now, pointing out the sixteen views by way of a group, he said, “What are the sixteen views?” and so on. Therein, the view concerning gratification, which is designated as pleasure and mental joy, is the ‘gratification-view’ (assādadiṭṭhi). The view that follows after the self is the ‘self-following view’ (attānudiṭṭhi). The perverse view that proceeds as ‘it does not exist’ is ‘wrong view’ (micchādiṭṭhi). The view regarding the body as existing, or regarding what exists in the body, is ‘personality view’ (sakkāyadiṭṭhi). And here, ‘body’ is the five aggregates; for this view, the existing body, designated as the five aggregates, is its object and foundation, thus it is ‘having the existing body as its object’ (sakkāyavatthukā). The view that proceeds as ‘it is eternal’ is ‘eternalist view’ (sassatadiṭṭhi). The view that proceeds as ‘it is annihilated’ is ‘annihilationist view’ (ucchedadiṭṭhi). It is ‘extreme-grasping’ (antaggāhikā) because it grasps the extreme of eternalism, etc., or because it has extreme-grasping. The view that follows after the prior end, designated as the past, is the ‘view that follows after the prior end’ (pubbantānudiṭṭhi). The view that follows after the latter end, designated as the future, is the ‘view that follows after the latter end’ (aparantānudiṭṭhi). It is ‘fettering’ (saññojanikā) because it yokes one to what is unbeneficial. The view that is bound, connected, and produced by the conceit—which has arisen as ‘I’ by way of ‘I’-making and which is the root of the view—is the ‘view bound by the conceit “I”’ (ahanti mānavinibandhā diṭṭhi). Similarly, the view bound by the conceit that arises as ‘mine’ by way of ‘mine’-making is the ‘view bound by the conceit “mine”’ (mamanti mānavinibandhā diṭṭhi). The speaking or stating of a self is the ‘doctrine of self’ (attavādo); the view connected and bound to that is the ‘view connected with the doctrine of self’ (attavādapaṭisaṃyuttā diṭṭhi). The speaking or stating that ‘the self is the world’ is the ‘doctrine of the world’ (lokavādo); the view connected to that is the ‘view connected with the doctrine of the world’ (lokavādapaṭisaṃyuttā diṭṭhi). Eternalism is called ‘becoming’ (bhavo); the view that arises by way of eternalism is the ‘view of becoming’ (bhavadiṭṭhi). Annihilationism is called ‘non-becoming’ (vibhavo); the view that arises by way of annihilationism is the ‘view of non-becoming’ (vibhavadiṭṭhi).

127-128. Idāni tīṇi sataṃ diṭṭhābhinivese niddisitukāmo katame tīṇi sataṃ diṭṭhābhinivesāti pucchitvā te avissajjetvāva visuṃ visuṃ abhinivesavissajjaneneva te vissajjetukāmo assādadiṭṭhiyā, katihākārehi [Pg.47] abhiniveso hotītiādinā nayena soḷasannaṃ diṭṭhīnaṃ abhinivesākāragaṇanaṃ pucchitvā puna assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso hotīti tāsaṃ soḷasannaṃ diṭṭhīnaṃ abhinivesākāragaṇanaṃ vissajjetvā puna tāni gaṇanāni vissajjento assādadiṭṭhiyā katamehi pañcatiṃsāya ākārehi abhiniveso hotītiādimāha. Tattha rūpaṃ paṭiccāti rūpakkhandhaṃ paṭicca. Uppajjati sukhaṃ somanassanti ‘‘ayaṃ me kāyo īdiso’’ti rūpasampadaṃ nissāya gehasitaṃ rāgasampayuttaṃ sukhaṃ somanassaṃ uppajjati. Heṭṭhā vuttenaṭṭhena sukhañca somanassañca. Taṃyeva rūpassa assādoti rūpanissayo assādo. Tañhi sukhaṃ taṇhāvasena assādīyati upabhuñjīyatīti assādo. Abhinivesaparāmāso diṭṭhīti so assādo sassatoti vā ucchijjissatīti vā sassataṃ vā ucchijjamānaṃ vā attānaṃ sukhitaṃ karotīti vā abhinivesaparāmāso hoti. Tasmā yā ca diṭṭhi yo ca assādoti assādassa diṭṭhibhāvābhāvepi assādaṃ vinā sā diṭṭhi na hotīti katvā ubhayampi samuccitaṃ. Assādadiṭṭhīti assāde pavattā diṭṭhīti vuttaṃ hoti.

127-128. Now, the Elder, wishing to point out the three hundred adherences to views, first asked, 'What are the three hundred adherences to views?' Without yet answering this, but wishing to answer it only by explaining the adherences separately, he again asked about the enumeration of the modes of adherence for the sixteen views by the method beginning with, 'Regarding the gratification-view, in how many ways does adherence occur?' Then, having answered concisely the enumeration of the modes of adherence for those sixteen views with, 'Regarding the gratification-view, adherence occurs in thirty-five ways,' again, wishing to answer those enumerations in detail, the Elder spoke, beginning with, 'Regarding the gratification-view, in which thirty-five ways does adherence occur?' Herein, 'dependent on form' means dependent on the form aggregate. 'Pleasure and joy arise' means that, relying on the perfection of form and thinking, 'This body of mine is of such a nature,' household-based pleasure and joy connected with lust arise. Pleasure and joy have the meaning stated below. 'That very gratification of form' means gratification dependent on form. For that pleasure is relished and enjoyed through the power of craving; therefore, it is called gratification. 'Mistaken adherence and grasping is a view' means that this gratification becomes a mistaken adherence and grasping through thinking, 'It is eternal,' or 'It will be annihilated,' or 'It makes the self, which is either eternal or subject to annihilation, happy.' Therefore, regarding 'both the view and the gratification,' although gratification is not a view, because that view does not arise without gratification, both are combined. 'Gratification-view' means a view that occurs in gratification; this is what is said.

Idāni nānāsuttehi saṃsandetvā micchādiṭṭhiṃ micchādiṭṭhikañca garahitukāmo assādadiṭṭhi micchādiṭṭhītiādimāha. Tattha diṭṭhivipattīti sammādiṭṭhivināsakamicchādiṭṭhisaṅkhātadiṭṭhiyā vipatti. Diṭṭhivipannoti vipannā vinaṭṭhā sammādiṭṭhi assāti diṭṭhivipanno, vipannadiṭṭhīti vuttaṃ hoti. Micchādiṭṭhiyā vā vipanno vinaṭṭhoti diṭṭhivipanno. Na sevitabbo upasaṅkamanena. Na bhajitabbo cittena. Na payirupāsitabbo upasaṅkamitvā nisīdanena. Taṃ kissa hetūti ‘‘taṃ sevanādikaṃ kena kāraṇena na kātabba’’nti tassa kāraṇapucchā. Diṭṭhi hissa pāpikāti kāraṇavissajjanaṃ. Yasmā assa puggalassa diṭṭhi pāpikā, tasmā taṃ sevanādikaṃ na kātabbanti attho. Diṭṭhiyā rāgoti ‘‘sundarā me diṭṭhī’’ti diṭṭhiṃ ārabbha diṭṭhiyā uppajjanarāgo. Diṭṭhirāgarattoti tena diṭṭhirāgena raṅgena rattaṃ vatthaṃ viya ratto. Na mahapphalanti vipākaphalena. Na mahānisaṃsanti nissandaphalena.

Now, the Elder, having collated with various suttas and wishing to censure wrong view and one with wrong view, spoke, beginning with, 'The gratification-view is a wrong view.' Herein, 'corruption of view' means the corruption of the view called wrong view, which destroys right view. 'One whose view is corrupted' means one whose right view has failed, has been destroyed; therefore, they are called 'one whose view is corrupted.' It is said to be 'one with a corrupted view.' Or, one who is corrupted, destroyed by wrong view, is 'one whose view is corrupted.' One should not be associated with by approaching. One should not be served with the mind. One should not be attended upon by approaching and sitting down. 'For what reason is that?' This is a question about the reason: 'For what reason should that association and so forth not be done?' The answer to the reason is: 'Because their view is evil.' The meaning is: because that person's view is evil, therefore that association and so forth should not be done. 'Lust for a view' means the lust that arises for a wrong view, taking it as an object with the thought, 'My view is excellent.' 'Dyed by lust for a view' means one who is dyed by that lust for a view, like a cloth dyed with dye. 'Not of great fruit' refers to the resultant fruit. 'Not of great benefit' refers to the consequential fruit.

Purisapuggalassāti purisasaṅkhātassa puggalassa. Lokiyavohārena hi puri vuccati sarīraṃ, tasmiṃ purismiṃ seti pavattatīti puriso, puṃ vuccati [Pg.48] nirayo, taṃ puṃ galati gacchatīti puggalo. Yebhuyyena hi sattā sugatito cutā duggatiyaṃyeva nibbattanti. Taṃ kissa hetūti taṃ na mahapphalattaṃ kena kāraṇena hoti. Diṭṭhi hissa pāpikāti yasmā assa puggalassa diṭṭhi pāpikā, tasmā na mahapphalaṃ hotīti attho. Dveva gatiyoti pañcasu gatīsu dveva gatiyo. Vipajjamānāya diṭṭhiyā nirayo. Sampajjamānāya tiracchānayoni. Yañceva kāyakammanti sakaliṅgadhāraṇapaṭipadānuyogaabhivādanapaccuṭṭhānaañjalikammādi kāyakammaṃ. Yañca vacīkammanti sakasamayapariyāpuṇanasajjhāyanadesanāsamādapanādi vacīkammaṃ. Yañca manokammanti idhalokacintāpaṭisaṃyuttañca paralokacintāpaṭisaṃyuttañca katākatacintāpaṭisaṃyuttañca manokammaṃ. Tiṇakaṭṭhadhaññabījesu sattadiṭṭhissa dānānuppadānapaṭiggahaṇaparibhogesu ca kāyavacīmanokammāni. Yathādiṭṭhīti yā ayaṃ diṭṭhi, tassānurūpaṃ. Samattanti paripuṇṇaṃ. Samādinnanti gahitaṃ.

'Of a person, an individual' means of an individual designated as a person. For in worldly convention, the body is called 'puri'; one who lies down, who exists in that 'puri' (body), is a 'purisa.' Hell is called 'puṃ'; one who goes, who proceeds to that 'puṃ' (hell), is a 'puggalo.' For the most part, beings who have passed away from a good destination are reborn only in a bad destination. 'For what reason is that?' means: for what reason does that state of not being of great fruit occur? 'Because their view is evil.' The meaning is: because that person's view is evil, therefore it is not of great fruit. 'Only two destinations' means only two destinations among the five destinations. When the view is deficient, there is hell. When the view is complete, there is the animal realm. 'And whatever bodily action' means bodily action such as adopting the characteristic signs, undertaking the practice, paying homage, rising up in respect, and making the añjali gesture. 'And whatever verbal action' means verbal action such as learning one's own doctrine, reciting, teaching, and establishing others in it. 'And whatever mental action' means mental action connected with thinking about this world, connected with thinking about the next world, and connected with thinking about what has been done and not done. For one with the view that there are beings in grass, wood, grain, and seeds, there are bodily, verbal, and mental actions in giving, repeatedly giving, receiving, and using. 'According to the view' means in conformity with whatever that view is. 'Taken up' means complete. 'Undertaken' means grasped.

Aṭṭhakathāyaṃ pana vuttaṃ – tadetaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ, diṭṭhisahajātakāyakammaṃ, diṭṭhānulomikakāyakammanti tividhaṃ hoti. Tattha ‘‘pāṇaṃ hanato adinnaṃ ādiyato micchācarato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo’’ti yaṃ evaṃ diṭṭhikassa sato pāṇātipātaadinnādānamicchācārasaṅkhātaṃ kāyakammaṃ, idaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ nāma. ‘‘Pāṇaṃ hanato adinnaṃ ādiyato micchācarato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo’’ti yaṃ imāya diṭṭhiyā iminā dassanena sahajātaṃ kāyakammaṃ, idaṃ diṭṭhisahajātakāyakammaṃ nāma. Tadeva pana samattaṃ samādinnaṃ gahitaṃ parāmaṭṭhaṃ diṭṭhānulomikakāyakammaṃ nāma. Vacīkammamanokammesupi eseva nayo. Ettha pana musā bhaṇato pisuṇaṃ bhaṇato pharusaṃ bhaṇato samphaṃ palapato abhijjhāluno byāpannacittassa micchādiṭṭhikassa sato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamoti yojanā kātabbā. Liṅgadhāraṇādipariyāpuṇanādilokacintādivasena vuttanayo cettha sundaro.

Furthermore, in the Commentary it is said: That bodily action is threefold: bodily action of one established in their view, bodily action co-arisen with view, and bodily action conforming to view. Herein, for one with such a view that, 'For one who kills a living being, takes what is not given, or engages in sexual misconduct, there is no evil from that cause, there is no arrival of evil,' whatever bodily action there is, called killing living beings, taking what is not given, and sexual misconduct—this is called 'bodily action of one established in their view.' Whatever bodily action is co-arisen with this view, with this seeing, that, 'For one who kills a living being, takes what is not given, or engages in sexual misconduct, there is no evil from that cause, there is no arrival of evil'—this is called 'bodily action co-arisen with view.' Furthermore, that very action which is taken up, undertaken, grasped, and wrongly adhered to is called 'bodily action conforming to view.' This same method applies also to verbal and mental actions. Furthermore, herein, for one who speaks falsehood, speaks slanderously, speaks harshly, engages in frivolous chatter, is covetous, has a mind of ill will, and has wrong view, the connection should be made thus: 'There is no evil from that cause, there is no arrival of evil.' And the method explained here is excellent, by way of adopting signs, etc. (as bodily action), learning, etc. (as verbal action), and worldly thought, etc. (as mental action).

Cetanādīsu diṭṭhisahajātā cetanā cetanā nāma. Diṭṭhisahajātā patthanā patthanā nāma. Cetanāpatthanānaṃ vasena cittaṭṭhapanā paṇidhi nāma. Tehi pana cetanādīhi sampayuttā phassādayo saṅkhārakkhandhapariyāpannā dhammā [Pg.49] saṅkhārā nāma. Aniṭṭhāyātiādīhi dukkhameva vuttaṃ. Dukkhañhi sukhakāmehi sattehi na esitattā aniṭṭhaṃ. Appiyattā akantaṃ. Manassa avaḍḍhanato, manasi avisappanato ca amanāpaṃ. Āyatiṃ abhaddatāya ahitaṃ. Pīḷanato dukkhanti. Taṃ kissa hetūti taṃ evaṃ saṃvattanaṃ kena kāraṇena hotīti attho. Idānissa kāraṇaṃ diṭṭhi hissa pāpikāti. Yasmā tassa puggalassa diṭṭhi pāpikā lāmakā, tasmā evaṃ saṃvattatīti attho. Allāya pathaviyā nikkhittanti udakena tintāya bhūmiyā ropitaṃ. Pathavīrasaṃ āporasanti tasmiṃ tasmiṃ ṭhāne pathaviyā ca sampadaṃ āpassa ca sampadaṃ. Bījanikkhittaṭṭhāne hi na sabbā pathavī na sabbo āpo ca bījaṃ phalaṃ gaṇhāpeti. Yo pana tesaṃ padeso bījaṃ phusati, soyeva bījaṃ phalaṃ gaṇhāpeti. Tasmā bījaposanāya paccayabhūtoyeva so padeso pathavīraso āporasoti veditabbo. Rasasaddassa hi sampatti ca attho. Yathāha ‘‘kiccasampattiatthena raso nāma pavuccatī’’ti. Loke ca ‘‘suraso gandhabbo’’ti vutte susampanno gandhabboti attho ñāyati. Upādiyatīti gaṇhāti. Yo hi padeso paccayo hoti, taṃ paccayaṃ labhamānaṃ bījaṃ taṃ gaṇhāti nāma. Sabbaṃ tanti sabbaṃ taṃ rasajātaṃ. Tittakattāyāti so pathavīraso āporaso ca atittako samānopi tittakaṃ bījaṃ nissāya nimbarukkhādīnaṃ tesaṃ phalānañca tittakabhāvāya saṃvattati. Kaṭukattāyāti idaṃ purimasseva vevacanaṃ.

Among volitions and so forth, the volition co-arisen with view is called volition. The aspiration co-arisen with view is called aspiration. The placing of the mind by means of volition and aspiration is called resolve. Furthermore, the states such as contact and so forth that are associated with those volitions, etc., and are included in the aggregate of formations, are called formations. By 'undesirable' and so forth, only suffering is meant. For suffering is undesirable to beings who desire happiness because it is not sought by them. It is unpleasing because it is not liked. It is disagreeable because it does not cause the mind to grow and does not spread in the mind. It is unbeneficial because of its misfortune in the future. It is suffering because it oppresses. 'For what reason is that so?' means: for what cause does that state of affairs come to be? Now, the reason for this is 'because his view is evil.' The meaning is: because that person's view is evil and base, therefore that state of affairs comes to be. 'Planted in moist earth' means planted in ground moistened with water. 'Earth-sap and water-sap' means, in that particular place, the excellence of the earth and the excellence of the water. For in the place where a seed is planted, not all the earth and not all the water can make the seed bear fruit. But that portion of them which touches the seed is what makes the seed bear fruit. Therefore, that very portion which is a condition for the nourishment of the seed should be understood as 'earth-sap' and 'water-sap.' For the word 'rasa' (sap) also has the meaning of excellence. As it is said: 'It is called rasa in the sense of the accomplishment of a function.' And in the world, when it is said 'a gandhabba of fine taste (suraso),' the meaning is understood as 'a well-endowed musician.' 'It takes up' means it grasps. For when the seed obtains that portion which is the condition, it is said to 'take up' that condition. 'All that' means all that is born of that sap. 'Because of being bitter' means: that earth-sap and water-sap, although not bitter in themselves, in dependence on a bitter seed, lead to the state of bitterness of the neem tree, etc., and of their fruits. 'Because of being pungent'—this is just a synonym for the previous term.

‘‘Vaṇṇagandharasūpeto, amboyaṃ ahuvā pure;

Tameva pūjaṃ labhamāno, kenambo kaṭukapphalo’’ti. (jā. 1.2.71) –

“This mango, which was formerly endowed with color, fragrance, and flavor, while receiving the very same homage, for what reason has it become bitter-fruited?”

Āgataṭṭhāne viya hi idhāpi tittakameva appiyaṭṭhena kaṭukanti veditabbaṃ. Asātattāyāti amadhurabhāvāya. Asāduttāyātipi pāṭho, asādubhāvāyāti attho. Sādūti hi madhuraṃ. Bījaṃ hissāti assa nimbādikassa bījaṃ. Evamevanti evaṃ evaṃ. Yasmā sukhā vedanā paramo assādo, tasmā micchādiṭṭhiyā dukkhavedanāvasena ādīnavo dassitoti. Puna aṭṭhārasabhedena diṭṭhiyā ādīnavaṃ dassetuṃ assādadiṭṭhi micchādiṭṭhītiādimāha. Taṃ vuttatthameva. Imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogoti diṭṭhiyā eva saṃsāre bandhanaṃ dasseti.

For just as in the passage cited, here too what is bitter should be understood as 'pungent' in the sense of being unpleasing. 'Because of being unpalatable' means because of the state of being unsweet. There is also the reading 'asāduttāya,' which means 'because of the state of being unpalatable.' For 'sādu' means sweet. 'Its seed' means the seed of that neem tree, etc. 'Just so' means in this very way. Because gratification has pleasant feeling as its highest point, the danger in wrong view is therefore shown by way of painful feeling. Again, to show the danger of view in eighteen divisions, he said, 'The view of gratification is wrong view,' and so on. That has the meaning already stated. 'The connection for one whose mind is assailed by these eighteen modes' shows that the bondage in saṃsāra is by view alone.

129. Yasmā [Pg.50] pana diṭṭhibhūtānipi saññojanāni atthi adiṭṭhibhūtānipi, tasmā taṃ pabhedaṃ dassento atthi saññojanāni cevātiādimāha. Tattha yasmā kāmarāgasaññojanasseva anunayasaññojananti āgataṭṭhānampi atthi, tasmā anunayasaññojananti vuttaṃ. Kāmarāgabhāvaṃ appatvā pavattaṃ lobhaṃ sandhāya etaṃ vuttanti veditabbaṃ. Sesakhandhāyatanādimūlakesupi vāresu imināva nayena attho veditabbo. Vedanāparamattā ca assādassa vedanāpariyosānā eva desanā katā. Saññādayo na gahitā. Imehi pañcatiṃsāya ākārehīti pañcakkhandhā ajjhattikāyatanādīni pañca chakkāni cāti imāni pañcatiṃsa vatthūni nissāya uppannaassādārammaṇavasena pañcatiṃsāya ākārehi.

129. Furthermore, since there are fetters that are of the nature of view and those that are not of the nature of view, the Elder, showing that distinction, said, 'There are fetters indeed,' and so forth. Therein, because there are also instances where the fetter of sensual lust is referred to as the 'fetter of attachment,' it is therefore called the 'fetter of attachment.' It should be understood that this is said with reference to greed that arises without having reached the state of sensual lust. In the remaining sections, such as those rooted in the aggregates, sense bases, and so forth, the meaning should be understood in this same way. And because gratification has feeling as its highest point, the teaching was given as ending in feeling; perception and the other aggregates were not included. By 'these thirty-five modes' is meant by the thirty-five modes in terms of gratification that has arisen in dependence on these thirty-five bases—namely, the five aggregates, and the five sets of six beginning with the internal sense bases.

Assādadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition on the View of Gratification is concluded.

2. Attānudiṭṭhiniddesavaṇṇanā

2. The Explanation of the Exposition on the View of Self

130. Attānudiṭṭhiyaṃ assutavā puthujjanoti āgamādhigamābhāvā ñeyyo assutavā iti. Yassa hi khandhadhātuāyatanasaccapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayavirahitattā attānudiṭṭhipaṭisedhakaro neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā na ca adhigamo atthi, so āgamādhigamānaṃ abhāvā ñeyyo assutavā iti. Sutanti hi buddhavacanāgamo ca sutaphalattā hetuvohāravasena adhigamo ca, taṃ sutaṃ assa atthīti sutavā, na sutavā assutavā. Svāyaṃ –

130. Regarding the view of self, the uninstructed ordinary person is to be known as 'uninstructed' due to the absence of scriptural learning and realization. For one who, due to being devoid of learning, questioning, and determination regarding the aggregates, elements, sense bases, truths, dependent origination, foundations of mindfulness, and so forth, has neither the scriptural learning that refutes the view of self, nor has realization, due to not having attained what is to be attained through practice—such a one is to be known as 'uninstructed' due to the absence of scriptural learning and realization. For 'suta' (learning) refers to both the scriptural tradition of the Buddha's word and also to realization, which is so called by way of using the term for the cause (hearing) for its effect, as it is the fruit of hearing. One who has this learning is 'sutavā' (learned); one who is not 'sutavā' is 'assutavā' (uninstructed). This is that uninstructed person—

Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

Puthujjanantogadhattā, puthuvāyaṃ jano iti.

Because of causes such as generating numerous defilements, he is an ordinary person; and because of being included among the many folk, or because this person is separate.

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi 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 [Pg.51] nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā’’ti (mahāni. 94). Puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamudācārānaṃ janānaṃ antogadhattāpi puthujjanā, puthu vā ayaṃ, visuṃyeva saṅkhaṃ gato visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhi padehi ye te –

Indeed, he is an ordinary person because of causes such as generating many various kinds of defilements and so forth. As it is said: 'They are called ordinary persons (`puthujjanā`) because they generate many (`puthu`) defilements; they are called ordinary persons because they have many (`puthu`) unabandoned identity-views; they are called ordinary persons because they look up to the faces of many (`puthu`) teachers; they are called ordinary persons because they have not yet arisen from all (`puthu`) destinations; they are called ordinary persons because they fashion many (`puthu`) various formations; they are called ordinary persons because they are swept away by many (`puthu`) various floods; they are called ordinary persons because they are tormented by many (`puthu`) various torments; they are called ordinary persons because they are burned by many (`puthu`) various distresses; they are called ordinary persons because they are impassioned, greedy, attached, infatuated, obsessed, clinging, adhered to, and enmeshed in the five (`puthu`) strands of sensual pleasure; they are called ordinary persons because they are veiled, covered, obstructed, shut off, concealed, and overlaid by the five (`puthu`) hindrances' (Mahāni. 94). Or, they are also called ordinary persons because of being included among the many people who are beyond reckoning, who are turned away from the noble Dhamma, and who practice base dhammas. Or, this person is separate (`puthu`), having come to be designated as distinct, an unmixed person, from the noble ones endowed with virtues such as morality and learning. Thus, by these two terms, 'the uninstructed ordinary person,' those who are—

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. –

Two kinds of ordinary people are spoken of by the Buddha, the Kinsman of the Sun: One is the blind ordinary person, the other is the virtuous ordinary person.

Dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo.

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

Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye ca 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 phrases such as 'not seeing the noble ones' (ariyānaṃ adassāvī), the term 'ariyā' (noble ones) refers to those who are far from defilements, who do not move wrongly but move rightly, and who are to be approached by the world with its gods—namely, the Buddhas, the Paccekabuddhas, and the disciples of the Buddha are called (ariyā). Alternatively, here, only the Buddhas are noble ones. As it is said: 'Monks, in the world with its gods... the Tathāgata is called 'noble'' (Saṃ. ni. 5.1098).

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

Here, however, Paccekabuddhas and disciples of the Tathāgata are to be understood as 'good persons' (sappurisā). For they are excellent persons by virtue of their association with supramundane qualities; hence they are 'good persons'. Or rather, all these are spoken of in both ways. For Buddhas are both noble ones and good persons, as are Paccekabuddhas and 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. (jā. 2.17.78);

He who is grateful and appreciative, wise, a good friend, and firm in devotion, diligently performs the duties for one who is suffering—such a one they call a good person (Jā 2.17.78).

Ettha hi ‘‘kataññū katavedi dhīro’’ti paccekasambuddho vutto, ‘‘kalyāṇamitto daḷhabhatti cā’’ti buddhasāvako, ‘‘dukhitassa sakkacca karoti kicca’’nti sammāsambuddhoti. Idāni yo tesaṃ ariyānaṃ adassanasīlo[Pg.52], na ca dassane sādhukārī, so ‘‘ariyānaṃ adassāvī’’ti veditabbo. So ca cakkhunā adassāvī ñāṇena adassāvīti duvidho. Tesu ñāṇena adassāvī idhādhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti tesaṃ cakkhūnaṃ vaṇṇamattagahaṇato na ariyabhāvagocarato. Soṇasiṅgālādayopi hi cakkhunā ariye passanti, na ca te ariyānaṃ dassāvino, tasmā cakkhunā dassanaṃ na dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.

Now, whoever is by nature not seeing those noble ones, and does not act rightly upon seeing them, is to be understood as 'one who does not see the noble ones.' And such a one is twofold: one who does not see with the eye, and one who does not see with wisdom. Among these, the one who does not see with wisdom is intended here. For even if noble ones are seen with the physical eye or the divine eye, they are as if unseen, because those eyes grasp only their appearance and do not have the state of being noble as their domain. For even dogs, jackals, and so on see noble ones with the eye, yet they are not seers of the noble ones. Therefore, seeing with the eye is not seeing; only seeing with wisdom is seeing. As it is said: 'What is it to you, Vakkali, with this foul body being seen? Whoever, Vakkali, sees the Dhamma, sees me' (Saṃ. ni. 3.87). Therefore, even one who sees with the eye, while not seeing with wisdom the characteristics of impermanence and so forth seen by the noble ones, and not realizing the Dhamma realized by the noble ones, is to be understood as 'one who does not see the noble ones' due to not having seen the dhammas that make one noble and the state of being noble.

Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –

'Unskilled in the noble Dhamma' means being unskillful in the noble Dhamma with its divisions such as the foundations of mindfulness. But here, in 'untrained in the noble Dhamma'—

Duvidho vinayo nāma, ekamekettha pañcadhā;

Abhāvato tassa ayaṃ, ‘‘avinīto’’ti vuccati.

Discipline, by name, is twofold; herein, each one is fivefold. Due to the absence of that, this one is called 'untrained'.

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

Indeed, this discipline is twofold: the discipline of restraint and the discipline of abandonment. And herein, in this twofold discipline, each discipline is divided fivefold. Indeed, the discipline of restraint is fivefold: restraint by virtue, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by energy. The discipline of abandonment is also fivefold: abandonment by substitution of opposites, abandonment by suppression, abandonment by eradication, abandonment by tranquillization, and abandonment by escape.

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

Among these, 'endowed and well endowed with this Pātimokkha restraint' (Vibh. 511)—this is restraint by virtue. 'He guards the eye-faculty, he undertakes restraint in the eye-faculty' (Dī. ni. 1.213; Ma. ni. 1.295; Saṃ. ni. 4.239; A. ni. 3.16)—this is restraint by mindfulness.

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

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

cūḷani. ajitamāṇavapucchāniddesa 4) –

'Whatever streams there are in the world—(Ajita, said the Blessed One)—mindfulness is their obstruction. I declare the restraint of the streams; by wisdom they are shut off.' (Su. ni. 1041; Cūḷani. ajitamāṇavapucchāniddesa 4)

Ayaṃ [Pg.53] 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 knowledge. 'He is patient with cold and heat' (M I 24; A IV 114; VI 58)—this is restraint by patience. 'He does not tolerate an arisen thought of sensual desire' (M I 26; A IV 114; VI 58)—this is restraint by energy. And all this restraint is called 'restraint' because it restrains, and 'discipline' because it disciplines, bodily misconduct and so forth that are to be respectively restrained and disciplined. Thus, it should be understood that restraint-discipline is divided into five kinds.

Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokena viya tamassa tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ, seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muñcitukamyatāñāṇena amuñcitukamyatāya, upekkhāñāṇena anupekkhāya, anulomañāṇena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittagāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma.

Similarly, the abandoning of a respective unbeneficial state by means of a respective insight knowledge among the insight knowledges, such as the determination of mentality-materiality, occurs through its being the counterpart, just as darkness is abandoned by the light of a lamp. This is as follows: by means of the determination of mentality-materiality, identity view is abandoned; by means of the comprehension of conditions, the views of causelessness and dissimilar cause are abandoned; by means of the overcoming of doubt, the state of being perplexed is abandoned; by means of the comprehension of groups, the grasping of 'I' and 'mine' is abandoned; by means of the determination of path and not-path, the perception of path in what is not the path is abandoned; by means of the seeing of arising, the view of annihilation is abandoned; by means of the seeing of passing away, the view of eternalism is abandoned; by means of the seeing of fear, the perception of fearlessness in what is fearful is abandoned; by means of the seeing of danger, the perception of gratification is abandoned; by means of the contemplation of disenchantment, the perception of delight is abandoned; by means of the knowledge of the desire for deliverance, the lack of desire for deliverance is abandoned; by means of the knowledge of equanimity, non-equanimity is abandoned; by means of the adaptation knowledge, the state of being contrary to the stability of phenomena and to Nibbāna is abandoned; by means of the change-of-lineage knowledge, the grasping of the sign of formations is abandoned. This is called abandoning by substitution of opposites.

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahārena viya udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, idaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhikassa kilesaggaṇassa accantaappavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, idaṃ paṭippassaddhippahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, idaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati, taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo.

Now, that which is the abandonment of those respective things such as the hindrances, by preventing their state of arising through concentration distinguished as access and absorption—like the removal of moss on the surface of water by being struck with a pot—this is called abandoning by suppression. That which is the abandonment of the mass of defilements belonging to the side of origin, stated in the way beginning, 'For the abandonment of wrong views,' etc. (Dhs 277; Vibh 628), through their state of absolute non-arising, due to the four noble paths having been developed—this is called abandoning by eradication. Now, that which is the state of being stilled of the defilements at the moment of fruition—this is called abandoning by tranquilization. That Nibbāna which has abandoned all conditioned things because it is the escape from all conditioned things—this is called abandoning by escape. And all this abandoning is called 'abandonment-discipline' because it is 'abandoning' in the sense of relinquishment and 'discipline' in the sense of removal. Or, it is called 'abandonment-discipline' because for one who possesses that respective abandonment, that respective discipline arises. Thus, it should be understood that abandonment-discipline is also divided into five kinds.

Evamayaṃ [Pg.54] saṅkhepato duvidho, pabhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ ‘‘avinīto’’ti vuccatīti. Esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthāpi. Ninnānākāraṇañhi etaṃ atthato. Yathāha – ‘‘yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yova so ariyānaṃ dhammo, sova so sappurisānaṃ dhammo. Yova so sappurisānaṃ dhammo, sova 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 taññevā’’ti.

Thus, this discipline, which is twofold in brief and tenfold in detail, does not exist for this uninstructed worldling, because of his broken restraint and because what should be abandoned is not abandoned. Therefore, due to its absence, he is called 'undisciplined.' This same principle applies also to one who does not see good persons, is not skilled in the Dhamma of good persons, and is not disciplined in the Dhamma of good persons. For this is all without difference in meaning. As it is said: 'Those who are noble ones, they are the good persons. Those who are good persons, they are the noble ones. That which is the Dhamma of the noble ones, that is the Dhamma of the good persons. That which is the Dhamma of the good persons, that is the Dhamma of the noble ones. That which is the discipline of the noble ones, that is the discipline of the good persons. That which is the discipline of the good persons, that is the discipline of the noble ones. Whether 'noble one' or 'good person,' 'Dhamma of the noble ones' or 'Dhamma of the good persons,' 'discipline of the noble ones' or 'discipline of the good persons'—these are one and the same, of one meaning, equal, of equal share, of the same nature, the very same.'

Kasmā pana thero attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hotīti pucchitvā taṃ avissajjetvāva ‘‘idha assutavā puthujjano’’ti evaṃ puthujjanaṃ niddisīti? Puggalādhiṭṭhānāya desanāya taṃ atthaṃ āvikātuṃ paṭhamaṃ puthujjanaṃ niddisīti veditabbaṃ.

But why did the elder, after asking, 'In what twenty ways does adherence arise through self-view?', not answer that, and instead point out the worldling, saying, 'Here, an uninstructed worldling'? It should be understood that in order to make that meaning clear through a teaching established on the person, he first pointed out the worldling.

131. Evaṃ puthujjanaṃ niddisitvā idāni abhinivesuddesaṃ dassento rūpaṃ attato samanupassatītiādimāha. Tattha rūpaṃ attato samanupassatīti rūpakkhandhaṃ kasiṇarūpañca ‘‘attā’’ti diṭṭhipassanāya samanupassati. Niddese panassa rūpakkhandhe abhiniveso pañcakkhandhādhikārattā pākaṭoti taṃ avatvā kasiṇarūpameva ‘‘rūpa’’nti sāmaññavasena vuttanti veditabbaṃ. Rūpavantaṃ vā attānanti arūpaṃ ‘‘attā’’ti gahetvā taṃ attānaṃ rūpavantaṃ samanupassati. Attani vā rūpanti arūpameva ‘‘attā’’ti gahetvā tasmiṃ attani rūpaṃ samanupassati. Rūpasmiṃ vā attānanti arūpameva ‘‘attā’’ti gahetvā taṃ attānaṃ rūpasmiṃ samanupassati.

131. Having thus pointed out the worldling, now, while showing the exposition of adherence, he said, 'He regards form as self,' etc. Therein, 'he regards form as self' means he regards the form aggregate and also a kasiṇa-form as 'self' with the seeing that is wrong view. But in its explanation, adherence to the form aggregate is evident because the five aggregates are the subject matter; therefore, it should be understood that, without mentioning that, only a kasiṇa-form is spoken of as 'form' in a general sense. 'Or self as possessing form' means that having taken the formless as 'self,' he regards that self as possessing form. 'Or form in self' means that having taken the formless itself as 'self,' he regards form in that self. 'Or self in form' means that having taken the formless itself as 'self,' he regards that self in form.

Tattha rūpaṃ attato samanupassatīti suddharūpameva ‘‘attā’’ti kathitaṃ. Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanaṃ attato samanupassati, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatīti imesu sattasu ṭhānesu arūpaṃ ‘‘attā’’ti kathitaṃ. Vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānanti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ [Pg.55] vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. Tā pana vīsatipi diṭṭhiyo maggāvaraṇā, na saggāvaraṇā, sotāpattimaggavajjhā.

Herein, in the passage 'one regards form as self,' pure form alone is taught as 'self.' In these seven instances—'one regards the self as possessing form,' or 'form in the self,' or 'the self in form'; and 'one regards feeling as self,' 'perception as self,' 'mental formations as self,' or 'consciousness as self'—the formless is taught as 'self.' And thus, in the four mental aggregates, by way of three aspects for each—such as 'one regards the self as possessing feeling,' 'feeling in the self,' or 'the self in feeling'—in twelve instances, a self that is a mixture of form and the formless is taught. Furthermore, these twenty views are obstructions to the path, not obstructions to heaven, and are to be abandoned by the path of stream-entry.

Idāni taṃ niddisanto kathaṃ rūpantiādimāha. Tattha pathavīkasiṇanti pathavīmaṇḍalaṃ nissāya uppāditaṃ paṭibhāganimittasaṅkhātaṃ sakalapharaṇavasena pathavīkasiṇaṃ. Ahanti attānameva sandhāya gaṇhāti. Attanti attānaṃ. Advayanti ekameva. Telappadīpassāti telayuttassa padīpassa. Jhāyatoti jalato. Yā acci, so vaṇṇotiādi acciṃ muñcitvā vaṇṇassa abhāvato vuttaṃ. Yā ca diṭṭhi yañca vatthūti tadubhayaṃ ekato katvā rūpavatthukā attānudiṭṭhi vuccatīti attho.

Now, wishing to explain that summary, he spoke the text beginning with 'how is form,' etc. Herein, 'earth kasiṇa' means the earth kasiṇa by way of pervading the whole, which is called the counterpart sign, produced by relying on the earth disk. 'I' is taken in reference to oneself. 'Self' means oneself. 'Non-dual' means just one. 'Of an oil lamp' means of a lamp connected with oil. 'Burns' means blazing. The passage 'The flame, its color,' etc., is stated because there is no color apart from the flame. 'The view and its object' means: having combined both, it is called a view of self that has form as its basis. This is the meaning.

Āpokasiṇādīni āpādīni nissāya uppāditakasiṇanimittāneva. Paricchinnākāsakasiṇaṃ pana rūpajjhānassa ārammaṇaṃ hontampi ākāsakasiṇanti vuccamāne arūpajjhānārammaṇena kasiṇugghāṭimākāsena saṃkiṇṇaṃ hotīti na gahitanti veditabbaṃ. Rūpādhikārattā viññāṇakasiṇaṃ na gahetabbamevāti. Idhekacco vedanaṃ saññaṃ saṅkhāre viññāṇaṃ attato samanupassatīti cattāro khandhe abhinditvā ekato gahaṇavasena vuttaṃ. So hi cittacetasikānaṃ visuṃ visuṃ karaṇe asamatthattā sabbe ekato katvā ‘‘attā’’ti gaṇhāti. Iminā rūpena rūpavāti ettha sarīrarūpampi kasiṇarūpampi labbhati. Chāyāsampannoti chāyāya sampanno aviraḷo. Tamenāti ettha ena-saddo nipātamattaṃ, tametanti vā attho. Chāyāvāti vijjamānacchāyo. Rūpaṃ attāti aggahitepi rūpaṃ amuñcitvā diṭṭhiyā uppannattā rūpavatthukāti vuttaṃ.

The water kasiṇa and so forth are indeed the kasiṇa signs produced by relying on water and so forth. Furthermore, the limited-space kasiṇa, although it is an object for the form-sphere jhāna, it should be understood that it is not taken here because, when it is called 'space kasiṇa,' it becomes mixed with the space from the removal of the kasiṇa, which is an object for the formless jhāna. Because this is the section on the form aggregate, it should be understood that the consciousness kasiṇa should not be taken at all. 'Here, someone regards feeling, perception, mental formations, or consciousness as self' is stated by way of taking the four mental aggregates together as one, without distinguishing them. For, being unable to distinguish mind and mental factors individually, that person takes them all together as 'self.' In 'possessing form by means of this form,' both bodily form and kasiṇa form are obtained. 'Endowed with shadow' means endowed with shadow, not sparse. In 'tamena,' the word 'ena' is merely a particle, or it means 'that very' (taṃ enaṃ). 'With shadow' means having an existing shadow. Even if not grasped as 'form is self,' because the view arises without abandoning form, it is called 'having form as its basis.'

Attani rūpaṃ samanupassatīti sarīrarūpassa kasiṇarūpassa ca cittanissitattā tasmiṃ arūpasamudāye attani taṃ rūpaṃ samanupassati. Ayaṃ gandhoti ghāyitagandhaṃ āha. Imasmiṃ puppheti pupphanissitattā gandhassa evamāha.

'One regards form in self': because both bodily form and kasiṇa form are dependent on the mind, one regards that form in that self, which is the collection of mental aggregates. By the phrase 'this is a scent,' he speaks of a scent that has been smelled. Regarding 'in this flower': because the scent is dependent on the flower, he speaks thus: 'in this flower.'

Rūpasmiṃ attānaṃ samanupassatīti yattha rūpaṃ gacchati, tattha cittaṃ gacchati. Tasmā rūpanissitaṃ cittaṃ gahetvā taṃ arūpasamudāyaṃ attānaṃ tasmiṃ rūpe samanupassati. Oḷārikattā rūpassa oḷārikādhāraṃ karaṇḍakamāha.

'One regards self in form': wherever the bodily form goes, there the mind goes. Therefore, taking the mind that is dependent on form, one regards that self, which is the collection of the formless aggregates, in that bodily form. Because of the grossness of form, he speaks of a gross container, a casket.

132. Idhekacco [Pg.56] cakkhusamphassajaṃ vedanantiādīsu visuṃ visuṃ vedanāya diṭṭhigahaṇe asatipi vedanāti ekaggahaṇena gahite sabbāsaṃ vedanānaṃ antogadhattā visuṃ visuṃ gahitā eva hontīti visuṃ visuṃ yojanā katāti veditabbā. So hi anubhavanavasena vedanāya oḷārikattā vedanaṃyeva ‘‘attā’’ti gaṇhāti. Saññaṃ saṅkhāre viññāṇaṃ rūpaṃ attato samanupassatīti saññādayo arūpadhamme rūpañca ekato katvā ‘‘attā’’ti samanupassati. Ummattako viya hi puthujjano yathā yathā upaṭṭhāti, tathā tathā gaṇhāti.

132. In the passages beginning 'Here, someone, the feeling born of eye-contact...': although there is no grasping of a view for each feeling individually, when they are taken by a single grasp as 'feeling,' because all feelings are included, they are indeed taken individually. Therefore, it should be understood that the application is made individually. Indeed, due to the grossness of feeling by way of experiencing, that person takes feeling itself as 'self.' 'One regards perception, mental formations, consciousness, and form as self' means that one regards as 'self' the formless phenomena such as perception, etc., and form, having taken them together. For an ordinary person, like a madman, grasps things in whatever way they present themselves.

133. Cakkhusamphassajaṃ saññantiādīsu sañjānanavasena saññāya pākaṭattā saññaṃ ‘‘attā’ti gaṇhāti. Sesaṃ vedanāya vuttanayena veditabbaṃ.

133. In the passages beginning 'perception born of eye-contact...': because of the manifest nature of perception by way of cognizing, one takes perception as 'self.' The remainder should be understood by the method stated for feeling.

134. Cakkhusamphassajaṃ cetanantiādīsu saṅkhārakkhandhapariyāpannesu dhammesu cetanāya padhānattā pākaṭattā ca cetanā eva niddiṭṭhā. Tāya itarepi niddiṭṭhāva honti. So pana cetasikabhāvavasena pākaṭattā cetanaṃ ‘‘attā’’ti gaṇhāti. Sesaṃ vuttanayameva.

134. In the passages beginning 'volition born of eye-contact...': among the mental factors included in the aggregate of mental formations, because volition is pre-eminent and manifest, volition alone is specified. By it, the other mental factors are also specified indeed. Furthermore, due to its manifest nature as a mental factor, that person takes volition as 'self.' The remainder is just as stated before.

135. Cakkhuviññāṇantiādīsu vijānanavasena cittassa pākaṭattā cittaṃ ‘‘attā’’ti gaṇhāti. Sesametthāpi vuttanayameva.

135. In the passages beginning 'eye-consciousness...': because of the manifest nature of the mind by way of cognizing, one takes mind as 'self.' Here too, the remainder is just as stated before.

Attānudiṭṭhiniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of views about self is concluded.

3. Micchādiṭṭhiniddesavaṇṇanā

Commentary on the Exposition of Wrong View

136. Micchādiṭṭhi heṭṭhā vuttatthāyeva. Ayaṃ pana aparo nayo – natthi dinnanti ucchedadiṭṭhikattā dānaphalaṃ paṭikkhipati. Natthi yiṭṭhanti ettha yiṭṭhanti khuddakayañño. Hutanti mahāyañño. Dvinnampi phalaṃ paṭikkhipati. Natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti dānaphalassa paṭikkhittattā sīlādīnaṃ puññakammānaṃ, pāṇātipātādīnaṃ pāpakammānaṃ phalaṃ paṭikkhipati. Natthi ayaṃ lokoti pure katena kammunā. Natthi paro lokoti idha katena kammunā. Natthi mātā, natthi pitāti tesu katakammānaṃ phalaṃ paṭikkhipati. Natthi sattā opapātikāti kammahetukaṃ upapattiṃ paṭikkhipati. Natthi loke samaṇabrāhmaṇā…pe… pavedentīti idhalokaparaloke passituṃ abhiññāpaṭilābhāya paṭipadaṃ paṭikkhipati. Idha pāḷiyaṃ pana natthi dinnanti vatthūti natthi dinnanti vuccamānaṃ dānaṃ, tassā diṭṭhiyā vatthūti attho[Pg.57]. Evaṃvādo micchāti evaṃ natthi dinnanti vādo vacanaṃ micchā viparītoti attho.

136. Wrong view has the meaning already stated below. However, this is another method: by ‘there is nothing given,’ because of holding an annihilationist view, one rejects the fruit of giving. By ‘there is no sacrifice,’ herein ‘sacrifice’ (yiṭṭha) means a small sacrifice; ‘offering’ (huta) means a great sacrifice. One rejects the fruit of both. By ‘there is no fruit or result of good and bad deeds,’ because the fruit of giving is rejected, one rejects the fruit of meritorious deeds such as virtue, and of demeritorious deeds such as killing living beings. By ‘there is no this world,’ it means the world that arises from kamma done previously. By ‘there is no other world,’ it means the world that arises from kamma done here. By ‘there is no mother, there is no father,’ one rejects the fruit of kamma done towards them. By ‘there are no spontaneously arisen beings,’ one rejects rebirth caused by kamma. By ‘there are no ascetics or brahmins in the world… who… proclaim,’ one rejects the practice for attaining direct knowledge to see this world and the other world. However, in this Pali text, by ‘“there is nothing given” is the object,’ the meaning is: the gift, which is spoken of as ‘nothing is given,’ is the object of that view. By ‘such a statement is wrong,’ the meaning is: thus, the statement, the utterance ‘there is nothing given,’ is wrong, that is, perverted.

Micchādiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Wrong View is concluded.

4. Sakkāyadiṭṭhiniddesavaṇṇanā

4. Commentary on the Exposition of Personality View

137. Sakkāyadiṭṭhi pana attānudiṭṭhiyeva, aññattha āgatapariyāyavacanadassanatthaṃ vuttāti veditabbā.

137. Personality view, however, is simply self-view. It should be understood that it is stated for the purpose of showing a synonymous term that has come up elsewhere.

Sakkāyadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Personality View is concluded.

5. Sassatadiṭṭhiniddesavaṇṇanā

5. Commentary on the Exposition of the Eternalist View

138. Sakkāyavatthukāya sassatadiṭṭhiyāti kammadhārayasamāso. Rūpavantaṃ vā attānantiādīnaṃ pannarasannaṃ vacanānaṃ ante samanupassatīti sambandho kātabbo, pāṭho vā. Aññathā hi na ghaṭīyatīti. Evaṃ ‘‘rūpavantaṃ vā attānaṃ samanupassatī’’ti ekameva dassetvā sesā cuddasa saṃkhittā.

138. ‘The eternalist view, which has personality as its object’ is a kammadhāraya compound. The connection should be made with ‘regards’ (samanupassati) at the end of the fifteen statements beginning with ‘or regards the self as having form,’ or it is the reading. For otherwise, it does not connect. Thus, after showing only one, ‘or regards the self as having form,’ the remaining fourteen are abbreviated.

Sassatadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Eternalist View is concluded.

6. Ucchedadiṭṭhiniddesavaṇṇanā

6. Commentary on the Exposition of the Annihilationist View

139. Sakkāyavatthukāya ucchedadiṭṭhiyā evaṃ ‘‘rūpaṃ attato samanupassatī’’ti ekameva dassetvā sesā catasso saṃkhittā.

139. In the case of the annihilationist view, which has personality as its object, thus, after showing only one, ‘regards form as self,’ the remaining four are abbreviated.

Ucchedadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Annihilationist View is concluded.

7. Antaggāhikādiṭṭhiniddesavaṇṇanā

7. Commentary on the Exposition of the View Adhering to Extremes

140. Antaggāhikāya diṭṭhiyā paṭhamavāre ākārapucchā. Dutiye ākāragahaṇaṃ. Tatiye ākāravissajjanaṃ. Tattha lokoti attā. So antoti aññamaññapaṭipakkhesu sassatucchedantesu sassataggāhe sassatanto, asassataggāhe ucchedanto. Parittaṃ okāsanti suppamattaṃ vā sarāvamattaṃ vā khuddakaṃ ṭhānaṃ. Nīlakato pharatīti nīlanti ārammaṇaṃ karoti. Ayaṃ lokoti attānaṃ sandhāya vuttaṃ. Parivaṭumoti samantato paricchedavā. Antasaññīti antavātisaññī. Anto assa atthīti antoti gahetabbaṃ. Yaṃ pharatīti yaṃ kasiṇarūpaṃ pharati. Taṃ vatthu ceva loko cāti taṃ kasiṇarūpaṃ ārammaṇañceva ālokiyaṭṭhena loko ca. Yena pharatīti yena cittena pharati. So attā ceva loko cāti attānamapekkhitvā pulliṅgaṃ kataṃ, taṃ cittaṃ attā ceva ālokanaṭṭhena loko cāti vuttaṃ hoti. Antavāti anto. Okāsakato pharatīti ālokakasiṇavasena tejokasiṇavasena [Pg.58] odātakasiṇavasena vā obhāsoti pharati. Nīlādīnaṃ pañcannaṃ pabhassarakasiṇānaṃyeva gahitattā pathavīāpovāyokasiṇavasena attābhiniveso na hotīti gahetabbaṃ.

140. Regarding the view adhering to extremes, in the first section is the question about its aspect. In the second, the grasping of the aspect. In the third, the explanation of the aspect. Therein, ‘the world’ means the self. That ‘end’ means, among the mutually opposing extremes of eternalism and annihilationism, in the grasping of eternalism, it is the eternal end; in the grasping of non-eternalism, it is the annihilationist end. ‘Limited space’ means a small place, the size of a winnowing basket or the size of a bowl. ‘Expands as blue’ means it makes ‘blue’ its object. ‘This world’ is said with reference to the self. ‘Enclosed’ means bounded on all sides. ‘Perceives an end’ means perceiving it as having an end. ‘It has an end,’ thus it should be understood as ‘finite.’ ‘What it expands’ refers to the kasiṇa-form that it expands. ‘That is both the object and the world’ means that kasiṇa-form is both the object and, in the sense of being looked at, the world. ‘By which it expands’ means by which consciousness it expands. ‘That self is also the world’—the masculine gender is used with reference to the self; it is said that consciousness is both the self and, in the sense of looking, the world. ‘Finite’ means having an end. ‘Expands making space’ means it expands as light by way of the light-kasiṇa, the fire-kasiṇa, or the white-kasiṇa. Since only the five luminous kasiṇas beginning with blue are taken, it should be understood that there is no adherence to self by way of the earth, water, or wind kasiṇas.

Vipulaṃ okāsanti khalamaṇḍalamattādivasena mahantaṃ ṭhānaṃ. Anantavāti vuddhaanantavā. Apariyantoti vuddhaapariyanto. Anantasaññīti anantotisaññī. Taṃ jīvanti so jīvo. Liṅgavipallāso kato. Jīvoti ca attā eva. Rūpādīni pañcapi parivaṭumaṭṭhena sarīraṃ. Jīvaṃ na sarīranti attasaṅkhāto jīvo rūpasaṅkhātaṃ sarīraṃ na hoti. Esa nayo vedanādīsu. Tathāgatoti satto. Arahanti eke. Paraṃ maraṇāti maraṇato uddhaṃ, paraloketi attho. Rūpaṃ idheva maraṇadhammanti attano pākaṭakkhandhasīsena pañcakkhandhaggahaṇaṃ, taṃ imasmiṃyeva loke nassanapakatikanti attho. Sesakkhandhesupi eseva nayo. Kāyassa bhedāti khandhapañcakasaṅkhātassa kāyassa bhedato paraṃ. Iminā vacanena ‘‘paraṃ maraṇā’’ti etassa uddesassa attho vutto. Hotipītiādīsu hotīti mūlapadaṃ. Catūsupi api-saddo samuccayattho. Tiṭṭhatīti sassatattā tiṭṭhati, na cavatīti attho. ‘‘Hotī’’ti padassa vā atthavisesanatthaṃ ‘‘tiṭṭhatī’’ti padaṃ vuttanti veditabbaṃ. Uppajjatīti aṇḍajajalābujayonipavesavasena uppajjati nāma, nibbattatīti saṃsedajaopapātikayonipavesavasena nibbattati nāmāti atthayojanā veditabbā. Ucchijjatīti pabandhābhāvavasena. Vinassatīti bhaṅgavasena. Na hoti paraṃ maraṇāti purimapadānaṃ atthavivaraṇaṃ, cutito uddhaṃ na vijjatīti attho. Hoti ca na ca hotīti ekaccasassatikānaṃ diṭṭhi, ekena pariyāyena hoti, ekena pariyāyena na hotīti attho. Jīvabhāvena hoti, pubbajīvassa abhāvena na hotīti vuttaṃ hoti. Neva hoti na na hotīti amarāvikkhepikānaṃ diṭṭhi, hotīti ca neva hoti, na hotīti ca na hotīti attho. Anuvādabhayā musāvādabhayā ca mandattā momūhattā ca pubbavuttanayassa paṭikkhepamattaṃ karoti. Imehi paññāsāya ākārehīti yathāvuttānaṃ dasannaṃ pañcakānaṃ vasena paññāsāya ākārehīti.

‘A vast space’ means a large place, by way of the size of a threshing floor and so on. ‘Infinite’ means infinite through development. ‘Boundless’ means boundless through development. ‘Perceiving as infinite’ means one who has the perception ‘it is infinite.’ ‘That life-principle’ means ‘that life-principle (masculine).’ A change of gender has been made. And ‘life-principle’ is just the self. The five aggregates, beginning with form, are the ‘body’ in the sense of being round or encompassing. ‘The life-principle is not the body’ means the life-principle, designated as self, is not the body, designated as the form-aggregate. This is the method in regard to feeling and the rest. ‘Tathāgata’ means a being. Some say ‘an Arahant.’ ‘After death’ means subsequent to death; the meaning is in the next world. ‘Form right here is subject to death’: this is the grasping of the five aggregates headed by one's own manifest aggregate; the meaning is that it is of a perishable nature in this very world. The same method applies to the remaining aggregates as well. ‘From the breakup of the body’ means after the breakup of the body designated as the five aggregates. By this phrase, the meaning of the topic-heading ‘after death’ is stated. In ‘hotipi,’ etc., ‘hoti’ is the root word. In all four cases, the word ‘api’ has a cumulative meaning. ‘It remains’ means it remains due to being eternal; it does not shift—this is the meaning. Or, it should be known that the word ‘tiṭṭhati’ is stated to specify the meaning of the word ‘hoti.’ ‘Arises’ (uppajjati) is so-called by way of entering a station of birth as egg-born or womb-born; ‘is produced’ (nibbattati) is so-called by way of entering a station of birth as moisture-born or spontaneously-born. Thus the application of meaning should be understood. ‘Is annihilated’ is by way of the absence of continuity. ‘Perishes’ is by way of dissolution. ‘Does not exist after death’ is an explanation of the meaning of the preceding words; the meaning is that it does not exist subsequent to decease. ‘It both exists and does not exist’ is the view of some eternalists; the meaning is that in one way it exists, and in another way it does not exist. It is said that it exists by way of being a life-principle, but it does not exist due to the non-existence of the former life-principle. ‘It neither exists nor does not exist’ is the view of the eel-wrigglers; the meaning is: it is not the case that ‘it exists,’ nor is it the case that ‘it does not exist.’ Due to fear of censure, fear of false speech, and due to dullness and delusion, one merely rejects the two previously stated positions. ‘By these fifty modes’ means by fifty modes by way of the ten pentads as stated.

Antaggāhikādiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Views Adhering to Extremes is concluded.

8. Pubbantānudiṭṭhiniddesavaṇṇanā

8. Commentary on the Exposition of Views Concerning the Past

141. Pubbantāparantānudiṭṭhīsu [Pg.59] sassataṃ vadantīti sassatavādā. Atha vā vadanti etenāti vādo, diṭṭhigatassetaṃ adhivacanaṃ. Sassatanti vādopi sassatayogena sassato, sassato vādo etesanti sassatavādā. Tathā ekaccaṃ sassatanti vādo ekaccasassato, so etesaṃ atthīti ekaccasassatikā. Tathā antavā, anantavā, antavā ca anantavā ca, nevantavā nānantavāti pavatto vādo antānanto, so etesaṃ atthīti antānantikā. Na maratīti amarā. Kā sā? ‘‘Evampi me no’’tiādinā (dī. ni. 1.62-63) nayena pariyantarahitassa diṭṭhigatikassa diṭṭhi ceva vācā ca. Vividho khepo vikkhepo, amarāya diṭṭhiyā, vācāya vā vikkhepo amarāvikkhepo, so etesaṃ atthīti amarāvikkhepikā. Aparo nayo – amarā nāma macchajāti, sā ummujjananimujjanādivasena udake sandhāvamānā gahetuṃ na sakkā hoti, evamevaṃ ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati, so etesaṃ atthīti amarāvikkhepikā. Adhiccasamuppannoti akāraṇasamuppanno attā ca loko cāti dassanaṃ adhiccasamuppannaṃ, taṃ etesaṃ atthīti adhiccasamuppannikā.

141. Among views concerning the past and future: because they say, 'It is eternal,' they are eternalists. Alternatively, because they declare by means of this, it is a 'doctrine' (vāda); this is a designation for a wrong view. The doctrine 'it is eternal' is also eternal through its connection with eternity; or, because they have an eternal doctrine, they are eternalists. Similarly, the doctrine that proceeds as 'a certain part is eternal' is partial-eternity; because they hold this, they are partial-eternalists. Similarly, the doctrine that proceeds as 'it is finite,' 'it is infinite,' 'it is both finite and infinite,' or 'it is neither finite nor infinite' is the doctrine of the finite and infinite; because they hold this, they are proponents of views on the finite and infinite. Because it does not die, it is `amarā` (deathless). What is that? By the method beginning with 'Even so, it is not for me...' (DN 1.2.24), it is both the view and the speech of one holding a limitless wrong view. Various throwing about is prevarication (`vikkhepa`); prevarication concerning the `amarā` (deathless) view or speech is `amarāvikkhepa` (eel-wriggling); because they have this, they are called eel-wrigglers. Another method is as follows: `Amarā` is a species of fish. That fish, darting about in the water by way of emerging and submerging, cannot be caught. In the same way, this doctrine also darts from here to there and cannot be grasped; therefore, it is called `amarāvikkhepa` (eel-wriggling). Because they have this, they are called eel-wrigglers. The view that 'the self and the world have arisen without a cause' is fortuitous origination; because they hold this, they are fortuitous originists.

Pubbantānudiṭṭhiniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of views concerning the past is concluded.

9. Aparantānudiṭṭhiniddesavaṇṇanā

9. Commentary on the Exposition of Views Concerning the Future

142. Saññiṃ vadantīti saññīvādā. Asaññiṃ vadantīti asaññīvādā. Nevasaññīnāsaññiṃ vadantīti nevasaññīnāsaññīvādā. Atha vā saññīti pavatto vādo saññīvādo, so yesaṃ atthīti te saññīvādā, tathā asaññīvādā, nevasaññīnāsaññīvādā ca. Ucchedaṃ vadantīti ucchedavādā. Diṭṭhadhammoti paccakkhadhammo, tattha tattha paṭiladdhaattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamoti attho, taṃ vadantīti diṭṭhadhammanibbānavādā. Imasmiṃ panatthe vitthāriyamāne sāṭṭhakathaṃ sakalaṃ brahmajālasuttaṃ vattabbaṃ hoti. Evañca sati atipapañco hotīti na vitthārito. Tadatthikehi taṃ apekkhitvā gahetabbo.

142. Because they say '[the self] is percipient,' they are Perceptualists. Because they say '[it] is non-percipient,' they are Non-perceptualists. Because they say '[it] is neither percipient nor non-percipient,' they are Neither-percipient-nor-non-perceptualists. Alternatively, the doctrine that proceeds as '[it] is percipient' is the Perceptualist doctrine; those for whom this exists are Perceptualists. The same applies to Non-perceptualists and Neither-percipient-nor-non-perceptualists. Because they say '[it is] annihilated,' they are Annihilationists. `Diṭṭhadhamma` means the directly visible state; this is a designation for the state of existence obtained in this or that life. Nibbāna in the visible state is `diṭṭhadhammanibbāna`; the meaning is the calming of suffering in this very state of existence. Because they declare this, they are advocates of Nibbāna in the visible state. Now, if this point were to be elaborated, the entire Brahmajāla Sutta together with its commentary would have to be stated. And if that were so, it would be an excessive proliferation; therefore, it is not elaborated. By those who have need of that meaning, it should be understood by consulting that text.

Aparantānudiṭṭhiniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of views concerning the future is concluded.

10-12. Saññojanikādidiṭṭhiniddesavaṇṇanā

10-12. Commentary on the Exposition of Views Pertaining to the Fetters, etc.

143. Yasmā [Pg.60] saññojanikā diṭṭhi sabbadiṭṭhisādhāraṇā, tasmā tassā sabbadiṭṭhisaññojanattā sabbadiṭṭhisādhāraṇo attho niddiṭṭho. So heṭṭhā vuttadiṭṭhipariyuṭṭhānāneva.

143. Because the fettering view is common to all views, therefore, on account of its being conjoined with all views, a meaning common to all views is described. That is indeed the obsessions with views mentioned earlier.

144. Mānavinibandhadiṭṭhīsu cakkhu ahanti abhinivesaparāmāsoti mānapubbako abhinivesaparāmāso. Na hi diṭṭhi mānasampayuttā hoti. Teneva ca mānavinibandhāti vuttaṃ, mānapaṭibandhā mānamūlakāti attho.

144. Regarding views bound by conceit, the adherence and grasping that 'the eye is I' is an adherence and grasping preceded by conceit. For a view is not associated with conceit. It is for this very reason that it is said to be 'bound by conceit,' meaning connected with conceit and rooted in conceit.

145. Cakkhu mamanti abhinivesaparāmāsoti etthāpi eseva nayo. Ettha pana ‘‘mamā’’ti vattabbe ‘‘mama’’nti anunāsikāgamo veditabbo. ‘‘Aha’’nti mānavinibandhāya rūpādīnipi ajjhattikāneva. Na hi kasiṇarūpaṃ vinā bāhirāni ‘‘aha’’nti gaṇhāti. ‘‘Mama’’nti mānavinibandhāya pana bāhirānipi labbhanti. Bāhirānipi hi ‘‘mama’’nti gaṇhāti. Yasmā pana dukkhā vedanā aniṭṭhattā mānavatthu na hoti, tasmā cha vedanā tāsaṃ mūlapaccayā cha phassā ca na gahitā. Saññādayo pana idha pacchinnattā na gahitāti veditabbā.

145. Regarding the adherence and grasping that 'the eye is mine,' here too the same method applies. Here, however, it should be understood that when 'mamā' should be said, there is the addition of a nasal consonant, becoming 'mamaṃ'. In the view bound by the conceit 'I', forms, etc., are only internal. For indeed, without a kasiṇa-form, one does not grasp external things as 'I'. In the view bound by the conceit 'mine', however, external things are also included, for one grasps even external things as 'mine'. But because a painful feeling, being undesirable, is not a basis for conceit, therefore the six feelings and the six contacts which are their root-cause are not taken. It should be known, however, that perception and so forth are not taken here because they are cut off.

Saṃyojanikādidiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Views Pertaining to the Fetters, etc., is concluded.

13. Attavādapaṭisaṃyuttadiṭṭhiniddesavaṇṇanā

13. 13. Commentary on the Exposition of Views Connected with the Doctrine of Self

146. Attavādapaṭisaṃyuttā diṭṭhi attānudiṭṭhiyeva. Attāti vādena paṭisaṃyuttattā puna evaṃ vuttā.

146. The view connected with the doctrine of self is indeed the self-view. It is stated thus again because it is connected with the doctrine 'self'.

Attavādapaṭisaṃyuttadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Views Connected with the Doctrine of Self is concluded.

14. Lokavādapaṭisaṃyuttadiṭṭhiniddesavaṇṇanā

14. 14. Commentary on the Exposition of Views Connected with World-Doctrines

147. Attā ca loko cāti so eva attā ca ālokanaṭṭhena loko cāti attho. Sassatoti sassatavādānaṃ diṭṭhi. Asassatoti ucchedavādānaṃ. Sassato ca asassato cāti ekaccasassatikānaṃ. Neva sassato nāsassatoti amarāvikkhepikānaṃ. Antavāti parittakasiṇalābhīnaṃ takkikānañca nigaṇṭhājīvikānañca. Atha vā ucchedavādino ‘‘satto jātiyā pubbantavā, maraṇena aparantavā’’ti vadanti. Adhiccasamuppannikā ‘‘satto jātiyā pubbantavā’’ti vadanti. Anantavāti appamāṇakasiṇalābhīnaṃ. Sassatavādino pana ‘‘pubbantāparantā natthi, tena anantavā’’ti vadanti. Adhiccasamuppannikā ‘‘aparantena anantavā’’ti vadanti.

147. Regarding 'the self and the world,' the meaning is: that very thing is the self, and it is the world in the sense of looking. 'Eternal' is the view of the eternalists. 'Non-eternal' is the view of the annihilationists. 'Both eternal and non-eternal' is the view of the partial-eternalists. 'Neither eternal nor non-eternal' is the view of the eel-wrigglers. 'Finite' is the view of those who have attained a limited kasiṇa, and of logicians, Nigaṇṭhas, and Ājīvikas. Alternatively, the annihilationists say: 'A being has a beginning-end by birth and a further-end by death.' Those who believe in spontaneous arising say: 'A being has a beginning-end by birth.' 'Infinite' is the view of those who have attained an immeasurable kasiṇa. The eternalists, however, say: 'There is no beginning-end or further-end; therefore, it is infinite.' Those who believe in spontaneous arising say: 'It is infinite with respect to the further-end.'

Antavā [Pg.61] ca anantavā cāti uddhamadho avaḍḍhitvā tiriyaṃ vaḍḍhitakasiṇānaṃ. Neva antavā na anantavāti amarāvikkhepikānaṃ.

'Both finite and infinite' is the view of those whose kasiṇas are developed horizontally, without being developed upwards and downwards. 'Neither finite nor infinite' is the view of the eel-wrigglers.

Lokavādapaṭisaṃyuttadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of Views Connected with World-Doctrines is concluded.

15-16. Bhavavibhavadiṭṭhiniddesavaṇṇanā

15-16. Commentary on the Exposition of Views on Existence and Non-existence

148. Bhavavibhavadiṭṭhīnaṃ yathāvuttadiṭṭhito visuṃ abhinivesābhāvato visuṃ niddesaṃ akatvā yathāvuttadiṭṭhīnaṃyeva vasena ‘‘olīyanaṃ atidhāvana’’nti ekekaṃ ākāraṃ niddisituṃ pucchaṃ akatvā ca olīyanābhiniveso bhavadiṭṭhi, atidhāvanābhiniveso vibhavadiṭṭhīti āha. Tattha ‘‘bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandatī’’ti (itivu. 49) vuttaolīyanābhiniveso, sassatasaññāya nibbānato saṅkocanābhinivesoti attho. ‘‘Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandantī’’ti vuttaatidhāvanābhiniveso, ucchedasaññāya nirodhagāminipaṭipadātikkamanābhinivesoti attho.

148. Because there is no separate adherence to the views of existence and non-existence apart from the already-mentioned views, without making a separate exposition and without posing a question to point out 'lingering' and 'rushing ahead' as individual aspects in terms of the already-mentioned views, it is said: 'Adherence by way of lingering is the view of existence, and adherence by way of rushing ahead is the view of non-existence.' Therein, the adherence by way of lingering, spoken of as 'the mind does not leap forward when the Dhamma is taught for the cessation of existence' (Itivuttaka 49), means adherence by way of shrinking back from Nibbāna with the perception of permanence. The adherence by way of rushing ahead, spoken of as 'some, being distressed, humiliated, and disgusted by existence, delight in non-existence,' means adherence by way of overstepping the path leading to cessation with the perception of annihilation.

Idāni tāva bhavavibhavadiṭṭhiyo sabbadiṭṭhīsu yojetvā dassetuṃ assādadiṭṭhiyātiādimāha. Tattha yasmā assādadiṭṭhikā sassataṃ vā ucchedaṃ vā nissāya ‘‘natthi kāmesu doso’’ti gaṇhanti, tasmā pañcatiṃsākārāpi assādadiṭṭhiyo siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyoti vuttā. Tattha yasmā ekekāpi diṭṭhiyo sassataggāhavasena bhavadiṭṭhiyo bhaveyyuṃ, ucchedaggāhavasena vibhavadiṭṭhiyo bhaveyyunti attho. Attānudiṭṭhiyā rūpaṃ attato samanupassati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatīti pañcasu rūpādito attano anaññattā tesu ucchinnesu attā ucchinnoti gahaṇato pañca vibhavadiṭṭhiyoti vuttaṃ. Sesesu pañcadasasu ṭhānesu rūpādito attano aññattā tesu ucchinnesupi ‘‘attā sassatoti gahaṇato pannarasa bhavadiṭṭhiyoti vuttaṃ.

Now, firstly, in order to show the views of existence and non-existence by connecting them with all views, he spoke beginning with 'the view of gratification.' Therein, because those with the view of gratification, relying on either eternalism or annihilationism, grasp that 'there is no fault in sensual pleasures,' therefore it is said that the thirty-five-fold views of gratification might be views of existence or might be views of non-existence. Therein, the meaning is: because each single view, by way of grasping permanence, might be a view of existence, and by way of grasping annihilation, might be a view of non-existence. In the case of the self-view, in the five instances of 'one regards form as self,' 'feeling… perception… formations… consciousness as self,' because of the non-otherness of the self from form, etc., due to grasping that 'when these are annihilated, the self is annihilated,' it is said that these are five views of non-existence. In the remaining fifteen instances, because of the otherness of the self from form, etc., due to grasping that 'even when these are annihilated, the self is eternal,' it is said that these are fifteen views of existence.

Micchādiṭṭhiyā ‘‘sabbāva tā vibhavadiṭṭhiyo’’ti ucchedavasena pavattattā antavānantavādiṭṭhīsu parittārammaṇaappamāṇārammaṇajhānalābhino dibbacakkhunā rūpadhātuyā cavitvā satte aññattha upapanne passitvā bhavadiṭṭhiṃ apassitvā vibhavadiṭṭhiṃ gaṇhanti. Tasmā tattha siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyoti [Pg.62] vuttaṃ. Hoti ca na ca hotīti ettha hoti cāti bhavadiṭṭhi, na ca hotīti vibhavadiṭṭhi. Neva hoti na na hotīti ettha neva hotīti vibhavadiṭṭhi, na na hotīti bhavadiṭṭhi. Tasmā tattha ‘‘siyā’’ti vuttaṃ.

In the case of wrong view, it is said, 'all those are views of non-existence' because they proceed by way of annihilationism. In the views of finitude and infinitude, those who have attained jhāna with limited or unlimited objects, with the divine eye, seeing beings who have passed away from the form realm and been reborn elsewhere, grasp the view of existence; not seeing them, they grasp the view of non-existence. Therefore, it is said that therein 'there might be views of existence, or there might be views of non-existence.' In 'it is and it is not,' 'it is' is the view of existence, and 'it is not' is the view of non-existence. In 'it neither is nor is not,' 'it neither is' is the view of non-existence, and 'it is not not' is the view of existence. Therefore, it is said 'might be' therein.

Pubbantānudiṭṭhiyā ekaccasassatikā sassatañca paññapenti, asassatañca paññapenti. Tasmā sā bhavadiṭṭhi ca vibhavadiṭṭhi ca hoti. Cattāro antānantikā antānantaṃ attānaṃ paññapenti. Tasmā sā attānudiṭṭhisadisā bhavadiṭṭhi ca vibhavadiṭṭhi ca. Cattāro amarāvikkhepikā bhavadiṭṭhiṃ vā vibhavadiṭṭhiṃ vā nissāya vācāvikkhepaṃ āpajjanti, avasesā pana bhavadiṭṭhiyova. Tasmā te te sandhāya ‘‘siyā’’ti vuttaṃ. Aparantānudiṭṭhiyā satta ucchedavādā vibhavadiṭṭhiyo, avasesā bhavadiṭṭhiyo. Tasmā te te sandhāya ‘‘siyā’’ti vuttaṃ. Saññojanikadiṭṭhiyā sabbadiṭṭhīnaṃ vasena ‘‘siyā’’ti vuttaṃ. Ahanti mānavinibandhāya diṭṭhiyā cakkhādīnaṃ ahanti gahitattā tesaṃ vināse attā vinaṭṭho hotīti sabbāva tā vibhavadiṭṭhiyoti vuttaṃ. Attānudiṭṭhiyo viya mamanti mānavinibandhāya diṭṭhiyā cakkhādito attano aññattā tesaṃ vināsepi attā na vinassatīti sabbāva tā bhavadiṭṭhiyoti vuttaṃ. Lokavādapaṭisaṃyuttāya diṭṭhiyā ‘‘sassato attā ca loko cā’’tiādinā (paṭi. ma. 1.147) nayena vuttattā bhavavibhavadiṭṭhi pākaṭāyeva. Ettāvatā assādadiṭṭhādikā vibhavadiṭṭhipariyosānā soḷasa diṭṭhiyo tīṇisatañca diṭṭhābhinivesā niddiṭṭhā honti. Attānudiṭṭhi ca sakkāyadiṭṭhi ca attavādapaṭisaññuttā diṭṭhi ca atthato ekā pariyāyena tividhā vuttā. Saññojanikā pana diṭṭhi avatthābhedena sabbāpi diṭṭhiyo honti.

In the case of views concerning the past, the partial-eternalists proclaim both the eternal and the non-eternal. Therefore, that view is both a view of existence and a view of non-existence. The four kinds of finitists-and-infinitists proclaim the self as finite and infinite. Therefore, that view, being similar to the view of self-identity, is both a view of existence and a view of non-existence. The four kinds of eel-wrigglers, relying on either the view of existence or the view of non-existence, resort to verbal evasion; but the remaining ones are only views of existence. Therefore, with reference to those various views, it is said 'might be.' In the case of views concerning the future, the seven annihilationist doctrines are views of non-existence; the remaining ones are views of existence. Therefore, with reference to those various views, it is said 'might be.' In the case of the fettering view, it is said 'might be' by way of all views. In the case of the view bound to the conceit 'I am,' because the eye, etc., are grasped as 'I am,' they hold that 'when these perish, the self perishes'; therefore, it is said that all those are views of non-existence, like the views of self-identity. In the case of the view bound to the conceit 'mine,' because of the otherness of the self from the eye, etc., they hold that 'even when these perish, the self does not perish'; therefore, it is said that all those are views of existence. In the case of the view connected with worldly doctrines, because it is spoken of in the manner of 'the self and the world are eternal,' etc., the views of existence and non-existence are evident. By this much, the sixteen views—beginning with the view of gratification and ending with the view of non-existence—and the three hundred dogmatic adherences have been pointed out. The view of self-identity, the identity view, and the view connected with theories of self are one in meaning; they are spoken of as threefold by way of synonyms. But the fettering view, by the distinction of occasion, comprises all views.

Idāni sabbāva tā diṭṭhiyo assādadiṭṭhiyotiādi aññena pariyāyena yathāyogaṃ diṭṭhisaṃsandanā. Tattha sabbāva tā diṭṭhiyoti yathāvuttā anavasesā diṭṭhiyo. Diṭṭhirāgarattattā taṇhāssādanissitattā ca assādadiṭṭhiyo, attasinehānugatattā attānudiṭṭhiyo, viparītadassanattā micchādiṭṭhiyo, khandhavatthukattā sakkāyadiṭṭhiyo, ekekassa antassa gahitattā antaggāhikā diṭṭhiyo, anatthasaṃyojanikattā saññojanikā diṭṭhiyo, attavādena yuttattā attavādapaṭisaṃyuttā [Pg.63] diṭṭhiyoti imā satta diṭṭhiyo sabbadiṭṭhisaṅgāhikā, sesā pana nava diṭṭhiyo na sabbadiṭṭhisaṅgāhikā.

Now, the statement 'all those views are views of gratification,' etc., is a correlation of views by another method, as is appropriate. Therein, 'all those views' means the aforesaid views without remainder. Because of being impassioned with the lust for views and because of being based on the gratification that is craving, they are views of gratification. Because of following after affection for a self, they are views of self-identity. Because of seeing pervertedly, they are wrong views. Because of having the aggregates as their basis, they are identity views. Because of grasping one or the other extreme, they are views that grasp at extremes. Because of being connected to what is unbeneficial, they are fettering views. Because of being joined with the doctrine of self, they are views connected with the doctrine of self. These seven views are inclusive of all views, but the remaining nine views are not inclusive of all views.

Idāni vitthārato vuttā sabbāva tā diṭṭhiyo dvīsuyeva diṭṭhīsu saṅkhipitvā sattānaṃ diṭṭhidvayanissayaṃ dassento bhavañca diṭṭhintigāthamāha. Sabbāpi hi tā diṭṭhiyo bhavadiṭṭhī vā honti vibhavadiṭṭhī vā. Bhavañca diṭṭhiṃ vibhavañca diṭṭhinti ettha pana ca-saddo diṭṭhimeva samuccinoti, na nissayaṃ. Na hi eko bhavavibhavadiṭṭhidvayaṃ nissayati. Yathāha – ‘‘iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā’’ti (paṭi. ma. 1.113). Takkikāti takkena vadantīti takkikā. Te hi diṭṭhigatikā sabhāvapaṭivedhapaññāya abhāvā kevalaṃ takkena vattanti. Yepi ca jhānalābhino abhiññālābhino vā diṭṭhiṃ gaṇhanti, tepi takketvā gahaṇato takkikā eva. Nissitāseti nissitāti attho. Ekameva padaṃ, ‘‘se’’ti nipātamattaṃ vā. Tesaṃ nirodhamhi na hatthi ñāṇanti diṭṭhinissayassa kāraṇavacanametaṃ. Sakkāyadiṭṭhinirodhe nibbāne yasmā tesaṃ ñāṇaṃ natthi, tasmā etaṃ diṭṭhidvayaṃ nissitāti attho. ‘‘Na hi atthi ñāṇa’’nti ettha hi-kāro kāraṇopadese nipāto. Yatthāyaṃ loko viparītasaññīti yattha sukhe nirodhamhi ayaṃ sadevako loko ‘‘dukkha’’miti viparītasaññī hoti, tasmiṃ nirodhamhi na hatthi ñāṇanti sambandho. Dukkhamiti viparītasaññitāya idaṃ suttaṃ –

Now, having summarized all the views that have been spoken of in detail into just two views, namely the view of existence and the view of non-existence, while showing the state of being a pair of views that are a support for beings, he spoke the verse beginning 'bhavañca diṭṭhiṃ'. Indeed, all those views are either the view of existence or the view of non-existence. Now, in 'bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ', the word 'ca' combines only the view, not the support. Indeed, a single person does not simultaneously rely on the pair of views: the view of existence and the view of non-existence. As it is said: 'Thus, beings are either attached to the view of existence or attached to the view of non-existence.' 'Takkikā' (speculators): because they speak by means of reasoning, they are called 'takkikā'. Indeed, those who hold wrong views, due to the absence of the wisdom that penetrates true nature, speak merely through reasoning. Moreover, even those persons who have attained jhāna or have attained higher knowledge, if they grasp a view, they too, because of grasping it after reasoning, are indeed 'takkikā'. 'Nissitāse': the meaning is 'nissitā' (they are attached). It is a single word, or 'se' is merely a particle. 'For them, there is no knowledge in cessation'—this is a statement of the reason for the state of relying on views. Because for them there is no knowledge in Nibbāna, which is the cessation of the identity-view, therefore, they rely on this pair of views; this is the meaning. In 'na hi atthi ñāṇaṃ', the letter 'hi' is a particle indicating a reason. 'Where this world has inverted perception': in which Nibbāna, which is happiness and cessation, this world with its devas has the inverted perception, 'it is suffering'. The connection is: because in that cessation there is no knowledge. Regarding the state of having the inverted perception 'it is suffering', this is the sutta:

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

“Forms, sounds, tastes, smells, touches, and mental phenomena—all without remainder; desirable, lovely, and agreeable, insofar as they exist, it is said.”

‘‘Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ nesaṃ dukkhasammataṃ.

“For the world with its devas, these are considered happiness; and where these cease, that for them is considered suffering.”

‘‘Sukhanti diṭṭhamariyehi, sakkāyassuparodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

“The cessation of the five aggregates is seen by the Noble Ones as happiness; this seeing is contrary to that of the entire world.”

‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

“What others call happiness, that the Noble Ones call suffering; what others call suffering, that the Noble Ones know as happiness.”

‘‘Passa dhammaṃ durājānaṃ, sampamūḷhetthaviddasu;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

“See the Dhamma, difficult to know; herein the ignorant are utterly bewildered. For those who are veiled, there is darkness; for those who do not see, there is gloom.”

‘‘Satañca [Pg.64] vivaṭaṃ hoti, āloko passatāmiva;

Santike na vijānanti, magā dhammassakovidā.

“And for the virtuous, it is open, like a light for those who see. Though it is near, beings unskilled in the Dhamma do not know it.”

‘‘Bhavarāgaparetehi, bhavasotānusāribhi;

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

“By those afflicted by the passion for existence, by those who follow along the stream of existence, by those who have fallen into Māra's domain, this Dhamma is not easily understood.”

‘‘Ko nu aññatra ariyebhi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti. (su. ni. 764-771);

“Who indeed, other than the Noble Ones, is worthy to understand that state? That state which, having rightly known, the taintless attain final Nibbāna.”

149. Idāni sabbāsaṃ diṭṭhīnaṃ diṭṭhidvayabhāvaṃ diṭṭhisamugghātakañca sammādiṭṭhiṃ suttato dassetukāmo, dvīhi bhikkhaveti suttaṃ āhari. Tattha devāti brahmānopi vuccanti. Olīyantīti saṅkucanti. Atidhāvantīti atikkamitvā gacchanti. Cakkhumantoti paññavanto. Ca-saddo atirekattho. Bhavārāmāti bhavo ārāmo abhiramaṭṭhānaṃ etesanti bhavārāmā. Bhavaratāti bhave abhiratā. Bhavasammuditāti bhavena santuṭṭhā. Desiyamāneti tathāgatena vā tathāgatasāvakena vā desiyamāne. Na pakkhandatīti dhammadesanaṃ vā bhavanirodhaṃ vā na pavisati. Na pasīdatīti tattha pasādaṃ na pāpuṇāti. Na santiṭṭhatīti tattha na patiṭṭhāti. Nādhimuccatīti tattha ghanabhāvaṃ na pāpuṇāti. Ettāvatā sassatadiṭṭhi vuttā.

149. Now, wishing to show from the sutta the state of all views being included in two views, and right view as the uprooter of views, the Elder introduced the sutta beginning 'Dvīhi, bhikkhave'. Therein, by the word 'devā' (gods), Brahmās are also spoken of. 'Olīyanti' (they lag behind) means they shrink back. 'Atidhāvanti' (they run past) means they go beyond, transgressing. 'Cakkhumanto' (those with eyes) means wise persons. The word 'ca' has the meaning of addition. 'Bhavārāmā' (delighting in existence): for them, existence is a pleasure-ground, a place of delight; therefore they are called 'bhavārāmā'. 'Bhavaratā' (rejoicing in existence): they greatly delight in existence. 'Bhavasammuditā' (content with existence): they are satisfied with existence. 'Desiyamāne' (when it is being taught): when it is being taught by the Tathāgata or a disciple of the Tathāgata. 'Na pakkhandati' (does not leap toward it) means one does not enter the Dhamma teaching or the cessation of existence. 'Na pasīdati' (is not pleased) means one does not attain confidence in that. 'Na santiṭṭhati' (is not established) means one is not established in that. 'Nādhimuccati' (is not resolved) means one does not attain a solid state in that. To this extent, the eternalist view is spoken of.

Aṭṭīyamānāti dukkhaṃ pāpuṇamānā. Harāyamānāti lajjaṃ pāpuṇamānā. Jigucchamānāti jigucchaṃ pāpuṇamānā. Vibhavaṃ abhinandantīti ucchedaṃ paṭicca tussanti, ucchedaṃ patthayantīti vā attho. Kirāti anussavanatthe nipāto. Bhoti ālapanametaṃ. Santanti nibbutaṃ. Paṇītanti dukkhābhāvato paṇītaṃ, padhānabhāvaṃ nītanti vā paṇītaṃ. Yāthāvanti yathāsabhāvaṃ. Ettāvatā ucchedadiṭṭhi vuttā.

'Aṭṭīyamānā' (being distressed) means experiencing suffering. 'Harāyamānā' (being ashamed) means experiencing shame. 'Jigucchamānā' (being disgusted) means experiencing disgust. 'Vibhavaṃ abhinandanti' (they delight in non-existence) means they are pleased in dependence on annihilation, or the meaning is that they desire annihilation. The word 'kira' is a particle in the sense of hearsay. This word 'bho' is a term of address. 'Santaṃ' (peaceful) means extinguished. 'Paṇītaṃ' (sublime) means it is sublime because of the absence of suffering, or it is sublime because it has been brought to a state of prominence. 'Yāthāvaṃ' (as it really is) means according to its true nature. To this extent, the annihilationist view is spoken of.

Idhāti imasmiṃ sāsane. Bhūtanti hetuto sañjātaṃ khandhapañcakasaṅkhātaṃ dukkhaṃ. Bhūtato passatīti idaṃ bhūtaṃ dukkhanti passati. Nibbidāyāti vipassanatthāya. Virāgāyāti ariyamaggatthāya. Nirodhāyāti nibbānatthāya. Paṭipanno hotīti tadanurūpaṃ paṭipadaṃ paṭipanno hoti. Evaṃ passantīti iminā pakārena pubbabhāge lokiyañāṇena, paṭivedhakāle lokuttarañāṇena passanti. Ettāvatā sammādiṭṭhi vuttā.

'Idha' (here) means in this dispensation. 'Bhūtaṃ' (what has come to be) means suffering, known as the five aggregates, which has arisen from a cause. 'Bhūtato passati' (sees it as it has come to be) means one sees this 'what has come to be'—this suffering—as 'suffering' with the eye of wisdom. 'Nibbidāya' (for disenchantment) means for the purpose of insight. 'Virāgāya' (for dispassion) means for the purpose of attaining the noble path. 'Nirodhāya' (for cessation) means for the purpose of attaining Nibbāna. 'Paṭipanno hoti' (one is practicing) means one has undertaken the practice that is in conformity with that Nibbāna. 'Evaṃ passanti' (seeing thus) means in this manner they see with mundane knowledge in the preliminary stage, and at the time of penetration, they see with supramundane knowledge. To this extent, right view is spoken of.

Idāni [Pg.65] dvīhi gāthāhi tassā sammādiṭṭhiyā ānisaṃsaṃ dasseti. Tattha yo bhūtaṃ bhūtato disvāti dukkhaṃ pariññābhisamayena abhisametvāti attho. Bhūtassa ca atikkamanti nirodhaṃ sacchikiriyābhisamayena abhisametvāti attho. Yathābhūtedhimuccatīti maggabhāvanābhisamayavasena yathāsabhāve nirodhe ‘‘etaṃ santaṃ, etaṃ paṇīta’’nti adhimuccati. Bhavataṇhā parikkhayāti samudayassa pahānenāti attho. Asatipi cettha saccānaṃ nānābhisamayatte ‘‘disvā’’ti pubbakālikavacanaṃ saddhiṃ pubbabhāgapaṭipadāya vohāravasena vuttanti veditabbaṃ. Na hi pubbaṃ passitvā pacchā adhimuccati. Catusaccābhisamayo samānakālameva hoti. Samānakālepi vā pubbakālikāni padāni bhavantīti na doso. Sa veti ekaṃsena so arahaṃ. Bhūtapariññātoti dukkhaṃ pariññātavā. Vītataṇhoti vigatataṇho. Bhavābhaveti khuddake ca mahante ca bhave. Vuddhiatthepi hi a-kārassa sambhavato abhavoti mahābhavo. So pana khuddakamahantabhāvo upādāyupādāya veditabbo. Atha vā bhaveti sassate. Abhaveti ucchede. Tadubhayepi diṭṭhirāgābhāvena vītataṇho. Bhūtassa vibhavāti vaṭṭadukkhassa samucchedā. Nāgacchati punabbhavanti arahato parinibbānaṃ vuttaṃ.

Now, with two verses, he shows the benefit of that right view. Herein, ‘one who, having seen the real as real’ means: having comprehended suffering through the comprehension of full understanding. ‘And having transcended the real’ means: having comprehended cessation through the comprehension of realization. ‘Resolves upon it as it really is’ means that through the comprehension of the development of the path, one resolves upon cessation in its true nature, thinking, “This is peaceful, this is sublime.” ‘Through the destruction of craving for existence’ means through the abandoning of the origin. And here, although there is no comprehension of the truths at different times, it should be understood that the gerund ‘disvā’ (having seen) is spoken by way of convention in connection with the preliminary practice. For one does not first see and then later resolve. The comprehension of the four truths occurs at the very same time. Or, words indicating a prior action can also refer to a simultaneous action, so there is no fault. ‘He is’ means he is undoubtedly an Arahant. ‘Having fully understood the real’ means having fully understood suffering. ‘Free from craving’ means one whose craving has departed. ‘In existence and non-existence’ means in both minor and major existences. For, as the prefix ‘a-’ can also occur in the sense of increase, ‘abhava’ (non-existence) can mean great existence. But this minor-major distinction should be understood by way of grasping. Alternatively, ‘bhava’ (existence) refers to eternalism, and ‘abhava’ (non-existence) to annihilationism. In regard to both, he is free from craving due to the absence of lust associated with views. ‘From the dissolution of the real’ means from the complete cutting off of the suffering of the round of existence. ‘He does not come to renewed existence’ refers to the Parinibbāna of the Arahant.

150. Tayo puggalātiādi micchādiṭṭhikagarahaṇatthaṃ sammādiṭṭhikapasaṃsanatthaṃ vuttaṃ. Tattha virūpabhāvaṃ pannā gatā diṭṭhi etesanti vipannadiṭṭhī. Sundarabhāvaṃ pannā gatā diṭṭhi etesanti sampannadiṭṭhī. Titthiyoti titthaṃ vuccati diṭṭhi, taṃ paṭipannattā titthe sādhu, titthaṃ yassa atthīti vā titthiyo. Ito bahiddhā pabbajjūpagato. Titthiyasāvakoti tesaṃ diṭṭhānugatimāpanno gahaṭṭho. Yo ca micchādiṭṭhikoti tadubhayabhāvaṃ anupagantvā yāya kāyaci diṭṭhiyā micchādiṭṭhiko.

150. ‘Three persons,’ and so on, is stated for the purpose of criticizing those with wrong view and praising those with right view. Herein, `vipannadiṭṭhi` (one with a corrupted view) means: one whose view has gone to a state of ruin. `Sampannadiṭṭhi` (one with an accomplished view) means: one whose view has gone to a beautiful state. A `titthiya` (sectarian): a view is called a `tittha` (ford); because he has undertaken it, he is `sādhu` (good) in that `tittha`; or, he is a `titthiya` because he possesses a `tittha`. This refers to one who has gone forth outside this Dispensation. A `titthiyasāvaka` (disciple of a sectarian) is a householder who has adopted their view. And a `micchādiṭṭhika` (one with wrong view) is one who, without becoming either of the former two, holds some wrong view whatsoever.

Tathāgatoti sammāsambuddho. Paccekabuddhopi ettheva saṅgahito. Tathāgatasāvakoti maggappatto phalappatto ca. Yo ca sammādiṭṭhikoti tadubhayavinimutto lokiyasammādiṭṭhiyā sammādiṭṭhiko.

A `Tathāgata` is a Perfectly Self-Enlightened One. A Paccekabuddha is also included right here. A `Tathāgatasāvaka` (disciple of the Tathāgata) is one who has attained the path and one who has attained the fruit. And a `sammādiṭṭhika` (one with right view) is one who, being distinct from the previous two, has right view by means of mundane right view.

Gāthāsu kodhanoti yo abhiṇhaṃ kujjhati, so. Upanāhīti tameva kodhaṃ vaḍḍhetvā upanandhanasīlo. Pāpamakkhīti lāmakabhūtamakkhavā. Māyāvīti katapāpapaṭicchādanavā. Vasaloti hīnajacco. Visuddhoti ñāṇadassanavisuddhiyā [Pg.66] visuddho. Suddhataṃ gatoti maggaphalasaṅkhātaṃ suddhabhāvaṃ gato. Medhāvīti paññavā. Imāya gāthāya lokuttarasammādiṭṭhisampanno eva thomito.

In the verses, a `kodhana` (one who is wrathful) is one who is constantly angry. An `upanāhī` (one who is resentful) is one who, having cultivated that same anger, is in the habit of bearing a grudge. A `pāpamakkhī` (one who is denigrating) is one who possesses base denigration. A `māyāvī` (one who is deceitful) is one who conceals evil that has been done. A `vasala` is an outcaste. A `visuddha` (one who is pure) is one purified by the purity of knowledge and vision. `Suddhataṃ gato` (one who has gone to purity) is one who has gone to the state of purity, designated as path and fruition. A `medhāvī` (one who is intelligent) is one who is wise. By this verse, only one endowed with supramundane right view is praised.

Vipannadiṭṭhiyo sampannadiṭṭhiyoti puggalavohāraṃ pahāya dhammameva garahanto thomento ca āha. Etaṃ mamāti taṇhāmaññanavasena diṭṭhi. Esohamasmīti mānamaññanamūlikā diṭṭhi. Eso me attāti diṭṭhimaññanameva.

He spoke of ‘corrupted views’ and ‘accomplished views,’ having abandoned the conventional designation of ‘person,’ thus censuring and praising only the Dhamma itself. ‘This is mine’ is a view that proceeds by way of conceiving through craving. ‘I am this’ is a view rooted in conceiving through conceit. ‘This is my self’ is simply conceiving through view.

Etaṃ mamāti kā diṭṭhītiādīhi tissannaṃ vipannadiṭṭhīnaṃ vibhāgañca gaṇanañca kālasaṅgahañca pucchitvā vissajjanaṃ kataṃ. Tattha kā diṭṭhīti anekāsu diṭṭhīsu katamā diṭṭhīti attho. Katamantānuggahitāti pubbantāparantasaṅkhātakāladvaye katamena kālena anuggahitā, anubaddhāti attho. Yasmā ‘‘etaṃ mamā’’ti parāmasanto ‘‘etaṃ mama ahosi, evaṃ mama ahosi, ettakaṃ mama ahosī’’ti atītaṃ vatthuṃ apadisitvā parāmasati, tasmā pubbantānudiṭṭhi hoti. Pubbantānuggahitā ca tā diṭṭhiyo honti. Yasmā ‘‘esohamasmī’’ti parāmasanto ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā esosmi visujjhissāmī’’ti anāgataphalaṃ upādāya parāmasati, tasmā aparantānudiṭṭhi hoti. Aparantānuggahitā ca tā diṭṭhiyo honti. Yasmā ‘‘eso me attā’’ti parāmasanto atītānāgataṃ upādinnasantatiṃ upādāya ‘‘eso me attā’’ti parāmasati, sakkāyadiṭṭhivasena ca parāmasati, tasmā sakkāyadiṭṭhi hoti. Pubbantāparantānuggahitā ca tā diṭṭhiyo honti. Yasmā pana sakkāyadiṭṭhippamukhāyeva dvāsaṭṭhi diṭṭhiyo honti, sakkāyadiṭṭhisamugghāteneva ca dvāsaṭṭhi diṭṭhiyo samugghātaṃ gacchanti, tasmā sakkāyadiṭṭhippamukhena dvāsaṭṭhi diṭṭhigatānīti vuttā, sakkāyadiṭṭhippamukhena sakkāyadiṭṭhidvārena dvāsaṭṭhi diṭṭhigatāni hontīti attho. Sakkāyadiṭṭhippamukhānīti pāṭho sundarataro. Sakkāyadiṭṭhi pamukhā ādi etesanti sakkāyadiṭṭhippamukhāni. Kāni tāni? Dvāsaṭṭhi diṭṭhigatāni.

By means of such as ‘What view is “This is mine”?’, an answer was given after inquiring into the division, enumeration, and temporal scope of the three corrupted views. Herein, ‘What view?’ means: among many views, which view? ‘Supported by which extreme?’ means: in the pair of times designated as the past extreme and the future extreme, by which time is it supported or connected? Because one who misapprehends with the thought ‘This is mine’ refers to a past object, declaring, ‘This was mine, thus it was mine, for so long was it mine,’ it is therefore a view following the past. And those views are supported by the past extreme. Because one who misapprehends with the thought ‘I am this’ relies on a future result, thinking, ‘By this virtue, or observance, or austerity, or holy life, I am this, I will be purified,’ it is therefore a view following the future. And those views are supported by the future extreme. Because one who misapprehends with the thought ‘This is my self’ grasps the appropriated continuity of past and future, thinking ‘This is my self,’ and misapprehends in the manner of identity view, it is therefore identity view. And those views are supported by both the past and future extremes. Moreover, since the sixty-two views are indeed headed by identity view, and the sixty-two views are eradicated only through the eradication of identity view, it is therefore said that the sixty-two speculative views are ‘headed by identity view’—meaning that the sixty-two speculative views come into being through identity view as their head, through identity view as their gateway. The reading `sakkāyadiṭṭhippamukhāni` (headed by identity view) is better. `Sakkāyadiṭṭhippamukhāni` means: those for which identity view is the head, the origin. What are they? The sixty-two speculative views.

‘‘Kā diṭṭhī’’ti pucchāya vīsativatthukā attānudiṭṭhi, vīsativatthukā sakkāyadiṭṭhīti vissajjanaṃ. ‘‘Kati diṭṭhiyo’’ti pucchāya sakkāyadiṭṭhippamukhāni dvāsaṭṭhi diṭṭhigatānīti vissajjanaṃ. Sāyeva pana sakkāyadiṭṭhi ‘‘eso me attā’’ti [Pg.67] vacanasāmaññena attānudiṭṭhīti vuttā. Tassā vuttāya attavādapaṭisaññuttā diṭṭhipi vuttāyeva hoti.

To the question, ‘What is the view?’, the answer is: the view of self with twenty bases, the identity view with twenty bases. To the question, ‘How many views?’, the answer is: the sixty-two speculative views headed by identity view. But that same identity view, by the general expression ‘This is my self,’ is called the view of self. When that is stated, a view connected with the doctrine of self is also stated.

151. Ye keci, bhikkhavetiādisuttāharaṇaṃ sampannadiṭṭhipuggalasambandhena sampannadiṭṭhipuggalavibhāgadassanatthaṃ kataṃ. Tattha niṭṭhaṃ gatāti maggañāṇavasena sammāsambuddho bhagavāti nicchayaṃ gatā, nibbematikāti attho. Niṭṭhāgatāti pāṭho samāsapadaṃ hoti, attho pana soyeva. Diṭṭhisampannāti diṭṭhiyā sundarabhāvaṃ gatā. Idha niṭṭhāti imissā kāmadhātuyā parinibbānaṃ. Idha vihāya niṭṭhāti imaṃ kāmabhavaṃ vijahitvā suddhāvāsabrahmaloke parinibbānaṃ. Sattakkhattuparamassāti sattakkhattuṃparamā sattavāraparamā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Tassa sattakkhattuparamassa sotāpannassa. Kolaṃkolassāti kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato hi paṭṭhāya nīce kule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Tassa kolaṃkolassa sotāpannassa. Ekabījissāti khandhabījaṃ nāma kathitaṃ. Yassa hi sotāpannassa ekaṃyeva khandhabījaṃ atthi, ekaṃ attabhāvaggahaṇaṃ, so ekabījī nāma. Tassa ekabījissa sotāpannassa. Bhagavatā gahitanāmavasenevetāni etesaṃ nāmāni. Ettakañhi ṭhānaṃ gato sattakkhattuparamo nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ ekabījīti bhagavatā etesaṃ nāmaṃ gahitaṃ. Bhagavā hi ‘‘ayaṃ ettakaṃ ṭhānaṃ gamissati, ayaṃ ettakaṃ ṭhānaṃ gamissatī’’ti ñatvā tesaṃ tāni tāni nāmāni aggahesi. Mudupañño hi sotāpanno satta bhave nibbattento sattakkhattuparamo nāma, majjhimapañño paraṃ chaṭṭhaṃ bhavaṃ nibbattento kolaṃkolo nāma, tikkhapañño ekaṃ bhavaṃ nibbattento ekabījī nāma. Taṃ panetaṃ tesaṃ mudumajjhimatikkhapaññataṃ pubbahetu niyameti. Ime tayopi sotāpannā kāmabhavavasena vuttā, rūpārūpabhave pana bahukāpi paṭisandhiyo gaṇhanti. Sakadāgāmissāti paṭisandhivasena sakiṃ kāmabhavaṃ āgacchatīti sakadāgāmī. Tassa sakadāgāmissa. Diṭṭheva dhamme arahāti imasmiṃyeva attabhāve arahā. Arahantipi pāṭho. Idha niṭṭhāti kāmabhavaṃ [Pg.68] saṃsaranteyeva sandhāya vuttaṃ. Rūpārūpabhave uppannā pana ariyā kāmabhave na uppajjanti, tattheva parinibbāyanti.

151. The quotation of the discourse beginning 'Whatever, bhikkhus...' is made in connection with individuals accomplished in view, in order to show the classification of individuals accomplished in view. Herein, 'one who has reached the consummation' means one who has, by means of path-knowledge, reached the certainty that 'The Blessed One is a Perfectly Self-Enlightened One'; the meaning is that they are free from doubt. The reading 'niṭṭhāgata' is a compound word, but the meaning is the same. 'Accomplished in view' means one who has attained the excellent state of view. 'Consummation here' means final Nibbāna in this very sense-sphere world. 'Consummation after abandoning here' means abandoning this sense-existence and attaining final Nibbāna in the Pure Abodes of the Brahmā world. 'Of the seven-times-at-most': for this person, the arising in existence, the taking up of an individual existence, is at most seven times; beyond that, one does not take up an eighth existence, thus one is a 'seven-times-at-most.' Of that seven-times-at-most stream-enterer. 'Of the family-to-family one': one who goes from family to family is a 'family-to-family one.' For, from the realization of the fruit of stream-entry onwards, there is no such thing as arising in a low family; one is reborn only in families of great wealth—this is the meaning. Of that family-to-family stream-enterer. 'Of the one-seed one': the seed of the aggregates is what is spoken of. For a stream-enterer for whom there is only one seed of the aggregates, one taking up of an individual existence, is called a 'one-seed one.' Of that one-seed stream-enterer. These names of theirs are by virtue of the names given by the Blessed One. For, 'One who has gone this far is called a seven-times-at-most; this far, a family-to-family; this far, a one-seed'—thus were their names given by the Blessed One. For the Blessed One, having known, 'This one will go this far, this one will go that far,' gave them those respective names. Indeed, a stream-enterer with dull wisdom, being reborn in seven existences, is called a seven-times-at-most; one with middling wisdom, being reborn up to a sixth existence, is called a family-to-family one; one with sharp wisdom, being reborn in one existence, is called a one-seed one. And this dull, middling, and sharp wisdom of theirs is determined by a past cause. These three stream-enterers are spoken of by way of the sense-existence; however, in the form and formless existences, they may take many rebirths. 'Of the once-returner': one who comes to the sense-existence once by way of rebirth is a 'once-returner.' Of that once-returner. 'An Arahant in this very life' means an Arahant in this very existence. There is also the reading 'arahanti'. 'Consummation here' is said with reference to those wandering only in the sense-existence. But noble ones who have arisen in the form and formless existences are not reborn in the sense-existence; they attain final Nibbāna right there.

Antarāparinibbāyissāti āyuvemajjhassa antarāyeva kilesaparinibbānena parinibbāyanato antarāparinibbāyī. So pana uppannasamanantarā parinibbāyī, āyuvemajjhaṃ appatvā parinibbāyī, āyuvemajjhaṃ patvā parinibbāyīti tividho hoti. Tassa antarāparinibbāyissa anāgāmino. Upahaccaparinibbāyissāti āyuvemajjhaṃ atikkamitvā vā kālakiriyaṃ upagantvā vā kilesaparinibbānena parinibbāyantassa anāgāmino. Asaṅkhāraparinibbāyissāti asaṅkhārena appayogena adhimattappayogaṃ akatvāva kilesaparinibbānena parinibbāyanadhammassa anāgāmino. Sasaṅkhāraparinibbāyissāti sasaṅkhārena dukkhena kasirena adhimattappayogaṃ katvāva kilesaparinibbānena parinibbāyanadhammassa anāgāmino. Uddhaṃsotassa akaniṭṭhagāminoti uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto, akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Tassa uddhaṃsotassa akaniṭṭhagāmino anāgāmissa. Ayaṃ pana anāgāmī catuppabhedo – yo avihato paṭṭhāya cattāro brahmaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā tayo brahmaloke sodhetvā sudassībrahmaloke ṭhatvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā catūsu brahmalokesu tattha tattheva parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāmāti. Ime pañca anāgāmino suddhāvāsaṃ gahetvā vuttā. Anāgāmino pana rūparāgārūparāgānaṃ appahīnattā ākaṅkhamānā sesarūpārūpabhavesupi nibbattanti. Suddhāvāse nibbattā pana aññattha na nibbattanti. Aveccappasannāti ariyamaggavasena jānitvā bujjhitvā acalappasādena pasannā. Sotāpannāti ariyamaggasotaṃ āpannā. Iminā sabbepi ariyaphalaṭṭhā puggalā gahitāti.

Of one who attains Nibbāna in the interval (antarā-parinibbāyī): one is an 'antarā-parinibbāyī' because of attaining Nibbāna by the extinction of defilements in the very interval of the lifespan. This one is of three kinds: one who attains Nibbāna immediately after arising, one who attains Nibbāna without reaching the middle of the lifespan, and one who attains Nibbāna having reached the middle of the lifespan. Of that antarā-parinibbāyī non-returner. Of one who attains Nibbāna by reduction (upahacca-parinibbāyī): this refers to the non-returner who attains Nibbāna by the extinction of defilements either after surpassing the middle of the lifespan or upon approaching death. Of one who attains Nibbāna without prompting (asaṅkhāra-parinibbāyī): this refers to the non-returner whose nature is to attain Nibbāna by the extinction of defilements without prompting, without exertion, and without making excessive effort. Of one who attains Nibbāna with prompting (sasaṅkhāra-parinibbāyī): this refers to the non-returner whose nature is to attain Nibbāna by the extinction of defilements with prompting, with difficulty, with trouble, only after making excessive effort. Of the upstream-goer heading for Akaniṭṭha (uddhaṃsota akaniṭṭhagāmī): one is an 'upstream-goer' (uddhaṃsota) because, due to being upward-bound, one's stream of craving or stream of the round of existence is upwards; or, because the stream of the path is to be attained by going upwards, one's stream of the path is upwards. One is 'heading for Akaniṭṭha' (akaniṭṭhagāmī) because one goes to the Akaniṭṭha realm. Of that non-returner who is an upstream-goer heading for Akaniṭṭha. This non-returner, however, has four divisions: (1) one who, starting from the Aviha realm, traverses the four Brahmā realms and, going to the Akaniṭṭha realm, attains Nibbāna—this one is called an 'upstream-goer heading for Akaniṭṭha.' (2) One who traverses the three lower Brahmā realms and, staying in the Sudassī Brahmā realm, attains Nibbāna—this one is called an 'upstream-goer' but not 'heading for Akaniṭṭha.' (3) One who from here goes only to the Akaniṭṭha realm and attains Nibbāna—this one is called 'heading for Akaniṭṭha' but not an 'upstream-goer.' (4) One who, in the four lower Brahmā realms, attains Nibbāna in each respective place—this one is called neither an 'upstream-goer' nor 'heading for Akaniṭṭha.' These five non-returners are spoken of with reference to the Pure Abodes. However, non-returners, due to not having abandoned lust for form and formless existence, if they wish, are also reborn in the remaining form and formless existences. But those reborn in the Pure Abodes are not reborn elsewhere. Those with unwavering confidence (aveccappasannā) are those confident with unshakable confidence, having known and understood by way of the noble path. Stream-enterers (sotāpannā) are those who have entered the stream of the noble path. By this, all persons established in the noble fruitions are included.

Bhavavibhavadiṭṭhiniddesavaṇṇanā niṭṭhitā.

The explanation of the exposition of views on being and non-being is concluded.

Saddhammappakāsiniyā paṭisambhidāmaggaṭṭhakathāya

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga.

Diṭṭhikathāvaṇṇanā niṭṭhitā.

The explanation of the discourse on views is concluded.

3. Ānāpānassatikathā

3. The Discourse on Mindfulness of Breathing

1. Gaṇanavāravaṇṇanā

1. Exposition of the Section on Counting

152. Idāni [Pg.69] diṭṭhikathānantaraṃ kathitāya ānāpānassatikathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi ānāpānassatikathā diṭṭhikathāya suviditadiṭṭhādīnavassa micchādiṭṭhimalavisodhanena suvisuddhacittassa yathābhūtāvabodhāya samādhibhāvanā sukarā hoti, sabbasamādhibhāvanāsu ca sabbasabbaññubodhisattānaṃ bodhimūle imināva samādhinā samāhitacittānaṃ yathābhūtāvabodhato ayameva samādhibhāvanā padhānāti ca diṭṭhikathānantaraṃ kathitā. Tattha soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni dve ñāṇasatāni uppajjantīti ñāṇagaṇanuddeso, aṭṭha paripanthe ñāṇānītiādi ñāṇagaṇananiddeso, katamāni aṭṭha paripanthe ñāṇānītiādi. Imāni ekavīsati vimuttisukhe ñāṇānītipariyantaṃ sabbañāṇānaṃ vitthāraniddeso, ante soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayatotiādi nigamananti evaṃ tāva pāḷivavatthānaṃ veditabbaṃ.

152. Now, immediately following the Discourse on Views, the unprecedented exposition of the meaning of the Discourse on Mindfulness of Breathing has arrived in due course. Indeed, for one whose mind is thoroughly purified by cleansing the stain of wrong view, having well understood the danger in views through the Discourse on Views, the development of concentration for realizing things as they truly are becomes easy. Furthermore, among all developments of concentration, this very development of concentration is principal for all Bodhisattas aspiring to omniscience, whose minds are concentrated by this very concentration at the foot of the Bodhi tree, on account of realizing things as they truly are; for this reason also, it was taught immediately after the Discourse on Views. Therein, 'For one who develops the sixteen-based concentration of mindfulness of breathing, more than two hundred knowledges arise' is the summary exposition of the enumeration of knowledges. 'Eight knowledges in the context of obstacles,' etc., is the detailed exposition of the enumeration of knowledges. The passage beginning with, 'Which are the eight knowledges in the context of obstacles?' and ending with, 'These are the twenty-one knowledges in the context of the bliss of liberation,' is the detailed exposition of all the knowledges. At the end, the passage beginning with, '...develops the sixteen-based concentration of mindfulness of breathing,' is the conclusion. Thus, for now, the structure of the Pāḷi should be understood.

Tattha gaṇanuddese gaṇanavāre tāva soḷasavatthukanti dīghaṃ rassaṃ sabbakāyapaṭisaṃvedī passambhayaṃ kāyasaṅkhāranti kāyānupassanācatukkaṃ, pītipaṭisaṃvedī sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāranti vedanānupassanācatukkaṃ, cittapaṭisaṃvedī abhippamodayaṃ cittaṃ samādahaṃ cittaṃ vimocayaṃ cittanti cittānupassanācatukkaṃ, aniccānupassī virāgānupassī nirodhānupassī paṭinissaggānupassīti dhammānupassanācatukkanti imesaṃ catunnaṃ catukkānaṃ vasena soḷasa vatthūni patiṭṭhā ārammaṇāni assāti soḷasavatthuko. Taṃ soḷasavatthukaṃ. Samāsavasena panettha vibhattilopo kato. Ānanti abbhantaraṃ pavisanavāto. Apānanti bahinikkhamanavāto. Keci pana vipariyāyena vadanti. Apānañhi apetaṃ ānatoti apānanti vuccati, niddese (paṭi. ma. 1.160) pana nā-kārassa dīghattamajjhupekkhitvā āpānanti. Tasmiṃ ānāpāne sati ānāpānassati, assāsapassāsapariggāhikāya satiyā etaṃ adhivacanaṃ. Ānāpānassatiyā yutto [Pg.70] samādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. Bhāvayatoti nibbedhabhāgiyaṃ bhāventassa. Samadhikānīti saha adhikena vattantīti samadhikāni, sātirekānīti attho. Ma-kāro panettha padasandhikaro. Keci pana ‘‘saṃadhikānī’’ti vadanti. Evaṃ sati dve ñāṇasatāniyeva adhikānīti āpajjati, taṃ na yujjati. Imāni hi vīsatiadhikāni dve ñāṇasatāni hontīti.

Therein, in the summary exposition of the enumeration, in the section on counting, firstly, 'sixteen-based' refers to: the tetrad of contemplation of the body, namely, '[breathing in/out] long,' 'short,' 'experiencing the whole body,' 'calming the bodily formation'; the tetrad of contemplation of feelings, namely, 'experiencing rapture,' 'experiencing pleasure,' 'experiencing the mental formation,' 'calming the mental formation'; the tetrad of contemplation of the mind, namely, 'experiencing the mind,' 'gladdening the mind,' 'concentrating the mind,' 'liberating the mind'; and the tetrad of contemplation of dhammas, namely, 'contemplating impermanence,' 'contemplating dispassion,' 'contemplating cessation,' 'contemplating relinquishment.' Thus, by way of these four tetrads, there are sixteen bases—foundations and objects—for this concentration; therefore, it is called 'sixteen-based'. The text states `taṃ soḷasavatthukaṃ`. Here, the elision of the case ending is made by way of compounding. `Āna` is the in-coming breath. `Apāna` is the out-going breath. Some, however, state it in the reverse. Indeed, it is called `apāna` because it is `apetaṃ` (departed) from `āna` (the in-breath). In the Niddesa, however, disregarding the length of the vowel 'ā' in 'nā', it is stated as `āpāna`. Mindfulness on that in-breath and out-breath is `ānāpānassati`; this is a designation for the mindfulness that comprehends the in-breath and out-breath. Concentration connected with mindfulness of breathing, or concentration in mindfulness of breathing, is `ānāpānassatisamādhi`. `Bhāvayato` means 'of one who develops' that which partakes of penetration. `Samadhikāni` means: they exist together with an excess (`saha adhikena`), therefore they are `samadhikāni`; the meaning is `sātirekāni` (with a surplus). Here, the letter 'm' is for euphonic conjunction. Some, however, say `saṃadhikāni`. If so, it would follow that the two hundred knowledges themselves are the excess, which is not correct. For these are two hundred knowledges with an excess of twenty.

Paripanthe ñāṇānīti paripanthaṃ ārammaṇaṃ katvā pavattañāṇāni. Tathā upakāre upakkilese ñāṇāni. Vodāne ñāṇānīti vodāyati, tena cittaṃ parisuddhaṃ hotīti vodānaṃ. Kiṃ taṃ? Ñāṇaṃ. ‘‘Vodānañāṇānī’’ti vattabbe ‘‘sutamaye ñāṇa’’ntiādīsu (paṭi. ma. mātikā 1.1; paṭi. ma. 1.1) viya ‘‘vodāne ñāṇānī’’ti vuttaṃ. Sato sampajāno hutvā karotīti satokārī, tassa satokārissa ñāṇāni. Nibbidāñāṇānīti nibbidābhūtāni ñāṇāni. Nibbidānulomañāṇānīti nibbidāya anukūlāni ñāṇāni. Nibbidānulomiñāṇānītipi pāṭho, nibbidānulomo etesaṃ atthīti nibbidānulomīti attho. Nibbidāpaṭippassaddhiñāṇānīti nibbidāya paṭippassaddhiyaṃ ñāṇāni. Vimuttisukhe ñāṇānīti vimuttisukhena sampayuttāni ñāṇāni.

‘Knowledges in the context of obstacles’ means knowledges that proceed having taken an obstacle as their object. Similarly, knowledges in the context of aids and in the context of defilements. ‘Knowledges in the context of purification’: `vodānaṃ` (purification) is so called because through it the mind becomes purified. What is that? Knowledge. Although it should be stated as `vodānañāṇāni` (knowledges of purification), it is stated as `vodāne ñāṇāni` (knowledges in the context of purification), similar to passages such as `sutamaye ñāṇaṃ`. One who acts being mindful and clearly comprehending is a `satokārī` (a mindful doer); these are the knowledges of that mindful doer. ‘Knowledges of disenchantment’ means knowledges that have become disenchantment. ‘Knowledges conforming to disenchantment’ means knowledges that are conducive to disenchantment. There is also the reading `nibbidānulomiñāṇāni`; the meaning is that they are `nibbidānulomī` because conformity to disenchantment exists for them. ‘Knowledges in the calming of disenchantment’ means knowledges in the calming of disenchantment. ‘Knowledges in the bliss of liberation’ means knowledges associated with the bliss of liberation.

Katamāni aṭṭhātiādīhi paripanthaupakārānaṃ paṭipakkhavipakkhayugalattā tesu ñāṇāni saheva niddiṭṭhāni. Kāmacchandanekkhammādīni heṭṭhā vuttatthāni. Upakāranti ca liṅgavipallāsavasena napuṃsakavacanaṃ kataṃ. Sabbepi akusalā dhammāti vuttāvasesā ye keci akusalā dhammā. Tathā sabbepi nibbedhabhāgiyā kusalā dhammā. ‘‘Paripantho upakāra’’nti ca taṃ tadeva apekkhitvā ekavacanaṃ kataṃ. Ettha ca paripanthe ñāṇāni ca upakāre ñāṇāni ca pucchitvā tesaṃ ārammaṇāneva vissajjitvā teheva tāni vissajjitāni hontīti tadārammaṇāni ñāṇāni nigametvā dassesi. Upakkilese ñāṇādīsupi eseva nayo.

By the passage beginning 'Which are the eight?', because obstacles and aids are a pair of direct and contrary opposites, the knowledges concerning them are explained together. The terms such as sensual desire and renunciation have their meanings explained below. And the word `upakāraṃ` is made neuter by way of a change of gender. `All unwholesome states` means whatever remaining unwholesome states there are, other than those already mentioned. Similarly, all wholesome states that partake of penetration. And the singular `paripantho upakāraṃ` is used with reference to each one individually. And here, having asked about the knowledges in the context of obstacles and the knowledges in the context of aids, and having answered by stating only their objects, those knowledges are explained together with those very objects. Therefore, he has shown this by concluding with the knowledges that have those as their objects. This same method applies also to the knowledges in the context of defilements, and so on.

Gaṇanavāravaṇṇanā niṭṭhitā.

The Exposition of the Section on Counting is concluded.

2. Soḷasañāṇaniddesavaṇṇanā

2. Commentary on the Exposition of the Sixteen Knowledges

153. Soḷasahi [Pg.71] ākārehīti ubhayapakkhavasena vuttehi soḷasahi ñāṇakoṭṭhāsehi. Uducitaṃ cittaṃ samuducitanti upacārabhūmiyaṃ cittaṃ uddhaṃ ucitaṃ, sammā uddhaṃ ucitaṃ, uparūpari kataparicayaṃ sammā uparūpari kataparicayanti attho. Udujitaṃ cittaṃ samudujitantipi pāṭho. Uparibhāvāya jitaṃ, uparibhāvakarehi vā ñāṇehi jitaṃ udujitaṃ. Samudujitanti samā uparibhāvāya, uparibhāvakarehi vā ñāṇehi jitaṃ. Samāti cettha visamabhāvapaṭikkhepo. Imasmiṃ pāṭhe u, du-iti dve dve upasaggā honti. Urūjitaṃ cittaṃ sammārūjitantipi pāṭho. Etthāpi jitatthoyeva. Urū arūti idaṃ pana nipātamattamevāti vadanti. Vīṇopamaṭṭhakathāya tajjitaṃ sutajjitanti ca attho vutto, so idha na yujjati. Ekatte santiṭṭhatīti upacārabhūmiyaṃ tāva nānārammaṇavikkhepābhāvena ekatte patiṭṭhāti. Niyyānāvaraṇaṭṭhena nīvaraṇāti ettha aratipi sabbepi akusalā āvaraṇaṭṭhena nīvaraṇāti vuttā. Niyyānāvaraṇaṭṭhenāti niyyānānaṃ āgamanamaggapidahanaṭṭhena. Niyyānavāraṇaṭṭhenātipi pāṭho, niyyānānaṃ paṭikkhepanaṭṭhenāti attho. Nekkhammaṃ ariyānaṃ niyyānanti maggaṭṭhānaṃ ariyānaṃ niyyānasaṅkhātassa ariyamaggassa hetuttā phalūpacārena ariyānaṃ niyyānaṃ. Tena ca hetubhūtena maggakkhaṇe ariyā niyyanti nigacchanti. Keci pana ‘‘niyyānanti maggo’’ti vadanti. Idha upacārassa adhippetattā maggakkhaṇe ca ālokasaññāya sabbakusaladhammānañca abhāvā taṃ na yujjati. Nivutattāti paṭicchannattā. Nappajānātīti puggalavasena vuttaṃ.

153. “By sixteen aspects” means by the sixteen divisions of knowledge, stated with reference to both sides. “The mind is uplifted, well uplifted” means that in the sphere of access concentration, the mind is uplifted, properly uplifted, thoroughly accustomed to higher states, and properly accustomed to higher states. `Udujitaṃ cittaṃ samudujitaṃ` (the mind is conquered, well conquered) is also a reading. `Udujitaṃ` means conquered for the sake of a higher state, or conquered by knowledges that bring about a higher state. `Samudujitaṃ` means properly conquered for the sake of a higher state, or by knowledges that bring about a higher state. And here, `samā` is the rejection of the state of being uneven. In this reading, `u` and `du` are two separate prefixes. `Urūjitaṃ cittaṃ sammārūjitaṃ` is also a reading. Here too, the meaning is simply 'conquered.' Some say that `urū` and `arū` are merely particles. In the commentary on the Vīṇopama Sutta, the meaning is given as `tajjitaṃ` (threatened) and `sutajjitaṃ` (well threatened), but that meaning is not suitable here. “It settles in oneness” means that in the sphere of access concentration, due to the absence of distraction by various objects, it becomes established in oneness. In the phrase “hindrances (`nīvaraṇā`) in the sense of obstructing liberation (`niyyāna`)”, even discontent and all unwholesome states are called hindrances in the sense of obstructing. “In the sense of obstructing liberation” means in the sense of blocking the path of approach to the liberations. `Niyyānavāraṇaṭṭhena` (in the sense of preventing liberation) is also a reading, meaning in the sense of rejecting the liberations. “Renunciation is the liberation of the noble ones”: Because renunciation is the cause of the noble path—which is called the liberation for the noble ones established in the path—it is called the liberation of the noble ones by metaphorical extension from the effect. And by that which has become the cause, at the moment of the path, the noble ones go forth. Some, however, say: “'Liberation' means the path.” But here, because access concentration is intended, and because at the moment of the path there is an absence of the perception of light and of all wholesome states, that is not suitable. “Because of being hindered” means because of being covered. “One does not know” is said with reference to a person.

Visuddhacittassāti upacārabhūmiyaṃyeva. Khaṇikasamodhānāti cittakkhaṇe cittakkhaṇe uppajjanato khaṇo etesaṃ atthīti khaṇikā, upakkilesā, khaṇikānaṃ samodhāno samāgamo pabandho khaṇikasamodhāno. Tasmā khaṇikasamodhānā, uppajjamānā upakkilesā khaṇikappabandhavasena khaṇikaparamparāvasena uppajjanti, na ekacittakkhaṇavasenāti vuttaṃ hoti.

“Of a purified mind” means only in the sphere of access concentration. “Momentary association” (`khaṇikasamodhāna`) means that because they arise in each and every mind-moment, they have a 'moment' (`khaṇa`), therefore they are 'momentary' (`khaṇikā`)—these are the corruptions. The association (`samodhāno`), coming together (`samāgamo`), or continuity (`pabandho`) of these momentary corruptions is called 'momentary association'. Therefore, from that momentary association, the arising corruptions arise by way of a momentary continuity, by way of a momentary series; they do not arise by way of a single mind-moment—thus it is said.

Soḷasañāṇaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Sixteen Knowledges is concluded.

3. Upakkilesañāṇaniddesavaṇṇanā

3. Commentary on the Exposition of the Knowledge of Corruptions

Paṭhamacchakkaṃ

The First Hexad

154. Paṭhamacchakke [Pg.72] assāsādimajjhapariyosānanti abbhantarapavisanavātassa nāsikaggaṃ vā mukhanimittaṃ vā ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Taṃ tassa ādimajjhapariyosānaṃ satiyā anugacchato yogissa ṭhānanānattānugamanena cittaṃ ajjhattaṃ vikkhepaṃ gacchati, taṃ ajjhattavikkhepagataṃ cittaṃ ekatte asaṇṭhahanato samādhissa paripantho. Passāsādimajjhapariyosānanti bahinikkhamanavātassa nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ vā mukhanimittaṃ vā bahiākāso vā pariyosānaṃ. Yojanā panettha vuttanayeneva veditabbā. Assāsapaṭikaṅkhanā nikantitaṇhācariyāti ‘‘nāsikāvātāyattamidaṃ kammaṭṭhāna’’nti sallakkhetvā oḷārikoḷārikassa assāsassa patthanāsaṅkhātā nikāmanā eva taṇhāpavatti. Taṇhāpavattiyā sati ekatte asaṇṭhahanato samādhissa paripantho. Passāsapaṭikaṅkhanā nikantīti puna assāsapubbakassa passāsassa patthanāsaṅkhātā nikanti. Sesaṃ vuttanayeneva yojetabbaṃ. Assāsenābhitunnassāti atidīghaṃ atirassaṃ vā assāsaṃ karontassa assāsamūlakassa kāyacittakilamathassa sabbhāvato tena assāsena viddhassa pīḷitassa. Passāsapaṭilābhe mucchanāti assāsena pīḷitattāyeva passāse assādasaññino passāsaṃ patthayato tasmiṃ passāsapaṭilābhe rajjanā. Passāsamūlakepi eseva nayo.

154. In the first hexad, concerning 'the beginning, middle, and end of the in-breath': for the inward-entering breath, the tip of the nose or the upper lip is the beginning, the heart is the middle, and the navel is the end. For a yogi who follows this beginning, middle, and end with mindfulness, the mind becomes internally scattered by following the diversity of locations. That mind, having become internally scattered, is an obstacle to concentration because it does not become established in unity. Concerning 'the beginning, middle, and end of the out-breath': for the outward-exiting breath, the navel is the beginning, the heart is the middle, and the tip of the nose, the upper lip, or the external space is the end. The explanation here should be understood in the same way as stated. Concerning 'longing for the in-breath, a longing that is the conduct of craving': having discerned, 'This meditation subject is connected with the breath at the nose,' the longing for the coarse in-breath, which is called desire, is indeed the arising of craving. When craving arises, it is an obstacle to concentration because the mind is not established in unity. Concerning 'longing for the out-breath is a longing': it is again the longing for the out-breath that is preceded by the in-breath. The rest should be understood in the same way as stated. Concerning 'being overwhelmed by the in-breath': for one who makes the in-breath too long or too short, due to the arising of bodily and mental fatigue rooted in the in-breath, one is pierced and afflicted by that in-breath. Concerning 'being infatuated with obtaining the out-breath': precisely because of being afflicted by the in-breath, for one who perceives enjoyment in the out-breath and longs for it, there is infatuation upon obtaining that out-breath. This same principle applies also in the case of that which is rooted in the out-breath.

Vuttasseva atthassa anuvaṇṇanatthaṃ vuttesu gāthābandhesu anugacchanāti anugacchamānā. Satīti ajjhattabahiddhāvikkhepahetubhūtā sati. Vikkhipati anena cittanti vikkhepo. Ko so? Assāso. Ajjhattaṃ vikkhepo ajjhattavikkhepo, tassa ākaṅkhanā ajjhattavikkhepākaṅkhanā, asammāmanasikāravasena ajjhattavikkhepakassa assāsassa ākaṅkhanāti vuttaṃ hoti. Eteneva nayena bahiddhāvikkhepapatthanā veditabbā. Yehīti yehi upakkilesehi. Vikkhippamānassāti vikkhipiyamānassa vikkhepaṃ āpādiyamānassa. No ca cittaṃ vimuccatīti cittaṃ assāsapassāsārammaṇe ca nādhimuccati, paccanīkadhammehi ca na vimuccati. Cittaṃ no ca vimuccati parapattiyā ca hontīti sambandho. Vimokkhaṃ appajānantāti so vā añño vā ārammaṇādhimuttivimokkhañca [Pg.73] paccanīkavimuttivimokkhañca evaṃ appajānantā. Parapattiyāti parapaccayaṃ parasaddahanaṃ arahanti, na attapaccakkhaṃ ñāṇanti ‘‘parapaccayikā’’ti vattabbe ‘‘parapattiyā’’ti vuttaṃ. Attho pana soyeva.

In the verses composed to elaborate on the meaning already stated, 'following' (anugacchanā) means 'following along' (anugacchamānā). 'Mindfulness' (sati) is the weak mindfulness that becomes the cause for internal and external distraction. 'Distraction' (vikkhepo) is that by which the mind is scattered. What is that? The in-breath. Internal distraction is internal scattering; the longing for it is the longing for internal distraction. It is said that due to improper attention, there arises a longing for the in-breath, which is a cause of internal distraction. In the same way, the longing for external distraction should be understood. 'By which' means by which corruptions. 'Being distracted' means being scattered, being brought to distraction. 'But the mind is not liberated' means the mind does not become intent on the object of in-breath and out-breath, nor is it freed from opposing states. The connection is: 'the mind is not liberated, and they become reliant on others.' 'Not understanding liberation' means that either oneself or another does not understand the liberation of being intent on an object and the liberation from opposing states. 'Reliance on others' means that they are worthy of dependence on others, of belief in others, and not of direct personal knowledge. Thus, where it should be said 'dependent on others' (parapaccayikā), it is said 'reliance on others' (parapattiyā). The meaning, however, is the same.

Dutiyacchakkaṃ

The Second Hexad

155. Dutiyacchakke nimittanti assāsapassāsānaṃ phusanaṭṭhānaṃ. Assāsapassāsā hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Yadi hi ayaṃ yogī taṃ nimittameva āvajjati, tassa nimittameva āvajjamānassa assāse cittaṃ vikampati, na patiṭṭhātīti attho. Tassa tasmiṃ citte appatiṭṭhite samādhissa abhāvato taṃ vikampanaṃ samādhissa paripantho. Yadi assāsameva āvajjati, tassa cittaṃ abbhantarapavesanavasena vikkhepaṃ āvahati, nimitte na patiṭṭhāti, tasmā nimitte vikampati. Iminā nayena sesesupi yojanā kātabbā. Gāthāsu vikkhippateti vikkhipīyati vikkhepaṃ āpādīyati.

155. In the second hexad, 'the sign' means the place of contact of the in-breaths and out-breaths. Indeed, for one with a long nose, the in-breaths and out-breaths occur striking the nostril; for one with a short nose, the upper lip. If this yogi attends only to that sign, for him who is attending only to the sign, the mind wavers on the in-breath and is not established—this is the meaning. When his mind is not established therein, due to the absence of concentration, that wavering is an obstacle to concentration. If he attends only to the in-breath, his mind brings about distraction by way of entering inward and is not established on the sign; therefore, it wavers at the sign. By this method, the application should be made to the remaining cases as well. In the verses, `vikkhippati` means 'it is scattered' or 'it is brought to distraction'.

Tatiyacchakkaṃ

The Third Hexad

156. Tatiyacchakke atītānudhāvanaṃ cittanti phusanaṭṭhānaṃ atikkamitvā gataṃ assāsaṃ vā passāsaṃ vā anugacchamānaṃ cittaṃ. Vikkhepānupatitanti vikkhepena anugataṃ, vikkhepaṃ vā sayaṃ anupatitaṃ anugataṃ. Anāgatapaṭikaṅkhanaṃ cittanti phusanaṭṭhānaṃ appattaṃ assāsaṃ vā passāsaṃ vā paṭikaṅkhamānaṃ paccāsīsamānaṃ cittaṃ. Vikampitanti tasmiṃ appatiṭṭhāneneva vikkhepena vikampitaṃ. Līnanti atisithilavīriyatādīhi saṅkucitaṃ. Kosajjānupatitanti kusītabhāvānugataṃ. Atipaggahitanti accāraddhavīriyatādīhi atiussāhitaṃ. Uddhaccānupatitanti vikkhepānugataṃ. Abhinatanti assādavatthūsu bhusaṃ nataṃ allīnaṃ. Apanatanti nirassādavatthūsu patihataṃ, tato apagataṃ vā, apagatanataṃ vā, na tato apagatanti attho. Rāgānupatitanti ettha assāsapassāsanimittaṃ manasikaroto uppannapītisukhe vā pubbe hasitalapitakīḷitavatthūsu vā rāgo anupatati. Byāpādānupatitanti ettha manasikāre nirassādagatacittassa uppannadomanassavasena vā pubbe samudāciṇṇesu āghātavatthūsu vā byāpādo anupatati. Gāthāsu na samādhiyatīti na samāhitaṃ hoti. Adhicittanti cittasīsena niddiṭṭho adhiko samādhi.

156. In the third hexad, 'the mind chasing after the past' means the mind that follows an in-breath or an out-breath that has gone, having passed beyond the place of contact. 'Fallen into distraction' means followed by distraction, or it has itself fallen into and followed distraction. 'The mind anticipating the future' means the mind that longs for or expects an in-breath or an out-breath that has not yet reached the place of contact. 'Wavered' means wavered by distraction due to that very non-establishment. 'Sluggish' means contracted by excessively lax energy and so forth. 'Fallen into laziness' means followed by a state of laziness. 'Over-exerted' means excessively roused by over-aroused energy and so forth. 'Fallen into restlessness' means followed by distraction. 'Inclined' means strongly bent towards, clinging to, objects of gratification. 'Averted' means struck back by objects of non-gratification, or departed from that, or its inclination has departed; the meaning is 'not departed from that.' Herein, 'fallen into lust' means: for one attending to the sign of the in-breaths and out-breaths, lust follows either in regard to the joy and pleasure that have arisen, or in regard to past objects of laughter, talk, and play. Herein, 'fallen into ill will' means: for one whose mind has gone to non-gratification in the attention, ill will follows either by way of the displeasure that has arisen, or in regard to past, frequently practiced objects of malice. In the verses, 'is not concentrated' means it is not composed. 'Higher mind' means the superior concentration indicated under the heading of 'mind'.

157. Ettāvatā [Pg.74] tīhi chakkehi aṭṭhārasa upakkilese niddisitvā idāni tesaṃ upakkilesānaṃ samādhissa paripanthabhāvasādhanena ādīnavaṃ dassento puna assāsādimajjhapariyosānantiādimāha. Tattha kāyopi cittampi sāraddhā ca hontīti vikkhepasamuṭṭhānarūpānaṃ vasena rūpakāyopi, vikkhepasantativasena cittampi mahatā khobhena khubhitā sadarathā ca honti. Tato mandatarena iñjitā kampitā, tato mandatarena phanditā calitā honti. Balavāpi majjhimopi mandopi khobho hotiyeva, na sakkā khobhena na bhavitunti vuttaṃ hoti. Cittaṃ vikampitattāti cittassa vikampitattā. Gāthāsu paripuṇṇā abhāvitāti yathā paripuṇṇā hoti, tathā abhāvitā. Iñjitoti kampito. Phanditoti mandakampito. Heṭṭhā nīvaraṇānaṃ anantarattā ‘‘imehi ca pana nīvaraṇehī’’ti (paṭi. ma. 1.153) accantasamīpanidassanavacanaṃ kataṃ. Idha pana nigamane nīvaraṇānaṃ santarattā tehi ca pana nīvaraṇehīti parammukhanidassanavacanaṃ kataṃ.

157. To this extent, having pointed out the eighteen imperfections by means of the three hexads, now, showing the danger of these imperfections by establishing their nature as obstacles to concentration, he spoke again beginning with 'the beginning, middle, and end of the in-breath...'. Therein, 'both body and mind become agitated' means: the material body, by way of material phenomena originating from distraction, and the mind, by way of the continuity of distraction, are disturbed by a great agitation and are distressed. Then, by a weaker one, they are stirred and shaken; then, by a still weaker one, they quiver and are moved. There is indeed agitation, whether strong, medium, or weak; it is said: 'It is not possible for there not to be agitation.' 'Because the mind is wavered' means because of the mind's wavering. In the verses, `paripuṇṇā abhāvitā` means: it is not developed in such a way that it becomes complete. `Iñjito` means shaken. `Phandito` means slightly shaken. Below, because of the immediacy of the hindrances, the phrase 'and by these (`imehi`) hindrances' was made as a statement indicating extreme proximity. But here in the conclusion, because the hindrances are at a distance, the phrase 'and by those (`tehi`) hindrances' was made as a statement indicating indirectness.

Upakkilesañāṇaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the knowledge of imperfections is finished.

4. Vodānañāṇaniddesavaṇṇanā

4. Commentary on the Exposition of the Knowledge of Purification

158. Vodāne ñāṇānīti visuddhañāṇāni. Taṃ vivajjayitvāti yaṃ pubbe vuttaṃ atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ, taṃ vivajjayitvāti sambandhitabbaṃ. Ekaṭṭhāne samādahatīti assāsapassāsānaṃ phusanaṭṭhāne samaṃ ādahati patiṭṭhāpeti. Tattheva adhimocetīti ekaṭṭhāneti vutte assāsapassāsānaṃ phusanaṭṭhāneyeva sanniṭṭhapeti sanniṭṭhānaṃ karoti. Paggaṇhitvāti dhammavicayapītisambojjhaṅgabhāvanāya paggahetvā. Viniggaṇhitvāti passaddhisamādhiupekkhāsambojjhaṅgabhāvanāya viniggaṇhitvā. ‘‘Satindriyavīriyindriyehi paggahetvā, satindriyasamādhindriyehi viniggahetvā’’tipi vadanti. Sampajāno hutvāti asubhabhāvanādīhi. Puna sampajāno hutvāti mettābhāvanādīhi. Yena rāgena anupatitaṃ, yena byāpādena anupatitaṃ, taṃ pajahatīti sambandho. Taṃ cittaṃ īdisanti sampajānanto tappaṭipakkhena rāgaṃ [Pg.75] pajahati, byāpādaṃ pajahatīti vā attho. Parisuddhanti nirupakkilesaṃ. Pariyodātanti pabhassaraṃ. Ekattagataṃ hotīti taṃ taṃ visesaṃ pattassa taṃ taṃ ekattaṃ gataṃ hoti.

158. "Knowledges in purification" means purified knowledges. "Having abandoned that" should be connected to abandoning what was previously mentioned: the mind that chases after the past and is pursued by distraction. "He establishes it in one place" means he evenly places and establishes it at the point where the in-breath and out-breath touch. "He firmly resolves upon it right there" means he firmly establishes it right at the point where the in-breath and out-breath touch, making a firm establishment. "Having uplifted" means having uplifted by means of developing the enlightenment factors of investigation-of-states and joy. "Having restrained" means having restrained by means of developing the enlightenment factors of tranquility, concentration, and equanimity. Some also say: "Having uplifted with the faculties of mindfulness and energy, and having restrained with the faculties of mindfulness and concentration." "Being clearly comprehending" is by means of such things as the development of unattractiveness. "Again, being clearly comprehending" is by means of such things as the development of loving-kindness. The connection is: "He abandons the passion by which it is pursued, and the ill-will by which it is pursued." Or, the meaning is: Clearly comprehending that "this mind is of such a nature," he abandons passion and ill-will by means of their opposites. "Thoroughly purified" means without imperfection. "Brightly cleansed" means radiant. "It has gone to unification" means for one who has attained a particular distinction, it has attained that particular unification.

Katame te ekattāti idha yujjamānāyujjamānepi ekatte ekato katvā pucchati. Dānūpasaggupaṭṭhānekattanti dānavatthusaṅkhātassa dānassa upasaggo vosajjanaṃ dānūpasaggo, dānavatthupariccāgacetanā. Tassa upaṭṭhānaṃ ārammaṇakaraṇavasena upagantvā ṭhānaṃ dānūpasaggupaṭṭhānaṃ, tadeva ekattaṃ, tena vā ekattaṃ ekaggabhāvo dānūpasaggupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattanti pāṭho sundarataro, so evattho. Etena paduddhāravasena cāgānussatisamādhi vutto. Paduddhāravasena vuttopi cesa itaresaṃ tiṇṇampi ekattānaṃ upanissayapaccayo hoti, tasmā idha niddiṭṭhanti vadanti. Visākhāpi hi mahāupāsikā āha – ‘‘idha, bhante, disāsu vassaṃvuṭṭhā bhikkhū sāvatthiṃ āgacchissanti bhagavantaṃ dassanāya, te bhagavantaṃ upasaṅkamitvā pucchissanti ‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati, ko abhisamparāyo’ti? Taṃ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. Tyāhaṃ upasaṅkamitvā pucchissāmi ‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti? Sace me vakkhanti ‘āgatapubbā tena bhikkhunā sāvatthī’ti. Niṭṭhamettha gacchissāmi nissaṃsayaṃ paribhuttaṃ tena ayyena vassikasāṭikā vā āgantukabhattaṃ vā gamikabhattaṃ vā gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā gilānabhesajjaṃ vā dhuvayāgu vāti. Tassā me tadanussarantiyā pāmojjaṃ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṃ vedayissāmi, sukhiniyā cittaṃ samādhiyissati, sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā’’ti (mahāva. 351). Atha vā ekattesu paṭhamaṃ upacārasamādhivasena vuttaṃ, dutiyaṃ appanāsamādhivasena, tatiyaṃ vipassanāvasena, catutthaṃ maggaphalavasenāti veditabbaṃ. Samathassa nimittaṃ samathanimittaṃ. Vayo bhaṅgo eva lakkhaṇaṃ vayalakkhaṇaṃ. Nirodho nibbānaṃ. Sesametesu tīsu vuttanayeneva yojetabbaṃ.

What are these unifications? Here, whether applicable or not, the question is asked by taking them as one. The unification of the foundation of relinquishment through giving: `dānūpasaggo` means the relinquishment of giving, which is reckoned as the object of giving, that is, the intention to relinquish the object of giving. Its `upaṭṭhāna` (foundation) is the act of approaching and establishing it as an object, which is the foundation of relinquishment through giving. That very thing is unification, or by means of that, unification is the state of one-pointedness; hence, the unification of the foundation of relinquishment through giving. The reading `dānavosaggupaṭṭhānekattaṃ` is more elegant, and the meaning is the same. By this explanation of terms, the concentration on recollection of generosity is described. Though explained through terms, this also serves as the decisive support condition for the other three unifications. Therefore, they say it is explained here. Indeed, the great lay follower Visākhā said: "Here, venerable sir, monks who have completed the rains-residence in various regions will come to Sāvatthī to see the Blessed One. They will approach the Blessed One and ask, ‘Venerable sir, the monk named so-and-so has passed away. What is his destination, his future state?’ The Blessed One will answer, declaring him as a stream-enterer, a once-returner, a non-returner, or an Arahant. Then I will approach them and ask, ‘Venerable sirs, had that noble one ever come to Sāvatthī before?’ If they tell me, ‘That monk had indeed come to Sāvatthī before,’ I will come to the conclusion, without a doubt: ‘That noble one has surely made use of the rains-robe, or the meal for visitors, or the meal for travelers, or the meal for the sick, or the meal for those who tend to the sick, or medicine for the sick, or the constant gruel.’ For me, recollecting that, joy will arise. For me who is joyful, rapture will arise. For me with a rapturous mind, my body will become tranquil. With a tranquil body, I will feel happiness. For me who is happy, my mind will become concentrated. For me, that will be the development of the faculties, the development of the powers, the development of the enlightenment factors." Alternatively, it should be understood that among the unifications, the first is stated by way of access concentration, the second by way of absorption concentration, the third by way of insight, and the fourth by way of the path and fruition. The sign of tranquility is the tranquility-sign. Passing away, that is, dissolution, is the characteristic; hence, the characteristic of passing away. Cessation is Nibbāna. The remainder concerning these three should be applied in the same way as stated for the first.

Cāgādhimuttānanti [Pg.76] dāne adhimuttānaṃ. Adhicittanti vipassanāpādakasamādhi. Vipassakānanti bhaṅgānupassanato paṭṭhāya tīhi anupassanāhi saṅkhāre vipassantānaṃ. Ariyapuggalānanti aṭṭhannaṃ. Dutiyādīni tīṇi ekattāni ānāpānassativasena sesakammaṭṭhānavasena ca yujjanti. Catūhi ṭhānehīti catūhi kāraṇehi. Samādhivipassanāmaggaphalānaṃ vasena ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti uddesapadāni. ‘‘Paṭhamassa jhānassa ko ādī’’tiādīni tesaṃ uddesapadānaṃ vitthāretukamyatāpucchāpubbaṅgamāni niddesapadāni. Tattha paṭipadāvisuddhipakkhandanti paṭipadā eva nīvaraṇamalavisodhanato visuddhi, taṃ paṭipadāvisuddhiṃ pakkhandaṃ paviṭṭhaṃ. Upekkhānubrūhitanti tatramajjhattupekkhāya brūhitaṃ vaḍḍhitaṃ. Ñāṇena ca sampahaṃsitanti pariyodāpakena ñāṇena sampahaṃsitaṃ pariyodāpitaṃ visodhitaṃ. Paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti. Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hotī’’tiādi vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā. Kathaṃ? Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paripantho, tato cittaṃ visujjhati, visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva. Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattaṃ upagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma. Evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā. Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvūpagamanena samathapaṭipannassa puna samādāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.

‘For those devoted to generosity’ means for those inclined toward giving. ‘Higher mind’ is absorption concentration that is the basis for insight. ‘For those who practice insight’ means for those who contemplate formations with the three contemplations, starting from the contemplation of dissolution. ‘For the noble persons’ means for the eight noble persons. The three unifications beginning with the second are suitable by way of mindfulness of breathing and by way of the remaining meditation subjects. ‘By four grounds’ means by four reasons. By way of concentration, insight, path, and fruition, the summary phrases are: “the unified mind both enters the purification of the path, is augmented by equanimity, and is gladdened by knowledge.” The phrases beginning with “What is the beginning of the first jhāna?” are expository phrases, preceded by questions, arising from the desire to elaborate on those summary phrases. Therein, ‘entering the purification of the path’ means: the path itself is the purification because of the cleansing of the stain of the hindrances; ‘entering’ means it has entered that purification of the path. ‘Augmented by equanimity’ means augmented and increased by equanimity as neutrality there. ‘And gladdened by knowledge’ means gladdened, made pure, and cleansed by purifying knowledge. Some explain thus: ‘Purification of the path’ is access concentration with its preparations; ‘augmentation by equanimity’ is absorption; and ‘gladdening’ is reviewing. But since it is said, “The unified mind both enters the purification of the path,” etc., therefore, the purification of the path should be understood by way of the approach within absorption itself; the augmentation by equanimity, by way of the function of equanimity as neutrality there; and the gladdening, by way of the accomplishment of the function of purifying knowledge through establishing the state of non-transgression, etc., of the mental states. How so? For, at the time when absorption arises, the mind is purified from that group of defilements called the hindrances, which is an obstacle to that jhāna. Being purified, and free from obstruction, it attains the middle sign of tranquility. The ‘middle sign of tranquility’ is precisely the evenly proceeding absorption concentration. But immediately after that, the preceding mind, arriving at that very state by way of the transformation of a single continuity, is said to ‘attain’ the middle sign of tranquility. Because it has been attained thus, through arriving at that very state, it is said to ‘enter’ therein. Thus, firstly, the purification of the path should be understood as that which produces the existing modes in the preceding mind, by way of the approach at the very arising-moment of the first jhāna. But since for that which is thus purified there is nothing further to be purified, one who makes no effort in purifying is said to ‘look on with equanimity’ at the purified mind. Through having reached the state of tranquility, for one who has attained tranquility, one who makes no effort in undertaking it again is said to ‘look on with equanimity’ at the one who has attained tranquility. And just because of having attained tranquility, for that mind which is established in one-pointedness after having abandoned association with defilements, one who makes no further effort in establishing one-pointedness is said to ‘look on with equanimity’ at the establishment of one-pointedness. Thus, the augmentation by equanimity should be understood by way of the function of equanimity as neutrality there.

Ye [Pg.77] panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yaṃ cesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannā, tasmā dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbāti vuttaṃ. Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, yathāha – ‘‘tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati, upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati, vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti, ekarasaṭṭhena bhāvanā’’ti (paṭi. ma. 1.201). Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā.

Now, those yoked states called concentration and wisdom, which have arisen therein, augmented by equanimity in this way, proceed without transgressing one another; and the faculties beginning with faith, which, being liberated from various defilements, proceed with a single essence by the essence of liberation; and the energy which this person exerts, that is suitable and appropriate to their nature of non-transgression and single essence; and the repetition which occurs for him at that moment—all these modes are accomplished because, by means of knowledge, having seen the respective danger and benefit in defilements and purifications, they are accordingly gladdened, cleansed, and purified. Therefore, it is said that gladdening is to be understood as the accomplishment of the function of purifying knowledge by means of establishing the state of non-transgression, etc., of the mental states. Therein, because knowledge becomes manifest by way of equanimity, as it is said: ‘The mind thus exerted, one looks upon well with equanimity; by way of equanimity, by way of wisdom, the wisdom faculty becomes pre-eminent. By way of equanimity, the mind is liberated from various defilements; by way of liberation, by way of wisdom, the wisdom faculty becomes pre-eminent. Because of being liberated, those states become of a single essence; in the sense of a single essence, there is development [bhāvanā]’ (Paṭis I 201). Therefore, the gladdening, which is the function of knowledge, is said to be the culmination.

Evaṃ tivattagatantiādīni tasseva cittassa thomanavacanāni. Tattha evaṃ tivattagatanti evaṃ yathāvuttena vidhinā paṭipadāvisuddhipakkhandanaupekkhānubrūhanāñāṇasampahaṃsanāvasena tividhabhāvaṃ gataṃ. Vitakkasampannanti kilesakkhobhavirahitattā vitakkena sundarabhāvaṃ pannaṃ gataṃ. Cittassa adhiṭṭhānasampannanti tasmiṃyeva ārammaṇe cittassa nirantarappavattisaṅkhātena adhiṭṭhānena sampannaṃ anūnaṃ. Yathā adhiṭṭhānavasiyaṃ adhiṭṭhānanti jhānappavatti, tathā idhāpi cittassa adhiṭṭhānanti cittekaggatāpi yujjati. Tena hi ekasmiṃyeva ārammaṇe cittaṃ adhiṭṭhāti, na ettha vikkhipatīti. ‘‘Samādhisampanna’’nti visuṃ vuttattā pana vuttanayeneva gahetabbaṃ. Atha vā samādhisseva jhānasaṅgahitattā cittassa adhiṭṭhānasampannanti jhānaṅgapañcakavasena vuttaṃ. Samādhisampannanti indriyasaṅgahitattā indriyapañcakavasena, dutiyajjhānādīsu pana alabbhamānāni padāni pahāya labbhamānakavasena pītisampannantiādi vuttaṃ.

The phrases "gone in three ways" and so forth are expressions praising that very mind. Herein, "gone in three ways" means having attained a threefold state by way of entering into the purification of the path, the augmentation of equanimity, and the gladdening of knowledge, in the manner thus described. "Endowed with initial thought" means having attained a beautiful state through initial thought, being free from the agitation of defilements. "Endowed with the mind's determination" means being complete and not deficient through determination, which is described as the uninterrupted occurrence of the mind in that very object. Just as "determination" in the mastery of determination refers to the occurrence of jhāna, so here too, "the mind's determination" fittingly refers to one-pointedness of mind; for by that, the mind is established on a single object and is not distracted from it. However, since "endowed with concentration" is stated separately, it should be understood in the manner already stated. Alternatively, since concentration itself is included among the jhāna factors, "endowed with the mind's determination" is stated by way of the five jhāna factors. "Endowed with concentration" is stated by way of the five faculties, because it is included among the faculties; but in the second jhāna and beyond, having omitted the terms that are not obtainable, it is stated by way of what is obtainable, such as "endowed with joy," and so on.

Aniccānupassanādīsu aṭṭhārasasu mahāvipassanāsu vitakkādayo paripuṇṇāyeva tāsaṃ kāmāvacarattā. Etāsu ca appanāya abhāvato paṭipadāvisuddhiādayo khaṇikasamādhivasena yojetabbā. Catūsu maggesu [Pg.78] paṭhamajjhānikavasena vitakkādīnaṃ labbhanato labbhamānakavaseneva vitakkādayo paripuṇṇā vuttā. Dutiyajjhānikādīsu hi maggesu vitakkādayo jhānesu viya parihāyantīti. Ettāvatā terasa vodānañāṇāni vitthārato niddiṭṭhāni honti. Kathaṃ? Ekaṭṭhāne samādahanena tattheva adhimuccanena kosajjappajahanena uddhaccappajahanena rāgappajahanena byāpādappajahanena sampayuttāni cha ñāṇāni, catūhi ekattehi sampayuttāni cattāri ñāṇāni, paṭipadāvisuddhiupekkhānubrūhanāsampahaṃsanāhi sampayuttāni tīṇi ñāṇānīti evaṃ terasa ñāṇāni niddiṭṭhāni.

In the eighteen great insights, such as the contemplation of impermanence, initial thought and so on are fully present because these insights belong to the sense-sphere. And since there is no absorption in these insights, the purification of the path and the like should be connected by way of momentary concentration. In the four paths, because initial thought and so on are obtained in the manner of the first jhāna, they are said to be fully present in the manner of what is obtainable. For in the paths associated with the second jhāna and higher, initial thought and so on diminish just as they do in the jhānas. By this much, the thirteen knowledges of purification have been explained in detail. How? The six knowledges associated with focusing on one point, resolving upon it, abandoning laziness, abandoning restlessness, abandoning lust, and abandoning ill will; the four knowledges associated with the four unifications; and the three knowledges associated with the purification of the path, the augmentation of equanimity, and gladdening—thus, the thirteen knowledges have been explained.

159. Evaṃ santepi ānāpānassatisamādhibhāvanāvasena tesaṃ nipphattiṃ dassetukāmo tāni ñāṇāni anigametvāva nimittaṃ assāsapassāsātiādinā nayena codanāpubbaṅgamaṃ ānāpānassatisamādhibhāvanāvidhiṃ dassetvā ante tāni ñāṇāni nigametvā dassesi. Tattha nimittaṃ vuttameva. Anārammaṇāmekacittassāti anārammaṇā ekacittassa. Ma-kāro panettha padasandhikaro. Anārammaṇamekacittassātipi pāṭho, ekassa cittassa ārammaṇaṃ na bhavantīti attho. Tayo dhammeti nimittādayo tayo dhamme. Bhāvanāti ānāpānassatisamādhibhāvanā. Kathanti paṭhamaṃ vuttāya codanāgāthāya anantaraṃ vuttāya parihāragāthāya atthaṃ kathetukamyatāpucchā. Na cimeti na ca ime. Na cametipi pāṭho, soyeva padacchedo. Kathaṃ na ca aviditā honti, kathaṃ na ca cittaṃ vikkhepaṃ gacchatīti evaṃ kathaṃ saddo sesehi pañcahi yojetabbo. Padhānañca paññāyatīti ānāpānassatisamādhibhāvanārambhakaṃ vīriyaṃ sandissati. Vīriyañhi padahanti tenāti padhānanti vuccati. Payogañca sādhetīti nīvaraṇavikkhambhakaṃ jhānañca yogī nipphādeti. Jhānañhi nīvaraṇavikkhambhanāya payuñjīyatīti payogoti vuttaṃ. Visesamadhigacchatīti saṃyojanappahānakaraṃ maggañca paṭilabhati. Maggo hi samathavipassanānaṃ ānisaṃsattā visesoti vutto. Visesassa ca pamukhabhūtattā ca-kārena samuccayo na kato.

159. Even so, desiring to show their accomplishment by way of the development of concentration through mindfulness of breathing, without first bringing those knowledges to a conclusion, he first explained the method for developing concentration through mindfulness of breathing, which is preceded by an exhortation in the manner of "the sign, in-breaths and out-breaths," and so on; then at the end, he concluded and presented those knowledges. Herein, "the sign" has already been explained. The phrase "Anārammaṇāmekacittassāti" is a compound of "anārammaṇā" and "ekacittassa." Herein, the letter 'm' serves as a euphonic conjunct. There is also the reading "Anārammaṇamekacittassāti," the meaning of which is "they are not an object for a single mind." The phrase "the three things" means the three things, the sign and so on. "Development" means the development of concentration by mindfulness of breathing. "How?" is a question expressing the desire to explain the meaning of the solution-verse stated after the exhortation-verse stated first. "Na cime" means "na ca ime" (and not these). There is also the reading "na cameti," with the same word division. "How are they not unknown? How does the mind not go to distraction?"—thus, the word "how" should be connected with the remaining five phrases. The phrase "And striving is perceived" means: the energy that initiates the development of concentration by mindfulness of breathing is perceived. For energy is called "striving" (padhāna) because one strives (padahati) with it. The phrase "And one accomplishes the application" means: the yogī accomplishes the jhāna that suppresses the hindrances. For jhāna is called "application" (payoga) because it is applied (payujjati) for the sake of suppressing the hindrances. The phrase "One attains distinction" means: one attains the path that abandons the fetters. For the path is called "distinction" (visesa) because it is the benefit of serenity and insight. And because that distinction is foremost, aggregation is not made with the particle "ca."

Idāni taṃ pucchitamatthaṃ upamāya sādhento seyyathāpi rukkhotiādimāha. Tassattho – yathā nāma kakacena phālanatthaṃ vāsiyā tacchitvā rukkho phālanakāle niccalabhāvatthaṃ same bhūmipadese payogakkhamaṃ katvā ṭhapito. Kakacenāti hatthakakacena. Āgateti rukkhaṃ [Pg.79] phusitvā attano samīpabhāgaṃ āgate. Gateti rukkhaṃ phusitvā parabhāgaṃ gate. Vā-saddo samuccayattho. Na aviditā hontīti rukkhe kakacadantehi phuṭṭhaṃ purisena pekkhamānaṃ ṭhānaṃ appatvā tesaṃ āgamanagamanābhāvato sabbepi kakacadantā viditāva honti. Padhānanti rukkhacchedanavīriyaṃ. Payoganti rukkhacchedanakiriyaṃ. ‘‘Visesamadhigacchatī’’ti vacanaṃ upamāya natthi. Upanibandhanā nimittanti upanibandhanāya satiyā nimittabhūtaṃ kāraṇabhūtaṃ nāsikaggaṃ vā mukhanimittaṃ vā. Upanibandhati etāya ārammaṇe cittanti upanibandhanā nāma sati. Nāsikagge vāti dīghanāsiko nāsikagge. Mukhanimitte vāti rassanāsiko uttaroṭṭhe. Uttaroṭṭho hi mukhe satiyā nimittanti mukhanimittanti vutto. Āgateti phuṭṭhaṭṭhānato abbhantaraṃ āgate. Gateti phuṭṭhaṭṭhānato bahiddhā gate. Na aviditā hontīti phusanaṭṭhānaṃ appatvā assāsapassāsānaṃ āgamanagamanābhāvato sabbepi te viditā eva honti. Kammaniyaṃ hotīti yena vīriyena kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti. Idaṃ vīriyaṃ padhānaṃ nāmāti phalena kāraṇaṃ vuttaṃ hoti. Upakkilesā pahīyantīti vikkhambhanavasena nīvaraṇāni pahīyanti. Vitakkā vūpasammantīti nānārammaṇacārino anavaṭṭhitā vitakkā upasamaṃ gacchanti. Yena jhānena upakkilesā pahīyanti, vitakkā vūpasammanti. Ayaṃ payogoti payogamapekkhitvā pulliṅganiddeso kato. Saññojanā pahīyantīti taṃtaṃmaggavajjhā saññojanā samucchedappahānena pahīyanti. Anusayā byantīhontīti pahīnānaṃ puna anuppattidhammakattā vigato uppādanto vā vayanto vā etesanti byantā, pubbe abyantā byantā hontīti byantīhonti, vinassantīti attho. Saññojanappahānaṃ anusayappahānena hoti, na aññathāti dassanatthaṃ anusayappahānamāha. Yena maggena saññojanā pahīyanti anusayā byantīhonti, ayaṃ visesoti attho. Catutthacatukke ariyamaggassāpi niddiṭṭhattā idha ariyamaggo vutto. Ekacittassa ārammaṇadvayābhāvassa avuttepi siddhattā taṃ avissajjetvāva evaṃ ime tayo dhammā ekacittassa ārammaṇā na hontīti nigamanaṃ kataṃ.

Now, wishing to establish the meaning that was asked by means of a simile, he said, “Just as a log…,” and so on. Its meaning is as follows: Just as a log, for the purpose of being split with a saw, is first trimmed with an adze, then placed on a level stretch of ground, made suitable for the task, for the purpose of being motionless at the time of splitting. By ‘saw’ is meant a hand-saw. By ‘have come’ is meant that the saw’s teeth, having touched the log, have come to the near side. By ‘have gone’ is meant that the saw’s teeth, having touched the log, have gone to the other side. The word ‘or’ (vā) has the meaning of conjunction. By ‘they are not unknown’ is meant that all the saw’s teeth are indeed known, because there is no coming or going of them without their reaching the place on the log that is touched by the saw’s teeth and observed by the person. By ‘effort’ (padhāna) is meant the energy of cutting the log. By ‘application’ (payoga) is meant the action of cutting the log. The phrase ‘attains distinction’ is not found in the simile. By ‘sign for anchoring’ is meant the sign that is the cause for anchoring mindfulness, that is, the tip of the nose or the mouth-sign. Mindfulness is called ‘anchoring’ (upanibandhanā) because by it the mind is anchored to the object. By ‘at the tip of the nose’ is meant, for one with a long nose, at the tip of the nose. By ‘at the mouth-sign’ is meant, for one with a short nose, at the upper lip. Indeed, the upper lip is the sign for mindfulness at the mouth; therefore, it is called the ‘mouth-sign’. By ‘have come’ is meant that the breaths have come inward from the point of contact. By ‘have gone’ is meant that the breaths have gone outward from the point of contact. By ‘they are not unknown’ is meant that all those breaths are indeed known, because there is no coming or going of the in-breaths and out-breaths without them reaching the point of contact. By ‘it becomes workable’ is meant the energy by which both body and mind become workable, fit for the work of meditation, suitable for the work of meditation. This energy is called ‘effort’ (padhāna); thus, the cause is stated by way of its result. By ‘the defilements are abandoned’ is meant that the hindrances are abandoned by way of suppression. By ‘thoughts subside’ is meant that unstable thoughts that wander among various objects come to rest. The jhāna by which defilements are abandoned and thoughts subside—this is ‘application’ (payoga). With reference to ‘application,’ the masculine designation (ayaṃ) is used. By ‘the fetters are abandoned’ is meant that the fetters to be cut by the respective paths are abandoned by abandonment through cutting off. By ‘the underlying tendencies are brought to an end’ is meant that because they have the nature of not arising again once abandoned, they are ‘gone to an end’ (byantā), in the sense that for them the end of arising or the end of passing away is gone. Those that were formerly not gone to an end become gone to an end; the meaning is they are destroyed. The abandonment of fetters occurs through the abandonment of underlying tendencies, not otherwise; to show this meaning, he spoke of the abandonment of underlying tendencies. The path by which the fetters are abandoned and the underlying tendencies are brought to an end—this is ‘distinction’ (visesa); this is the meaning. Because the Noble Path is also indicated in the fourth tetrad, the Noble Path is mentioned here. Although the absence of two objects for a single mind is not stated, because it is an established fact, without resolving that matter, the conclusion was made: “Thus these three states are not the objects of a single mind.”

160. Idāni taṃ bhāvanāsiddhisādhakaṃ yogāvacaraṃ thunanto ānāpānassati yassāti gāthaṃ vatvā tassā niddesamāha. Tattha ānāpānassatiyo [Pg.80] yathā buddhena desitā, tathā paripuṇṇā subhāvitā anupubbaṃ paricitā yassa atthi saṃvijjanti. So imaṃ lokaṃ pabhāseti. Kiṃ viya? Abbhā muttova candimā yathā abbhādīhi mutto candimā imaṃ okāsalokaṃ pabhāseti, tathā so yogāvacaro imaṃ khandhādilokaṃ pabhāsetīti gāthāya sambandho. ‘‘Abbhā muttova candimā’’ti ca padassa niddese mahikādīnampi vuttattā ettha ādisaddalopo katoti veditabbo. Gāthāniddese no passāso no assāsoti so soyeva attho paṭisedhena visesetvā vutto. Upaṭṭhānaṃ satīti asammussanatāya tameva assāsaṃ upagantvā ṭhānaṃ sati nāmāti attho. Tathā passāsaṃ. Ettāvatā ānāpānesu sati ānāpānassatīti attho vutto hoti.

160. Now, wishing to praise that yogī who accomplishes the success of that meditation, the Elder spoke the verse beginning, “For whom mindfulness of breathing…,” and then stated its exposition. Therein: For whichever yogī mindfulness of breathing—just as it was taught by the Buddha, so is it perfected, well-developed, and successively practiced—exists and is present. He illuminates this world. Like what? Like the moon freed from a cloud. Just as the moon, freed from clouds and so on, illuminates this world of space, so that yogī illuminates this world of aggregates and so on; thus the connection in the verse should be understood. And in the exposition of the phrase, “like the moon freed from a cloud,” because mist and so on are also mentioned, it should be understood that here in the verse the word ‘and so on’ (ādi) has been elided. In the exposition of the verse, regarding “no out-breath, no in-breath,” that very same meaning is stated, specified by way of negation. By ‘establishment of mindfulness’ is meant that, due to non-forgetfulness, the establishing by approaching that very in-breath is called mindfulness; this is the meaning. Similarly for the out-breath. By this much, the meaning has been stated that mindfulness regarding the in- and out-breaths is ‘mindfulness of breathing’ (ānāpānassati).

Idāni sativaseneva ‘‘yassā’’ti vuttaṃ puggalaṃ niddisitukāmo yo assasati, tassupaṭṭhāti. Yo passasati, tassupaṭṭhātīti vuttaṃ. Yo assasati, tassa sati assāsaṃ upagantvā tiṭṭhati. Yo passasati, tassa sati passāsaṃ upagantvā tiṭṭhatīti attho. Paripuṇṇāti jhānavipassanāmaggaparamparāya arahattamaggappattiyā paripuṇṇā. Teyeva hi jhānavipassanāmaggadhamme sandhāya pariggahaṭṭhenātiādimāha. Te hi dhammā iminā yoginā pariggayhamānattā pariggahā, tena pariggahaṭṭhena paripuṇṇā. Tattha sabbesaṃ cittacetasikānaṃ aññamaññaparivārattā parivāraṭṭhena paripuṇṇā. Bhāvanāpāripūrivasena paripūraṭṭhena paripuṇṇā. Catasso bhāvanātiādīni subhāvitāti vuttapadassa atthavasena vuttāni. Catasso bhāvanā heṭṭhā vuttāyeva. Yānīkatāti yuttayānasadisā katā. Vatthukatāti patiṭṭhaṭṭhena vatthusadisā katā. Anuṭṭhitāti paccupaṭṭhitā. Paricitāti samantato citā upacitā. Susamāraddhāti suṭṭhu samāraddhā sukatā. Yattha yattha ākaṅkhatīti yesu yesu jhānesu yāsu yāsu vipassanāsu sace icchati. Tattha tatthāti tesu tesu jhānesu tāsu tāsu vipassanāsu. Vasippattoti vasībhāvaṃ bahubhāvaṃ patto. Balappattoti samathavipassanābalappatto. Vesārajjappattoti visāradabhāvaṃ paṭubhāvaṃ patto. Te dhammāti samathavipassanā dhammā. Āvajjanapaṭibaddhāti āvajjanāyattā, āvajjitamatteyeva tassa santānena, ñāṇena vā sampayogaṃ gacchantīti [Pg.81] attho. Ākaṅkhapaṭibaddhāti ruciāyattā, rocitamatteyeva vuttanayena sampayogaṃ gacchantīti attho. Manasikāro panettha āvajjanāya cittuppādo. Ākaṅkhanāya vevacanavasena atthavivaraṇatthaṃ vutto. Tena vuccati yānīkatāti evaṃ katattāyeva te yuttayānasadisā katā hontīti vuttaṃ hoti.

Now, wishing to point out, by means of mindfulness alone, the person spoken of in the verse as 'yassā' (whose), it is said: 'For one who breathes in, it is present; for one who breathes out, it is present.' The meaning is this: for one who breathes in, mindfulness, having approached the in-breath, stands. For one who breathes out, mindfulness, having approached the out-breath, stands. 'Perfected' means perfected by the attainment of the path of Arahantship through the succession of jhāna, insight, and path. Indeed, with reference to these very qualities of jhāna, insight, and path, he said, 'in the sense of grasping,' and so on. For these qualities, because they are grasped by this yogī, are 'graspings' (pariggahā); by that sense of grasping, they are perfected. Therein, because all consciousness and mental factors are a retinue for one another, they are perfected in the sense of being a retinue. By way of the fulfillment of development, they are perfected in the sense of completion. 'The four developments,' and so on, are stated in accordance with the meaning of the word 'well-developed' (subhāvitā). The four developments have already been mentioned below. 'Made into a vehicle' (yānīkatā) means made like a yoked vehicle. 'Made into a basis' (vatthukatā) means made like a foundation in the sense of being a support. 'Established' (anuṭṭhitā) means present. 'Accumulated' (paricitā) means heaped up, cultivated all around. 'Well-undertaken' (susamāraddhā) means thoroughly undertaken, well-made. 'Wherever one wishes' (yattha yattha ākaṅkhati) means: if one desires in whichever jhānas, in whichever insights. 'There, there' (tattha tattha) means: in those jhānas, in those insights. 'Has attained mastery' (vasippatto) means has attained a state of mastery, a state of abundance. 'Has attained power' (balappatto) means has attained the power of serenity and insight. 'Has attained confidence' (vesārajjappatto) means has attained a state of confidence, a state of proficiency. 'Those qualities' (te dhammā) means the qualities of serenity and insight. 'Connected with adverting' (āvajjanapaṭibaddhā) means dependent on adverting; the meaning is that just by adverting, they become associated with his mental continuum or with his knowledge. 'Connected with inclination' (ākaṅkhapaṭibaddhā) means dependent on inclination; the meaning is that just by inclining, they become associated in the way that was said. Herein, 'attention' (manasikāra) is stated as a synonym for 'adverting' (āvajjanā), and 'arising of mind' (cittuppāda) for 'inclination' (ākaṅkhanā), for the purpose of clarifying the meaning. Therefore it is said 'made into a vehicle' (yānīkatā); this means it is said that because they are made thus, they are made like a yoked vehicle.

Yasmiṃ yasmiṃ vatthusminti soḷasasu vatthūsu ekekasmiṃ. Svādhiṭṭhitanti suppatiṭṭhitaṃ. Sūpaṭṭhitāti suṭṭhu upaṭṭhitā. Sampayuttacittasatīnaṃ saheva sakasakakiccakaraṇato anulomapaṭilomavasena yojetvā te dve dhammā dassitā. Tena vuccati vatthukatāti evaṃ bhūtattāyeva katapatiṭṭhā hontīti vuttaṃ hoti. Yena yena cittaṃ abhinīharatīti pubbappavattito apanetvā yattha yattha bhāvanāvisese cittaṃ upaneti. Tena tena sati anuparivattatīti tasmiṃ tasmiṃyeva bhāvanāvisese sati anukūlā hutvā pubbappavattito nivattitvā pavattati. ‘‘Yena, tenā’’ti cettha ‘‘yena bhagavā tenupasaṅkamī’’tiādīsu (khu. pā. 5.1; su. ni. maṅgalasutta) viya bhummattho veditabbo. Tena vuccati anuṭṭhitāti evaṃ karaṇatoyeva taṃ taṃ bhāvanaṃ anugantvā ṭhitā hontīti vuttaṃ hoti. Ānāpānassatiyā satipadhānattā vatthukatānuṭṭhitapadesu satiyā saha yojanā katāti veditabbā.

'In whichever object' (yasmiṃ yasmiṃ vatthusmiṃ) means in each one of the sixteen objects. 'Well-founded' (svādhiṭṭhitaṃ) means well-established. 'Well-present' (sūpaṭṭhitā) means thoroughly present. Those two qualities—mind and its associated mindfulness—are shown by yoking them together in forward and reverse order, as they perform their respective functions. Therefore it is said 'made into a basis' (vatthukatā); this means it is said that because they are thus, they have their foundation made. 'To whatever the mind is directed' (yena yena cittaṃ abhinīharati) means: having led it away from its previous course, one directs the mind to whichever special aspect of meditation. 'To that, mindfulness follows' (tena tena sati anuparivattati) means: in that very special aspect of meditation, mindfulness, being compliant, having turned back from its previous course, proceeds. Herein, 'yena, tenā' (lit. by which, by that) should be understood in the locative sense, as in such passages as, 'He approached where the Blessed One was' (yena bhagavā tenupasaṅkami). Therefore it is said 'established' (anuṭṭhitā); this means it is said that because of doing so, they stand, having followed that meditation. Because mindfulness is predominant in mindfulness of breathing, it should be known that in the terms 'made into a basis' (vatthukatā) and 'established' (anuṭṭhitā), the connection is made with mindfulness.

Yasmā pana paripuṇṇāyeva paricitā honti vaḍḍhitā laddhāsevanā, tasmā ‘‘paripuṇṇā’’tipade vuttā tayo atthā ‘‘paricitā’’tipadepi vuttā, catuttho visesatthopi vutto. Tattha satiyā pariggaṇhantoti sampayuttāya, pubbabhāgāya vā satiyā pariggahetabbe pariggaṇhanto yogī. Jināti pāpake akusale dhammeti samucchedavasena lāmake kilese jināti abhibhavati. Ayañca puggalādhiṭṭhānā dhammadesanā. Dhammesu hi jinantesu taṃdhammasamaṅgīpuggalopi jināti nāma. Te ca dhammā satiṃ avihāya attano pavattikkhaṇe jinitumāraddhā jitāti vuccanti yathā ‘‘bhuñjitumāraddho bhutto’’ti vuccati. Lakkhaṇaṃ panettha saddasatthato veditabbaṃ. Evaṃ santepi ‘‘parijitā’’ti vattabbe ja-kārassa ca-kāraṃ katvā ‘‘paricitā’’ti [Pg.82] vuttaṃ, yathā sammā gado assāti sugatoti atthavikappe da-kārassa ta-kāro niruttilakkhaṇena kato, evamidhāpi veditabbo. Imasmiṃ atthavikappe paricitāti padaṃ kattusādhanaṃ, purimāni tīṇi kammasādhanāni.

But since the perfected qualities themselves are accumulated, developed, and their practice obtained, therefore the three meanings mentioned in the term 'perfected' (paripuṇṇā) are also mentioned in the term 'accumulated' (paricitā), and a fourth, special meaning is also stated. Therein, 'grasping with mindfulness' means the yogī grasping what should be grasped by means of associated mindfulness or preliminary mindfulness. 'He conquers evil, unwholesome states' means that by way of eradication, he conquers, he overcomes the lowly defilements. And this is a teaching established on the person. For when the qualities are conquering, the person endowed with those qualities is also said to conquer. And those qualities, not abandoning mindfulness, having begun to conquer at the moment of their own occurrence, are said to be 'conquered' (jitā), just as one who has begun to eat is called 'one who has eaten' (bhutto). Herein, the grammatical rule should be known from the grammatical treatises. Even so, when 'parijitā' (conquered) should be said, the 'ja' is made into a 'ca', and 'paricitā' (accumulated) is said. This is just as in the alternative meaning of 'Sugata' as 'one who has a good saying' (sammā gado assā'ti), the 'da' is made into a 'ta' by a rule of phonology; so too should it be understood here. In this alternative meaning, the word 'paricitā' is an agent-noun derivation, while the previous three are object-noun derivations.

Cattāro susamāraddhāti cattāro susamāraddhatthāti vuttaṃ hoti, atthasaddassa lopo daṭṭhabbo. Susamāraddhāti padassa atthāpi hi idha susamāraddhāti vuttāti veditabbā, susamāraddhadhammā vā. Caturatthabhedato cattāroti vuttāti veditabbā, na dhammabhedato. Yasmā pana subhāvitāyeva susamāraddhā honti, na aññe, tasmā tayo bhāvanatthā idhāpi vuttā. Āsevanatthopi tīsu vuttesu vuttoyeva hoti, tasmā taṃ avatvā tappaccanīkānaṃ susamūhatattho vutto. Paccanīkasamugghātena hi āraddhapariyosānaṃ paññāyati, tena susamāraddhassa sikhāppatto attho vutto hoti. Tattha tappaccanīkānanti tesaṃ jhānavipassanāmaggānaṃ paṭipakkhabhūtānaṃ. Kilesānanti kāmacchandādīnaṃ niccasaññādisampayuttānaṃ sakkāyadiṭṭhādīnañca. Susamūhatattāti vikkhambhanatadaṅgasamucchedavasena suṭṭhu samūhatattā nāsitattā. Potthakesu pana ‘‘susamugghātattā’’ti likhanti, taṃ na sundaraṃ.

“Four well-practiced” means four well-practiced endeavors; the elision of the word 'endeavor' should be seen. For it should be understood that the meanings of the term “well-practiced” are also stated here as “well-practiced,” or as “well-practiced states.” It should be understood that “four” is stated with reference to the fourfold division of meanings, not with reference to the division of states. However, because only those that are well-developed are well-practiced, and not others, therefore the three meanings of development are also stated here. The meaning of cultivation is indeed stated when these three are stated, so without stating that, the meaning of the thorough uprooting of their opposites is stated. For by the uprooting of opposites, the culmination of practice is discerned; thus, the meaning of reaching the peak of being well-practiced is stated. Therein, “of their opposites” refers to those that are opposed to those jhānas, insight, and paths. “Of defilements” refers to sensual desire and so on, and to identity view and so on, associated with the perception of permanence and so on. “Because of being thoroughly uprooted” means because of being well uprooted, because of being destroyed, by way of suppression, substitution of opposites, and cutting off. In the books, however, they write “because of being well struck down,” but that is not elegant.

161. Puna tasseva padassa aññampi atthavikappaṃ dassento susamantiādimāha. Tattha tattha jātāti tasmiṃ sikhāppattabhāvanāvisese jātā. Anavajjāti kilesānaṃ ārammaṇabhāvānupagamanena kilesadosavirahitā. Kusalāti jātivasena kusalā. Bodhipakkhiyāti bujjhanaṭṭhena bodhīti laddhanāmassa ariyassa pakkhe bhavattā bodhipakkhiyā. Pakkhe bhavattāti hi upakārabhāve ṭhitattā. Te ca ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo’’ti (ma. ni. 3.35; cūḷani. mettagūmāṇavapucchāniddesa 22; mi. pa. 5.4.1) sattatiṃsa dhammā. Idaṃ samanti idaṃ maggakkhaṇe dhammajātaṃ samucchedavasena kilese sameti vināsetīti samaṃ nāma. Nirodho nibbānanti dukkhanirodhattā nirodho, vānasaṅkhātāya taṇhāya abhāvā nibbānaṃ. Idaṃ susamanti idaṃ nibbānaṃ sabbasaṅkhatavisamāpagatattā suṭṭhu samanti susamaṃ nāma. Ñātanti bodhipakkhiyasaṅkhātaṃ samaṃ asammohato [Pg.83] ñāṇena ñātaṃ, nibbānasaṅkhātaṃ susamaṃ ārammaṇato ñāṇena ñātaṃ. Tadeva dvayaṃ teneva cakkhunā viya diṭṭhaṃ. Viditanti tadeva dvayaṃ santāne uppādanena ārammaṇakaraṇena ca paṭiladdhaṃ. Ñātaṃ viya paññāya sacchikataṃ phassitañca. ‘‘Asallīnaṃ asammuṭṭhā asāraddho ekagga’’nti purimassa purimassa padassa atthappakāsanaṃ. Tattha āraddhanti paṭṭhapitaṃ. Asallīnanti asaṅkucitaṃ. Upaṭṭhitāti upagantvā ṭhitā. Asammuṭṭhāti avinaṭṭhā. Passaddhoti nibbuto. Asāraddhoti niddaratho. Samāhitanti samaṃ ṭhapitaṃ. Ekagganti avikkhittaṃ.

161. Again, showing another alternative meaning of that same word, he said 'well-calm', etc. Therein, “born there” means born in that particular peak-attainment of development. “Blameless” means free from the fault of defilements by not becoming an object for the defilements. “Skillful” means skillful by way of nature. “Factors of enlightenment” are so called because of being in the faction of the Noble One who has obtained the name “Bodhi” on account of the meaning “to awaken.” For “being in the faction” means because of standing in a supportive role. And these are the thirty-seven states: “the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path.” “This is ‘calm’” means: this collection of states, at the moment of the path, pacifies and destroys the defilements by way of cutting off; therefore, it is named ‘calm’. “Cessation is Nibbāna” means: it is ‘cessation’ because it is the cessation of suffering; it is ‘Nibbāna’ because of the absence of craving, which is called vāna. “This is ‘well-calm’” means: this Nibbāna, because it has departed from all conditioned unevenness, is thoroughly calm; therefore, it is named ‘well-calm’. “Known” means: the ‘calm’, designated as the factors of enlightenment, is known by knowledge without delusion; the ‘well-calm’, designated as Nibbāna, is known by knowledge as its object. That very pair is seen as if by that very eye. “Understood” means: that very pair is attained by producing it in the mental continuum and by making it an object. Like what is known, it is realized and contacted by wisdom. “Not sluggish, unforgotten, not agitated, one-pointed” is an explanation of the meaning of each preceding word. Therein, ‘aroused’ means set forth. ‘Not sluggish’ means not contracted. ‘Present’ means having approached, it stands. ‘Unforgotten’ means not lost. ‘Tranquil’ means calmed. ‘Not agitated’ means without distress. ‘Concentrated’ means evenly placed. ‘One-pointed’ means undistracted.

‘‘Cattāro susamāraddhā’’tiādi sakalassa susamāraddhavacanassa mūlattho. ‘‘Atthi sama’’ntiādi pana susamavacanassa, ‘‘ñāta’’ntiādi āraddhavacanassa vikappatthā. Tatthāyaṃ padatthasaṃsandanā – ‘‘samā ca susamā ca samasusamā’’ti vattabbe ekadesasarūpekasesaṃ katvā ‘‘susamā’’ icceva vuttā yathā nāmañca rūpañca nāmarūpañca nāmarūpanti. ‘‘Idaṃ samaṃ, idaṃ susama’’nti pana anaññāpekkhaṃ katvā napuṃsakavacanaṃ kataṃ. Yasmā pana ñātampi diṭṭhanti vuccati, diṭṭhañca āraddhañca atthato ekaṃ. Viditasacchikataphassitāni pana ñātavevacanāni, tasmā ñātanti āraddhatthoyeva vutto hoti.

“Four well-practiced,” etc., is the root meaning of the entire word susamāraddhā. But “There is ‘calm’,” etc., are alternative meanings for the word susama, and “known,” etc., are alternative meanings for the word āraddha. Herein is the connection of the word-meanings: when it should be said “'calm' and 'well-calm' are 'calm-and-well-calm',” having formed a single remainder of a part of a similar form, it is stated simply as 'well-calm', just as when it should be said “'name' and 'form' and 'name-and-form' are 'name-and-form'.” However, “this is ‘calm’, this is ‘well-calm’” is stated in the neuter gender, being made independent of anything else. Moreover, because what is known is also called seen, and what is seen and what is commenced are one in meaning. But “understood,” “realized,” and “contacted” are synonyms for “known”; therefore, by “known,” the meaning of “commenced” itself is stated.

Āraddhaṃ hoti vīriyaṃ asallīnanti ayaṃ pana āraddhavacanassa ujukatthoyeva. Upaṭṭhitā satītiādīni pana sampayuttavīriyassa upakārakadhammadassanatthaṃ vuttāni, na āraddhavacanassa atthadassanatthaṃ. Purimena atthena suṭṭhu samāraddhāti susamāraddhā ca, iminā atthena susamā āraddhāti susamāraddhā ca ekasese kate ‘‘susamāraddhā’’ti vuccanti. Imamatthaṃ pariggahetvā ‘‘tena vuccati susamāraddhā’’ti vuttaṃ.

“Energy is aroused, not sluggish”—this, however, is the direct meaning of the word ‘aroused’. But “mindfulness is present,” etc., are stated to show the states that are helpful to the associated energy, not to show the meaning of the word ‘aroused’. By the former meaning, they are susamāraddhā in the sense of 'thoroughly aroused' (suṭṭhu samāraddhā); and by this meaning, they are susamāraddhā in the sense of 'well-calm' (susamā) and 'aroused' (āraddhā). When a single remainder is made from these, they are called susamāraddhā. Having grasped this meaning, it was said, “Therefore, it is called susamāraddhā.”

Anupubbanti yathānukkamenāti attho, pubbaṃ pubbaṃ anūti vuttaṃ hoti. Dīghaṃ assāsavasenāti dīghanti vuttaassāsavasena. Purimā purimāti purimā purimā sati. Etena pubbantipadassa attho vutto hoti. Pacchimā pacchimāti satiyeva. Etena anūtipadassa attho vutto hoti. Ubhayena pubbañca anu ca paricitāti attho vutto hoti. Upari soḷasa vatthūni vitthāretvā vacanato idha saṅkhipitvā ‘‘paṭinissaggānupassī’’ti antimameva dassitaṃ. Yasmā sikhāppattabhāvanassa sabbāpi ānāpānassatiyo [Pg.84] punappunaṃ yathāruci pavattanato anuparicitāpi honti. Tena vuttaṃ – ‘‘aññamaññaṃ paricitā ceva honti anuparicitā cā’’ti.

“Anupubbaṃ” means 'according to sequence'; this means it is said as 'following each preceding one'. “Dīghaṃ assāsavasena” means 'by way of the in-breath that is said to be long'. “Purimā purimā” means 'the preceding and preceding mindfulness'. By this, the meaning of the word pubbaṃ is stated. “Pacchimā pacchimā” means mindfulness itself. By this, the meaning of the word anu is stated. By both of these, the meaning that the preceding (pubbaṃ) and the following (anu) are familiarized is stated. Since the sixteen subjects will be explained in detail later, here it is abbreviated and only the last one, 'contemplating relinquishment', is shown. Because for one whose development has reached its peak, all mindfulnesses of breathing also become sequentially familiarized from occurring again and again as desired. Therefore it is said: “They become both familiarized with each other and sequentially familiarized.”

Yathatthāti yathāsabhāvatthā. Attadamathatthoti arahattamaggakkhaṇe attano nibbisevanattho. Samathatthoti sītibhāvattho. Parinibbāpanatthoti kilesaparinibbānena. Abhiññatthoti sabbadhammavasena. Pariññatthādayo maggañāṇakiccavasena. Saccābhisamayattho catunnaṃ saccānaṃ ekapaṭivedhadassanavasena. Nirodhe patiṭṭhāpakattho ārammaṇakaraṇavasena.

The meaning of 'as it truly is' is the meaning of its true nature. The meaning of 'self-taming' is the cessation of one's own perverse indulgence at the moment of the Arahantship path. The meaning of 'calming' is the state of being cooled. The meaning of 'causing complete extinguishment' is causing extinguishment by means of the complete extinguishment of defilements. The meaning of 'direct knowledge' is being known through direct knowledge with respect to all phenomena. 'Full understanding' and so on are to be understood in terms of the function of path-knowledge. The meaning of 'realization of the truths' is to be understood in terms of the simultaneous penetration and seeing of the four truths. The meaning of 'establishing in cessation' is to be understood in terms of making it an object.

Buddhotipadassa abhāvepi buddhenātipade yo so buddho, taṃ niddisitukāmena buddhoti vuttaṃ. Sayambhūti upadesaṃ vinā sayameva bhūto. Anācariyakoti sayambhūpadassa atthavivaraṇaṃ. Yo hi ācariyaṃ vinā saccāni paṭivijjhati, so sayambhū nāma hoti. Pubbe ananussutesūtiādi anācariyakabhāvassa atthappakāsanaṃ. Ananussutesūti ācariyaṃ ananussutesu. Sāmanti sayameva. Abhisambujjhīti bhusaṃ sammā paṭivijjhi. Tattha ca sabbaññutaṃ pāpuṇīti tesu ca saccesu sabbaññubhāvaṃ pāpuṇi. Yathā saccāni paṭivijjhantā sabbaññuno honti, tathā saccānaṃ paṭividdhattā evaṃ vuttaṃ. Sabbaññutaṃ pattotipi pāṭho. Balesu ca vasībhāvanti dasasu ca tathāgatabalesu issarabhāvaṃ pāpuṇi. Yo so evaṃ bhūto, so buddhoti vuttaṃ hoti. Tattha sabbesu dhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ upādāya paṇṇattiko, sabbaññutapadaṭṭhānaṃ vā saccābhisambodhimupādāya paṇṇattiko sattaviseso buddho. Ettāvatā atthato buddhavibhāvanā katā hoti.

Even in the absence of the word 'buddho', in the word 'buddhena' a certain Buddha is included; wishing to point him out, it is said 'buddha'. 'Sayambhū' means one who has become so by himself, without instruction. 'Anācariyako' is an explanation of the meaning of the word 'sayambhū'. For he who penetrates the truths without a teacher is called 'sayambhū'. The phrase beginning with "in things not heard of before" is an explanation of the meaning of the state of being without a teacher. "Not heard of before" means not heard from a teacher. 'Sāmaṃ' means by oneself. 'Abhisambujjhi' means he penetrated exceedingly and correctly. "And therein he attained omniscience" means that in those truths he attained the state of omniscience. Just as those who penetrate the truths become omniscient, so it is said because of having penetrated the truths. There is also the reading 'sabbaññutaṃ patto'. "And mastery over the powers" means he attained sovereignty over the ten powers of the Tathāgata. He who has become thus is said to be 'buddha'. Therein, 'buddha' is a special being designated in dependence on the continuum of aggregates that has been suffused by the attainment of unsurpassed liberation, which has as its cause unobstructed knowledge regarding all phenomena; or, a special being designated in dependence on the full awakening to the truths, which is the proximate cause of omniscience. Thus far, the explanation of 'buddha' has been made in terms of meaning.

162. Idāni byañjanato vibhāvento buddhoti kenaṭṭhena buddhotiādimāha. Tattha yathā loke avagantā avagatoti vuccati, evaṃ bujjhitā saccānīti buddho. Yathā paṇṇasosā vātā paṇṇasusāti vuccanti, evaṃ bodhetā pajāyāti buddho. Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. Sabbadassāvitāya buddhoti sabbadhammānaṃ ñāṇacakkhunā diṭṭhattā buddhoti vuttaṃ hoti. Anaññaneyyatāya [Pg.85] buddhoti aññena abodhanīyato sayameva buddhattā buddhoti vuttaṃ hoti. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti vuttaṃ hoti. Khīṇāsavasaṅkhātena buddhotiādīhi chahi pariyāyehi cittasaṅkocakaradhammappahānena niddakkhayavibuddho puriso viya sabbakilesaniddakkhayavibuddhattā buddhoti vuttaṃ hoti. Saṅkhā saṅkhātanti atthato ekattā saṅkhātenāti vacanassa koṭṭhāsenāti attho. Taṇhālepadiṭṭhilepābhāvena nirupalepasaṅkhātena. Savāsanānaṃ sabbakilesānaṃ pahīnattā ekantavacanena visesetvā ekantavītarāgotiādi vuttaṃ. Ekantanikkilesoti rāgadosamohāvasesehi sabbakilesehi nikkileso. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ dhātūnaṃ bujjhanatthattā bujjhanatthāpi dhātuyo gamanatthā honti, tasmā ekāyanamaggaṃ gatattā buddhoti vuttaṃ hoti. Ekāyanamaggoti cettha –

162. Now, explaining by way of the term, he said, "'Buddha'—in what sense is he 'buddha'?" and so on. Therein, just as in the world one who is in the process of understanding is called 'one who has understood', so too, because he has awakened to the truths, he is 'buddha'. Just as winds that cause leaves to dry up are called 'leaf-driers', so too, because he causes the populace to awaken, he is 'buddha'. "By omniscience, 'buddha'" means he is called 'buddha' because of the wisdom capable of awakening to all phenomena. "By all-seeingness, 'buddha'" means he is called 'buddha' because all phenomena have been seen with the eye of knowledge. "By not being led by another, 'buddha'" means he is called 'buddha' because he awakened by himself, not being caused to awaken by another. "By blossoming, 'buddha'" means he is called 'buddha' in the sense of blossoming like a lotus, due to the blossoming of various qualities. By the six alternative explanations beginning with "By the designation 'one whose cankers are destroyed', 'buddha'", he is called 'buddha' because of being awakened from the sleep of all defilements, just like a person awakened from the destruction of sleep by abandoning things that cause mental constriction. As 'saṅkhā' and 'saṅkhāta' are one in meaning, the word 'saṅkhātena' has the meaning of 'by the part'. By the part designated as 'unblemished' due to the absence of the smear of craving and the smear of views. Because all defilements together with their latent tendencies have been abandoned, specifying with the word 'ekanta', it is said "completely free from lust", etc. "Completely undefiled" means undefiled by all defilements, (namely) lust, hatred, and delusion without remainder. "Gone to the one-way path, 'buddha'" means that because roots with the meaning of "going" have the meaning of "awakening", and roots with the meaning of "awakening" also have the meaning of "going", therefore, because of having gone to the one-way path, he is said to be 'buddha'. And here, 'one-way path' is—

‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;

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

"The Path, the Road, the Way, the Track, the Straight Path, the Way, the Going; The Boat, the Causeway, the Raft, the Float, the Crossing."

Maggassa bahūsu nāmesu ayananāmena vutto. Tasmā ekamaggabhūto maggo, na dvedhāpathabhūtoti attho. Atha vā ekena ayitabbo maggoti ekāyanamaggo. Ekenāti gaṇasaṅgaṇikaṃ pahāya pavivekena cittena. Ayitabboti paṭipajjitabbo. Ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho. Ekesaṃ ayano ekāyano. Eketi seṭṭhā, sabbasattaseṭṭhā ca sammāsambuddhā, tasmā ekāyanamaggoti sammāsambuddhānaṃ ayanabhūto maggoti vuttaṃ hoti. Ayatīti vā ayano, gacchati pavattatīti attho. Ekasmiṃ ayano maggoti ekāyanamaggo, ekasmiṃyeva buddhasāsane pavattamāno maggo, na aññatthāti vuttaṃ hoti. Api ca ekaṃ ayatīti ekāyano, pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti, tasmā ekāyanamaggoti ekanibbānagamanamaggoti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, kiṃ pana sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti vuttaṃ hoti. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ [Pg.86] bodhoti pariyāyavacanametaṃ. Tattha yathā nīlarattaguṇayogā nīlo paṭo ratto paṭoti vuccati, evaṃ buddhaguṇayogā buddhoti ñāpetuṃ vuttaṃ.

Among the many names for the path, it is spoken of by the name 'ayana'. Therefore, the meaning is that the path has become a single path, not a two-fold path. Alternatively, 'ekāyanamaggo' means a path to be gone along by one. "By one" means: having abandoned crowds and company, with a secluded mind. "To be gone along" means to be practiced. Or, it is 'ayano' because they go by means of it; the meaning is that they go from saṃsāra to Nibbāna. 'Ekāyano' is the path of the excellent ones. 'Eke' means the excellent ones, and the most excellent of all beings are the Perfectly Self-Enlightened Ones. Therefore, 'ekāyanamaggo' means the path that is the way of the Perfectly Self-Enlightened Ones. Or, it is 'ayano' because it goes; the meaning is it goes, it proceeds. 'Ekāyanamaggo' is the path that is a way in one dispensation; this means it is the path that proceeds only in the Buddha's dispensation, not elsewhere. Furthermore, it is 'ekāyano' because it goes to one goal; this means that although in the preliminary stage it proceeds by way of various methods of development, in the final stage it goes only to the one Nibbāna. Therefore, the meaning of 'ekāyanamaggo' is the path that goes to the one Nibbāna. "Buddha" means one who has fully awakened to the unsurpassed perfect enlightenment by himself; he is not 'buddha' because of being awakened by others. Rather, it is said that he is 'buddha' because he has fully awakened to the unsurpassed perfect enlightenment by himself. 'Buddha' is so called because of having dispelled non-wisdom and having obtained wisdom. 'Buddhi', 'buddhaṃ', and 'bodho' are synonyms. Therein, just as due to the connection with the quality of blue or red, a cloth is called a 'blue cloth' or a 'red cloth', so too, it is said to make known that due to the connection with the quality of a Buddha, he is called 'buddha'.

Tato paraṃ buddhoti netaṃ nāmantiādi ‘‘atthamanugatā ayaṃ paññattī’’ti ñāpanatthaṃ vuttaṃ. Tattha mittā sahāyā. Amaccā bhaccā. Ñātī pitupakkhikā. Sālohitā mātupakkhikā. Samaṇā pabbajjūpagatā. Brāhmaṇā bhovādino, samitapāpabāhitapāpā vā. Devatā sakkādayo brahmāno ca. Vimokkhantikanti vimokkho arahattamaggo, vimokkhassa anto arahattaphalaṃ, tasmiṃ vimokkhante bhavaṃ vimokkhantikaṃ nāma. Sabbaññubhāvo hi arahattamaggena sijjhati, arahattaphalodaye siddho hoti, tasmā sabbaññubhāvo vimokkhante bhavo hoti. Taṃ nemittikampi nāmaṃ vimokkhante bhavaṃ nāma hoti. Tena vuttaṃ – ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantāna’’nti. Bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhāti mahābodhirukkhamūle yathāvuttakkhaṇe sabbaññutaññāṇassa paṭilābhena saha. Sacchikā paññattīti arahattaphalasacchikiriyāya, sabbadhammasacchikiriyāya vā jātā paññatti. Yadidaṃ buddhoti yā ayaṃ buddhoti paññatti, ayaṃ byañjanato buddhavibhāvanā.

Thereafter, it is stated to make known that 'this designation follows the meaning,' regarding the statement beginning with 'Buddha is not this name...'. Therein, `mittā` are companions (`sahāyā`). `Amaccā` are servants (`bhaccā`). `Ñātī` are those on the father's side (`pitupakkhikā`). `Sālohitā` are those on the mother's side (`mātupakkhikā`). `Samaṇā` are those who have gone forth (`pabbajjūpagatā`). `Brāhmaṇā` are those who address others as 'bho' (`bhovādino`), or those who have pacified evil and cast out evil (`samitapāpabāhitapāpā`). `Devatā` are Sakka and others, and the Brahmās. Regarding `vimokkhantika`: liberation (`vimokkho`) is the path of Arahantship; the end of liberation is the fruit of Arahantship. That which exists at the end of liberation is called `vimokkhantika`. For omniscience is accomplished by the path of Arahantship and is perfected upon the arising of the fruit of Arahantship; therefore, the state of omniscience exists at the end of liberation. That name, being based on a sign, is a name that exists at the end of liberation. Therefore it is said: 'This is the `vimokkhantika` of the Buddhas, the Blessed Ones.' 'At the foot of the Bodhi tree, together with the attainment of omniscient knowledge' means: at the foot of the great Bodhi tree, at the aforesaid moment, together with the attainment of omniscient knowledge. 'A realized designation' means a designation that has arisen from the realization of the fruit of Arahantship, or from the realization of all phenomena. 'That which is Buddha' means this designation 'Buddha'; this is the explanation of 'Buddha' by way of the expression.

‘‘Yathā buddhena desitā’’tigāthāpādassa pana iminā padabhājanīye vuttatthena ayaṃ saṃsandanā – ānāpānassatiyo ca yathā buddhena desitā, yena pakārena desitā. Yathāsaddena saṅgahitā dasa yathatthā ca yathā buddhena desitā, yena pakārena desitāti pakāratthassa ca yathāsaddassa, sabhāvatthassa ca yathāsaddassa sarūpekasesavasena ekasesaṃ katvā ‘‘yathā’’ti vuttanti veditabbaṃ. Padabhājanīye panassa yathatthesu ekekassa yojanāvasena ‘‘desito’’ti ekavacanaṃ kataṃ.

Furthermore, this is the correlation of the verse-quarter 'as taught by the Buddha' with the meaning stated in the word-analysis: And the mindfulnesses of breathing were taught by the Buddha `yathā` (as), that is, in which manner (`yena pakārena`) they were taught. And the ten meanings of `yathā` (`yathatthā`) included by the word `yathā` were taught by the Buddha `yathā` (as), that is, in which manner (`yena pakārena`) they were taught. Thus, it should be understood that `yathā` is stated after making a single remainder (`ekasesaṃ`) by way of a single form (`sarūpekasesavasena`) of the word `yathā` in its sense of manner (`pakārattha`) and of the word `yathā` in its sense of nature (`sabhāvattha`). However, in the word-analysis, the singular form `desito` (taught) is used by way of its application to each one of its meanings of `yathā`.

‘‘Soti gahaṭṭho vā hoti pabbajito vā’’ti vuttattā ādipadepi yassa gahaṭṭhassa vā pabbajitassa vāti vuttameva hoti. Lokattho vuttoyeva. Pabhāsetīti attano ñāṇassa pākaṭaṃ karotīti attho[Pg.87]. Abhisambuddhattāti sāvakapāramiñāṇenapi paṭividdhabhāvena. Obhāsetīti kāmāvacarabhūtaṃ lokaṃ. Bhāsetīti rūpāvacarabhūtaṃ lokaṃ. Pabhāsetīti arūpāvacarabhūtaṃ lokaṃ.

Because it is said, 'He is either a householder or one gone forth,' in the initial word (`yassa`) also, it is indeed stated 'of whichever householder or one gone forth.' The meaning of 'world' has indeed been stated. `Pabhāseti` means: he makes his own knowledge manifest. `Abhisambuddhattā` (because of being fully awakened) means: because of having penetrated even with the knowledge of a disciple's perfection. `Obhāseti` illuminates the world that is the sense-sphere. `Bhāseti` illuminates the world that is the form-sphere. `Pabhāseti` illuminates the world that is the formless-sphere.

Ariyañāṇanti arahattamaggañāṇaṃ. Mahikā muttoti mahikāya mutto. Mahikāti nīhāro vuccati. Mahiyā muttotipi pāṭho. Dhūmarajā muttoti dhūmato ca rajato ca mutto. Rāhugahaṇā vippamuttoti rāhuno candassa āsannupakkilesattā dvīhi upasaggehi visesetvā vuttaṃ. Bhāsate iti saobhāsaṭṭhena. Tapate iti satejaṭṭhena. Virocate iti ruciraṭṭhena. Evamevanti evaṃ evaṃ. Yasmā pana candopi sayaṃ bhāsanto tapanto virocanto imaṃ okāsalokaṃ obhāseti, bhikkhu ca paññāya bhāsanto tapanto virocanto imaṃ khandhādilokaṃ paññāya obhāseti, tasmā ubhayatrāpi ‘‘bhāsetī’’ti avatvā ‘‘bhāsate’’ icceva vuttaṃ. Evañhi vutte hetuatthopi vutto hoti. Ativisadatarābhasūriyopamaṃ aggahetvā kasmā candopamā gahitāti ce? Sabbakilesapariḷāhavūpasamena santassa bhikkhuno santaguṇayuttacandopamā anucchavikāti gahitāti veditabbaṃ. Evaṃ ānāpānassatibhāvanāsiddhisādhakaṃ yogāvacaraṃ thunitvā imāni terasa vodāne ñāṇānīti tāni ñāṇāni nigametvā dassetīti.

Noble knowledge (`ariyañāṇa`) should be seen as the knowledge of the path of Arahantship. `Mahikā mutto` (freed from frost) means freed from frost (`mahikāya`). `Mahikā` is said to be frost. There is also the reading `mahiyā mutto` (freed from the earth). `Dhūmarajā mutto` (freed from smoke and dust) means freed from smoke and from dust. `Rāhugahaṇā vippamutto` (completely freed from Rāhu’s grasp) is stated with emphasis by means of two prefixes because Rāhu is an imminent defilement for the moon. `Bhāsate` (shines) is in the sense of having its own radiance. `Tapate` (glows) is in the sense of having its own splendor. `Virocate` (gleams) is in the sense of being brilliant. `Evameva` (just so) means 'in this very way.' Because the moon, shining, glowing, and gleaming by itself, illuminates this spatial world, and the bhikkhu, shining, glowing, and gleaming with wisdom, illuminates this world of aggregates and so forth with wisdom, therefore in both cases, instead of saying `bhāseti` (causative), it is said just `bhāsate` (active). For when it is stated thus, the causative meaning is also stated. If it is asked: 'Why was the simile of the moon taken, without taking the simile of the sun, which has a far clearer radiance?' It should be understood that it was taken because the simile of the moon, which is endowed with peaceful qualities, is suitable for the bhikkhu who is peaceful through the subsiding of the fever of all defilements. Having thus praised the practitioner who accomplishes success in the development of mindfulness of breathing, he shows those knowledges by concluding, 'These are the thirteen knowledges in purification.'

Vodānañāṇaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the knowledges of purification is concluded.

5. Satokāriñāṇaniddesavaṇṇanā

5. Commentary on the Exposition of the Knowledge of Acting Mindfully

163. Satokāriñāṇaniddese mātikāyaṃ idha bhikkhūti imasmiṃ sāsane bhikkhu. Ayañhi ettha idha-saddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano, aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139; a. ni. 4.241).

163. In the exposition of the knowledge of acting mindfully, in the mātikā, 'here, a bhikkhu' means a bhikkhu in this Dispensation. Indeed, in this context, this word 'here' illuminates the Dispensation as the support for the individual who generates the concentration of mindfulness of breathing in all its aspects, and it is a denial of such a state for another dispensation. For this was stated: 'Here alone, O monks, is there an ascetic… the doctrines of others are empty of [other] ascetics.'

Araññagato vā rukkhamūlagato vā suññāgāragato vāti idamassa ānāpānassatisamādhi bhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa [Pg.88] hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

'Gone to the forest, or gone to the root of a tree, or gone to an empty dwelling'—this phrase illuminates the taking up of a dwelling suitable for the development of concentration through mindfulness of breathing. For this bhikkhu's mind, which for a long time has been diffused amidst objects such as forms, does not wish to ascend to the object of concentration through mindfulness of breathing; like a chariot yoked with a deceitful ox, it runs only off the path. Therefore, just as a cowherd, wishing to tame a deceitful calf that has grown up drinking all the milk of a deceitful cow, might take it away from the cow, drive a large post into the ground in a secluded spot, and tie it there with a rope; then that calf, struggling this way and that and unable to escape, would sit down or lie down near that very post. In the same way, this bhikkhu, wishing to tame his unruly mind that has for a long time grown up by drinking the flavor of objects such as forms, should take it away from objects such as forms, lead it into the forest, to the root of a tree, or to an empty dwelling, and there bind it with the rope of mindfulness to the post of the in-and-out breaths. Thus his mind, though struggling this way and that, not finding the objects it was formerly accustomed to and being unable to break the rope of mindfulness and escape, sits close to and lies down close to that very object by way of access and absorption. Therefore, the ancients said:

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (visuddhi. 1.217;

pārā. aṭṭha. 2.165;

dī. ni. aṭṭha. 2.374;

ma. ni. aṭṭha. 1.107) –

Just as a person here would tie a calf to be tamed to a post, so too should one firmly bind one's own mind to the object with mindfulness.

Evamassa taṃ senāsanaṃ bhāvanānurūpaṃ hoti. Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatukkajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ. Tasmā tassa anurūpaṃ senāsanaṃ upadisanto bhagavā ‘‘araññagato vā’’tiādimāha, tatheva thero.

In this way, that dwelling is suitable for his development. Or, because this meditation subject of mindfulness of breathing—which is the pinnacle among the various meditation subjects, the proximate cause for the attainment of special qualities and for a pleasant abiding in this very life for all Buddhas, Paccekabuddhas, and the disciples of the Buddhas—is not easy to develop without abandoning a dwelling near a village, which is crowded with the sounds of women, men, elephants, horses, and so on, because sound is a thorn to jhāna. But in a forest without villages, it is easy for a yogī to take up this meditation subject, generate the four jhānas of mindfulness of breathing, and having made that the basis, to contemplate the formations and attain the supreme fruit, Arahantship. Therefore, the Blessed One, pointing out a suitable dwelling for him, said, 'Gone to the forest…,' and so too did the Elder.

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evamevaṃ yogāvacarassa anurūpaṃ senāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānamanuyuttena yoginā kamena [Pg.89] arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu ‘‘dīpisadiso’’ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evamevaṃ ayaṃ araññādīsu kammaṭṭhānamanuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalāni ca gaṇhātīti veditabbo. Tenāhu porāṇā –

For the Blessed One is like a master of the science of sites. Just as that master of the science of sites, having seen and thoroughly examined a plot of land for a city, instructs, 'Lay out the city here,' and when the city is successfully completed, he receives great honor from the royal family; in the same way, the Blessed One, having examined a suitable dwelling for a yogī, instructs, 'The meditation subject should be practiced here.' Then, when the yogī devoted to the meditation subject there has, in due course, attained Arahantship, the Blessed One receives great honor from him, who says, 'Indeed, that Blessed One is a Perfectly Enlightened One!' Furthermore, this bhikkhu is said to be 'like a leopard.' For just as a great leopard king, relying on a thicket of grass, a thicket of forest, or a mountain thicket, lies in wait and catches animals such as forest buffalo, gokaṇṇa, and boars; in the same way, it should be understood that this bhikkhu, practicing the meditation subject in the forest and so on, in due course seizes the paths of stream-entry, once-returning, non-returning, and Arahantship, as well as the noble fruits. Therefore, the ancients said:

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhate mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (mi. pa. 6.1.5);

Just as a leopard, lying in wait, catches its prey; so too this son of the Buddha, engaged in the practice and possessing insight, having entered the forest, seizes the supreme fruit.

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento ‘‘araññagato vā’’tiādimāha.

Therefore, showing him the forest dwelling as the ground suitable for exertion, he said, 'Gone to the forest…,' and so on.

Tattha araññagatoti upari vuttalakkhaṇaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagatoti rukkhasamīpaṃ gato. Suññāgāragatoti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanaṃ gatopi ‘‘suññāgāragato’’ti vattuṃ vaṭṭati. Navavidhañhi senāsanaṃ. Yathāha – ‘‘so vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja’’nti (vibha. 508). Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto nisīdatīti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasamatthataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa dhammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati.

There, 'gone to the forest' refers to having gone to any forest that is a source of seclusion bliss with the characteristics mentioned above. 'Gone to the root of a tree' means having gone near a tree. 'Gone to an empty dwelling' means having gone to an empty, secluded place. Here, apart from the forest and the root of a tree, one who has gone to any of the remaining seven kinds of dwellings may also be said to have 'gone to an empty dwelling'. For there are nine kinds of dwellings, as it is said: 'He resorts to a secluded dwelling—a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.' Thus, having pointed out a dwelling suitable for the three seasons, in accordance with his temperament, and fitting for the development of mindfulness of breathing, he then instructs on the peaceful posture that is conducive to non-sluggishness and non-restlessness, saying 'he sits down.' Next, to show the firmness in sitting, the ability to sustain the in-and-out breaths, and the method of grasping the meditation object, he says 'having folded his legs crosswise,' and so on. Here, 'folded legs crosswise' means sitting with the thighs bound all around. 'Having folded' means having bound them. 'Setting the body upright' means placing the upper part of the body straight, aligning the eighteen vertebrae end to end. For one seated thus, the skin, flesh, and sinews do not bend. And any feelings that might arise moment by moment due to their bending do not arise. When these do not arise, the mind becomes unified, the meditation subject does not fall away, and it grows and flourishes.

Parimukhaṃ [Pg.90] satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. So satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti.

Having established mindfulness before him means having established mindfulness directed towards the meditation subject. 'He breathes in mindfully, he breathes out mindfully' means that monk, having sat thus and having established mindfulness thus, not abandoning that mindfulness, breathes in mindfully and breathes out mindfully; he becomes one who acts mindfully—this is what is said.

Idāni yehi pakārehi satokārī hoti, te pakāre dassetuṃ dīghaṃ vā assasantotiādimāha. Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto. Tathā rassaṃ. Yā pana nesaṃ dīgharassatā, sā kālavasena veditabbā. Kadāci hi manussā hatthiahiādayo viya kālavasena dīghaṃ assasanti ca passasanti ca, kadāci sunakhasasādayo viya rassaṃ. Aññathā hi cuṇṇavicuṇṇā assāsapassāsā dīgharassā nāma na honti. Tasmā te dīghaṃ kālaṃ pavisantā ca nikkhamantā ca dīghā, rassaṃ kālaṃ pavisantā ca nikkhamantā ca rassāti veditabbā. Tatrāyaṃ bhikkhu upari vuttehi navahākārehi dīghaṃ assasanto ca passasanto ca dīghaṃ assasāmi, passasāmīti pajānāti, tathā rassaṃ.

Now, to show the ways in which one acts mindfully, he said: 'Breathing in long...' and so on. Here, 'breathing in long' means causing a long in-breath to proceed. Similarly for 'short.' Their being long or short, however, should be understood in terms of time. For sometimes people, like elephants, snakes, and so on, breathe in and breathe out long breaths according to the time; sometimes, like dogs, rabbits, and so on, they breathe short breaths. Otherwise, inhalations and exhalations that are fragmented are not called long or short. Therefore, they should be understood as long when they enter and exit taking a long time, and short when they enter and exit taking a short time. Here, this monk, by the nine modes to be mentioned hereafter, while breathing in long and breathing out long, understands: 'I breathe in long, I breathe out long,' and similarly for short.

Evaṃ pajānato ca –

And for one who knows thus—

‘‘Dīgho rasso ca assāso, passāsopi ca tādiso;

Cattāro vaṇṇā vattanti, nāsikaggeva bhikkhuno’’ti. (visuddhi. 1.219;

pārā. aṭṭha. 2.165);

“Long and short is the in-breath, and the out-breath is likewise; these four kinds occur for the monk at the tip of the nose.”

Navannañcassa ākārānaṃ ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhatīti sakalassa assāsakāyassādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. Sakalassa passāsakāyassādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. Tasmā ‘‘assasissāmi passasissāmīti sikkhatī’’ti [Pg.91] vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe (visuddhi. 1.219; pārā. 2.165) assāsakāye, passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbaṃ pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati. Tādisena bhavitabbanti dassento āha – ‘‘sabbakāyapaṭisaṃvedī’’tiādi.

It should be understood that for him the development of the establishment of mindfulness as contemplation of the body is accomplished through one of these nine modes. 'He trains thus: “I shall breathe in experiencing the entire body.” He trains thus: “I shall breathe out experiencing the entire body.”' This means that by making known and making manifest the beginning, middle, and end of the entire in-breath body, he trains: 'I shall breathe in'; and by making known and making manifest the beginning, middle, and end of the entire out-breath body, he trains: 'I shall breathe out.' Thus, making it known and making it manifest, he breathes in and breathes out with a mind associated with knowledge. Therefore, it is said: 'He trains thus: “I shall breathe in, I shall breathe out.”' For one monk, in the in-breath body or the out-breath body that is fragmented and scattered, the beginning is manifest, but not the middle and end. He is able to apprehend only the beginning and becomes weary at the middle and end. For another, the middle is manifest, but not the beginning and end. He is able to apprehend only the middle and becomes weary at the beginning and end. For another, the end is manifest, but not the beginning and middle. He is able to apprehend only the end and becomes weary at the beginning and middle. For another, all is manifest. He is able to apprehend all and does not become weary anywhere. To show that one should become like this, he said: 'experiencing the entire body,' and so on.

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanayena kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ, ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha ‘‘assasāmīti pajānāti passasāmīti pajānāti’’cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ā-kārassa dassanatthaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’tiādinā nayena anāgatakālavasena pāḷi āropitāti veditabbā.

Here, 'trains' means thus he strives, he makes an effort. Whatever restraint there is for one who is thus, this here is the higher training in virtue. Whatever concentration there is for one who is thus, this is the higher training in mind. Whatever wisdom there is for one who is thus, this is the higher training in wisdom. Thus, regarding that object, with that mindfulness, with that attention, he trains in, frequents, develops, and makes much of these three trainings—in this way the meaning should be understood here. In this context, since according to the previous method, only inhaling and exhaling are to be done, and nothing else is to be done, but from this point onward, application is to be made in the arising of knowledge, etc. Therefore, having stated the Pāli text there in the present tense as 'He understands: “I breathe in”; He understands: “I breathe out,”' from this point onward, to show the mode of the arising of knowledge, etc., which is to be done, the Pāli text is set forth in the future tense by the method beginning, 'Experiencing the entire body, I shall breathe in,' and so on—this should be understood.

Passambhayaṃ kāyasaṅkhāraṃ…pe… sikkhatīti oḷārikaṃ assāsapassāsasaṅkhātaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.

The passage 'Calming the bodily formation... he trains' means: while calming, stilling, causing to cease, and pacifying the coarse bodily formation designated as the in-breath and out-breath, he trains thus: 'I shall breathe in; I shall breathe out.'

Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā – imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā. Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi [Pg.92] cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho, natthī’’ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti ‘‘atthi nu kho, natthī’’ti vicetabbākārappattā, evamevaṃ imassa bhikkhuno apariggahitakāleti vitthāretabbaṃ. Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikāro natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

Herein, the state of being coarse and subtle, and tranquillity, should be understood thus: Indeed, for this monk, previously, at the time of non-comprehension, both the body and mind are agitated and coarse. When the coarseness of body and mind is unpacified, the in-breaths and out-breaths are also coarse; becoming very strong, they proceed, and the nose is not sufficient; he stands breathing in and breathing out through the mouth. But when his body and mind are comprehended, they then become calm and pacified. When they are pacified, the in-breaths and out-breaths, having become subtle, proceed; they reach a state where it must be investigated, 'Do they exist or not?' It is as when a man has been running, or descending from a mountain, or has put down a heavy load from his head and is standing, his in-breaths and out-breaths are coarse, the nose is not sufficient, and he stands breathing in and breathing out through the mouth. But when he has dispelled that fatigue, has bathed and drunk, and having placed a wet cloth on his chest, is lying down in a cool shade, then his in-breaths and out-breaths become subtle, reaching a state where it must be investigated, 'Do they exist or not?' Even so for this monk at the time of non-comprehension; this should be elaborated. Thus, for him, previously, at the time of non-comprehension, there is no inclining, applying, or attending of the mind on 'I will calm the coarse bodily formations.' But at the time of comprehension, there is. Therefore, for him, the bodily formation at the time of comprehension is more subtle than at the time of non-comprehension. Hence, the ancients have said:

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (visuddhi. 1.220;

pārā. aṭṭha. 2.165);

When the body and mind are agitated, it proceeds excessively; when the body is unagitated, it proceeds subtly.

Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo. Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

Even at the time of comprehension, it is coarse; in the access concentration to the first jhāna, it is subtle. In that same access concentration, it is coarse; in the first jhāna, it is subtle. In the first jhāna and in the access concentration to the second jhāna, it is coarse; in the second jhāna, it is subtle. In the second jhāna and in the access concentration to the third jhāna, it is coarse; in the third jhāna, it is subtle. In the third jhāna and in the access concentration to the fourth jhāna, it is coarse; in the fourth jhāna, it is extremely subtle, it reaches non-occurrence itself. This, for now, is the view of the Dīgha reciters and the Saṃyutta reciters.

Majjhimabhāṇakā pana ‘‘paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo’’ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

The Majjhima reciters, however, hold: 'In the first jhāna, it is coarse; in the access concentration to the second jhāna, it is subtle.' Thus, they maintain that it is even subtler in the access concentration of a higher jhāna than in the jhāna immediately below it. However, according to the view of all, the bodily formation that occurs at the time of non-comprehension is calmed at the time of comprehension; the bodily formation that occurs at the time of comprehension is calmed in the access concentration to the first jhāna... the bodily formation that occurs in the access concentration to the fourth jhāna is calmed in the fourth jhāna. This, for now, is the method in serenity meditation.

Vipassanāyaṃ [Pg.93] pana apariggahitakāle pavattakāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpadassane sukhumo. Sopi oḷāriko, lakkhaṇārammaṇika vipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā. Evamettha oḷārikasukhumatā paṭippassaddhi ca veditabbā. Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

In insight meditation, however, the bodily formation that occurs at the time of non-comprehension is coarse; at the time of comprehending the great elements, it is subtle. That too is coarse; at the time of comprehending derived matter, it is subtle. That too is coarse; at the time of comprehending all matter, it is subtle. That too is coarse; at the time of comprehending the formless, it is subtle. That too is coarse; at the time of comprehending form and the formless, it is subtle. That too is coarse; at the time of comprehending conditions, it is subtle. That too is coarse; when seeing name-and-form together with its conditions, it is subtle. That too is coarse; in insight that has the characteristics as its object, it is subtle. That too is coarse in the case of weak insight; in the case of strong insight, it is subtle. Therein, the calming of each preceding one by each succeeding one should be known in the way previously stated. Thus, herein, the state of being coarse and subtle, and the calming, should be known. This, for now, is the sequential word-commentary on the first tetrad spoken by way of the contemplation of the body.

Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena, tasmā imaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatukkajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena visuddhimagge vuttanayena sīlaparisodhanādīni sabbakiccāni katvā sattaṅgasamannāgatassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo uggaho paripucchā upaṭṭhānaṃ appanā lakkhaṇanti. Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ. Paripucchā nāma kammaṭṭhānassa paripucchanaṃ. Upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ. Appanā nāma kammaṭṭhānassa appanā. Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ, ‘‘evaṃ lakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

Because herein only this tetrad is spoken of by way of a meditation subject for a beginner, while the other three tetrads are spoken of by way of the contemplation of feelings, mind, and phenomena for one who has attained jhāna, therefore, a clansman who is a beginner, wishing to attain Arahantship together with the analytical insights through insight that has the four jhānas of mindfulness of breathing as its proximate cause, after having performed all duties such as the purification of virtue according to the method stated in the Visuddhimagga, should learn the meditation subject with its five sections in the presence of a teacher endowed with seven qualities. Therein, these are the five sections: learning, questioning, arising, absorption, and characteristic. Therein, learning means the learning of the meditation subject. Questioning means the questioning about the meditation subject. Arising means the arising of the counterpart sign of the meditation subject. Absorption means the absorption of the meditation subject. Characteristic means the characteristic of the meditation subject; that is to say, the determination of the nature of the meditation subject thus: 'This meditation subject has such a characteristic.'

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. Tasmā thokaṃ uddisāpetvā bahuṃ kālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññattha vā aṭṭhārasa dosayutte vihāre vajjetvā pañcaṅgasamannāgate senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato [Pg.94] ekapadampi aparihāpentena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. Tatrāyaṃ manasikāravidhi –

Thus, one who learns the five-sectioned meditation subject neither wearies himself nor troubles the teacher. Therefore, having received a little instruction and recited it for a long time, and having learned this five-sectioned meditation subject in this way, whether in the presence of his teacher or elsewhere, he should avoid a dwelling endowed with eighteen faults and dwell in a lodging endowed with five factors. Having cut off minor impediments, having completed his meal duties, having dispelled post-meal drowsiness, and having sat down comfortably, he should gladden his mind by recollecting the qualities of the Triple Gem. Without diminishing even a single part learned from his teacher, he should attend to this meditation subject of mindfulness of breathing. Herein is the method of attention:

‘‘Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanā’’ti.

“Counting, following, touching, establishing, discerning; turning away, purity, and the reviewing of them.”

Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anugamanā. Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca paṭipassanāti paccavekkhaṇā. Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ. Gaṇentena pana pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antarā khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇananissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati, tasmā ete dose vajjetvā gaṇetabbaṃ.

Herein, ‘counting’ is simply counting. ‘Following’ is pursuing. ‘Touching’ is the point of contact. ‘Establishing’ is absorption. ‘Discerning’ is insight. ‘Turning away’ is the Path. ‘Purity’ is Fruition. ‘And reviewing of them’ is reflection. Herein, this clansman who is a beginner should first attend to this meditation subject by way of counting. While counting, one should not stop below five or go beyond ten, nor should one show a break in between. For one who stops below five, the mind becomes agitated in a confined space, like a herd of cattle hemmed in a narrow pen. For one who goes beyond ten, the mind becomes dependent on the counting. For one who shows a break in between, the mind wavers, thinking, “Has my meditation subject reached its culmination, or not?” Therefore, avoiding these faults, one should count.

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati, puna pūrento kiñci kacavaraṃ disvā chaḍḍento ‘‘ekaṃ eka’’nti vadati. Eseva nayo dve dvetiādīsu. Evamevaṃ imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā ‘‘ekaṃ eka’’ntiādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

And while counting, one should first count slowly, with the counting of a grain-measurer. A grain-measurer, having filled a measure, says “one” and pours it out. Filling it again, if he sees any refuse, he discards it while saying “one, one.” This is the same method for “two, two,” and so on. In the same way, this meditator too, taking hold of whichever in-breath and out-breath presents itself, should count, beginning with “one, one,” and so on, up to “ten, ten,” observing it as it continuously occurs. For one who counts in this way, the out-breaths and in-breaths become clearly apparent.

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ ‘‘eko dve’’ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva, evamassāpi purimanayena gaṇayato [Pg.95] assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca, eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha nava dasā’’ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti arittupatthambhanavasena caṇḍasote nāvāṭhapanamiva.

Then, abandoning that slow counting, the counting of a grain-measurer, one should count quickly, with the counting of a cowherd. A skilled cowherd, taking pebbles in his lap, with a rope and stick in hand, goes to the cattle-pen early in the morning. Sitting on top of the gate-post, he strikes the cows on their backs, and as each cow reaches the gate, he throws down a pebble and counts, “one, two.” The herd of cattle, having spent the three watches of the night uncomfortably in the confined space, comes out pushing against each other, rushing out swiftly in groups. He counts very swiftly, “three, four… ten.” Similarly, for this meditator too, counting in the former manner, the in-breaths and out-breaths become clear and move swiftly and repeatedly. Then, knowing that “they move repeatedly,” without grasping them inside or outside, but taking hold of each one as it reaches the ‘gate,’ one should count very swiftly: “one, two, three, four, five; …six; …seven; …eight, nine, ten.” For in a meditation subject connected with counting, the mind becomes one-pointed through the power of counting, like the steadying of a boat in a strong current by means of a steering oar.

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. Atha ‘‘nirantaraṃ pavattatī’’ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. Bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.

For one who counts very swiftly in this way, the meditation subject presents itself as if occurring without interruption. Then, knowing that “it is occurring without interruption,” without grasping the breath inside or outside, one should count very swiftly in the former manner. For one who directs his mind inward along with the incoming breath, the inside of his body feels as if struck by wind or filled with fat. For one who directs his mind outward along with the outgoing breath, the mind scatters to various external objects. But only for one who establishes mindfulness at the point of contact and develops it there does the development succeed. Therefore, it was said: “without grasping the breath inside or outside, one should count very swiftly in the former manner.”

Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhāpanatthaṃyeva hi gaṇanāti.

For how long, then, should one count? Until mindfulness is established on the object of the in-breaths and out-breaths without counting. For counting is for the very purpose of establishing mindfulness on the object of the in-breaths and out-breaths, after having cut off externally scattered thoughts.

Evaṃ gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. Tañca kho na ādimajjhapariyosānānugamanavasena. Ādimajjhapariyosānāni tassānugamane ādīnavā ca heṭṭhā vuttāyeva.

Having thus attended by way of counting, one should attend by way of following. ‘Following’ means, having set aside counting, to continuously pursue the in-breaths and out-breaths with mindfulness. And that is not by way of following their beginning, middle, and end. For the beginning, middle, and end, and the drawbacks in following them, have already been stated previously.

Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasi kātabbaṃ, apica kho phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti, tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi [Pg.96] karotī’’ti vuccati. Svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikopamāhi idheva pāḷiyaṃ vuttakakacūpamāya ca veditabbo.

Therefore, one attending by way of following should not attend by way of beginning, middle, and end; but rather, one should attend by way of touching and by way of establishing. For, unlike by way of counting and following, there is no separate attention by way of touching and establishing. Rather, one who is counting right at the very point of contact attends by way of counting and by way of touching. Having withdrawn the counting right there, while following them with mindfulness and establishing the mind by way of absorption, one is said to 'attend by way of following, by way of touching, and by way of establishing.' This meaning should be understood through the similes of the lame man and the gatekeeper spoken of in the commentaries, and by the simile of the saw spoken of in this very Pali text.

Tatrāyaṃ paṅguḷopamā – seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti, evameva bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattheva (visuddhi. 1.225) cittaṃ ṭhapetvā passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.

Herein is the simile of the lame man: Just as a lame man, having set in motion the swing of a mother and son who are playing, while seated right there at the base of the swing post, sees both ends and the middle of the swing-board as it comes and goes in sequence, and is not occupied with seeing those two ends and the middle; just so, a bhikkhu, standing by way of mindfulness at the base of the post for binding, having set in motion the swing of in-breaths and out-breaths, while abiding with mindfulness right there on the sign, following with mindfulness the beginning, middle, and end of the in-breaths and out-breaths at the point of contact as they come and go in sequence, and having established his mind right there, he sees, and is not occupied with seeing them. This is the simile of the lame man.

Ayaṃ pana dovārikopamā – seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’’ti na vīmaṃsati. Na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikopamā.

Now, this is the simile of the gatekeeper: Just as a gatekeeper does not investigate the men inside and outside the city, asking, 'Who are you? From where have you come? Where are you going? Or what is in your hand?'; for indeed, those are not his responsibility. Rather, he investigates only each and every person who has arrived at the gate. Just so, for this bhikkhu, the winds that have entered within and the winds that have gone out are not his responsibility; only the winds that have arrived at the gate are his responsibility. This is the simile of the gatekeeper.

Kakacūpamā pana ‘‘nimittaṃ assāsapassāsā’’tiādinā (paṭi. ma. 1.159) nayena idha vuttāyeva. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.

As for the simile of the saw, it is spoken of right here by the method beginning, 'The sign is the in-breaths and out-breaths,' etc. Here, however, it should be understood that its purpose is merely non-attention by way of what has come and gone.

Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati vikūjati, paccattharaṇaṃ valiṃ gaṇhāti, asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti[Pg.97]. Kasmā? Yasmā asāraddho kāyo lahuko hoti, evamevaṃ gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

For someone attending to this meditation subject, before long the sign arises, and the establishing, called absorption, adorned with the remaining jhāna factors, is accomplished. For someone else, however, from the time of attending by way of counting, just as when a person with a stressed body sits on a bed or chair, the bed or chair bends and creaks, and the covering gets a wrinkle; but when a person with an unstressed body sits, the bed or chair does not bend, does not creak, and the covering does not get a wrinkle—the bed or chair is as if filled with cotton. Why? Because a body without stress is light. Just so, from the time of attending by way of counting, sequentially, by way of the cessation of coarse in-breaths and out-breaths, when bodily distress is calmed, both body and mind become light, and the body becomes as if it has attained a state of levitating in the sky.

Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati. Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ assāsapassāsanimittārammaṇaṃ pavattatiyeva. Svāyamattho upari vuttakaṃsathālopamāya veditabbo.

For that person, when the coarse in-breaths and out-breaths have ceased, the mind proceeds with the sign of the subtle in-breaths and out-breaths as its object. When that too has ceased, successively, the mind certainly proceeds with the sign of the in-breaths and out-breaths, more and more subtle than that, as its object. This meaning should be understood by the simile of the bronze bowl spoken of later.

Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā ‘‘ācariyaṃ pucchissāmī’’ti vā ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā uṭṭhāyāsanā na gantabbaṃ. Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

For, just as other meditation subjects become clearer and clearer, this one is not so. Rather, for one who develops this again and again, it goes to a state of subtlety and does not even come to presence. However, when it does not appear, that bhikkhu should not rise from his seat and go, thinking, 'I will ask the teacher,' or, 'Now my meditation subject is lost.' For, in one who goes having broken his posture, the meditation subject becomes entirely new. Therefore, just as one is seated, it should be brought back from its place of contact.

Tatrāyaṃ āharaṇūpāyo – tena bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ ‘‘ime assāsapassāsā nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthī’’ti. Athevaṃ paṭisañcikkhato ‘‘ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna’’nti ñatvā evaṃ attanāva attā paṭicodetabbo ‘‘nanu, tvaṃ paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. Atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavasena cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992). Kiñcāpi hi [Pg.98] yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

Herein, this is the method of bringing it to mind: That monk, having known the state of non-appearance of the meditation subject, should reflect thus: 'These so-called in-breaths and out-breaths—where do they exist, and where do they not exist? For whom do they exist, and for whom do they not exist?' Then, for one reflecting thus, having known: 'These do not exist inside a mother’s womb; they do not exist for those submerged in water; likewise, they do not exist for non-percipient beings, for the dead, for those attained to the fourth jhāna, for those endowed with form and formless existences, or for those attained to cessation,' he should admonish himself by himself thus: 'Indeed, wise one, you are neither in a mother’s womb, nor submerged in water, nor a non-percipient being, nor dead, nor attained to the fourth jhāna, nor endowed with form and formless existences, nor attained to cessation. Your in-breaths and out-breaths certainly exist, but due to dullness of wisdom, you are unable to grasp them.' Then, by this one, having established the mind by way of the natural point of contact, attention should be applied. For these breaths occur touching the nostril of one with a long nose, and the upper lip of one with a short nose. Therefore, by this one, the sign should be established thus: 'They touch this particular place.' It is precisely in dependence on this reason that it was said by the Blessed One: 'Monks, I do not declare the development of mindfulness of breathing for one of lapsed mindfulness, who is not clearly comprehending.' For although any meditation subject whatsoever succeeds only for one who is mindful and clearly comprehending, for one attending to another meditation subject than this, it becomes manifest. But this meditation subject of mindfulness of breathing is weighty, a weighty development, the very ground of attention for great beings—Buddhas, Paccekabuddhas, and sons of the Buddha; it is not insignificant, nor is it practiced by insignificant beings. In whatever way it is attended to, in that way it becomes both peaceful and subtle. Therefore, herein, strong mindfulness and wisdom should be desired.

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ, evamevaṃ maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

For just as at the time of sewing a fine cloth, a fine needle should be desired, and an awl for piercing the needle's eye that is even finer than that; so too, at the time of developing this meditation subject, which is like a fine cloth, mindfulness that is the counterpart of the needle should be desired, and also strong wisdom associated with it that is the counterpart of the awl for piercing the needle's eye. And by a monk endowed with that mindfulness and wisdom, those in-breaths and out-breaths should not be sought elsewhere than at the natural point of contact.

Yathā hi kassako khettaṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti. Evamevaṃ tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evaṃ hissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ. Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti, apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu.

For it is as if a farmer, having plowed a field and unyoked the oxen, having set them towards the pasture, might rest sitting in the shade; then those oxen of his might quickly enter the forest. A farmer who is skilled, wishing to catch and yoke them again, does not wander into the forest following their tracks. Instead, taking a rope and a goad, he goes straight to their watering place and sits or lies down. Then, having seen the oxen standing there after grazing for the day, descending to the watering place, bathing and drinking, and coming back out, he binds them with the rope, and prodding them with the goad, brings them back, yokes them, and does his work again. In the very same way, by that monk, those in-breaths and out-breaths should not be sought elsewhere than at the natural point of contact. But, taking the rope of mindfulness and the goad of wisdom, having established the mind at the natural point of contact, attention should be applied. For one attending thus, they soon appear to him, like the oxen at the watering place. Then, by him, having bound them with the rope of mindfulness and yoked them in that very place, prodding with the goad of wisdom, the meditation subject should be repeatedly practiced. For one practicing in this way, the sign soon appears. But this is not the same for everyone; rather, some say that for a certain person, producing a pleasant touch, it appears like a tuft of silk-cotton, like a tuft of cotton-wool, or like a current of air.

Ayaṃ [Pg.99] pana aṭṭhakathāsu vinicchayo – idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti, tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharito rukkho viyā’’ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ, tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

But this is the determination in the commentaries: For this sign appears to some like the form of a star, like a gem-ball, or like a pearl-ball; to some, becoming a rough touch, it appears like a cotton seed or like a needle of heartwood; to some, it appears like a long ornamental cord, like a flower garland, or like a wisp of smoke; and to some, it appears like a spread-out spider's thread, like a layer of cloud, like a lotus flower, like a chariot wheel, like the moon's disc, or like the sun's disc. And this is just as when, among many monks sitting after reciting a discourse, one monk was asked, 'How does this discourse appear to you?' one replied, 'To me, it appears like a great mountain river.' Another said, 'To me, like a line of forest.' Another said, 'To me, like a tree with cool shade, endowed with branches, and laden with the burden of fruit.' For to them, that one and the same discourse appears variously due to the diversity of perception. In the same way, the one and the same meditation subject appears variously due to the diversity of perception. For this is born of perception, has perception as its cause, has perception as its origin. Therefore, it should be known that it appears variously due to the diversity of perception.

Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisā’’ti vattabbo. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

When the sign has thus appeared, that monk should go to the teacher and report, 'Venerable sir, a sign of such a nature has appeared to me.' The teacher should then say, 'Friend, this is the counterpart sign. Good man, apply your mind again and again to the meditation subject.' Then, he should place his mind on that very sign. Thus, for him, this development from this point onward occurs by means of placing the mind. For this was said by the ancients:

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165;

visuddhi. 1.232);

"Placing the mind on the sign, developing it in various ways, the wise one binds his own mind to the in-breaths and out-breaths."

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, cittaṃ upacārasamādhinā samāhitameva. Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ, apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ, atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. Tassevaṃ ghaṭentassa [Pg.100] visuddhimagge vuttānukkamena tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti. Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, evamevaṃ kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpanti, cittañca taṃsampayutte ca dhamme arūpanti vavatthapeti.

For him, from the time the sign has thus appeared, the hindrances are indeed suppressed, the defilements are indeed settled, and the mind is indeed concentrated with access concentration. Then, he should neither attend to that sign by way of its color, nor should he reflect on it by way of its characteristic. Rather, it should be well guarded, like the embryo of a wheel-turning monarch in the womb of a chief queen of the warrior class, and like the germ of sāli rice and barley by a farmer, by avoiding the seven unsuitable things such as the dwelling and by resorting only to those seven suitable things. Then, having guarded it thus, and having brought it to growth and maturity by means of repeated attention, the tenfold skill in absorption should be accomplished, and balance of energy should be applied. For him who is striving thus, the fourfold and fivefold jhānas arise in that sign according to the sequence stated in the Visuddhimagga. Herein, a monk for whom the fourfold and fivefold jhānas have thus arisen, desiring to attain purity, having developed the meditation subject by means of insight and the path, and having made that very jhāna proficient and mastered in five ways, defines name-and-form and establishes insight. How? For he, having emerged from the attainment, sees that the cause of the in-breaths and out-breaths is the body born of kamma and the mind. Just as when a blacksmith's bellows are being blown, wind moves depending on the bellows and the man's corresponding effort, in the very same way, the in-breaths and out-breaths move depending on the body and the mind. Then, he defines the in-breaths and out-breaths and the body as 'form,' and he defines the mind and its associated states as 'non-form.'

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati, vitiṇṇakaṅkho kalāpasammasanavasena ‘‘aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ udayabbayānupassanāñāṇaṃ ‘‘maggo’’ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti. Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

Having thus defined name-and-form, he seeks its condition. While seeking, and having seen it, he overcomes doubt concerning the occurrence of name-and-form in the three periods of time. With his doubt overcome, by means of comprehension by groups, he applies the three characteristics of 'impermanent, suffering, not-self.' Having abandoned the ten imperfections of insight, such as illumination, that arise in the preliminary stage of the contemplation of rise and fall, and having defined the knowledge of rise and fall that is free from imperfections as 'the path,' he abandons arising and attains the contemplation of dissolution. By means of the uninterrupted contemplation of dissolution, with regard to all formations that have appeared as fearful, he becomes disenchanted, dispassionate, and liberated. Having sequentially attained the four noble paths and having become established in the fruition of arahantship, he reaches the limit of the nineteen kinds of reviewing knowledge and becomes the foremost recipient of offerings in the world with its gods. And thus, for him, the development of the concentration of mindfulness of breathing, beginning with counting and ending with reviewing knowledge, is completed. This is the explanation of the first tetrad in all its aspects.

Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi, tasmā anupadavaṇṇanānayeneva tesaṃ evamattho veditabbo. Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.

Now, in the other three tetrads, because there is no separate method of developing a meditation subject, their meaning should be understood in this way, only by the method of sequential word explanation. As to 'experiencing rapture,' he trains, 'making rapture known, making it manifest, I shall breathe in, I shall breathe out.' Therein, rapture is made known in two ways: by way of the object and by way of non-delusion.

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.

How is rapture made known by way of the object? He attains the two jhānas that are accompanied by rapture. For him, at the moment of attainment, rapture is made known by way of the object through the acquisition of jhāna, because the object is made known.

Kathaṃ [Pg.101] asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ – tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃviditā hoti. Catunnampi jhānānaṃ vasena cittasaṅkhārapaṭisaṃviditā veditabbā. Cittasaṅkhāroti vedanāsaññākkhandhā. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayena veditabbo. Apicettha pītipade pītisīsena vedanā vuttā, sukhapade sarūpeneva vedanā. Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā, ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

How by way of non-delusion? Having attained the two jhānas accompanied by rapture and having emerged, he comprehends the rapture associated with the jhāna by way of its destruction and vanishing. For him, at the moment of insight, through the penetration of its characteristic, rapture is made known by way of non-delusion. By this same method, the remaining terms should also be understood as to their meaning. This, herein, is the only difference: the experience of happiness occurs by way of the three jhānas. The experience of the mental formation should be understood by way of all four jhānas. 'Mental formation' means the aggregates of feeling and perception. 'Calming the mental formation' means calming, ceasing, the grosser mental formation; that is the meaning. This should be understood in detail by the method stated for the bodily formation. Moreover, herein, in the term on rapture, feeling is stated with rapture as its head; in the term on happiness, feeling is stated by its own nature. In the two terms on mental formation, according to the passage, 'Perception and feeling are mental; these states are bound up with the mind, they are mental formations,' it is feeling associated with perception that is stated. Thus, it should be understood that this tetrad is taught by the method of the contemplation of feeling.

Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃviditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.

In the third tetrad also, the experiencing of the mind is to be understood by means of the four jhānas. As for 'gladdening the mind,' one trains thus: 'Making the mind joyful, exceedingly joyful, cheerful, and exceedingly cheerful, I shall breathe in; I shall breathe out.' Therein, gladdening occurs in two ways: by means of concentration and by means of insight.

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

How by means of concentration? One enters the two jhānas accompanied by rapture. At the moment of attainment, with the associated rapture, one gladdens and delights the mind. How by means of insight? Having entered the two jhānas accompanied by rapture and having emerged, one contemplates the rapture associated with the jhāna as subject to destruction and vanishing. Thus, at the moment of insight, having made the rapture associated with the jhāna the object, one gladdens and delights the mind. One who practices thus is said to train thus: 'Gladdening the mind, I shall breathe in; I shall breathe out.'

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento, tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā, evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

As for 'concentrating the mind,' it is one who, by means of the first jhāna and so on, places the mind evenly and establishes it evenly on the object. Alternatively, for one who, having entered those jhānas and emerged, contemplates the mind associated with the jhāna as subject to destruction and vanishing, at the moment of insight, through the penetration of the characteristics, momentary one-pointedness of mind arises. Also by means of this arisen momentary one-pointedness of mind, one who places the mind evenly and establishes it evenly on the object is said to train thus: 'Concentrating the mind, I shall breathe in; I shall breathe out.'

Vimocayaṃ [Pg.102] cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento, tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuccati – ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

As for 'liberating the mind': by means of the first jhāna, one releases and liberates the mind from the hindrances; by the second, from thought and examination; by the third, from rapture; by the fourth, from pleasure and pain. Alternatively, having entered those jhānas and emerged, one contemplates the mind associated with the jhāna as subject to destruction and vanishing. That person, at the moment of insight, by means of the contemplation of impermanence, releases and liberates the mind from the perception of permanence; by the contemplation of suffering, from the perception of pleasure; by the contemplation of non-self, from the perception of self; by the contemplation of disenchantment, from delight; by the contemplation of dispassion, from passion; by the contemplation of cessation, from the origin; by the contemplation of relinquishment, from grasping; and while doing so, one both breathes in and breathes out. Therefore it is said: one trains thus, 'Liberating the mind, I shall breathe in; I shall breathe out.' Thus, it should be known that this tetrad was spoken by means of the contemplation of the mind.

Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā, aniccānupassī veditabbo. Tattha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. Aniccānupassanāti tassā aniccatāya vasena rūpādīsu ‘‘anicca’’nti anupassanā. Aniccānupassīti tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto ca passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

Now, in the fourth tetrad, regarding the term 'contemplating impermanence,' first, the impermanent should be known, impermanence should be known, the contemplation of impermanence should be known, and one who contemplates impermanence should be known. Therein, 'the impermanent' refers to the five aggregates. Why? Because of their state of arising, vanishing, and altering. 'Impermanence' is the very arising, vanishing, and altering of those aggregates; or, it is their non-existence after having come to be; or, the meaning is the breaking up by momentary dissolution of what has arisen, without its remaining in that same state. 'Contemplation of impermanence' is the repeated seeing of form and so on as 'impermanent' by means of that impermanence. 'One who contemplates impermanence' is a person endowed with that contemplation. Therefore, such a person, while breathing in and breathing out, should be understood as training here thus: 'Contemplating impermanence, I shall breathe in; I shall breathe out.'

Virāgānupassīti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca. Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. Accantavirāgoti nibbānaṃ. Virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. Nirodhānupassīpadepi eseva nayo.

Furthermore, here in the term 'contemplating fading away,' there are two kinds of fading away: fading away as destruction and ultimate fading away. Therein, 'fading away as destruction' is the momentary dissolution of formations. 'Ultimate fading away' is Nibbāna. 'Contemplation of fading away' is the insight and the path that proceed by means of seeing both of these. Having become endowed with this twofold contemplation, one who breathes in and breathes out is to be understood as training thus: 'Contemplating fading away, I shall breathe in; I shall breathe out.' In the term 'contemplating cessation' also, this is the same method.

Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā, vipassanāmaggānametaṃ adhivacanaṃ. Vipassanāti tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne [Pg.103] tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

Here also in the term 'contemplating relinquishment,' there are two kinds of relinquishment: relinquishment as abandonment and relinquishment as entering into. Relinquishment itself is contemplation, hence 'contemplation of relinquishment'; this is a designation for insight and the path. Insight—in that by means of temporary abandonment it abandons the defilements together with the aggregates and formations, and by seeing the fault in the conditioned it enters into Nibbāna, which is the opposite, with an inclination towards it—is thus called both 'relinquishment as abandonment' and 'relinquishment as entering into.' The path—in that by means of eradication it abandons the defilements together with the aggregates and formations, and by making Nibbāna its object it enters into it—is thus called both 'relinquishment as abandonment' and 'relinquishment as entering into.' Furthermore, both are called 'contemplation' because of seeing successively after the preceding knowledges. Having become endowed with this twofold contemplation of relinquishment, one who breathes in and breathes out is to be understood as training thus: 'Contemplating relinquishment, I shall breathe in; I shall breathe out.'

Ettha ca ‘‘aniccānupassī’’ti taruṇavipassanāya vasena vuttaṃ, ‘‘virāgānupassī’’ti tato balavatarāya saṅkhāresu virajjanasamatthāya vipassanāya vasena, ‘‘nirodhānupassī’’ti tato balavatarāya kilesanirodhanasamatthāya vipassanāya vasena, ‘‘paṭinissaggānupassī’’ti maggassa āsannabhūtāya atitikkhāya vipassanāya vasena vuttanti veditabbaṃ. Yattha pana maggopi labbhati, so abhinnoyeva. Evamidaṃ catukkaṃ suddhavipassanāvasena vuttaṃ, purimāni pana tīṇi samathavipassanāvasenāti.

And here, it should be understood that 'contemplating impermanence' is stated by way of tender insight; 'contemplating dispassion' is stated by way of insight that is stronger than that and capable of becoming dispassionate towards formations; 'contemplating cessation' is stated by way of insight that is stronger than that and capable of causing the cessation of defilements; and 'contemplating relinquishment' is stated by way of insight that is very sharp and has become near to the path. Where, however, the path is also obtained, it is not different. Thus, this tetrad is stated by way of pure insight, whereas the former three tetrads are stated by way of serenity and insight.

Ānāpānassatimātikāvaṇṇanā niṭṭhitā.

The explanation of the outline of mindfulness of breathing is completed.

164. Idāni yathānikkhittaṃ mātikaṃ paṭipāṭiyā bhājetvā dassetuṃ idhāti imissā diṭṭhiyātiādi āraddhaṃ. Tattha imissā diṭṭhiyātiādīhi dasahi padehi sikkhattayasaṅkhātaṃ sabbaññubuddhasāsanameva kathitaṃ. Tañhi buddhena bhagavatā diṭṭhattā diṭṭhīti vuccati, tasseva khamanavasena khanti, ruccanavasena ruci, gahaṇavasena ādāyo, sabhāvaṭṭhena dhammo, sikkhitabbaṭṭhena vinayo, tadubhayenapi dhammavinayo, pavuttavasena pāvacanaṃ, seṭṭhacariyaṭṭhena brahmacariyaṃ, anusiṭṭhidānavasena satthusāsananti vuccati. Tasmā ‘‘imissā diṭṭhiyā’’tiādīsu imissā buddhadiṭṭhiyā, imissā buddhakhantiyā, imissā buddharuciyā, imasmiṃ buddhaādāye, imasmiṃ buddhadhamme, imasmiṃ buddhavinaye, imasmiṃ buddhadhammavinaye, imasmiṃ buddhapāvacane, imasmiṃ buddhabrahmacariye, imasmiṃ buddhasatthusāsaneti attho veditabbo. Apicetaṃ sikkhattayasaṅkhātaṃ sakalaṃ pāvacanaṃ bhagavatā diṭṭhattā sammādiṭṭhipaccayattā sammādiṭṭhipubbaṅgamattā ca diṭṭhi. Bhagavato khamanavasena khanti. Ruccanavasena ruci. Gahaṇavasena ādāyo[Pg.104]. Attano kārakaṃ apāye apatamānaṃ dhāretīti dhammo. Sova saṃkilesapakkhaṃ vinetīti vinayo. Dhammo ca so vinayo cāti dhammavinayo, kusaladhammehi vā akusaladhammānaṃ esa vinayoti dhammavinayo. Teneva vuttaṃ – ‘‘ye ca kho tvaṃ, gotami, dhamme jāneyyāsi ime dhammā virāgāya saṃvattanti, no sarāgāya…pe… ekaṃsena, gotami, dhāreyyāsi eso dhammo eso vinayo etaṃ satthusāsana’’nti (a. ni. 8.53; cūḷava. 406). Dhammena vā vinayo, na daṇḍādīhīti dhammavinayo. Vuttampi cetaṃ –

164. Now, in order to show the outline as it was laid down by dividing it in sequence, the passage beginning 'here, in this view' is commenced. Therein, by these ten terms beginning with 'in this view,' the entire teaching of the Omniscient Buddha, known as the threefold training, is stated. For it is called a 'view' (diṭṭhi) because it was seen (diṭṭha) by the Blessed One, the Buddha; by way of his acceptance, it is 'forbearance' (khanti); by way of its pleasing nature, it is 'liking' (ruci); by way of its being taken up, it is 'acquisition' (ādāyo); by its essential nature, it is the 'Dhamma'; by its meaning of 'what should be practiced,' it is the 'Discipline' (vinaya); by both of these, it is the 'Dhamma-Vinaya'; by way of its being proclaimed, it is the 'Teaching' (pāvacana); by its meaning of 'practiced by the supreme ones,' it is the 'Holy Life' (brahmacariya); and by way of giving instruction, it is the 'Teacher’s Dispensation' (satthusāsana). Therefore, in the phrases 'in this view,' etc., the meaning should be understood as: in this Buddha-view, in this Buddha-forbearance, in this Buddha-liking, in this Buddha-acquisition, in this Buddha-Dhamma, in this Buddha-Discipline, in this Buddha-Dhamma-and-Discipline, in this Buddha-Teaching, in this Buddha-Holy Life, in this Buddha-Teacher’s Dispensation. Furthermore, this entire Teaching, known as the threefold training, is a 'view' because it was seen by the Blessed One, because it is a condition for right view, and because it has right view as its forerunner. By way of the Blessed One’s acceptance, it is 'forbearance'. By way of its pleasing nature, it is 'liking'. By way of its being taken up, it is 'acquisition'. It is 'Dhamma' because it upholds (dhāreti) the one who practices it, not letting them fall into the states of loss. It is 'Discipline' (vinayo) because it removes the side of defilement. And it is Dhamma and it is Discipline, hence 'Dhamma-Vinaya'. Or, it is 'Dhamma-Vinaya' because it is the discipline of unwholesome states by means of wholesome states. Thus it is said: 'And, Gotamī, whatever qualities you may know that lead to dispassion, not to passion… you may firmly hold, Gotamī: “This is the Dhamma, this is the Discipline, this is the Teacher’s Dispensation.”' Or, it is 'Dhamma-Vinaya' because it is discipline by means of Dhamma, not by punishment, etc. And this is also said:

‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;

Adaṇḍena asatthena, nāgo danto mahesinā’’ti. (ma. ni. 2.352;

cūḷava. 342);

“Some tame with a stick, with goads, and with whips; but the elephant was tamed by the great sage without a stick, without a weapon.”

Tathā ‘‘dhammena nayamānānaṃ, kā usūyā vijānata’’nti (mahāva. 63). Dhammāya vā vinayo dhammavinayo. Anavajjadhammatthaṃ hesa vinayo, na bhavabhogāmisatthaṃ. Tenāha bhagavā – ‘‘nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanattha’’nti (itivu. 35; a. ni. 4.25) vitthāro. Puṇṇattheropi āha – ‘‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.259). Visuddhaṃ vā nayatīti vinayo, dhammato vinayo dhammavinayo. Saṃsāradhammato hi sokādidhammato vā esa visuddhaṃ nibbānaṃ nayati, dhammassa vā vinayo, na titthakarānanti dhammavinayo. Dhammabhūto hi bhagavā, tasseva esa vinayo. Yasmā vā dhammā eva abhiññeyyā pariññeyyā pahātabbā bhāvetabbā sacchikātabbā ca, tasmā esa dhammesu vinayo, na sattesu na jīvesu cāti dhammavinayo. Sātthasabyañjanatādīhi aññesaṃ vacanato padhānaṃ vacananti pavacanaṃ, pavacanameva pāvacanaṃ. Sabbacariyāhi visiṭṭhacariyabhāvena brahmacariyaṃ. Devamanussānaṃ satthubhūtassa bhagavato sāsananti satthusāsanaṃ, satthubhūtaṃ vā sāsanantipi satthusāsanaṃ. ‘‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) hi dhammavinayova satthāti vutto. Evametesaṃ padānaṃ attho veditabbo. Yasmā pana imasmiṃyeva sāsane sabbākāraānāpānassatisamādhinibbattako bhikkhu vijjati, na aññatra, tasmā tattha tattha ‘‘imissā’’ti ca ‘‘imasmi’’nti ca ayaṃ niyamo katoti veditabbo. Ayaṃ ‘‘idhā’’timātikāya niddesassa attho.

Likewise: 'For those who are led by the Dhamma, for the wise, what envy can there be?' Or, it is 'Dhamma-Vinaya' because it is the discipline for the sake of the Dhamma. For this discipline is for the sake of the blameless state, not for the sake of existence, enjoyments, and worldly gain. Thus the Blessed One said: 'Monks, this holy life is not lived for the sake of deceiving people...' and so on. The Elder Puṇṇa also said: 'Friend, the holy life is lived under the Blessed One for the sake of final Nibbāna without clinging.' Or, it is 'Vinaya' because it leads to purity; the discipline from the Dhamma is 'Dhamma-Vinaya'. For it leads to the pure Nibbāna from the phenomena of saṃsāra or from the phenomena of sorrow and the like. Or, it is 'Dhamma-Vinaya' because it is the discipline of the Dhamma, not of the sectarians. For the Blessed One has become the Dhamma, and this is his discipline. Or, since it is precisely phenomena that are to be directly known, fully understood, abandoned, developed, and realized, this is therefore a discipline regarding phenomena, not regarding beings or souls; hence, it is 'Dhamma-Vinaya'. Because it is the foremost word compared to the speech of others, due to being complete with meaning and phrasing, etc., it is 'the Teaching' (pavacana); pavacana itself is pāvacana. Because it is the most excellent conduct among all conducts, it is the 'Holy Life' (brahmacariya). Because it is the instruction of the Blessed One, who has become the teacher of gods and humans, it is the 'Teacher’s Dispensation' (satthusāsana); or, because it is the instruction that has become the teacher, it is also the 'Teacher’s Dispensation'. For it is said: 'Ānanda, the Dhamma and Vinaya that I have taught and laid down for you, that will be your teacher after I am gone.' Thus, the Dhamma-Vinaya itself is said to be the Teacher. In this way, the meaning of these terms should be understood. Furthermore, since it is only in this very dispensation that a monk who brings forth the concentration of mindfulness of breathing in all its aspects is found, and not elsewhere, it should be understood that the specific determination 'in this' has been made in each case. This is the meaning of the exposition of the matrix term 'here'.

Puthujjanakalyāṇako [Pg.105] vātiādinā ca bhikkhusaddassa vacanatthaṃ avatvā idhādhippetabhikkhuyeva dassito. Tattha puthujjano ca so kilesānaṃ asamucchinnattā, kalyāṇo ca sīlādipaṭipattiyuttattāti puthujjanakalyāṇo, puthujjanakalyāṇova puthujjanakalyāṇako. Adhisīlādīni sikkhatīti sekkho. Sotāpanno vā sakadāgāmī vā anāgāmī vā. Akuppo calayitumasakkuṇeyyo arahattaphaladhammo assāti akuppadhammo. Sopi hi imaṃ samādhiṃ bhāveti.

And by the phrase 'or a virtuous worldling,' etc., without stating the word-meaning of the term 'bhikkhu,' only the bhikkhu intended here is shown. Therein, he is a 'virtuous worldling' (puthujjanakalyāṇa) because he is a worldling (puthujjana) due to the defilements not being cut off, and he is virtuous (kalyāṇa) because he is endowed with the practice of morality, etc.; 'virtuous worldling' itself is puthujjanakalyāṇako. He is a 'trainee' (sekkha) because he trains (sikkhati) in higher morality and so on. This may be a stream-enterer, a once-returner, or a non-returner. He is one of 'unshakeable nature' (akuppadhamma) because he has the state of the fruit of arahantship, which is unshakeable (akuppa) and cannot be moved. For he too develops this concentration.

Araññaniddese vinayapariyāyena tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā. 92) āgataṃ. Suttantapariyāyena āraññakaṃ bhikkhuṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pāci. 573) āgataṃ. Vinayasuttantā pana ubhopi pariyāyadesanā nāma, abhidhammo nippariyāyadesanāti abhidhammapariyāyena (vibha. 529) araññaṃ dassetuṃ nikkhamitvā bahi indakhīlāti vuttaṃ, indakhīlato bahi nikkhamitvāti attho. Nikkhamitvā bahi indakhīlantipi pāṭho, indakhīlaṃ atikkamitvā bahīti vuttaṃ hoti. Indakhīloti cettha gāmassa vā nagarassa vā ummāro.

In the exposition of 'wilderness,' firstly, according to the Vinaya method, it is stated: “Excluding the village and the village environs, the remainder is wilderness.” According to the Suttanta method, with reference to a forest-dwelling monk, it is stated: “A forest dwelling is a lodging with a minimum distance of five hundred bow-lengths.” However, both the Vinaya and Suttanta are called teachings by indirect method, whereas the Abhidhamma is the teaching by direct method. Therefore, to show the meaning of 'wilderness' according to the Abhidhamma method, it is said: “having gone out beyond the Indakhīla.” The meaning is: “having gone out from the Indakhīla.” There is also the reading “nikkhamitvā bahi indakhīlaṃ,” which means: “having passed beyond the Indakhīla to the outside.” Herein, 'Indakhīla' refers to the threshold of a village or a town.

Rukkhamūlaniddese rukkhamūlassa pākaṭattā taṃ avatvāva yatthātiādimāha. Tattha yatthāti yasmiṃ rukkhamūle. Āsanti nisīdanti etthāti āsanaṃ. Paññattanti ṭhapitaṃ. Mañco vātiādīni āsanassa pabhedavacanāni. Mañcopi hi nisajjāyapi okāsattā idha āsanesu vutto. So pana masārakabundikābaddhakuḷīrapādakaāhaccapādakānaṃ aññataro. Pīṭhaṃ tesaṃ aññatarameva. Bhisīti uṇṇābhisicoḷabhisivākabhisitiṇabhisipaṇṇabhisīnaṃ aññatarā. Taṭṭikāti tālapaṇṇādīhi cinitvā katā. Cammakhaṇḍoti nisajjāraho yo koci cammakhaṇḍo. Tiṇasantharādayo tiṇādīni gumbetvā katā. Tatthāti tasmiṃ rukkhamūle. Caṅkamati vātiādīhi rukkhamūlassa catuiriyāpathapavattanayogyatā kathitā. ‘‘Yatthā’’tiādīhi sabbapadehi rukkhamūlassa sandacchāyatā janavivittatā ca vuttā hoti. Kenacīti kenaci samūhena. Taṃ samūhaṃ bhinditvā vitthārento gahaṭṭhehi vā pabbajitehi vāti āha. Anākiṇṇanti asaṃkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ [Pg.106] hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Yaṃ pana aḍḍhayojanikaṃ vā yojanikaṃ vā hoti, idaṃ dūratāya eva anākiṇṇaṃ nāma.

In the exposition of 'the foot of a tree,' because 'the foot of a tree' is obvious, without explaining it, the text states what begins with 'where.' Therein, 'where' means 'at which foot of a tree.' A 'seat' (āsana) is where one sits or resides. 'Laid out' (paññatta) means 'placed.' The words beginning with 'a couch' (mañco) are terms for the different kinds of seats. For a couch, too, is mentioned here among seats because it is a place for sitting. That, however, is one of the following kinds: a masāraka couch, a bundikābaddha couch, a kuḷīrapādaka couch, or an āhaccapādaka couch. A 'stool' (pīṭha) is just one of those same kinds. A 'cushion' (bhisī) is one of the following: a wool-stuffed cushion, a cloth-stuffed cushion, a bark-stuffed cushion, a grass-stuffed cushion, or a leaf-stuffed cushion. A 'mat' (taṭṭikā) is one made by weaving palm leaves and so on. A 'piece of hide' (cammakhaṇḍo) is any piece of hide suitable for sitting. A 'grass spread' (tiṇasanthara) and so on are made by gathering grass and so on. 'There' means 'at that foot of a tree.' By the words beginning with 'he walks,' the suitability of the foot of a tree for the practice of the four postures is stated. By all the words beginning with 'where,' the dense shade and the seclusion from people of the foot of a tree are stated. 'By anyone' means by any group. To break down and expand on that group, it is said, 'by householders or by the ordained.' 'Unfrequented' (anākiṇṇa) means not mixed, not crowded. A lodging around which there is a thicket of mountains, a thicket of forest, or a thicket of rivers for a gāvuta or even half a yojana, and which no one can approach at an unsuitable time—this is called 'unfrequented' even when it is nearby. But that which is half a yojana or a yojana away is called 'unfrequented' simply because of its distance.

Vihāroti aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikā gahetvā kato dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgārapāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhāti evañhi khandhakaṭṭhakathāyaṃ (cūḷava. aṭṭha. 294) vuttaṃ. Vibhaṅgaṭṭhakathāyaṃ pana vihāroti samantā parihārapathaṃ antoyeva rattiṭṭhānadivāṭṭhānāni ca dassetvā katasenāsanaṃ. Guhāti bhūmiguhā, yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati. Pabbataguhā vā bhūmiguhā vāti idaṃ dvayaṃ visesetvā vuttaṃ. Mātikāya sabbakālasādhāraṇalakkhaṇavasena ‘‘nisīdatī’’ti vattamānavacanaṃ kataṃ, idha pana nisinnassa bhāvanārambhasabbhāvato nisajjārambhapariyosānadassanatthaṃ nisinnoti niṭṭhānavacanaṃ kataṃ. Yasmā pana ujuṃ kāyaṃ paṇidhāya nisinnassa kāyo ujuko hoti, tasmā byañjane ādaraṃ akatvā adhippetama eva dassento ujukotiādimāha. Tattha ṭhito supaṇihitoti ujukaṃ paṇihitattā ujuko hutvā ṭhito, na sayamevāti attho. Pariggahaṭṭhoti pariggahitaṭṭho. Kiṃ pariggahitaṃ? Niyyānaṃ. Kiṃ niyyānaṃ? Ānāpānassatisamādhiyeva yāva arahattamaggā niyyānaṃ. Tenāhaniyyānaṭṭhoti mukhasaddassa jeṭṭhakatthavasena saṃsārato niyyānaṭṭho vutto. Upaṭṭhānaṭṭhoti sabhāvaṭṭhoyeva. Sabbehi panetehi padehi pariggahitaniyyānaṃ satiṃ katvāti attho vutto hoti. Keci pana ‘‘pariggahaṭṭhoti satiyā pariggahaṭṭho, niyyānaṭṭhoti assāsapassāsānaṃ pavisananikkhamanadvāraṭṭho’’ti vaṇṇayanti. Pariggahitaassāsapassāsaniyyānaṃ satiṃ upaṭṭhapetvāti vuttaṃ hoti.

A 'monastery' (vihāra) is the remaining type of dwelling, apart from the aḍḍhayoga and so on. An 'aḍḍhayoga' is a building with a roof curved like a garuḍa's wing. A 'pāsāda' is a long pāsāda built with two pinnacles. A 'hammiya' is a pāsāda with a pinnacle established on an upper open terrace. A 'cave' (guhā) is a brick cave, a stone cave, a wooden cave, or an earth cave; thus it is said in the Khandhaka commentary. In the Vibhaṅga commentary, however, a 'monastery' is a lodging made by indicating a surrounding path all around, and places for night and day within. A 'cave' is an earth cave, where it is permissible to have a lamp day and night. 'A mountain cave or an earth cave'—this pair is stated with this distinction. In the Mātikā, in accordance with the characteristic common to all times, the present tense verb 'sits' (nisīdati) is used. Here, however, since for one who is already seated the beginning of the development of meditation takes place, the past participle 'seated' (nisinno) is used to show the conclusion of the act of sitting and the beginning of the practice. And since the body of one who sits having set the body straight becomes upright, therefore, without paying attention to the letter of the text and showing only the intended meaning, the text states what begins with 'upright.' Therein, 'established and well-directed' (ṭhito supaṇihito) means it is established, having become upright because it was set upright, not by itself. The 'sense of grasping' (pariggahaṭṭho) is the sense of having been grasped. What has been grasped? The means of escape (niyyāna). What is the means of escape? The concentration of mindfulness of breathing itself, up to the path of Arahantship, is the means of escape. Therefore, it is said 'the sense of the means of escape.' By way of the meaning 'chief' for the word 'mukha' (face/front), the sense of 'means of escape' from saṃsāra is stated. The 'sense of establishing' (upaṭṭhānaṭṭho) is just the sense of its intrinsic nature. By all these words, the meaning stated is: 'having made mindfulness the means of escape that has been grasped.' Some, however, explain: 'The "sense of grasping" is the sense of grasping by mindfulness; the "sense of the means of escape" is the sense of the gateway for the entrance and exit of the in-breaths and out-breaths.' This means: 'having established mindfulness that has grasped the gateway of the in-breaths and out-breaths.'

165. Bāttiṃsāya ākārehīti tāsu tāsu avatthāsu yathākkamena labbhamānānaṃ anavasesapariyādānavasena vuttaṃ. Dīghaṃ assāsavasenāti mātikāya ‘‘dīgha’’ntivuttaassāsavasena. Evaṃ sesesu. Ekaggatanti ekaggabhāvaṃ. Avikkhepanti avikkhipanaṃ. Ekaggatā eva [Pg.107] hi nānārammaṇesu cittassa avikkhipanato avikkhepoti vuccati. Pajānatoti asammohavasena pajānantassa, vindantassāti vā attho. ‘‘Avikkhepo me paṭiladdho’’ti ārammaṇakaraṇavasena pajānantassa vā. Tāya satiyāti tāya upaṭṭhitāya satiyā. Tena ñāṇenāti tena avikkhepajānanañāṇena. Sato kārī hotīti ettha yasmā ñāṇasampayuttā eva sati satīti adhippetā, yathāha – ‘‘satimā hoti paramena satinepakkena samannāgato’’ti (vibha. 467). Tasmā ‘‘sato’’ti vacaneneva ñāṇampi gahitameva hoti.

165. 'By thirty-two modes' (bāttiṃsāya ākārehi): this is said by way of completely taking up, without remainder, the breaths that are obtained in sequence in those respective states. 'By way of a long in-breath' (dīghaṃ assāsavasena) means by way of the in-breath stated in the Mātikā as 'long.' So too for the remaining cases. 'One-pointedness' (ekaggatā) means the state of one-pointedness. 'Non-distraction' (avikkhepa) means non-scattering. Indeed, one-pointedness itself is called 'non-distraction' because of the non-scattering of the mind among various objects. 'He understands' (pajānāti) means for one who understands by way of non-delusion, or the meaning is 'for one who finds.' Or, for one who understands by way of making it an object, thus: 'Non-distraction has been attained by me.' 'By that mindfulness' (tāya satiyā) means by that established mindfulness. 'By that knowledge' (tena ñāṇena) means by that knowledge that knows non-distraction. In the phrase 'he is one who acts mindfully' (sato kārī hoti), since it is mindfulness conjoined with knowledge that is intended by 'mindfulness'—as it is said: “He is mindful, endowed with supreme mindfulness and prudence”—therefore, by the very word 'mindful' (sato), knowledge is also included.

166. Addhānasaṅkhāteti dīghasaṅkhāte kāle. Dīgho hi maggo addhānoti vuccati. Ayampi kālo dīghattā addhāno viya addhānoti vutto. ‘‘Assasatī’’ti ca ‘‘passasatī’’ti ca assāsañca passāsañca visuṃ visuṃ vatvāpi bhāvanāya nirantarappavattidassanatthaṃ ‘‘assasatipi passasatipī’’ti puna samāsetvā vuttaṃ. Chando uppajjatīti bhāvanābhivuddhiyā bhiyyobhāvāya chando jāyati. Sukhumataranti passambhanasabbhāvato vuttaṃ. Pāmojjaṃ uppajjatīti bhāvanāpāripūriyā pīti jāyati. Assāsapassāsāpi cittaṃ vivattatīti assāsapassāse nissāya paṭibhāganimitte uppajjante pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanāsamādhipattiyā puna samādhāne byāpārābhāvato tatramajjhattupekkhā saṇṭhāti nāma. Navahākārehīti ettha bhāvanārambhato pabhuti pure chanduppādā ‘‘assasatipi passasatipī’’ti vuttā tayo ākārā, chanduppādato pabhuti pure pāmojjuppādā tayo, pāmojjuppādato pabhuti tayoti nava ākārā. Kāyoti cuṇṇavicuṇṇāpi assāsapassāsā samūhaṭṭhena kāyo. Pakatiassāsapakatipassāse nissāya uppannanimittampi assāsapassāsāti nāmaṃ labhati. Upaṭṭhānaṃ satīti taṃ ārammaṇaṃ upecca tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanā ñāṇanti samathavasena nimittakāyānupassanā, vipassanāvasena nāmakāyarūpakāyānupassanā ñāṇanti attho. Kāyo upaṭṭhānanti so kāyo upecca tiṭṭhati ettha satīti upaṭṭhānaṃ nāma. No satīti so kāyo sati nāma na hotīti attho. Tāya satiyāti idāni vuttāya satiyā. Tena ñāṇenāti idāneva [Pg.108] vuttena ñāṇena. Taṃ kāyaṃ anupassatīti samathavipassanāvasena yathāvuttaṃ kāyaṃ anugantvā jhānasampayuttañāṇena vā vipassanāñāṇena vā passati.

166. “Addhānasaṅkhāta” means in a time reckoned as long. For a long road is called “addhāna.” This time also, being long, is spoken of as “addhāna,” like a long road. Although having stated separately “he breathes in” (assasati) and “he breathes out” (passasati), and the in-breath and the out-breath, in order to show the uninterrupted continuity of the meditation, it is combined again as “he breathes in and he breathes out.” “Desire arises” (chando uppajjati) means that desire is born for the growth and increase of meditation. “More subtle” (sukhumataraṃ) is said because of the presence of calming. “Joy arises” (pāmojjaṃ uppajjati) means that with the fulfillment of meditation, joy is born. “The mind turns away from the in-breaths and out-breaths” (assāsapassāsāpi cittaṃ vivattati) means that when the counterpart sign arises dependent on the in-breaths and out-breaths, the mind turns away from the natural in-breaths and out-breaths. “Equanimity is established” (upekkhā saṇṭhāti) means that upon attaining access and absorption concentration with respect to that counterpart sign, due to the absence of activity in further concentration, equanimity, which is neutrality regarding that, is established. “By nine aspects” (navahākārehi) refers here to the three aspects stated as “he breathes in and he breathes out” from the beginning of meditation up to the arising of desire; three from the arising of desire up to the arising of joy; and three from the arising of joy—thus nine aspects. “Body” (kāya): The in-breaths and out-breaths, even if finely divided, are “body” in the sense of a collection. Even the sign that has arisen dependent on the natural in-breaths and natural out-breaths obtains the name “in-breaths and out-breaths.” “Mindfulness is establishment” (upaṭṭhānaṃ sati) means mindfulness is called “establishment” because it approaches and stands at that object. “Contemplation is knowledge” (anupassanā ñāṇa) means knowledge that is contemplation of the sign-body by way of serenity, and contemplation of the name-body and form-body by way of insight—this is the meaning. “The body is establishment” (kāyo upaṭṭhānaṃ) means that because mindfulness approaches and stands there in that body, that body is called “establishment.” “Not mindfulness” (no sati) means that the body itself is not mindfulness—this is the meaning. “By that mindfulness” refers to the mindfulness just mentioned. “By that knowledge” refers to the knowledge just explained. “He contemplates that body” means he sequentially follows that body as described, by way of serenity and insight, seeing it either with knowledge associated with jhāna or with insight knowledge.

Mātikāya kāyādīnaṃ padānaṃ abhāvepi imassa catukkassa kāyānupassanāvasena vuttattā idāni vattabbaṃ ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti vacanaṃ sandhāya kāyapadaniddeso kato. Kāye kāyānupassanāti bahuvidhe kāye tassa tassa kāyassa anupassanā. Atha vā kāye kāyānupassanā, na aññadhammānupassanāti vuttaṃ hoti. Aniccadukkhānattāsubhabhūte kāye na niccasukhattasubhānupassanā, atha kho aniccadukkhānattāsubhato kāyasseva anupassanā. Atha vā kāye ahanti vā mamanti vā itthīti vā purisoti vā gahetabbassa kassaci ananupassanato tasseva kāyamattassa anupassanāti vuttaṃ hoti. Upari vedanāsu vedanānupassanātiādīsu tīsupi eseva nayo. Satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, kāyānupassanāya sampayuttaṃ satipaṭṭhānaṃ kāyānupassanāsatipaṭṭhānaṃ, tassa bhāvanā kāyānupassanāsatipaṭṭhānabhāvanā.

Even though the terms for the body and so on are absent in the Mātikā, because this tetrad is stated by way of the contemplation of the body, the explanation of the term 'body' is given with reference to the statement that is now to be made: 'the development of the establishment of mindfulness as contemplation of the body in the body.' “Contemplation of the body in the body” means contemplation of each of the various kinds of body. Alternatively, it is said to be contemplation of the body in the body, not contemplation of other phenomena. In the body, which is impermanent, suffering, non-self, and impure, there is no contemplation of permanence, pleasure, self, or beauty; rather, it is contemplation of the body itself as impermanent, suffering, non-self, and impure. Or alternatively, because there is no contemplation in the body of anything to be grasped as “I,” “mine,” “woman,” or “man,” it is said to be contemplation of just the body itself. The same method applies to the other three above, “contemplation of feelings in feelings,” and so on. Mindfulness itself is establishment, which is the establishment of mindfulness (satipaṭṭhāna). The establishment of mindfulness associated with contemplation of the body is the establishment of mindfulness as contemplation of the body (kāyānupassanāsatipaṭṭhāna). Its development is the development of the establishment of mindfulness as contemplation of the body (kāyānupassanāsatipaṭṭhānabhāvanā).

167. Taṃ kāyanti aniddiṭṭhepi nāmarūpakāye kāyasaddena tassāpi saṅgahitattā niddiṭṭhaṃ viya katvā vuttaṃ. Aniccānupassanādayo hi nāmarūpakāye eva labbhanti, na nimittakāye. Anupassanā ca bhāvanā ca vuttatthā eva. Dīghaṃ assāsapassāsavasenātiādi ānāpānassatibhāvanāya ānisaṃsaṃ dassetuṃ vuttaṃ. Tassā hi sativepullatāñāṇavepullatā ca ānisaṃso. Tattha cittassa ekaggataṃ avikkhepaṃ pajānatoti paṭiladdhajjhānassa vipassanākāle cittekaggataṃ sandhāya vuttaṃ. Viditā vedanāti sāmaññato udayadassanena viditā vedanā. Viditā upaṭṭhahantīti khayato vayato suññato viditā upaṭṭhahanti. Viditā abbhatthaṃ gacchantīti sāmaññato vayadassanena viditā vināsaṃ gacchanti, bhijjantīti attho. Saññāvitakkesupi eseva nayo. Imesu pana tīsu vuttesu sesā rūpadhammāpi vuttā honti. Kasmā pana ime tayo eva vuttāti ce? Duppariggahattā. Vedanāsu tāva sukhadukkhā pākaṭā, upekkhā pana sukhumā duppariggahā, na suṭṭhu pākaṭā. Sāpi cassa pākaṭā hoti, saññā ākāramattaggāhakattā na yathāsabhāvaggāhinī[Pg.109]. Sā ca sabhāvasāmaññalakkhaṇaggāhakena vipassanāñāṇena sampayuttā ati viya apākaṭā. Sāpi cassa pākaṭā hoti, vitakko ñāṇapatirūpakattā ñāṇato visuṃ katvā duppariggaho. Ñāṇapatirūpako hi vitakko. Yathāha – ‘‘yā cāvuso visākha, sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462). Sopi cassa vitakko pākaṭo hotīti evaṃ duppariggahesu vuttesu sesā vuttāva hontīti. Imesaṃ pana padānaṃ niddese kathaṃ viditā vedanā uppajjantīti pucchitvā taṃ avissajjetvāva vedanuppādassa viditatteyeva vissajjite vedanāya viditattaṃ vissajjitaṃ hotīti kathaṃ vedanāya uppādo vidito hotītiādimāha. Sesesupi eseva nayo. Avijjāsamudayā avijjānirodhātiādayo heṭṭhā vuttatthā eva. Imināva nayena saññāvitakkāpi veditabbā. Vitakkavāre pana ‘‘phassasamudayā phassanirodhā’’ti avatvā phassaṭṭhāne saññāsamudayā saññānirodhāti vuttaṃ. Taṃ kasmā iti ce? Saññāmūlakattā vitakkassa. ‘‘Saññānānattaṃ paṭicca uppajjati saṅkappanānatta’’nti (dī. ni. 3.359) hi vuttaṃ.

167. Regarding the phrase 'that body,' even though the mind-and-matter body is not specified, it is spoken of as if it were specified because it too is included by the word 'body.' For the contemplations of impermanence and so on are found only in the mind-and-matter body, not in the sign-body. 'Contemplation' and 'development' have the meaning already stated. The passage beginning with 'by way of long in-breaths and out-breaths' was stated to show the benefit of the development of mindfulness of breathing. For its benefit is the expansion of mindfulness and the expansion of knowledge. Therein, the phrase 'he understands the one-pointedness of the mind, its non-distraction' is stated with reference to the one-pointedness of mind at the time of insight for one who has attained jhāna. 'Feelings are known' means feelings are known generally by seeing their arising. 'They appear as known' means they appear as known through their destruction, vanishing, and emptiness. 'They go to setting as known' means, known generally by seeing their vanishing, they go to destruction, they break up; this is the meaning. This is the same method in the case of perceptions and thoughts too. When these three are mentioned, the remaining mental phenomena are also spoken of. If it is asked, 'But why are only these three mentioned?' Because they are difficult to grasp. Among feelings, for instance, the pleasant and the painful are manifest, but the neutral is subtle, difficult to grasp, and not very manifest. And that too becomes manifest to him. Perception, because it grasps only the appearance, does not grasp the true nature. And that perception, when associated with insight-knowledge that grasps the general characteristic of the true nature, is exceedingly unmanifest. And that too becomes manifest to him. Thought, being a counterpart of knowledge, is difficult to grasp separately from knowledge. For thought is a counterpart of knowledge. As it is said: 'Friend Visākha, right view and right thought—these states are included in the aggregate of wisdom.' And that thought also becomes manifest to him. Thus, when these difficult-to-grasp things have been mentioned, the remaining things are also mentioned. In the explanation of these terms, having asked, 'How do known feelings arise?' and without answering that, when the answer is given only about the known-ness of the arising of feeling, the known-ness of feeling is answered. Therefore, he stated the passage beginning with, 'How is the arising of feeling known?' This is the same method in the remaining cases too. The phrases beginning with 'from the arising of ignorance, from the cessation of ignorance' have the meaning already stated below. By this same method, perceptions and thoughts should also be understood. In the section on thought, however, instead of saying 'from the arising of contact, from the cessation of contact,' in the place of contact it is said 'from the arising of perception, from the cessation of perception.' If it is asked why, it is because thought has perception as its root. For it is said: 'Dependent on diversity of perception, diversity of intention arises.'

Aniccato manasikarototiādīsu ca ‘‘vedanaṃ aniccato manasikaroto’’tiādinā nayena tasmiṃ tasmiṃ vāre so soyeva dhammo yojetabbo. Yasmā pana vipassanāsampayuttā vedanā vipassanākiccakaraṇe asamatthattā vipassanāya anupakārikā, tasmāyeva ca bodhipakkhiyadhammesu nāgatā. Vipassanāsampayuttāya pana saññāya kiccameva aparibyattaṃ, tasmā sā vipassanāya ekantamanupakārikā eva. Vitakkaṃ pana vinā vipassanākiccameva natthi. Vitakkasahāyā hi vipassanā sakakiccaṃ karoti. Yathāha –

In passages such as 'one gives attention as impermanent,' in each respective section, that very same state should be connected according to the method of 'for one giving attention to feeling as impermanent,' and so on. Because feeling associated with insight, being incapable of performing the function of insight, is not helpful to insight, for that very reason it is not included among the factors of enlightenment. However, of perception associated with insight, the function itself is indistinct; therefore, it is entirely unhelpful to insight. But without thought, there is no function of insight at all. For insight, with thought as its companion, performs its own function. As it is said:

‘‘Paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti, vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti, aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena [Pg.110] ārammaṇaṃ nicchetuṃ sakkoti, abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkotī’’ti (visuddhi. 2.568).

“Wisdom, by its own nature, cannot determine an object as impermanent, suffering, or not-self. But when thought, having struck it repeatedly, presents it, wisdom can. How? Just as a goldsmith, though wishing to examine a coin placed in his hand on all sides, cannot turn it over with the surface of his eye alone, but by turning it over repeatedly with his finger-joints, he can examine it from this side and that; so too, wisdom by its own nature cannot determine an object by way of impermanence, etc. But by means of thought—which has the characteristic of directing the mind onto the object and the function of striking and striking all around—it can determine only what is given by taking it up again and again, as if striking it and turning it over.”

Tasmā vedanāsaññānaṃ vipassanāya anupakārattā lakkhaṇamattavaseneva dassetuṃ ‘‘vedanāya saññāyā’’ti tattha tattha ekavacanena niddeso kato. Yattako pana vipassanāya bhedo, tattako eva vitakkassāti dassetuṃ ‘‘vitakkāna’’nti tattha tattha bahuvacanena niddeso katoti vattuṃ yujjati.

Therefore, because feeling and perception are unhelpful to insight, to show them merely by way of their characteristic, the exposition is made in the singular here and there as 'of feeling,' 'of perception.' However, to show that 'however many distinctions of insight there are, so many distinctions of thought there are,' the exposition is made in the plural here and there as 'of thoughts.' It is fitting to say this.

168. Puna dīghaṃ assāsapassāsavasenātiādi ānāpānassatibhāvanāya sampattiṃ bhāvanāphalañca dassetuṃ vuttaṃ. Tattha samodhānetīti ārammaṇaṃ ṭhapeti, ārammaṇaṃ patiṭṭhāpetīti vā attho. Samodahanabyāpārābhāvepi bhāvanāpāripūriyā eva samodahati nāma. Gocaranti vipassanākkhaṇe saṅkhārārammaṇaṃ, maggakkhaṇe phalakkhaṇe ca nibbānārammaṇaṃ. Samatthanti samameva attho, samassa vā atthoti samattho. Taṃ samatthaṃ. Sesesupi eseva nayo. Maggaṃ samodhānetīti maggaphalakkhaṇeyeva gocaraṃ nibbānameva. Ayaṃ puggaloti ānāpānassatibhāvanaṃ anuyutto yogāvacarova. Imasmiṃ ārammaṇeti ettha pana ‘‘kāye’’tipadena saṅgahite nāmarūpakāyasaṅkhāte saṅkhatārammaṇe teneva kamena magge nibbānārammaṇe ca. Yaṃ tassātiādīhi ārammaṇagocarasaddānaṃ ekatthatā vuttā. Tassāti tassa puggalassa. Pajānātīti puggalo pajānanā paññāti puggalo paññāya pajānātīti vuttaṃ hoti. Ārammaṇassa upaṭṭhānanti vipassanākkhaṇe saṅkhārārammaṇassa, maggaphalakkhaṇe nibbānārammaṇassa upaṭṭhānaṃ sati. Ettha ca kammatthe sāmivacanaṃ yathā rañño upaṭṭhānanti. Avikkhepoti samādhi. Adhiṭṭhānanti yathāvuttasaṅkhārārammaṇaṃ nibbānārammaṇañca. Tañhi adhiṭṭhāti ettha cittanti adhiṭṭhānaṃ. Vodānanti ñāṇaṃ. Tañhi vodāyati visujjhati tena cittanti vodānaṃ. Līnapakkhiko samādhi alīnabhāvappattiyā samabhūtattā samaṃ, uddhaccapakkhikaṃ ñāṇaṃ anuddhatabhāvappattiyā samabhūtattā samaṃ. Tena vipassanāmaggaphalakkhaṇesu samathavipassanānaṃ [Pg.111] yuganaddhatā vuttā hoti. Sati pana sabbatthikattā tadubhayasamatāya upakārikāti samaṃ, ārammaṇaṃ samatādhiṭṭhānattā samaṃ. Anavajjaṭṭhoti vipassanāya anavajjasabhāvo. Niklesaṭṭhoti maggassa nikkilesasabhāvo. Nikkilesaṭṭhoti vā pāṭho. Vodānaṭṭhoti phalassa parisuddhasabhāvo. Paramaṭṭhoti nibbānassa sabbadhammuttamasabhāvo. Paṭivijjhatīti taṃ taṃ sabhāvaṃ asammohato paṭivijjhati. Ettha ca ‘‘ārammaṇassa upaṭṭhāna’’ntiādīhi sammā paṭivedho vutto. Ettheva ca vodānaṭṭhapaṭivedhassa vuttattā tena ekalakkhaṇā anavajjaṭṭhanikkilesaṭṭhaparamaṭṭhā lakkhaṇahāravasena vuttāyeva honti. Yathāha –

168. Again, 'by means of long in-breaths and out-breaths,' and so on, is said to show the success and the fruit of the development of mindfulness of breathing. Herein, 'unifies' means establishes the object, or the meaning is to fix the object. Even in the absence of the activity of unifying, it is called 'unifies' simply due to the completeness of the development. 'Range' is the object of formations at the moment of insight, and the object of Nibbāna at the moments of the path and fruition. 'Samattha' means simply 'sama' (balanced), or it is the meaning of 'sama'; thus, it is 'samattha'. That is 'samattha'. This same method applies to the remaining terms. 'Unifies the path' means that at the moments of path and fruition, the range is only Nibbāna. 'This person' is the yogāvacara devoted to the development of mindfulness of breathing. Furthermore, here in 'in this object'—in the conditioned object designated as the mind-body and form-body, which is included by the word 'kāye'—and by that same sequence, in the path and in the object that is Nibbāna. By 'his' and so on, the unity of meaning of the words 'object' and 'range' is stated. 'His' means 'of that person'. 'Understands' (pajānāti) means the person's understanding is wisdom (puggalo pajānanā paññā); that is to say, 'the person understands by means of wisdom'. 'Presence of the object' is mindfulness, which is the presence with regard to the object of formations at the moment of insight, and with regard to the object of Nibbāna at the moments of path and fruition. And here, the genitive case is used in the sense of the object, as in 'the king's attendance' (meaning attendance to the king). 'Non-distraction' is concentration. 'Foundation' is the aforementioned object of formations and the object of Nibbāna. For the mind is established upon it; thus, it is a foundation. 'Purification' is knowledge. For the mind is purified and cleansed by it; thus, it is purification. Concentration, which belongs to the side of sluggishness, is balanced, having become even by attaining a state of non-sluggishness; knowledge, which belongs to the side of agitation, is balanced, having become even by attaining a state of non-agitation. By this, the yoking together of serenity and insight in the moments of insight, path, and fruition is said. Mindfulness, however, because it is beneficial in all instances, is helpful for the balance of both, and is thus balanced. The object is balanced because it is the foundation of the balanced states. 'Faultless state' is the faultless nature of insight. 'Defilement-free state' is the defilement-free nature of the path. Alternatively, the reading is 'defilement-free state' (nikkilesaṭṭho). 'Purified state' is the perfectly pure nature of fruition. 'Supreme state' is the nature of Nibbāna, which is supreme among all phenomena. 'Penetrates' means one penetrates each respective nature without delusion. And herein, by 'presence of the object' and so on, right penetration is stated. And right here, since the penetration of the purified state is stated, by that, the faultless state, the defilement-free state, and the supreme state, which have a single characteristic, are also stated by means of the characteristic mode of exposition. As it is said:

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. (netti. 4.5 niddesavāra);

When one thing is stated, whatever things have a single characteristic are thereby all stated; that is the mode of exposition called 'characteristic.'

Anavajjaṭṭho nikkilesaṭṭho cettha avikkhepasaṅkhātassa samassa attho payojananti samattho, vodānaṭṭho vipassanāmaggavodānaṃ sandhāya samameva atthoti samattho, phalavodānaṃ sandhāya maggavodānasaṅkhātassa samassa atthoti samattho, paramaṭṭho pana samameva atthoti vā nibbānapayojanattā sabbassa samassa atthoti vā samattho, taṃ vuttappakāraṃ samañca samatthañca ekadesasarūpekasesaṃ katvā samatthañca paṭivijjhatīti vuttaṃ. Indriyabalabojjhaṅgadhammā vipassanāmaggaphalakkhaṇepi labbhanti, maggo ca tisso ca visuddhiyo maggaphalakkhaṇeyeva, vimokkho ca vijjā ca khaye ñāṇañca maggakkhaṇeyeva, vimutti ca anuppāde ñāṇañca phalakkhaṇeyeva, sesā vipassanākkhaṇepīti. Dhammavāre ime dhamme imasmiṃ ārammaṇe samodhānetīti nibbānaṃ ṭhapetvā sesā yathāyogaṃ veditabbā. Idaṃ pana yebhuyyavasena vuttaṃ. Avuttatthā panettha heṭṭhā vuttā eva. Ekekacatukkavasenettha niyyāne dassitepi catukkantogadhassa ekekassāpi bhāgassa niyyānassa upanissayattā ekekabhāgavasena niyyānaṃ dassitaṃ. Na hi ekekaṃ vinā niyyānaṃ hotīti.

Herein, the faultless state and the defilement-free state are 'samattha' because they are the meaning and purpose of 'sama' (balance), which is designated as non-distraction. The purified state is 'samattha' because, with reference to the purification of insight and path, it is simply the meaning of 'sama'. With reference to the purification of fruition, it is 'samattha' because it is the fruit of 'sama', which is designated as the purification of the path. The supreme state, however, is 'samattha' either because it is simply the meaning of 'sama', or because it is the meaning of all 'sama', which has Nibbāna as its purpose. Having reduced that 'sama' and 'samattha' of the aforementioned kind—which are partially identical in form—to a single remainder, it is said, 'and penetrates samattha'. The faculties, powers, and enlightenment factors are found even at the moments of insight, path, and fruition. The path and the three purifications are found only at the moments of path and fruition. Liberation, knowledge, and the knowledge of destruction are found only at the moment of the path. Freedom and the knowledge of non-arising are found only at the moment of fruition. The rest are found even at the moment of insight. In the section on phenomena, regarding the phrase 'he unifies these phenomena in this object', setting aside Nibbāna, the rest should be understood as appropriate. This, however, is stated for the most part. The unstated meanings here have already been stated below. Although the way of escape is shown here by way of each tetrad, since each part included within a tetrad is also a supporting condition for the way of escape, the way of escape is shown by way of each part. For without each one, there is no way of escape.

Dīghaṃassāsapassāsaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of long in-breaths and out-breaths is concluded.

169. Rassaniddese ittarasaṅkhāteti parittasaṅkhāte kāle. Sesamettha vuttanayena veditabbaṃ.

169. In the exposition of the short, 'reckoned as brief' means in a time reckoned as limited. The rest here should be understood in the manner stated.

170. Sabbakāyapaṭisaṃvediniddese [Pg.112] arūpadhammesu vedanāya oḷārikattā sukhaggahaṇatthaṃ paṭhamaṃ iṭṭhāniṭṭhārammaṇasaṃvedikā vedanā vuttā, tato yaṃ vedeti, taṃ sañjānātīti evaṃ vedanāvisayassa ākāraggāhikā saññā, tato saññāvasena abhisaṅkhārikā cetanā, tato ‘‘phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato phasso, tato sabbesaṃ sādhāraṇalakkhaṇo manasikāro, cetanādīhi saṅkhārakkhandho vutto. Evaṃ tīsu khandhesu vuttesu taṃnissayo viññāṇakkhandho vuttova hoti. Nāmañcāti vuttappakāraṃ nāmañca. Nāmakāyo cāti idaṃ pana nāmena nibbānassapi saṅgahitattā lokuttarānañca avipassanupagattā taṃ apanetuṃ vuttaṃ. ‘‘Kāyo’’ti hi vacanena nibbānaṃ apanītaṃ hoti nibbānassa rāsivinimuttattā. Ye ca vuccanti cittasaṅkhārāti ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) evaṃ vuccamānāpi cittasaṅkhārā idha nāmakāyeneva saṅgahitāti vuttaṃ hoti. Mahābhūtāti mahantapātubhāvato mahābhūtasāmaññato mahāparihārato mahāvikārato mahantabhūtattā cāti mahābhūtā. Te pana – pathavī āpo tejo vāyoti cattāro. Catunnañca mahābhūtānaṃ upādāyarūpanti upayogatthe sāmivacanaṃ, cattāro mahābhūte upādāya nissāya amuñcitvā pavattarūpanti attho. Taṃ pana – cakkhu sotaṃ ghānaṃ jivhā kāyo rūpaṃ saddo gandho raso itthindriyaṃ purisindriyaṃ jīvitindriyaṃ hadayavatthu ojā kāyaviññatti vacīviññatti ākāsadhātu rūpassa lahutā mudutā kammaññattā upacayo santati jaratā aniccatāti catuvīsatividhaṃ. Assāso ca passāso cāti pākatikoyeva. Assāsapassāse nissāya uppannaṃ paṭibhāganimittampi tadeva nāmaṃ labhati pathavīkasiṇādīni viya. Rūpasarikkhakattā rūpanti ca nāmaṃ labhati ‘‘bahiddhā rūpāni passatī’’tiādīsu (dha. sa. 204; dī. ni. 3.338) viya. Nimittañca upanibandhanāti satiupanibandhanāya nimittabhūtaṃ assāsapassāsānaṃ phusanaṭṭhānaṃ. Ye ca vuccanti kāyasaṅkhārāti ‘‘assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā’’ti (paṭi. ma. 1.171; ma. ni. 1.463) evaṃ vuccamānāpi kāyasaṅkhārā idha rūpakāyeneva saṅgahitāti vuttaṃ hoti.

170. In the exposition of 'perceiving the entire body,' with regard to formless phenomena, due to the grossness of feeling, feeling—which experiences agreeable and disagreeable objects—is first mentioned for the sake of easy grasping. Then, from 'whatever one feels, one perceives,' perception—which grasps the characteristics of the object-field of feeling—is mentioned. Following that, volition—which conditions based on perception—is mentioned. Then, from the statement, 'Having been contacted, one feels; having been contacted, one perceives; having been contacted, one wills,' contact is mentioned. Then, attention, which has a characteristic common to all; by volition and so forth, the aggregate of formations is stated. Thus, when these three aggregates are mentioned, the aggregate of consciousness, which is their support, is also thereby mentioned. 'And name' refers to name in the manner already explained. Furthermore, this term 'name-body' is mentioned in order to exclude Nibbāna, since it is included by the term 'name', and the supramundane states, since they are not a basis for insight meditation. By the word 'body,' Nibbāna is excluded, because Nibbāna is free from aggregation. And those that are called 'mental formations'—as in 'perception and feeling, these mental phenomena are bound to the mind, [therefore they are] mental formations'—even when spoken of in this way, these mental formations are said to be included here by 'name-body' itself. The 'great elements' are so called because of their great manifestation, their similarity to great beings, their being greatly attended to, their great alteration, and their being of a great nature. They are the four: earth, water, fire, and air. 'And derived form from the four great elements': this is a genitive case in the sense of relation; the meaning is form that arises by depending on, relying on, and not abandoning the four great elements. This is of twenty-four kinds: the eye, ear, nose, tongue, body; visible form, sound, odor, taste; femininity, masculinity, life faculty; the heart-base; nutriment; bodily intimation, verbal intimation; the space element; lightness, softness, and wieldiness of form, its growth, continuity, aging, and impermanence. 'And in-breath and out-breath' refers to the natural ones. The counterpart sign that arises depending on the in-breaths and out-breaths also receives that same name, like the earth kasiṇa and others. Because of its resemblance to form, it also receives the name 'form,' as in such phrases as 'one sees external forms.' 'And the sign as the foundation' refers to the place of contact of the in-breaths and out-breaths, which is the sign for the binding of mindfulness. And those that are called 'bodily formations'—as in 'in-breaths and out-breaths are bodily; these phenomena are bound to the body, [therefore they are] bodily formations'—even when spoken of in this way, these bodily formations are said to be included here by 'form-body' itself.

Te [Pg.113] kāyā paṭividitā hontīti jhānakkhaṇe assāsapassāsanimittakāyā vipassanākkhaṇe avasesarūpārūpakāyā ārammaṇato paṭividitā honti, maggakkhaṇe asammohato paṭividitā honti. Assāsapassāsavasena paṭiladdhajjhānassa yogissa uppannavipassanāmaggepi sandhāya dīghaṃ assāsapassāsavasenātiādi vuttaṃ.

'Those bodies are penetrated' means: at the moment of jhāna, the bodies that are the sign of the in-breaths and out-breaths are penetrated as objects; at the moment of insight, the remaining form-bodies and name-bodies are penetrated as objects; at the moment of the path, they are penetrated without confusion. With reference also to the arisen insight and path of a yogī who has attained jhāna by means of in-breaths and out-breaths, the passage beginning 'by means of long in-breaths and out-breaths' was stated.

Āvajjato pajānatotiādīni sīlakathāyaṃ vuttatthāni. Te vuttappakāre kāye antokaritvā ‘‘sabbakāyapaṭisaṃvedī’’ti vuttaṃ.

The meanings of the phrases beginning with 'adverting, one understands' are explained in the discourse on virtue. Having included those bodies of the kind described, it is said, 'experiencing the entire body.'

Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhenātiādīsu ‘‘sabbakāyapaṭisaṃvedī’’tivuttaassāsapassāsato uppannajjhānavipassanāmaggesu saṃvaroyeva saṃvaraṭṭhena sīlavisuddhi. Avikkhepoyeva avikkhepaṭṭhena cittavisuddhi. Paññāyeva dassanaṭṭhena diṭṭhivisuddhi. Jhānavipassanāsu viratiabhāvepi pāpābhāvamattameva saṃvaro nāmāti veditabbaṃ.

In such passages as 'experiencing the entire body in the sense of restraint of the in-breaths and out-breaths': in the jhānas, insight, and paths arisen from the in-breaths and out-breaths spoken of as 'experiencing the entire body,' restraint itself is the purification of virtue in the sense of restraint. Non-distraction itself is the purification of mind in the sense of non-distraction. Wisdom itself is the purification of view in the sense of seeing. It should be understood that even in the absence of abstinence in jhāna and insight, the mere absence of unwholesome states is called restraint.

171. Passambhayantiādīnaṃ niddese kāyikāti rūpakāye bhavā. Kāyapaṭibaddhāti kāyaṃ paṭibaddhā kāyaṃ nissitā, kāye sati honti, asati na honti, tasmāyeva te kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti nibbāpento sannisīdāpento. Passambhanavacaneneva oḷārikānaṃ passambhanaṃ siddhaṃ. Nirodhentoti oḷārikānaṃ anuppādanena nirodhento. Vūpasamentoti oḷārikeyeva ekasantatipariṇāmanayena santabhāvaṃ nayanto. Sikkhatīti adhikāravasena assasissāmīti sikkhatīti sambandho, tisso sikkhā sikkhatīti vā attho.

171. In the exposition of the terms beginning with 'calming': 'bodily' means arisen in the material body. 'Bound to the body' means connected to the body, dependent on the body; they exist when the body exists, and do not exist when it does not. Therefore, because they are conditioned by the body, they are called 'bodily formations.' 'Calming' means pacifying, making settle down. By the very word 'calming,' the calming of the gross in-breaths and out-breaths is accomplished. 'Making cease' means making them cease by not allowing the gross ones to arise. 'Tranquilizing' means leading the gross ones to a state of tranquility by the method of directing them into a single continuity. 'One trains': by connection with the governing phrase, the meaning is '“I will breathe in,” thus one trains.' Alternatively, the meaning is 'one trains in the three trainings.'

Idāni oḷārikapassambhanaṃ dassetuṃ yathārūpehītiādimāha. Tattha yathārūpehīti yādisehi. Ānamanāti pacchato namanā. Vinamanāti ubhayapassato namanā. Sannamanāti sabbatopi namantassa suṭṭhu namanā. Paṇamanāti purato namanā. Iñjanāti kampanā. Phandanāti īsakaṃ calanā. Pakampanāti bhusaṃ kampanā. Yathārūpehi kāyasaṅkhārehi kāyassa ānamanā…pe… pakampanā, tathārūpaṃ kāyasaṅkhāraṃ passambhayanti ca, yā kāyassa ānamanā…pe… pakampanā, tañca passambhayanti ca sambandho kātabbo. Kāyasaṅkhāresu hi passambhitesu kāyassa ānamanādayo ca passambhitāyeva hontīti. Yathārūpehi kāyasaṅkhārehi kāyassa [Pg.114] na ānamanādikā hoti, tathārūpaṃ santaṃ sukhumampi kāyasaṅkhāraṃ passambhayanti ca, yā kāyassa na ānamanādikā, tañca santaṃ sukhumaṃ passambhayanti ca sambandhato veditabbaṃ. Santaṃ sukhumanti ca bhāvanapuṃsakavacanametaṃ. Iti kirāti ettha iti evamatthe, kira yadiatthe. Yadi evaṃ sukhumakepi assāsapassāse passambhayaṃ assasissāmi passasissāmīti sikkhatīti codakena codanā āraddhā hoti. Atha vā kirāti codakavacanattā asaddahanatthe asahanatthe parokkhatthe ca yujjatiyeva, evaṃ sukhumānampi passambhanaṃ sikkhatīti na saddahāmi na sahāmi apaccakkhaṃ meti vuttaṃ hoti.

Now, to show the calming of the gross bodily formation, he said `yathārūpehīti` and so on. Therein, `yathārūpehīti` means 'of whatever kind.' `Ānamanā` is bending backward. `Vinamanā` is bending from both sides. `Sannamanā` is the thorough bending of one who is bending from all sides. `Paṇamanā` is bending forward. `Iñjanā` is trembling. `Phandanā` is slight movement. `Pakampanā` is vigorous trembling. By whatever kind of bodily formations there is bending backward... or vigorous trembling of the body, calming that kind of bodily formation; and whatever bending backward... or vigorous trembling of the body there is, calming that also—this connection should be made. For when the bodily formations are calmed, the bending backward and so forth of the body are also calmed indeed. By whatever kind of bodily formations there is no bending backward and so forth of the body, calming that bodily formation which is peaceful and subtle; and whatever non-bending backward and so forth of the body there is, calming that which is peaceful and subtle—this should be understood from the connection. This term `santaṃ sukhumaṃ` is a neuter adverbial expression. Herein, in `iti kira`, `iti` is in the sense of `eva` (thus), and `kira` is in the sense of `yadi` (if). If one trains thus: 'Calming even the subtle in-breaths and out-breaths, I will breathe in, I will breathe out,' thus an objection is raised by an objector. Alternatively, the word `kira`, being the speech of an objector, is indeed fitting in the sense of disbelief, in the sense of intolerance, and in the sense of the unperceived. Thus it is said: 'He trains in calming even the subtle.' 'I do not believe this; I cannot tolerate it; it is not directly perceived by me.'

Evaṃ santeti evaṃ sukhumānaṃ passambhane sante. Vātūpaladdhiyā ca pabhāvanā na hotīti assāsapassāsavātassa upaladdhiyā. Upaladdhīti viññāṇaṃ. Assāsapassāsavātaṃ upalabbhamānassa tadārammaṇassa bhāvanāviññāṇassa pabhāvanā uppādanā na hoti, tassa ārammaṇassa bhāvanā na hotīti attho. Assāsapassāsānañca pabhāvanā na hotīti bhāvanāya sukhumakānampi assāsapassāsānaṃ nirodhanato tesañca uppādanā pavattanā na hotīti attho. Ānāpānassatiyā ca pabhāvanā na hotīti assāsapassāsābhāvatoyeva tadārammaṇāya bhāvanāviññāṇasampayuttāya satiyā ca pavattanā na hoti. Tasmāyeva taṃsampayuttassa ānāpānassatisamādhissa ca bhāvanā na hoti. Na ca naṃ tanti ettha ca nanti nipātamattaṃ ‘‘bhikkhu ca na’’ntiādīsu (pārā. 273) viya. Taṃ vuttavidhiṃ samāpattiṃ paṇḍitā na samāpajjantipi tato na vuṭṭhahantipīti sambandho. Codanāpakkhassa parihāravacane iti kirāti evameva. Ettha evakāratthe kirasaddo daṭṭhabbo. Evaṃ santeti evaṃ passambhane sante eva.

'Evaṃ sante' means: when there is thus the calming of the subtle in-breaths and out-breaths. 'And there is no manifestation through perception of the wind' means through perception of the in-breath and out-breath wind. 'Perception' is consciousness. For one who is perceiving the in-breath and out-breath wind, there is no manifestation, no arising of the meditation-consciousness that has that as its object; the meaning is that there is no development of that object. 'And there is no manifestation of the in-breaths and out-breaths' means: because of the cessation of even the subtle in-breaths and out-breaths through meditation, their arising and occurrence do not happen. 'And there is no manifestation of mindfulness of breathing' means: precisely because of the absence of the in-breaths and out-breaths, there is no occurrence of the mindfulness associated with the meditation-consciousness that has them as its object. Therefore, there is no development of the concentration of mindfulness of breathing associated with it. In `Na ca naṃ tanti`, `ca` and `naṃ` are mere particles, like in `bhikkhu ca naṃ` and so on (Pārā. 273). The connection is: The wise neither enter that attainment of the aforesaid method, nor do they emerge from it. In the reply to the objector's side, `iti kira` means 'just so'. Herein, the word `kira` should be seen in the sense of the particle `eva`. `Evaṃ sante` means: only when there is thus the calming.

Yathā kathaṃ viyāti yathā taṃ vuttavidhānaṃ hoti, tathā taṃ kathaṃ viyāti upamaṃ pucchati. Idāni seyyathāpīti taṃ upamaṃ dasseti. Kaṃseti kaṃsamayabhājane. Nimittanti tesaṃ saddānaṃ ākāraṃ. ‘‘Nimitta’’nti ca sāmiatthe upayogavacanaṃ, nimittassāti attho. Saddanimittañca saddato anaññaṃ. Suggahitattāti suṭṭhu uggahitattā. Sugahitattātipi pāṭho, suṭṭhu gahitattāti [Pg.115] attho. Sumanasikatattāti suṭṭhu āvajjitattā. Sūpadhāritattāti suṭṭhu citte ṭhapitattā. Sukhumasaddanimittārammaṇatāpīti tadā sukhumānampi saddānaṃ niruddhattā anuggahitasaddanimittassa anārammaṇampi sukhumataraṃ saddanimittaṃ ārammaṇaṃ katvā sukhumataraṃ saddanimittārammaṇampi cittaṃ pavattati, sukhumatarasaddanimittārammaṇabhāvatopīti vā attho. Imināva nayena appanāyampi attho veditabbo.

'Yathā kathaṃ viya' means: just as that aforesaid method is, so what is it like? Thus he asks for a simile. Now, with the words `seyyathāpi`, he shows that simile. `Kaṃse` means in a bronze vessel. `Nimittaṃ` means the characteristic of those sounds. And `nimittaṃ` is an accusative case used in the sense of the genitive; the meaning is `nimittassa` (of the sign). The sound-sign is not other than the sound. `Suggahitattā` means because of being well grasped. There is also the reading `sugahitattā`, which means because of being well grasped. `Sumanasikatattā` means because of being well attended to. `Sūpadhāritattā` means because of being well placed in the mind. `Sukhumasaddanimittārammaṇatāpi` means: then, because of the cessation of even the subtle sounds, for one who has repeatedly grasped the sound-sign, even though it is not an object, having made the much subtler sound-sign an object, the mind with the subtler sound-sign as its object also proceeds. Or, the meaning is the state of having a much subtler sound-sign as its object. By this same method, the meaning in the case of absorption should also be understood.

Passambhayantiādīsu ‘‘passambhayaṃ kāyasaṅkhāra’’nti vuttā assāsapassāsā kāyoti vā ‘‘passambhayaṃ kāyasaṅkhāra’’nti ettha assāsapassāsā kāyoti vā yojanā veditabbā. Bhāvanāvisuddhiyā kāyasaṅkhāre passambhamānepi oḷārikaṃ kāyasaṅkhāraṃ passambhemīti yogino ābhoge sati tenādarena ativiya passambhati. Anupaṭṭhahantampi sukhumaṃ suānayaṃ hoti.

In `passambhayanti` and so on, the connection should be understood thus: the in-breaths and out-breaths spoken of as 'calming the bodily formation' are the body. Or, here in 'calming the bodily formation,' the in-breaths and out-breaths are the body. Through the purity of meditation, even while calming the bodily formation, when there is the yogi's reflection, 'I will calm the gross bodily formation,' due to that care, it becomes exceedingly calm. Even the subtle breath which is not manifest becomes easily manageable.

Aṭṭha anupassanāñāṇānīti ‘‘dīghaṃ rassaṃ sabbakāyapaṭisaṃvedī passambhayaṃ kāyasaṅkhāra’’nti vuttesu catūsu vatthūsu assāsavasena catasso, passāsavasena catassoti aṭṭha anupassanāñāṇāni. Aṭṭha ca upaṭṭhānānussatiyoti ‘‘dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hotī’’tiādinā (paṭi. ma. 1.170) nayena vuttesu catūsu vatthūsu assāsavasena catasso, passāsavasena catassoti aṭṭha ca upaṭṭhānānussatiyo. Aṭṭha cupaṭṭhānānussatiyotipi pāṭho. Cattāri suttantikavatthūnīti bhagavatā ānāpānassatisuttante (ma. ni. 3.144 ādayo) vuttattā paṭhamacatukkavasena cattāri suttantikavatthūnīti.

'Eight contemplation-knowledges' means: in the four bases spoken of as 'long,' 'short,' 'experiencing the whole body,' and 'calming the bodily formation,' there are four by way of the in-breath and four by way of the out-breath, thus eight contemplation-knowledges. 'And eight recollections of establishment' means: in the four bases spoken of in the manner beginning, 'For one who understands the unification and non-distraction of the mind by way of a long in-breath, mindfulness is established' (Paṭi. Ma. I, 170), there are four by way of the in-breath and four by way of the out-breath, thus eight recollections of establishment. There is also the reading `aṭṭha cupaṭṭhānānussatiyo`. 'Four Suttanta bases' means: because they are spoken of by the Blessed One in the Ānāpānassati Sutta (M. Ni. III, 144 ff.), by way of the first tetrad, they are the four Suttanta bases.

Paṭhamacatukkaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the first tetrad is finished.

172. Dutiyacatukkassa pītipaṭisaṃvediniddese uppajjati pīti pāmojjanti ettha pītīti mūlapadaṃ. Pāmojjanti tassa atthapadaṃ, pamuditabhāvoti attho. Yā pīti pāmojjantiādīsu [Pg.116] yā ‘‘pītī’’ti ca ‘‘pāmojja’’nti ca evamādīni nāmāni labhati, sā pītīti vuttaṃ hoti. Tattha pītīti sabhāvapadaṃ. Pamuditassa bhāvo pāmojjaṃ. Āmodanākāro āmodanā. Pamodanākāro pamodanā. Yathā vā bhesajjānaṃ vā telānaṃ vā uṇhodakasītodakānaṃ vā ekatokaraṇaṃ modanāti vuccati, evamayampi dhammānaṃ ekatokaraṇena modanā, upasaggavasena pana padaṃ maṇḍetvā āmodanā pamodanāti vuttaṃ. Hāsetīti hāso, pahāsetīti pahāso, haṭṭhapahaṭṭhākārānametaṃ adhivacanaṃ. Vittīti vittaṃ, dhanassetaṃ nāmaṃ. Ayaṃ pana somanassapaccayattā vittisarikkhatāya vitti. Yathā hi dhanino dhanaṃ paṭicca somanassaṃ uppajjati, evaṃ pītimatopi pītiṃ paṭicca somanassaṃ uppajjati. Tasmā ‘‘vittī’’ti vuttā. Tuṭṭhisabhāvasaṇṭhitāya hi pītiyā etaṃ nāmaṃ. Pītimā pana puggalo kāyacittānaṃ uggatattā abbhuggatattā ‘‘udaggo’’ti vuccati, udaggassa bhāgo odagyaṃ. Attano manatā attamanatā. Anabhiraddhassa hi mano dukkhapadaṭṭhānattā na attano mano nāma hoti, abhiraddhassa sukhapadaṭṭhānattā attano mano nāma hoti, iti attano manatā attamanatā, sakamanatā sakamanassa bhāvoti attho. Sā pana yasmā na aññassa kassaci attano manatā, cittasseva paneso bhāvo cetasiko dhammo, tasmā attamanatā cittassāti vuttā. Sesamettha ca upari ca heṭṭhā vuttanayena yojetvā veditabbaṃ.

172. In the exposition on experiencing joy of the second tetrad, in the phrase 'joy and delight arise,' the word 'pīti' (joy) is the root term. 'Pāmojja' (delight) is its explanatory term, meaning 'the state of being delighted.' That joy which, in phrases such as 'joy and delight,' obtains names like 'pīti' and 'pāmojja,' is what is meant by 'pīti.' Therein, 'pīti' is the term for its intrinsic nature. The state of one who is delighted is 'pāmojja.' The manner of rejoicing is 'āmodanā.' The manner of great rejoicing is 'pamodanā.' Or, just as the combining of medicines, oils, or hot and cold water is called 'modanā' (blending), so too this joy is 'modanā' because it combines associated states. However, by embellishing the word with a prefix, it is called 'āmodanā' and 'pamodanā.' Because it makes one joyful, it is 'hāso' (joy); because it makes one greatly joyful, it is 'pahāso' (great joy). 'Vitti' is 'vittaṃ' (wealth); this is a name for riches. This joy, however, is 'vitti' because it is a condition for mental gladness and because of its resemblance to wealth. For just as mental gladness arises for a wealthy person in dependence on wealth, so too for a person with joy, mental gladness arises in dependence on joy. Therefore, it is called 'vitti.' This is a name for joy that is well-established in the nature of satisfaction. Furthermore, a person with joy, due to the uplifted and greatly uplifted state of their body and mind, is called 'udaggo' (elated); the state of one who is elated is 'odagyaṃ' (elation). The state of one's own mind is 'attamanatā' (contentment). Indeed, for one who is not delighted, the mind, having suffering as its proximate cause, is not what is called one's own mind. For one who is delighted, the mind, having happiness as its proximate cause, is what is called one's own mind. Thus, 'attano manatā' is 'attamanatā,' meaning the state of one's own mind, the condition of having one's own mind. Furthermore, since that 'attamanatā' is not the state of one's own mind belonging to anything else, but is a state belonging only to the mind, a mental concomitant, it is therefore said to be 'the mind's contentment' (attamanatā cittassa). The remainder, here and in the subsequent sections, should be connected and understood according to the method stated previously.

173. Sukhapaṭisaṃvediniddese dve sukhānīti samathavipassanābhūmidassanatthaṃ vuttaṃ. Kāyikañhi sukhaṃ vipassanāya bhūmi, cetasikaṃ sukhaṃ samathassa ca vipassanāya ca bhūmi. Kāyikanti pasādakāyaṃ vinā anuppattito kāye niyuttanti kāyikaṃ. Cetasikanti avippayogavasena cetasi niyuttanti cetasikaṃ. Tattha kāyikapadena cetasikaṃ sukhaṃ paṭikkhipati, sukhapadena kāyikaṃ dukkhaṃ. Tathā cetasikapadena kāyikaṃ sukhaṃ paṭikkhipati, sukhapadena cetasikaṃ dukkhaṃ. Sātanti madhuraṃ sumadhuraṃ. Sukhanti sukhameva, na dukkhaṃ. Kāyasamphassajanti kāyasamphasse jātaṃ. Sātaṃ sukhaṃ vedayitanti sātaṃ vedayitaṃ, na asātaṃ vedayitaṃ. Sukhaṃ vedayitaṃ, na dukkhaṃ vedayitaṃ. Parato tīṇi padāni itthiliṅgavasena vuttāni. Sātā vedanā, na asātā. Sukhā vedanā, na dukkhāti ayameva panettha attho.

173. In the exposition on experiencing happiness, 'two kinds of happiness' is stated to show the ground for serenity and insight. Indeed, bodily happiness is the ground for insight, while mental happiness is the ground for both serenity and insight. 'Bodily' means connected with the body, since it does not arise without the sensitive body. 'Mental' means connected with the mind by way of non-separation. Therein, the term 'bodily' excludes mental happiness, and the term 'happiness' excludes bodily suffering. Likewise, the term 'mental' excludes bodily happiness, and the term 'happiness' excludes mental suffering. 'Sāta' (pleasant) means agreeable, very agreeable. 'Sukha' (happiness) means happiness itself, not suffering. 'Born of bodily contact' means born in bodily contact. 'Experiencing pleasant happiness' means a pleasant feeling, not an unpleasant feeling; a happy feeling, not a suffering feeling. The three terms that follow are stated in the feminine gender. A pleasant feeling, not an unpleasant one; a happy feeling, not a suffering one—this is the meaning here.

Cetasikasukhaniddeso vuttapaṭipakkhanayena yojetabbo. Te sukhāti liṅgavipallāso kato, tāni sukhānīti vuttaṃ hoti. Sesamettha [Pg.117] catukke heṭṭhā paṭhamacatukke vuttanayeneva veditabbaṃ. Cattāri suttantikavatthūni dutiyacatukkavasena veditabbānīti.

The exposition on mental happiness should be applied by the method of the stated opposite. By saying 'te sukhā,' a reversal of gender is made; it means 'tāni sukhāni' is said. The remainder in this tetrad should be understood by the very method stated previously in the first tetrad. The four Suttanta topics are to be understood by way of the second tetrad.

Dutiyacatukkaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the second tetrad is finished.

176. Tatiyacatukkaniddese cittanti mūlapadaṃ. Viññāṇanti atthapadaṃ. Yaṃ cittantiādi pītiyaṃ vuttanayena yojetabbaṃ. Tattha cittantiādīsu cittavicittatāya cittaṃ. Ārammaṇaṃ minamānaṃ jānātīti mano. Mānasanti manoyeva. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana sampayuttakadhammo mānasoti vutto.

176. In the exposition of the third tetrad, 'citta' is the root term. 'Viññāṇa' is the explanatory term. 'That which is citta,' and so on, should be connected in the manner stated regarding joy. Therein, among 'citta' and so on, it is 'citta' because of its variegated nature. It knows an object as if measuring it, therefore it is 'mano'. 'Mānasa' is simply 'mano'. For in the verse, “The snare that roams the sky, that which roams as mānasa,” it is an associated state that is called 'mānasa'.

‘‘Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;

Appattamānaso sekkho, kālaṃ kayirā jane sutā’’ti. (saṃ. ni. 1.159) –

“How indeed, O Blessed One, could your disciple, delighting in the Teaching, a learner who has not attained the goal, still a trainee, and famous among the people, pass away?”

Ettha arahattaṃ mānasanti vuttaṃ. Idha pana manova mānasaṃ. Byañjanavasena hetaṃ padaṃ vaḍḍhitaṃ.

Here, Arahantship is called 'mānasa'. But in this context, 'mano' itself is 'mānasa'. This word is augmented by way of its letters.

Hadayanti cittaṃ. ‘‘Cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.237; su. ni. āḷavakasutta) ettha uro hadayanti vuttaṃ. ‘‘Hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ. ‘‘Vakkaṃ hadaya’’nti (dī. ni. 2.377; ma. ni. 1.110) ettha hadayavatthu. Idha pana cittameva abbhantaraṭṭhena ‘‘hadaya’’nti vuttaṃ. Tadeva parisuddhaṭṭhena paṇḍaraṃ. Bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49). Tato nikkhantattā pana akusalampi gaṅgāya nikkhantā nadī gaṅgā viya, godhāvarito nikkhantā godhāvarī viya ca ‘‘paṇḍara’’ntveva vuttaṃ. Yasmā pana ārammaṇavijānanalakkhaṇaṃ cittaṃ upakkilesena kileso na hoti, sabhāvato parisuddhameva hoti, upakkilesayoge pana sati upakkiliṭṭhaṃ nāma hoti, tasmāpi ‘‘paṇḍara’’nti vattuṃ yujjati.

'Hadaya' means the mind (citta). In 'I will either drive your mind to distraction, or I will split your heart,' 'hadaya' is said to mean the chest. In 'Knowing one mind with another, I think, one fathoms it,' it means the mind. In 'the kidney, the heart,' it means the heart-base. Here, however, the mind itself, in the sense of being internal, is called 'hadaya.' That same mind, in the sense of being pure, is 'paṇḍara' (luminous). This is said with reference to the bhavaṅga. As it is said: 'This mind, monks, is luminous, but it is defiled by adventitious defilements.' However, because it issues from that (bhavaṅga), even an unwholesome mind is still called 'paṇḍara,' just as a river that issues from the Gaṅgā is called Gaṅgā, or as one that issues from the Godhāvarī is called Godhāvarī. Furthermore, since the mind, which has the characteristic of cognizing an object, is not itself made defiled by a defilement—it is intrinsically pure—but is called 'defiled' only when it is associated with defilements, it is therefore also fitting to call it 'paṇḍara'.

Mano manāyatananti idha pana manogahaṇaṃ manasseva āyatanabhāvadīpanatthaṃ. Tenetaṃ dīpeti – ‘‘nayidaṃ devāyatanaṃ viya manassa āyatanattā manāyatanaṃ, atha kho mano eva āyatanaṃ manāyatana’’nti.

In the phrase 'mano manāyatananti' (mind, the mind-base), the inclusion of 'mano' here serves to clarify that the mind itself is the base. By this, it is shown: 'This is not called 'manāyatana' because it is a base for the mind, like a 'devāyatana' (a base for devas); rather, the mind itself is the base, hence 'manāyatana'.'

Āyatanaṭṭho [Pg.118] heṭṭhā vuttoyeva. Manate iti mano, vijānātīti attho. Aṭṭhakathācariyā panāhu – nāḷiyā minamāno viya mahātulāya dhārayamāno viya ca ārammaṇaṃ jānātīti mano, tadeva mananalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, manova indriyaṃ manindriyaṃ.

The meaning of 'base' (āyatana) has already been stated below. Because it cognizes (manate), it is 'mano'; the meaning is 'it knows'. The commentary teachers, however, have said: 'Just as one measures with a measuring tube (nāḷi) or weighs with a large balance, so it knows the object—thus, it is 'mano'. That very thing, in its characteristic of cognizing, exercises sovereignty, thus it is a faculty (indriya). The mind itself is the faculty, hence 'manindriya' (the mind-faculty).

Vijānātīti viññāṇaṃ. Viññāṇameva khandho viññāṇakkhandho. Ruḷhito khandho vutto. Rāsaṭṭhena hi viññāṇakkhandhassa ekadeso ekaṃ viññāṇaṃ. Tasmā yathā rukkhassa ekadesaṃ chindanto rukkhaṃ chindatīti vuccati, evameva viññāṇakkhandhassa ekadesabhūtaṃ ekampi viññāṇaṃ ruḷhito ‘‘viññāṇakkhandho’’ti vuttaṃ. Yasmā pana rāsaṭṭhoyeva khandhaṭṭho na hoti, koṭṭhāsaṭṭhopi khandhaṭṭhoyeva, tasmā koṭṭhāsaṭṭhena viññāṇakoṭṭhāsotipi attho. Tajjā manoviññāṇadhātūti tesaṃ phassādīnaṃ sampayuttadhammānaṃ anucchavikā manoviññāṇadhātu. Imasmiñhi pade ekameva cittaṃ minanaṭṭhena mano, vijānanaṭṭhena viññāṇaṃ, sabhāvaṭṭhena, nissattaṭṭhena vā dhātūti tīhi nāmehi vuttaṃ.

Because it cognizes, it is 'consciousness' (viññāṇa). Consciousness itself is the aggregate, hence 'the aggregate of consciousness' (viññāṇakkhandha). 'Aggregate' is used by convention (ruḷhito). For, in the sense of a mass (rāsaṭṭha), a single consciousness is one part of the aggregate of consciousness. Therefore, just as one who cuts a part of a tree is said to 'cut the tree', so too a single consciousness, being a part of the aggregate of consciousness, is by convention called 'the aggregate of consciousness'. However, since the meaning of 'aggregate' is not only 'mass', but also 'portion' (koṭṭhāsa), the meaning can also be 'a portion of consciousness'. 'The mind-consciousness-element born of that' (tajjā manoviññāṇadhātu) means the mind-consciousness-element that is suitable for those associated phenomena such as contact and so forth. For in this passage, one and the same citta is called by three names: 'mano' in the sense of measuring, 'viññāṇa' in the sense of cognizing, and 'dhātu' in the sense of intrinsic nature or in the sense of being non-sentient.

177.

177.

Abhippamodoti adhikā tuṭṭhi.

`Abhippamoda` means exceeding satisfaction.

178. Samādhiniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti. Parato padadvayaṃ upasaggavasena vaḍḍhitaṃ. Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti. Ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti. Kusalapakkhasmiṃ hi cattāro dhammā ārammaṇaṃ ogāhanti saddhā sati samādhi paññāti. Teneva saddhā ‘‘okappanā’’ti vuttā, sati ‘‘apilāpanatā’’ti, samādhi ‘‘avaṭṭhitī’’ti, paññā ‘‘pariyogāhanā’’ti. Akusalapakkhe pana tayo dhammā ārammaṇaṃ ogāhanti taṇhā diṭṭhi avijjāti. Teneva te ‘‘oghā’’ti vuttā. Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāro, avisāharaṇanti attho. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma, ayaṃ pana tathā na hotīti avikkhepo. Uddhaccavicikicchāvaseneva cittaṃ visāhaṭaṃ nāma hoti, ito cito ca harīyati, ayaṃ pana avisāhaṭassa mānasassa bhāvoti avisāhaṭamānasatā.

178. In the exposition of concentration (samādhi), `ṭhiti` is so called because it stands in the object with immovability. The subsequent two terms are augmented by means of prefixes. Furthermore, `saṇṭhiti` is so called because it stands, having gathered together the associated phenomena in the object. `Avaṭṭhiti` is so called because it stands, having plunged into and entered the object. For in the wholesome sphere, four phenomena plunge into the object: faith, mindfulness, concentration, and wisdom. For that reason, faith is called `okappanā` (placing trust), mindfulness is called `apilāpanatā` (non-floating), concentration is called `avaṭṭhiti` (steadfastness), and wisdom is called `pariyogāhanā` (penetration). In the unwholesome sphere, however, three phenomena plunge into the object: craving, wrong view, and ignorance. For that reason, they are called `oghā` (floods). `Avisāhāra` is so called because it is the opposite of `visāhāra` (distraction) which occurs by way of restlessness and doubt; the meaning is non-distraction. A mind proceeding by way of restlessness and doubt is called 'scattered' (`vikkhipati`), but this (concentration) is not so, thus it is `avikkhepo` (non-scattering). A mind is called 'distracted' (`visāhaṭaṃ`) by way of restlessness and doubt, being carried here and there; but this (concentration) is the state of an undistracted mind, thus it is `avisāhaṭamānasatā` (undistracted-mindedness).

Samathoti [Pg.119] tividho samatho cittasamatho adhikaraṇasamatho sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphandanaṃ sammati vūpasammati, tasmā so ‘‘cittasamatho’’ti vuccati. Sammukhāvinayādisattavidho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so ‘‘adhikaraṇasamatho’’ti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati. Imasmiṃ atthe cittasamatho adhippeto. Samādhilakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Uddhacce na kampatīti samādhibalaṃ. Sammāsamādhīti yāthāvasamādhi niyyānikasamādhi kusalasamādhi.

`Samatha` (tranquility) is of three kinds: tranquility of mind (`cittasamatha`), tranquility of disputes (`adhikaraṇasamatha`), and tranquility of all formations (`sabbasaṅkhārasamatha`). Among these, the one-pointedness of mind in the eight attainments is called tranquility of mind. For, based on it, the agitation and trembling of the mind are stilled and cease; therefore, it is called 'tranquility of mind'. The sevenfold method for settling disputes, beginning with `sammukhāvinaya` (settlement in the presence), is called tranquility of disputes. For, based on it, those various disputes are stilled and cease; therefore, it is called 'tranquility of disputes'. Furthermore, because all formations are stilled and cease with Nibbāna as their basis, Nibbāna is called the 'tranquility of all formations'. In this context, tranquility of mind is intended. It is the 'concentration faculty' (`samādhindriya`) because it exercises sovereignty in the characteristic of concentration. It is the 'concentration power' (`samādhibala`) because it does not tremble due to restlessness. 'Right concentration' (`sammāsamādhi`) is concentration as it really is (`yāthāvasamādhi`), concentration leading to release (`niyyānikasamādhi`), and wholesome concentration (`kusalasamādhi`).

179. Rāgato vimocayaṃ cittantiādīhi dasahi kilesavatthūhi vimocanaṃ vuttaṃ. Thinaggahaṇeneva cettha middhaggahaṇaṃ, uddhaccaggahaṇeneva ca kukkuccaggahaṇaṃ kataṃ hotīti aññesu pāṭhesu sahacārittā kilesavatthuto vimocanavacaneneva paṭhamajjhānādīhi nīvaraṇādito vimocanaṃ, aniccānupassanādīhi niccasaññādito ca vimocanaṃ vuttameva hotīti. Kathaṃ taṃ cittaṃ anupassatīti ettha peyyāle ca aniccānupassanādīhi niccasaññādīnaṃ pahānaṃ vuttameva. Cattāri suttantikavatthūni tatiyacatukkavasena veditabbānīti.

179. By the phrase 'liberating the mind from lust' and so on, liberation from the ten bases of defilements is stated. And here, by the inclusion of torpor (thina), the inclusion of sloth (middha) is effected; and by the inclusion of restlessness (uddhacca), the inclusion of worry (kukkucca) is effected, due to their concomitance in other texts. By the very statement of liberation from the bases of defilements, liberation from the hindrances and so forth by means of the first jhānas and so forth is already stated, as is liberation from the perception of permanence and so forth by means of the contemplation of impermanence and so forth. And in the repetitive section (peyyāla) at 'How does one contemplate that mind?', the abandoning of the perception of permanence and so forth by means of the contemplation of impermanence and so forth is already stated. The four Suttanta topics are to be understood by way of the third tetrad.

Tatiyacatukkaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the third tetrad is concluded.

180. Catutthacatukkaniddese ‘‘aniddiṭṭhe napuṃsaka’’nti vacanato asukanti aniddiṭṭhattā ‘‘aniccanti kiṃ anicca’’nti napuṃsakavacanena pucchā katā. Uppādavayaṭṭhenāti uppādavayasaṅkhātena atthena, uppādavayasabhāvenāti attho. Ettha ca pañcakkhandhā sabhāvalakkhaṇaṃ, pañcannaṃ khandhānaṃ uppādavayā vikāralakkhaṇaṃ. Etena hutvā abhāvena aniccāti vuttaṃ hoti. Teneva ca aṭṭhakathāyaṃ ‘‘saṅkhatalakkhaṇavasena aniccatāti tesaṃyeva uppādavayaññathatta’’nti ca vatvāpi ‘‘hutvā abhāvo vā’’ti vuttaṃ. Etena hutvā abhāvākāro aniccalakkhaṇanti vuttaṃ hoti. ‘‘Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāya lakkhaṇānī’’ti peyyālaṃ katvā vuttaṃ. Dhammāti rūpakkhandhādayo yathāvuttadhammā.

180. In the exposition of the fourth tetrad, according to the grammatical rule 'in the unspecified, the neuter' (aniddiṭṭhe napuṃsakaṃ), and because 'such-and-such' is unspecified, the question 'What is impermanent?' (aniccaṃ) is asked using the neuter gender. 'By the meaning of arising and passing away' means by the meaning reckoned as arising and passing away, that is, by the nature of arising and passing away. And here, the five aggregates are the intrinsic-nature characteristic (sabhāvalakkhaṇa), while the arising and passing away of the five aggregates is the change-characteristic (vikāralakkhaṇa). By this it is said that they are impermanent because, having been, they are no more. For that reason, in the commentary, even after saying, 'Impermanence is in the sense of the characteristic of the conditioned, that is, their very arising, passing away, and otherness,' it is also said, 'or it is having been and then non-existence.' By this it is said that the state of having been and then non-existence is the characteristic of impermanence. Having used an ellipsis (peyyāla), it is stated: 'For one seeing the arising and passing away of the five aggregates, these are the characteristics of wisdom...' 'Phenomena' (dhammā) refers to the aggregates of form and so on, the phenomena as stated.

Virāgānupassīniddese [Pg.120] rūpe ādīnavaṃ disvāti bhaṅgānupassanato paṭṭhāya parato vuttehi aniccaṭṭhādīhi rūpakkhandhe ādīnavaṃ disvā. Rūpavirāgeti nibbāne. Nibbānañhi āgamma rūpaṃ virajjati apunaruppattidhammataṃ āpajjanena nirujjhati, tasmā nibbānaṃ ‘‘rūpavirāgo’’ti vuccati. Chandajāto hotīti anussavavasena uppannadhammacchando hoti. Saddhādhimuttoti tasmiṃyeva nibbāne saddhāya ca adhimutto nicchito. Cittañcassa svādhiṭṭhitanti assa yogissa cittaṃ khayavirāgasaṅkhāte rūpabhaṅge ārammaṇavasena, accanta virāgasaṅkhāte rūpavirāge nibbāne anussavavasena suṭṭhu adhiṭṭhitaṃ suṭṭhu patiṭṭhitaṃ hotīti sambandhato veditabbaṃ. Rūpe virāgānupassīti rūpassa khayavirāgo rūpe virāgoti pakatibhummavacanena vutto. Rūpassa accantavirāgo rūpe virāgoti nimittatthe bhummavacanena vutto. Taṃ duvidhampi virāgaṃ ārammaṇato ajjhāsayato ca anupassanasīlo ‘‘rūpe virāgānupassī’’ti vutto. Esa nayo vedanādīsu. Nirodhānupassīpadaniddesepi eseva nayo.

In the exposition of the contemplation of dispassion, 'having seen danger in form' means having seen the danger in the aggregate of form by means of the characteristic of impermanence and so on, as stated hereafter, starting from the contemplation of dissolution. 'Dispassion for form' refers to Nibbāna. For, by relying on Nibbāna, form fades away; it ceases by reaching the state of non-re-arising. Therefore, Nibbāna is called 'dispassion for form.' 'Desire has arisen' means wholesome desire arises by way of what has been heard. 'Resolved through faith' means one is resolved and decided in that very Nibbāna through faith. And 'his mind is well-established' means that the mind of that yogi is well-established, well-founded, by way of taking as its object the dissolution of form, which is designated as the fading away of destruction, and by way of what has been heard concerning Nibbāna, the dispassion for form, which is designated as ultimate dispassion. This should be understood by way of connection. 'One who contemplates dispassion in form': the fading away of the destruction of form is called 'dispassion in form' with the locative case in its natural sense. The ultimate dispassion for form is called 'dispassion in form' with the locative case in the sense of a cause. One who is accustomed to contemplating both kinds of dispassion, by way of object and by way of inclination, is called 'one who contemplates dispassion in form.' This is the method for feelings and so on. In the exposition of the term 'contemplating cessation' too, this is the very same method.

181. Katihākārehītiādi panettha viseso – tattha avijjādīnaṃ paṭiccasamuppādaṅgānaṃ ādīnavanirodhadassaneneva rūpādīnampi ādīnavanirodhā dassitā honti tesampi paṭiccasamuppādaṅgānativattanato. Iminā eva ca visesavacanena virāgānupassanato nirodhānupassanāya visiṭṭhabhāvo vutto hoti. Tattha aniccaṭṭhenāti khayaṭṭhena, hutvā abhāvaṭṭhena vā. Dukkhaṭṭhenāti bhayaṭṭhena, paṭipīḷanaṭṭhena vā. Anattaṭṭhenāti asārakaṭṭhena, avasavattanaṭṭhena vā. Santāpaṭṭhenāti kilesasantāpanaṭṭhena. Vipariṇāmaṭṭhenāti jarābhaṅgavasena dvidhā pariṇāmanaṭṭhena. Nidānanirodhenāti mūlapaccayābhāvena. Nirujjhatīti na bhavati. Samudayanirodhenāti āsannapaccayābhāvena. Mūlapaccayo hi byādhissa asappāyabhojanaṃ viya nidānanti vutto, āsannapaccayo byādhissa vātapittasemhā viya samudayoti vutto. Nidānañhi nicchayena dadāti phalamiti nidānaṃ, samudayo pana suṭṭhu udeti etasmā phalamiti samudayo. Jātinirodhenāti mūlapaccayassa uppattiabhāvena. Pabhavanirodhenāti āsannapaccayassa uppattiabhāvena. Jātiyeva hi pabhavati etasmā dukkhanti pabhavoti vattuṃ yujjati. Hetunirodhenāti janakapaccayābhāvena. Paccayanirodhenāti upatthambhakapaccayābhāvena. Mūlapaccayopi hi āsannapaccayo ca janakapaccayo upatthambhakapaccayo ca hotiyeva. Etehi tikkhavipassanākkhaṇe [Pg.121] tadaṅganirodho, maggakkhaṇe samucchedanirodho vutto hoti. Ñāṇuppādenāti tikkhavipassanāñāṇassa vā maggañāṇassa vā uppādena. Nirodhupaṭṭhānenāti vipassanākkhaṇe paccakkhato khayanirodhassa anussavavasena nirodhasaṅkhātassa nibbānassa upaṭṭhānena, maggakkhaṇe paccakkhato ca nibbānassa upaṭṭhānena. Etehi visayavisayiniyamova kato hoti, tadaṅgasamucchedanirodho ca vutto hoti.

181. Herein, the phrase 'in how many ways,' etc., is the distinction. Therein, just by seeing the danger and cessation of the factors of dependent origination, such as ignorance, the danger and cessation of form and so on are also shown, because they too do not transcend the factors of dependent origination. And by this very distinctive statement, the distinguished nature of the contemplation of cessation from the contemplation of dispassion is stated. Therein, 'by the characteristic of impermanence' means by the characteristic of destruction, or by the characteristic of non-existence after having been. 'By the characteristic of suffering' means by the characteristic of fear, or by the characteristic of oppression. 'By the characteristic of not-self' means by the characteristic of corelessness, or by the characteristic of not being subject to one's will. 'By the characteristic of affliction' means by the characteristic of affliction by defilements. 'By the characteristic of change' means by the characteristic of altering in two ways, by way of aging and dissolution. 'By the cessation of the source' means by the absence of the root condition. 'It ceases' means it does not come to be. 'By the cessation of the origin' means by the absence of the proximate condition. For the root condition is called the 'source' (nidāna), like unsuitable food for a sick person, while the proximate condition is called the 'origin' (samudaya), like the bodily humors—wind, bile, and phlegm—for a sick person. Indeed, the 'source' (nidāna) certainly gives its fruit, thus it is the 'source.' As for the 'origin' (samudaya), the fruit fully arises from it, thus it is the 'origin.' 'By the cessation of birth' means by the absence of the arising of the root condition. 'By the cessation of the source of arising' means by the absence of the arising of the proximate condition. For it is appropriate to say that birth itself is the 'source of arising' (pabhava) because suffering arises from it. 'By the cessation of the cause' means by the absence of the generative condition. 'By the cessation of the condition' means by the absence of the supporting condition. For both the root condition and the proximate condition are indeed a generative condition and a supporting condition. By these, cessation by substitution of opposites at the moment of keen insight, and cessation by eradication at the moment of the path, are stated. 'By the arising of knowledge' means by the arising of either the knowledge of keen insight or the knowledge of the path. 'By the manifestation of cessation' means: at the moment of insight, by the direct manifestation of the cessation of destruction, and by the manifestation of Nibbāna, designated as cessation, through what has been heard; and at the moment of the path, by the direct manifestation of Nibbāna. By these, the determination of object and subject is made, and cessation by substitution of opposites and by eradication are also stated.

182. Paṭinissaggānupassīpadaniddese rūpaṃ pariccajatīti ādīnavadassanena nirapekkhatāya rūpakkhandhaṃ pariccajati. Pariccāgapaṭinissaggoti pariccāgaṭṭhena paṭinissaggoti vuttaṃ hoti. Etena paṭinissaggapadassa pariccāgaṭṭho vutto, tasmā kilesānaṃ pajahananti attho. Ettha ca vuṭṭhānagāminī vipassanā kilese tadaṅgavasena pariccajati, maggo samucchedavasena. Rūpanirodhe nibbāne cittaṃ pakkhandatīti vuṭṭhānagāminī taṃninnatāya pakkhandati, maggo ārammaṇakaraṇena. Pakkhandanapaṭinissaggoti pakkhandanaṭṭhena paṭinissaggoti vuttaṃ hoti. Etena paṭinissaggapadassa pakkhandanaṭṭho vutto, tasmā cittassa nibbāne vissajjananti attho. Cattāri suttantikavatthūni catutthacatukkavasena veditabbāni. Imasmiṃ catukke jarāmaraṇe vattabbaṃheṭṭhā vuttanayeneva veditabbaṃ. Satipaṭṭhānesu ca ‘‘kāye kāyānupassanā, citte cittānupassanā’’ti kāyacittānaṃ ekattavohāravasena ekavacananiddeso kato. ‘‘Vedanāsu vedanānupassanā, dhammesu dhammānupassanā’’ti vedanādhammānaṃ nānattavohāravasena bahuvacananiddeso katoti veditabboti.

182. In the exposition of the term 'contemplating relinquishment,' 'one relinquishes form' means one abandons the aggregate of form by seeing its danger and through non-attachment. 'Relinquishment as abandoning' means it is called 'relinquishment' (paṭinissagga) in the sense of 'abandoning' (pariccāga). By this, the meaning of the term 'paṭinissagga' as 'abandoning' is stated; therefore, the meaning is the abandoning of defilements. And herein, insight leading to emergence relinquishes defilements by way of temporary abandonment, while the path relinquishes them by way of eradication. 'The mind leaps into Nibbāna, the cessation of form' means that insight leading to emergence leaps by its inclination towards it, while the path leaps by making it its object. 'Relinquishment as leaping' means it is called 'relinquishment' in the sense of 'leaping' (pakkhandana). By this, the meaning of the term 'paṭinissagga' as 'leaping' is stated; therefore, the meaning is the mind's release into Nibbāna. The four sutta topics should be understood by way of the fourth tetrad. In this tetrad, what is to be said about aging and death should be understood in the same way as stated above. And in the foundations of mindfulness, 'contemplation of the body in the body' and 'contemplation of the mind in the mind' are stated in the singular due to the conventional usage of body and mind as a unity. 'Contemplation of feelings in feelings' and 'contemplation of phenomena in phenomena' are stated in the plural due to the conventional usage of feelings and phenomena as a diversity; thus it should be understood.

Catutthacatukkaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the fourth tetrad is concluded.

Niṭṭhitā ca satokāriñāṇaniddesavaṇṇanā.

The commentary on the exposition of mindfulness-effecting knowledge is also concluded.

6. Ñāṇarāsichakkaniddesavaṇṇanā

The Commentary on the Exposition of the Sixfold Group of Knowledges

183. Idāni chahi rāsīhi uddiṭṭhañāṇesu catuvīsatisamādhiñāṇaniddese tāva kāyānupassanādīnaṃ tiṇṇaṃ catukkānaṃ vasena dvādasannaṃ vatthūnaṃ ekekasmiṃ assāsavasena eko, passāsavasena ekoti dve [Pg.122] dve samādhīti dvādasasu vatthūsu catuvīsati samādhayo honti. Jhānakkhaṇe tehi sampayuttāni catuvīsatisamādhivasena ñāṇāni.

6. Now, among the knowledges indicated by the six groups, in the exposition of the twenty-four concentration-knowledges: first, by way of the three tetrads beginning with contemplation of the body, in each of the twelve bases there are two concentrations—one by way of the in-breath and one by way of the out-breath. Thus, in the twelve bases there are twenty-four concentrations. The knowledges associated with these at the moment of jhāna are the twenty-four knowledges of concentration.

Dvāsattativipassanāñāṇaniddese dīghaṃ assāsāti ‘‘dīgha’’ntivuttaassāsato. Kiṃ vuttaṃ hoti? Dīghaṃ assāsahetu jhānaṃ paṭilabhitvā samāhitena cittena vipassanākkhaṇe aniccato anupassanaṭṭhena vipassanāti vuttaṃ hoti. Esa nayo uttaratrāpi. Tesaṃyeva dvādasannaṃ vatthūnaṃ ekekasmiṃ assāsavasena tisso, passāsavasena tissoti cha cha anupassanāti dvādasasu vatthūsu dvāsattati anupassanā honti. Tā eva dvāsattati anupassanā dvāsattativipassanāvasena ñāṇāni.

In the exposition of the seventy-two insight-knowledges, ‘long in-breath’ means from the in-breath spoken of as ‘long’. What is meant? Having attained jhāna on account of the long in-breath, with a concentrated mind, at the moment of insight, it is called insight due to the characteristic of repeatedly contemplating as impermanent—this is what is meant. This same method applies hereafter. In each of those same twelve bases, by way of the in-breath there are three contemplations, and by way of the out-breath there are three, thus six contemplations each. In this way, in the twelve bases, there are seventy-two contemplations. Those same seventy-two contemplations are the knowledges that proceed by way of the seventy-two insights.

Nibbidāñāṇaniddese aniccānupassī assasanti aniccānupassī hutvā assasanto, aniccānupassī hutvā vattentoti attho. ‘‘Assasa’’nti ca idaṃ vacanaṃ hetuatthe daṭṭhabbaṃ. Yathābhūtaṃ jānāti passatīti nibbidāñāṇanti kalāpasammasanato paṭṭhāya yāva bhaṅgānupassanā pavattavipassanāñāṇena saṅkhārānaṃ yathāsabhāvaṃ jānāti, cakkhunā diṭṭhamiva ca teneva ñāṇacakkhunā passati. Tasmā nibbidāñāṇaṃ nāmāti attho, saṅkhāresu nibbindañāṇaṃ nāmāti vuttaṃ hoti. Upari bhayatūpaṭṭhānādīnaṃ muñcitukamyatādīnañca ñāṇānaṃ visuṃ āgatattā idha yathāvuttāneva vipassanāñāṇāni nibbidāñāṇānīti veditabbāni.

In the exposition of the knowledge of disenchantment, ‘one breathes contemplating impermanence’ means: having become one who contemplates impermanence, one causes the in-breath to occur; having become one who contemplates impermanence, one causes it to proceed—this is the meaning. And this word ‘breathes’ should be understood in the sense of a cause. ‘He knows and sees things as they really are’—this is the knowledge of disenchantment: starting from the comprehension of groups up to the contemplation of dissolution, with the insight-knowledge that has arisen, one knows the true nature of formations, and with that same eye of wisdom, one sees them as if seen with the physical eye. Therefore, it is called the knowledge of disenchantment—this is the meaning. It is said to be the knowledge that becomes disenchanted with formations. Since the knowledges of the perception of danger, etc., and the desire for deliverance, etc., will be mentioned separately later, here the aforementioned insight-knowledges should be understood as the knowledges of disenchantment.

Nibbidānulomañāṇaniddese aniccānupassī assasanti aniccānupassino assasantassa. Sāmiatthe paccattavacanaṃ. Bhayatupaṭṭhāne paññātivacaneneva bhayatupaṭṭhānaādīnavānupassanānibbidānupassanāñāṇāni vuttāni honti tiṇṇaṃ ekalakkhaṇattā. Imāni tīṇi ñāṇāni anantarā vuttānaṃ nibbidāñāṇānaṃ anukūlabhāvena anulomato nibbidānulomañāṇānīti vuttāni.

In the exposition of the knowledge conforming to disenchantment, ‘one breathes contemplating impermanence’ is to be understood as ‘of one who breathes contemplating impermanence’. The nominative case is used here in the possessive sense. By the very phrase ‘wisdom in the perception of danger’, the knowledges of perception of danger, contemplation of danger, and contemplation of disenchantment are spoken of, because the three have a single characteristic. These three knowledges are called ‘knowledges conforming to disenchantment’ because they conform by being favorable to the previously mentioned knowledges of disenchantment.

Nibbidāpaṭippassaddhiñāṇaniddese aniccānupassī assasanti anantarasadisameva. Paṭisaṅkhā santiṭṭhanā paññātivacaneneva muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhāñāṇāni vuttāni honti tiṇṇaṃ ekalakkhaṇattā. ‘‘Paṭisaṅkhā santiṭṭhanā’’tivacaneneva anulomañāṇamaggañāṇānipi gahitāni honti[Pg.123]. Saṅkhārupekkhāñāṇaanulomañāṇānipi hi nibbidāya sikhāppattattā nibbidājananabyāpārappahānena nibbidāpaṭippassaddhiñāṇāni nāma honti. Maggañāṇaṃ pana nibbidāpaṭippassaddhante uppajjanato nibbidāpaṭippassaddhiñāṇaṃ nāma hotīti ativiya yujjatīti. Nibbidānulomañāṇesu viya ādibhūtaṃ muñcitukamyatāñāṇaṃ aggahetvā ‘‘paṭisaṅkhā santiṭṭhanā’’ti ante ñāṇadvayaggahaṇaṃ maggañāṇasaṅgahaṇatthaṃ. Muñcitukamyatāti hi vutte anulomañāṇaṃ saṅgayhati, na maggañāṇaṃ. Maggañāṇañhi muñcitukamyatā nāma na hoti, kiccasiddhiyaṃ santiṭṭhanato pana santiṭṭhanā nāma hoti. Aṭṭhakathāyampi ca ‘‘phusanāti appanā’’ti vuttaṃ. Idañca maggañāṇaṃ nibbāne appanāti katvā santiṭṭhanā nāma hotīti ‘‘santiṭṭhanā’’tivacanena maggañāṇampi saṅgayhati. Nibbidānulomañāṇānipi atthato nibbidāñāṇāneva hontīti tānipi nibbidāñāṇehi saṅgahetvā nibbidāpaṭippassaddhiñāṇānīti nibbidāgahaṇameva kataṃ, na nibbidānulomaggahaṇaṃ. Tīsupi cetesu ñāṇaṭṭhakaniddesesu catutthassa dhammānupassanācatukkassa vasena vuttānaṃ catunnaṃ vatthūnaṃ ekekasmiṃ assāsavasena ekaṃ, passāsavasena ekanti dve dve ñāṇānīti catūsu vatthūsu aṭṭha ñāṇāni honti.

In the exposition of the knowledge of the calming of disenchantment, ‘one breathes contemplating impermanence’ is just like the preceding. By the very phrase ‘wisdom in reflection and stabilization’, the knowledges of desire for deliverance, contemplation of reflection, and equanimity towards formations are spoken of, because the three have a single characteristic. By the very phrase ‘reflection and stabilization’, the knowledge of conformity and the knowledge of the path are also included. Indeed, the knowledge of equanimity towards formations and the knowledge of conformity are called ‘knowledges of the calming of disenchantment’ due to the abandoning of the effort that produces disenchantment. As for the knowledge of the path, because it arises at the end of the calming of disenchantment, it is very fittingly called the ‘knowledge of the calming of disenchantment’. Not taking the initial knowledge of desire for deliverance, the taking of the two knowledges at the end with the phrase ‘reflection and stabilization’ is for the purpose of including the knowledge of the path. For when ‘desire for deliverance’ is said, conformity knowledge is included, but not path knowledge. Indeed, path knowledge is not called ‘desire for deliverance’; but because it stands firm in the accomplishment of its task, it is called ‘stabilization’. And in the commentary it is said, “‘Touching’ is absorption.” And this path knowledge, because it is absorption into Nibbāna, is called ‘stabilization’. Therefore, by the word ‘stabilization’, path knowledge is also included. The knowledges conforming to disenchantment are also, in meaning, simply knowledges of disenchantment. Therefore, having included them with the knowledges of disenchantment, the term ‘knowledge of the calming of disenchantment’ is used, taking only ‘disenchantment’ and not ‘conforming to disenchantment’. And in these three expositions of the octads of knowledge, by way of the fourth tetrad, the contemplation of phenomena, in each of the four bases there is one knowledge by way of the in-breath and one by way of the out-breath, thus two knowledges each. In this way, in the four bases, there are eight knowledges.

Vimuttisukhañāṇaniddese pahīnattāti pahānaṃ dassetvā tassa pahānassa samucchedappahānattaṃ dassento samucchinnattāti āha. Vimuttisukhe ñāṇanti phalavimuttisukhasampayuttañāṇañca phalavimuttisukhārammaṇapaccavekkhaṇañāṇañca. Anusayavatthussa kilesassa pahānena pariyuṭṭhānaduccaritavatthuppahānaṃ hotīti dassanatthaṃ puna anusayānaṃ pahānaṃ vuttaṃ. Ekavīsatiphalañāṇaṃ sandhāya pahīnakilesagaṇanāyapi ñāṇagaṇanā katā hoti, paccavekkhaṇañāṇañca sandhāya pahīnakilesapaccavekkhaṇagaṇanāya phalapaccavekkhaṇañāṇagaṇanā katā hotīti.

In the exposition of the knowledge of the bliss of liberation: having shown abandoning by the phrase ‘through being abandoned’, and wishing to show that this abandoning is an abandoning by cutting off, he said ‘through being cut off’. The knowledge in the bliss of liberation is both the knowledge associated with the bliss of fruition-liberation and the reviewing knowledge which has the bliss of fruition-liberation as its object. To show that by the abandoning of the defilement which is the basis for the underlying tendencies, the abandoning of the basis for obsessions and misconduct occurs, the abandoning of the underlying tendencies is stated again. With reference to the twenty-one fruition-knowledges, the counting of knowledges is also done by the counting of abandoned defilements. And with reference to the reviewing knowledge, the counting of the fruition-reviewing knowledges is done by the counting of the reviewing of abandoned defilements.

Ñāṇarāsichakkaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Sixfold Group of Knowledges is completed.

Saddhammappakāsiniyā paṭisambhidāmaggaṭṭhakathāya

In the Saddhammappakāsinī, the Commentary on the Paṭisambhidāmagga

Ānāpānassatikathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on Mindfulness of Breathing is completed.

4. Indriyakathā

4. Discourse on the Faculties

1. Paṭhamasuttantaniddesavaṇṇanā

1. Explanation of the Exposition of the First Sutta

184. Idāni [Pg.124] ānāpānassatikathānantaraṃ kathitāya indriyakathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi indriyakathā ānāpānassatibhāvanāya upakārakānaṃ indriyānaṃ abhāve ānāpānassatibhāvanāya abhāvato tadupakārakānaṃ indriyānaṃ visodhanādividhidassanatthaṃ ānāpānassatikathānantaraṃ kathitāti tañca kathetabbaṃ indriyakathaṃ attanā bhagavato sammukhā sutaṃ viññātādhippāyasuttantikadesanaṃ pubbaṅgamaṃ katvā tadatthappakāsanavasena kathetukāmo paṭhamaṃ tāva evaṃ me sutantiādimāha.

184. Now, immediately after the discourse on mindfulness of breathing, the explanation of a meaning not previously explained concerning the discourse on the faculties has arrived in due course. Indeed, this discourse on the faculties was taught immediately after the discourse on mindfulness of breathing because, in the absence of the faculties that are beneficial to the development of mindfulness of breathing, there is an absence of the development of mindfulness of breathing. Therefore, it was taught for the purpose of showing the method, beginning with the purification, of those faculties that are beneficial to it. And the Elder, the General of the Dhamma, wishing to explain that discourse on the faculties which is to be explained—by way of elucidating the meaning of that Sutta teaching which he himself had heard from the presence of the Blessed One and which has a known meaning, having made that the forerunner—first of all said, 'Thus have I heard,' and so on.

Tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Viharatīti ettha vi-iti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.

Therein, the word 'evaṃ' is a particle. The words 'me' and so on are nominal words. In the word 'viharati', 'vi' is a prefix, and 'harati' is a verb. Thus, first of all, the division of words should be understood by this method.

Atthato pana upamūpadesagarahapasaṃsanākāravacanaggahaṇesu evaṃ-saddo dissati nidassanatthe ca avadhāraṇatthe ca. Idha pana evaṃsaddo ākāratthe nidassanatthe ca viññujanena pavutto, tatheva avadhāraṇatthe ca.

As to its meaning, however, the word 'evaṃ' is seen in the senses of comparison, instruction, criticism, praise, manner, and acceptance of speech. It is also seen in the sense of illustration and in the sense of emphasis. But here, the word 'evaṃ' is said by the wise to be in the sense of manner and in the sense of illustration; likewise, it is also said to be in the sense of emphasis.

Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.

Therein, by the word 'evaṃ' in the sense of manner, it indicates this meaning: Who is capable of knowing in every way the word of that Blessed One—which is subtle with various methods, arisen according to the many dispositions of beings, endowed with meaning and phrasing, possessed of various miracles, profound in Dhamma, meaning, teaching, and penetration, and which comes to the ear-path of all beings according to their respective languages? But, even having generated the desire to listen with all mental strength, I, the General of the Dhamma, have also heard it in one manner, that is, in the Māgadhī language. Thus it indicates.

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

In the sense of illustration, while freeing himself by stating, 'I am not self-become; this was not realized by me on my own,' he indicates the entire Sutta that is now to be spoken, saying, 'Thus have I heard; thus it was also heard by me.'

Avadhāraṇatthena thero sāriputto ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189), ‘‘nāhaṃ, bhikkhave, aññaṃ ekapuggalampi [Pg.125] samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ, bhikkhave, sāriputto. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’tievamādinā (a. ni. 1.187) nayena bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti.

In the sense of emphasis, the Elder Sāriputta, in accordance with the praise bestowed by the Blessed One through such methods as, 'Monks, of my disciples who are monks great in wisdom, Sāriputta is the foremost,' and, 'Monks, I do not see even one other person who rightly keeps rolling the unexcelled Wheel of Dhamma set in motion by the Tathāgata as does Sāriputta. Sāriputta, monks, rightly keeps rolling the unexcelled Wheel of Dhamma set in motion by the Tathāgata'; while demonstrating his own power of retention, generates in beings the desire to listen, indicating: 'Thus have I heard, and that which was heard is neither deficient nor excessive in meaning or in phrasing; it should be regarded just so, and not otherwise.'

Mesaddo karaṇasampadānasāmiatthesu dissati. Idha pana ‘‘mayā sutaṃ, mama suta’’nti ca atthadvaye yujjati.

The word 'me' is seen in the senses of instrument, dative, and possession. Here, however, it is suitable in two senses: 'heard by me' and 'my hearing'.

Sutanti ayaṃsaddo saupasaggo anupasaggo ca vissutagamanakilinnaupacitaanuyogasotaviññeyyesu dissati viññātepi ca sotadvārānusārena. Idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vā attho. Me-saddassa hi mayātiatthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati, mamātiatthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.

This word 'suta', both with and without a prefix, appears in the senses of: being well-known, going, being moist, accumulation, inquiry, and what is cognizable by the ear. It also appears in the sense of what is known in accordance with the ear-door. Here, however, its meaning is either 'ascertained in accordance with the ear-door' or 'ascertainment'. For, when the word 'me' has the meaning 'by me', it is suitable as: 'Thus was it ascertained by me in accordance with the ear-door.' When it has the meaning 'my', it is suitable as: 'Thus was my ascertainment in accordance with the ear-door.'

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimasavanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā’’ti imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. Tenetaṃ vuccati –

Furthermore, by saying, 'Thus have I heard,' while not acknowledging it as something produced by himself and while disclosing a prior hearing, he indicates: 'This word was received by me from the presence of that Blessed One—who is skilled in the four kinds of fearlessness, possessor of the ten powers, who stands in the foremost place, who roars the lion's roar, the supreme among all beings, the Lord of Dhamma, the King of Dhamma, the Master of Dhamma, the Lamp of Dhamma, the Refuge of Dhamma, the Turner of the excellent Wheel of Saddhamma, the Perfectly Enlightened One. Therefore, regarding this, there should be no doubt or uncertainty as to the meaning, the teaching, the passage, or the phrasing.' Thus, in this Dhamma, he destroys lack of faith and produces the accomplishment of faith. Therefore it was said by the ancients:

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

He destroys lack of faith, he increases faith in the Dispensation; a disciple of Gotama, saying thus, 'Thus have I heard.'

Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

'Ekaṃ' is an indication of numerical definition. 'Samayaṃ' is an indication of something defined. 'Ekaṃ samayaṃ' is an indicator of an unspecified time. Therein, the word 'samaya'—

Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

In concurrence, moment, time, In collection, cause, and views, In attainment and abandonment, And in penetration, it is seen.

Idha [Pg.126] panassa kālo attho. Tena saṃvaccharautumāsaddhamāsarattindivapubbaṇhamajjhanhikasāyanhapaṭhama- majjhimapacchimayāmamuhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.

Here, however, its meaning is time. By this, among the times that are divisions of time—such as year, season, month, half-month, night and day, forenoon, noon, evening, the first, middle, and last watches of the night, a moment, and so on—it indicates 'at one time'.

Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.

Therein, although whatever Sutta was spoken in these times—in whatever year, season, month, fortnight, part of the night, or part of the day—all of that was well-known and well-established through the Elder's wisdom; yet, because if it were said, 'Thus have I heard: in such-and-such a year, in such-and-such a season, in such-and-such a month, in such-and-such a fortnight, in such-and-such a part of the night, or in such-and-such a part of the day,' it would not be possible to easily remember it, to learn it, or to have it recited, and much would have to be said; therefore, having collected that meaning into a single phrase, he said, 'at one time'.

Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayotievamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ samayaṃ sandhāya ‘‘ekaṃ samaya’’nti āha.

Or, there are these times of the Blessed One which are exceedingly renowned among devas and humans and have numerous divisions of time: the time of descending into the womb, the time of birth, the time of spiritual urgency, the time of renunciation, the time of performing austerities, the time of conquering Māra, the time of supreme enlightenment, the time of dwelling happily in the present existence, the time of teaching, the time of final Nibbāna, and so forth. Among these times, 'at one time' indicates one time, designated as the time of teaching. And this, among the times for the functions of knowledge and compassion, is the time for the function of compassion; among the times of practice for one's own welfare and for the welfare of others, it is the time of practice for the welfare of others; among the times of the two duties for the assembled congregation, it is the time of the Dhamma talk; among the times of teaching and of practice, it is the time of teaching. Referring to any one of these times, the Elder, Commander of the Dhamma, said, 'at one time.'

Yasmā pana ‘‘ekaṃ samaya’’nti accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.

Furthermore, because for 'ekaṃ samayaṃ' the meaning of 'continuous connection' is possible. Indeed, throughout the entire time the Blessed One taught this or another discourse, he dwelt continuously with an abiding in compassion. Therefore, to illuminate that meaning, the indication here is made with the accusative case. Thus it should be understood.

Tenetaṃ vuccati –

Therefore, this is said:

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

Aññatra samayo vutto, upayogena so idhā’’ti.

"Having regard for its respective meaning, elsewhere the word 'samaya' is used with the locative case and with the instrumental case; here, however, it is used with the accusative case."

Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘taṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummamevatthoti. Tasmā [Pg.127] ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.

The ancient teachers, however, explain: Whether it is 'tasmiṃ samaye' (at that time), 'tena samayena' (by that time), or 'taṃ samayaṃ' (that time), this is merely a difference in expression; in all instances, the meaning is simply that of the locative. Therefore, even when 'ekaṃ samayaṃ' is said, the meaning should be understood as 'ekasmiṃ samaye' (at one time).

Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –

Bhagavā means a venerable person. Indeed, in the world, they call a venerable person 'Bhagavā'. And this one, being distinguished by all virtues, is venerable to all beings. Therefore, he should be understood as 'Bhagavā'. It has also been said by the ancients:

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

"'Bhagavā' is a noble word, 'Bhagavā' is a supreme word; He is venerable and endowed with reverence, therefore he is called 'Bhagavā'."

Apica –

Furthermore:

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

"He is fortunate (bhāgyavā), has destroyed (bhaggavā), is endowed with glories (bhagehi yutto), and has analyzed (vibhattavā); he has partaken (bhattavā), and has abandoned journeying in states of existence (bhavesu vantagamano); for these reasons, he is the Blessed One (bhagavā)."

Imissāpi gāthāya vasena assa padassa vitthārato attho veditabbo. So ca visuddhimagge buddhānussatiniddese (visuddhi. 1.123 ādayo) vuttoyeva.

By means of this verse also, the meaning of this word should be understood in detail. And that has already been stated in the Visuddhimagga, in the exposition on the recollection of the Buddha (Visuddhi. 1.123ff.).

Ettāvatā cettha evanti vacanena desanāsampattiṃ niddisati, me sutanti sāvakasampattiṃ, ekaṃ samayanti kālasampattiṃ, bhagavāti desakasampattiṃ.

By this much, here, the word 'evaṃ' indicates the accomplishment of the teaching; 'me sutaṃ', the accomplishment of the disciple; 'ekaṃ samayaṃ', the accomplishment of the time; and 'bhagavā', the accomplishment of the teacher.

Sāvatthiyanti ettha ca savatthassa isino nivāsaṭṭhānabhūtā nagarī sāvatthī, yathā kākandī mākandīti evaṃ tāva akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti – yaṃ kiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthī, satthasamāyoge ca kiṃ bhaṇḍamatthīti pucchite sabbamatthītipi vacanamupādāya sāvatthī.

And here, regarding 'Sāvatthiyaṃ': Sāvatthī is the city that was the dwelling place of the sage Savattha—just like Kākandī and Mākandī. Thus, in the first place, say the etymologists. The commentary teachers, however, say: because 'Whatever requisites for human use and enjoyment exist, all (sabbaṃ) are here (atthi)', it is called Sāvatthī. Also, on account of the statement made when a caravan (sattha) arrived and asked, 'What goods are there?', and the reply was, 'Everything is here!', it is called Sāvatthī.

‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;

Tasmā sabbamupādāya, sāvatthīti pavuccatī’’ti. –

"Always, all requisites are gathered in Sāvatthī; therefore, on account of 'all', it is called Sāvatthī."

Tassaṃ sāvatthiyaṃ. Samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ, idha pana ṭhānagamanāsanasayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. Tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā ‘‘viharati’’cceva veditabbo. So hi bhagavā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantamattabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.

In that Sāvatthī. The locative case is in the sense of proximity. 'Viharati' (dwells)—this generally indicates being endowed with any of the abidings of posture, divine abodes, brahma abodes, or noble abodes, but here it specifically indicates engagement in any of the postures divided into standing, walking, sitting, and lying down. Thus, whether standing, walking, sitting, or lying down, the Blessed One is to be understood as 'dwelling'. For that Blessed One, having interrupted the strain of one posture with another, maintains and carries on his non-collapsing existence; therefore, he is said to 'dwell'.

Jetavaneti [Pg.128] ettha attano paccatthikajanaṃ jinātīti jeto, rañño vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃnāmameva katanti jeto, vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgābhirutehi mandamārutacalitarukkhasākhāviṭapapallavapalāsehi ‘‘etha maṃ paribhuñjathā’’ti pāṇino yācati viyāti attho. Jetassa vanaṃ jetavanaṃ. Tañhi jetena rājakumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ, so ca tassa sāmī ahosi, tasmā jetavananti vuccati. Tasmiṃ jetavane. Vanañca nāma ropimaṃ sayaṃjātanti duvidhaṃ. Idañca veḷuvanādīni ca ropimāni, andhavanamahāvanādīni sayaṃjātāni.

Here, in 'Jetavane': He is 'Jeta' because he conquers (jināti) his own enemies; or, he is 'Jeta' because he was born when the king conquered his enemies; or, he is 'Jeta' because this name was given to him out of a desire for auspiciousness. It is a 'vana' (grove) because it endears (vanayati); the meaning is that by its own excellence, it causes beings to have devotion and generates affection for itself. Or, it is a 'vana' because it requests (vanute); the meaning is that with the sounds of birds like cuckoos intoxicated with joy by the fragrance of various flowers, and with the branches, twigs, shoots, and leaves of trees swaying in the gentle breeze, it is as if it requests living beings, saying, 'Come, enjoy me!' The grove of Jeta is Jetavana. For it was planted, nurtured, and protected by Prince Jeta, and he was its owner; therefore, it is called Jetavana. In that Jetavana. A grove is of two kinds: planted and self-grown. This one, and Veḷuvana and others, are planted groves; Andhavana, Mahāvana, and others are self-grown.

Anāthapiṇḍikassa ārāmeti sudatto nāma so gahapati mātāpitūhi katanāmavasena. Sabbakāmasamiddhatāya pana vigatamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi, tena anāthapiṇḍikoti saṅkhaṃ gato. Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti, anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃ ānetvā ramāpetīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisantharena kīṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyādito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.

Regarding 'Anāthapiṇḍika’s monastery': That householder was named Sudatta by the power of the name given by his parents. But, on account of being endowed with all desired objects, being free from stinginess, and possessing qualities such as compassion, he always gave alms-food to those without a protector; for that reason, he came to be designated as 'Anāthapiṇḍika.' A place where beings, or especially the ordained, come and delight is an 'ārāma' (monastery/park). Because of the beauty of its flowers, fruits, and so on, and because of its endowment with the five factors of a dwelling place—such as not being too far and not being too near—they come from various places, delight, and greatly delight; having become not weary, they dwell—this is the meaning. Or, because of the endowment of the aforesaid kind, even when they have gone to other places, it brings them into its interior and causes them to delight; for that reason, it is an 'ārāma.' Indeed, it was bought by the householder Anāthapiṇḍika from the hand of Prince Jeta for eighteen crores of gold by paving with coins; having had dwellings built for eighteen crores of gold, and having had the monastery dedication festival completed for eighteen crores of gold, it was thus dedicated, with the relinquishment of fifty-four crores of gold, to the community of monks with the Buddha at its head. Therefore, it is called 'Anāthapiṇḍika’s monastery.' In that monastery of Anāthapiṇḍika.

Ettha ca ‘‘jetavane’’tivacanaṃ purimasāmiparikittanaṃ, ‘‘anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Kimetesaṃ parikittane payojananti? Puññakāmānaṃ diṭṭhānugatiāpajjanaṃ. Tattha hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa hiraññakoṭiyo anāthapiṇḍikassa[Pg.129]. Iti tesaṃ parikittanena evaṃ puññakāmā puññāni karontīti dassento āyasmā sāriputto aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti.

And here, the phrase 'in Jetavana' is a declaration of the former owner, and 'in Anāthapiṇḍika’s monastery' is a declaration of the later owner. What is the benefit in declaring them? It is the attainment of emulation for those who desire merit. For in that place, the land for the building of the gatehouse and mansion, the eighteen crores of gold received from the sale, and the trees worth many crores were the relinquishment of Jeta, while the fifty-four crores of gold were the relinquishment of Anāthapiṇḍika. Thus, by declaring these two, the Venerable Sāriputta, showing that 'in this way, those who desire merit perform meritorious deeds,' also urges other desirers of merit to attain emulation of them.

Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane anāthapiṇḍikassa ārāme’’ti na vattabbaṃ. Atha tattha viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ anāthapiṇḍikassa ārāmo, tattha viharanto vuccati ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.

Therein, there might be this objection: If, firstly, the Blessed One dwells in Sāvatthī, it should not be said, 'in Jetavana, in Anāthapiṇḍika’s monastery.' But if he dwells there, it should not be said, 'in Sāvatthī.' For it is not possible to dwell in both places at one time. However, this should not be seen thus. Did we not say, 'The locative case is used in the sense of proximity'? Therefore, just as herds of cattle grazing near rivers such as the Ganges and Yamunā are said to be 'grazing in the Ganges' or 'grazing in the Yamunā,' so too here, regarding this Jetavana, the monastery of Anāthapiṇḍika, which is near Sāvatthī, one dwelling there is said to be 'dwelling in Sāvatthī, in Jetavana, in Anāthapiṇḍika’s monastery.' For the mention of Sāvatthī is for the purpose of indicating his alms-round village, while the remaining words are for the purpose of indicating the dwelling place suitable for the ordained.

Tattha sāvatthikittanena āyasmā sāriputto bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanūpāyaṃ. Atha vā purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. Purimena loke jātassa loke saṃvaddhabhāvaṃ, pacchimena lokena anupalittataṃ. Purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno, tadatthaparidīpanaṃ, pacchimena yattha uppanno, tadanurūpavihāraparidīpanaṃ. Bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarassa uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

Therein, by mentioning Sāvatthī, the Venerable Sāriputta shows the Blessed One’s act of supporting householders; by mentioning Jetavana and so on, he shows the support of the ordained. Likewise, by the former, he shows the avoidance of the practice of self-mortification through the acceptance of requisites; by the latter, the means for avoiding the practice of indulgence in sensual pleasures through the abandoning of sensual objects. Or, by the former, exertion in teaching the Dhamma; by the latter, inclination towards seclusion. By the former, approaching with compassion; by the latter, departing with wisdom. By the former, the resolve to bring about the welfare and happiness of beings; by the latter, being unsullied in bringing about the welfare and happiness of others. By the former, a pleasant abiding which has as its cause the non-relinquishment of righteous happiness; by the latter, a pleasant abiding which has as its cause the practice of the higher human states. By the former, the great benefit to humans; by the latter, the great benefit to devas. By the former, the state of one born in the world having grown up in the world; by the latter, being unsullied by the world. By the former, in accordance with the text, 'Monks, one person, arising in the world, arises for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One,' he explains the purpose for which the Blessed One arose. By the latter, he explains the dwelling suitable for where he arose. For the Blessed One, for the arising of both the mundane and the supramundane, arose in a forest: first in the Lumbinī forest, and second at the seat of Awakening. Therefore, this shows his dwelling in a forest. In this way and by other such methods, the application of the meaning should be understood here.

Tatrāti [Pg.130] desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavaneti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ deseti. ‘‘Akālo kho tāva bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇatthe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū’’tiādinā (vibha. 510; pārā. 45) nayena vacanattho veditabbo. Āmantesīti ālapi abhāsi sambodhesi, ayamettha attho. Aññatra pana ñāpanepi pakkosanepi. Bhikkhavoti āmantanākāradīpanaṃ. Tena tesaṃ bhikkhūnaṃ bhikkhanasīlatābhikkhanadhammatābhikkhanesādhukāritādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karonto teneva kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanatthena vacanena sādhukasavanamanasikārepi te niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti.

Herein, the word tatra indicates the place and time. For it indicates 'at that time' when he was dwelling, and 'in that Jetavana' where he was dwelling. Or, it indicates the place and time suitable for speaking. Indeed, the Blessed One does not teach the Dhamma in an unsuitable place or time. The statement beginning with, 'Now is not the time, Bāhiya,' is the proof of this. The particle kho is used merely as a filler, for emphasis, or in the sense of the initial time. The word Bhagavā indicates one who is revered by the world. The word bhikkhū denotes a person suitable for hearing the discourse. Moreover, the meaning of the word here should be understood according to the method from passages such as, 'He is a bhikkhu because he begs; he is a bhikkhu because he has undertaken the practice of alms-seeking.' The word āmantesi means he called, he addressed, he spoke, he made them attentive; this is the meaning here. Elsewhere, however, it is also used for informing or summoning. The word bhikkhavo indicates the manner of addressing. By this word, which is established through the combination of qualities such as their habit of begging, their nature of begging, and their skillfulness in begging, the Blessed One, while showing the livelihood of alms-round which is frequented by lowly and noble people, restrains arrogance and dejection. And with this word 'bhikkhavo,' which is preceded by the casting of his eyes with a gentle heart due to the diffusion of compassion, he makes those monks face him, and with that very word which indicates his desire to speak, he generates in them the desire to listen. And with that very word, which has the meaning of making known, he urges them to listen well and pay careful attention. For the accomplishment of the teaching is dependent on listening well and paying careful attention.

Aparesu devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhājanabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā. Parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusannikattā, sadāsannihitā satthusantikāvacarattā, dhammadesanāya ca te eva bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato.

If it is asked: 'While other devas and humans were present, why did he address only the monks?' Because of their being the eldest, the most excellent, the nearest, always assembled, and vessels for the teaching. Indeed, the Blessed One’s Dhamma teaching is common to all assemblies. And among the assemblies, the monks are the eldest because they arose first; they are the most excellent because, having undertaken the homeless life, they act in accordance with the Teacher's conduct and are receivers of the entire teaching; they are the nearest because, among those sitting there, they are in proximity to the Teacher; they are always assembled because they move about in the Teacher's presence; and they alone are the vessels for the Dhamma teaching because of the existence of their practice in accordance with what was instructed.

Tattha siyā – kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Parisāya hi bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya atthuppattiyā desitā’’ti sallakkhetuṃ asakkontā vikkhepaṃ āpajjeyyuṃ, duggahitaṃ vā gaṇheyyuṃ[Pg.131]. Tena tesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.

Herein, it might be asked: 'For what reason, indeed, did the Blessed One, when teaching the Dhamma, first address the monks and not just teach the Dhamma?' It was for the purpose of arousing mindfulness. For in the assembly, monks may be sitting thinking of other things, or with distracted minds, or reviewing the Dhamma, or attending to their meditation subject. If the Dhamma were taught without first addressing them, being unable to determine, 'What is the basis of this teaching? What is its cause? Due to what occasion was this teaching given?' they might fall into distraction, or they might grasp it wrongly. Therefore, to arouse mindfulness in them, the Blessed One first addresses them and afterwards teaches the Dhamma.

Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. Apicettha ‘‘bhikkhavo’’ti vadamāno bhagavā te bhikkhū ālapati, ‘‘bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā ‘‘bhikkhavo’’ti bhagavā ābhāsati, ‘‘bhadante’’ti te paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, bhadanteti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi. Bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca.

The word bhadante is a term of respect, or a reply given to the Teacher. Moreover, herein, the Blessed One, saying 'bhikkhavo,' calls those monks; those monks, saying 'bhadante,' call back to the Blessed One. Similarly, the Blessed One speaks first, saying 'bhikkhavo'; they speak back, saying 'bhadante.' 'Bhikkhavo' causes a reply to be given; 'bhadante' is the giving of the reply. 'Those monks' refers to those whom the Blessed One addressed. 'They responded to the Blessed One' means they hearkened to the Blessed One's call; having become face-to-face, they listened, they consented, they accepted—this is the meaning. 'The Blessed One said this' means the Blessed One spoke this entire sutta that was now to be spoken.

Ettāvatā ca yaṃ āyasmatā sāriputtena kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasopānaṃ vippakiṇṇamuttājālasadisavālikākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya, suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷārissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivisadavijjotitasuppatiṭṭhitavisāladvārakavāṭaṃ mahādvāraṃ viya atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.

And with this much, the explanation of the meaning of that introduction is complete—the introduction which was spoken by the Venerable Sāriputta, adorned with indications of time, place, speaker, and assembly, for the easy comprehension of this sutta, which is endowed with meaning and phrasing and indicative of the profundity of the Buddhas’ teaching-knowledge; just as for the easy descent into a pond with pure, delightful water resplendent with red and blue lotuses, there is a landing place like a beautiful staircase made of slabs of spotless stone on a ground of white sand strewn like a scattered net of pearls; or just as for the easy ascent to an excellent palace whose soaring structure, surrounded by well-proportioned walls and ornate railings, seems to desire to touch the path of the stars, there is a staircase like a radiant and beautiful structure made of smooth, soft ivory planks, entwined with golden vines, and resplendent with the collective brilliance of multitudes of gems; or just as for the easy entry into a great house, beautified by vast sovereignty and wealth, where people of the household move about amidst the sweet sounds of speech and laughter mixed with the tinkling of gold bracelets and anklets, there is a great door with well-established, wide door-panels, brightly illuminated by the pure radiance of gold, silver, gems, pearls, and coral.

Suttante pañcāti gaṇanaparicchedo. Imāni indriyānīti paricchinnadhammanidassanaṃ. Indriyaṭṭho heṭṭhā vutto.

In the Suttanta, the word 'five' is a delimitation by number. The phrase 'these faculties' is an indication of the delimited phenomena. The meaning of 'faculty' has been stated above.

185. Idāni imaṃ suttantaṃ dassetvā imasmiṃ suttante vuttānaṃ indriyānaṃ visuddhibhāvanāvidhānaṃ bhāvitattaṃ paṭippassaddhiñca dassetukāmo imāni pañcindriyānītiādimāha. Tattha visujjhantīti visuddhiṃ pāpuṇanti. Assaddheti tīsu ratanesu saddhāvirahite. Saddheti tīsu ratanesu saddhāsampanne. Sevatoti [Pg.132] cittena sevantassa. Bhajatoti upasaṅkamantassa. Payirupāsatoti sakkaccaṃ upanisīdantassa. Pasādanīye suttanteti pasādajanake ratanattayaguṇapaṭisaṃyutte suttante. Kusīteti kucchitena ākārena sīdantīti kusīdā, kusīdā eva kusītā. Te kusīte. Sammappadhāneti catukiccasādhakavīriyapaṭisaṃyuttasuttante. Muṭṭhassatīti naṭṭhassatike. Satipaṭṭhāneti satipaṭṭhānādhikārake suttante. Jhānavimokkheti catutthajjhānaaṭṭhavimokkhatividhavimokkhādhikārake suttante. Duppaññeti nippaññe, paññābhāvato vā duṭṭhā paññā etesanti duppaññā. Te duppaññe. Gambhīrañāṇacariyanti catusaccapaṭiccasamuppādādipaṭisaṃyutte suttante, ñāṇakathāsadise vā. Suttantakkhandheti suttantakoṭṭhāse. Assaddhiyantiādīsu assaddhiyanti assaddhabhāvaṃ. Assaddhiye ādīnavadassāvī assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriye ānisaṃsadassāvī saddhindriyaṃ bhāvento assaddhiyaṃ pajahati. Esa nayo sesesu. Kosajjanti kusītabhāvaṃ. Pamādanti sativippavāsaṃ. Uddhaccanti uddhatabhāvaṃ, vikkhepanti attho. Pahīnattāti appanāvasena jhānapāripūriyā pahīnattā. Suppahīnattāti vuṭṭhānagāminivasena vipassanāpāripūriyā suṭṭhu pahīnattā. Bhāvitaṃ hoti subhāvitanti vuttakkameneva yojetabbaṃ. Vipassanāya hi vipakkhavasena pahīnattā ‘‘suppahīnattā’’ti vattuṃ yujjati. Tasmāyeva ca ‘‘subhāvita’’nti, na tathā jhānena. Yasmā pana pahātabbānaṃ pahānena bhāvanāsiddhi, bhāvanāsiddhiyā ca pahātabbānaṃ pahānasiddhi hoti, tasmā yamakaṃ katvā niddiṭṭhaṃ.

185. Now, having taught this discourse, the Elder, wishing to show the method of pure development of the faculties mentioned in this discourse, their developed state, and their pacification, said the text beginning with, 'These five faculties...' Therein, 'they are purified' means they attain purity. 'The faithless' refers to those devoid of faith in the Three Jewels. 'The faithful' refers to those endowed with faith in the Three Jewels. 'Associates' refers to one who associates with the mind. 'Attends' refers to one who approaches. 'Respectfully serves' refers to one who sits down respectfully. 'Inspiring suttas' refers to suttas connected with the qualities of the Three Jewels that generate confidence. `Kusītā` (lazy): they sink (`sīdanti`) in a contemptible (`kucchita`) manner (`ākārena`), thus they are `kusīdā`; `kusīdā` is the same as `kusītā`. `Te kusīte` means those lazy persons. 'In the right strivings' refers to suttas connected with the energy that accomplishes the four tasks. 'The unmindful' refers to those with lost mindfulness. 'In the foundations of mindfulness' refers to suttas concerning the foundations of mindfulness. 'In jhāna and liberation' refers to suttas concerning the fourth jhāna, the eight liberations, and the three kinds of liberation. 'The unwise' refers to those without wisdom, or those whose wisdom is corrupt due to the absence of wisdom; `te duppaññe` means those unwise persons. 'In suttas on profound knowledge and conduct' refers to suttas connected with the Four Truths, Dependent Origination, etc., or those similar to the discourse on knowledge. 'In sections of suttas' refers to divisions of suttas. In 'lack of faith,' etc., 'lack of faith' means the state of faithlessness. Seeing the danger in faithlessness, one who abandons faithlessness develops the faith faculty. Seeing the benefit in the faith faculty, one who develops the faith faculty abandons faithlessness. This is the method in the remaining cases. 'Laziness' means the state of being lazy. 'Heedlessness' means the absence of mindfulness. 'Restlessness' means the state of being agitated; the meaning is distraction. 'Abandoned' means abandoned through the perfection of jhāna by way of absorption. 'Well abandoned' means thoroughly abandoned through the perfection of insight by way of emergence. 'Developed and well-developed' should be connected in the sequence stated. Indeed, by insight, because of abandonment by way of the opposing aspect, it is fitting to say 'well abandoned.' For that very reason, it is also fitting to say 'well-developed,' but not so with jhāna. But since the success of development occurs by the abandoning of what is to be abandoned, and the success of abandoning occurs by the success of development, it is therefore explained as a pair.

186. Paṭippassaddhivāre bhāvitāni ceva honti subhāvitāni cāti bhāvitānaṃyeva subhāvitatā. Paṭippassaddhāni ca suppaṭippassaddhāni cāti paṭippassaddhānaṃyeva suppaṭippassaddhatā vuttā. Phalakkhaṇe maggakiccanibbattivasena bhāvitatā paṭippassaddhatā ca veditabbā. Samucchedavisuddhiyoti maggavisuddhiyoyeva. Paṭippassaddhivisuddhiyoti phalavisuddhiyo eva.

186. In the section on pacification, the phrase 'they are both developed and well-developed' refers to the well-developed state of those very things that have been developed. And the phrase 'they are both pacified and well-pacified' refers to the well-pacified state of those very things that have been pacified. At the moment of fruition, the state of having been developed and the state of having been pacified should be understood as occurring by means of the accomplishment of the path's function. 'Purity by eradication' refers to the path-purities. 'Purity by pacification' refers to the fruition-purities.

Idāni tathā vuttavidhānāni indriyāni kārakapuggalavasena yojetvā dassetuṃ katinaṃ puggalānantiādimāha. Tattha savanena buddhoti sammāsambuddhato dhammakathāsavanena catusaccaṃ buddhavā, ñātavāti attho. Idaṃ [Pg.133] bhāvitindriyabhāvassa kāraṇavacanaṃ. Bhāvanābhisamayavasena hi maggassa buddhattā phalakkhaṇe bhāvitindriyo hoti. Aṭṭhannampi ariyānaṃ tathāgatassa sāvakattā visesetvā arahattaphalaṭṭhameva dassento khīṇāsavoti āha. Soyeva hi sabbakiccanipphattiyā bhāvitindriyoti vutto. Itarepi pana taṃtaṃmaggakiccanipphattiyā pariyāyena bhāvitindriyā eva. Tasmā eva ca catūsu phalakkhaṇesu ‘‘pañcindriyāni bhāvitāni ceva honti subhāvitāni cā’’ti vuttaṃ. Yasmā pana tesaṃ uparimaggatthāya indriyabhāvanā atthiyeva, tasmā te na nippariyāyena bhāvitindriyā. Sayaṃ bhūtaṭṭhenāti anācariyo hutvā sayameva ariyāya jātiyā bhūtaṭṭhena jātaṭṭhena bhagavā. Sopi hi bhāvanāsiddhivasena phalakkhaṇe sayambhū nāma hoti. Evaṃ sayaṃ bhūtaṭṭhena bhāvitindriyo. Appameyyaṭṭhenāti anantaguṇayogato pamāṇetuṃ asakkuṇeyyaṭṭhena. Bhagavā phalakkhaṇe bhāvanāsiddhito appameyyoti. Tasmāyeva bhāvitindriyo.

Now, in order to connect and show the faculties, whose method has been described thus, by way of the agent-person, he said the text beginning with, 'Of how many persons...?' Therein, 'enlightened by hearing' means having understood the Four Noble Truths by hearing the Dhamma discourse from the Perfectly Self-Enlightened One; the meaning is 'having known.' This is a statement of the reason for the state of having developed faculties. For, because the path is understood by means of the breakthrough of development, at the moment of fruition one has developed faculties. Although all eight noble individuals are disciples of the Tathāgata, showing only the one in the state of Arahant-fruition, he said, 'one whose taints are destroyed.' Indeed, only that one, due to the accomplishment of all duties, is called 'one with developed faculties.' But the others too, by the accomplishment of their respective path-duties, are, in a figurative sense, ones with developed faculties. And for that very reason, in the four moments of fruition, it is said: 'The five faculties are both developed and well-developed.' But since for them there is still development of faculties for the sake of the higher path, therefore they do not have developed faculties in an absolute sense. `By being self-existent` means that the Blessed One, having become without a teacher, is born into the noble state by himself, by the meaning of 'having become' or 'having been born.' For he too, by way of the accomplishment of development, is called 'self-existent' at the moment of fruition. Thus, he has developed faculties by being self-existent. `By being immeasurable` means by being unable to be measured due to the possession of infinite qualities. The Blessed One, at the moment of fruition, is immeasurable due to the accomplishment of development. For that very reason, he has developed faculties.

Paṭhamasuttantaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the first discourse is concluded.

2. Dutiyasuttantaniddesavaṇṇanā

2. The Commentary on the Exposition of the Second Discourse.

187. Puna aññaṃ suttantaṃ nikkhipitvā indriyavidhānaṃ niddisitukāmo pañcimāni, bhikkhavetiādikaṃ suttantaṃ dasseti. Tattha ye hi kecīti anavasesapariyādānaṃ, hi-kāro padapūraṇamatte nipāto. Samaṇā vā brāhmaṇā vāti lokavohāravasena vuttaṃ. Samudayanti paccayaṃ. Atthaṅgamanti uppannānaṃ abhāvagamanaṃ, anuppannānaṃ anuppādaṃ vā. Assādanti ānisaṃsaṃ. Ādīnavanti dosaṃ. Nissaraṇanti niggamanaṃ. Yathābhūtanti yathāsabhāvaṃ. Samaṇesūti samitapāpesu. Samaṇasammatāti na mayā samaṇāti sammatā. ‘‘Sammatā’’ti vattamānakālavasena vuccamāne saddalakkhaṇavasena ‘‘me’’ti ettha sāmivacanameva hoti. Brāhmaṇesūti bāhitapāpesu. Sāmaññatthanti samaṇabhāvassa atthaṃ. Brahmaññatthanti brāhmaṇabhāvassa atthaṃ. Dvayenāpi arahattaphalameva vuttaṃ. Atha vā sāmaññatthanti heṭṭhā tīṇi phalāni. Brahmaññatthanti arahattaphalaṃ. Sāmaññabrahmaññanti hi ariyamaggoyeva. Diṭṭheva dhammeti paccakkheyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva adhikena ñāṇena paccakkhaṃ katvā. Upasampajjāti pāpuṇitvā, nipphādetvā vā.

187. Again, having set aside another discourse, the Elder, wishing to explain the arrangement of the faculties, presents the discourse beginning with, “These five, O monks.” Herein, the phrase “whatever” is an all-inclusive term. The particle hi is merely an expletive. “Ascetics or brahmins” is stated according to worldly convention. “They arise” means the condition. “They cease” means the disappearance of what has arisen or the non-arising of what has not arisen. “Gratification” means benefit. “Danger” means fault. “Escape” means departure. “As it really is” means according to its true nature. “Among ascetics” means among those who have pacified evil. “Deemed ascetics” means they are not deemed “ascetics” by me. When “deemed” is stated in the sense of the present tense, according to grammatical rule, me here is simply a genitive term. “Among brahmins” means among those who have banished evil. “The benefit of asceticism” means the benefit of the state of an ascetic. “The benefit of brahminhood” means the benefit of the state of a brahmin. By both, only the fruit of Arahantship is stated. Alternatively, “the benefit of asceticism” means the three lower fruits, and “the benefit of brahminhood” means the fruit of Arahantship. For “asceticism and brahminhood” is indeed just the noble path. “In this very life” means in this very existence. “Having realized it for himself through direct knowledge” means having made it directly evident by oneself with superior knowledge. “Having attained” means having reached or having accomplished.

188. Suttantaniddese [Pg.134] paṭhamaṃ indriyasamudayādīnaṃ pabhedagaṇanaṃ pucchitvā puna pabhedagaṇanā vissajjitā. Tattha asītisatanti asītiuttaraṃ sataṃ. Paṇḍitehi ‘‘asītisata’’nti vuttehi ākārehīti yojanā.

188. In the exposition of the discourse, having first asked about the enumeration of the divisions of the origin of the faculties and so on, the enumeration of the divisions was then answered. Herein, “one hundred and eighty” means a hundred exceeded by eighty. The construction is: 'by the modes which are stated by the wise to be one hundred and eighty'.

Puna pabhedagaṇanāpucchāpubbaṅgame gaṇanāniddese adhimokkhatthāyāti adhimuccanatthāya saddahanatthāya. Āvajjanāya samudayoti manodvārāvajjanacittassa samudayo. Saddhindriyassa samudayoti saddhindriyassa paccayo, saddhaṃ uppādessāmīti pubbabhāgāvajjanaṃ saddhindriyassa upanissayapaccayo, saddhindriyajavanassa āvajjanaṃ paṭhamassa javanassa anantarapaccayo, dutiyajavanādīnaṃ upanissayapaccayo. Adhimokkhavasenāti chandasampayuttaadhimokkhavasena. Chandassa samudayoti pubbabhāgāvajjanapaccayā uppannassa adhimokkhasampayuttassa yevāpanakabhūtassa dhammacchandassa samudayo. So pana saddhindriyassa sahajātaaññamaññanissayasampayuttaatthiavigatavasena paccayo hoti, chandādhipatikāle adhipatipaccayo ca hoti, soyeva dutiyassa anantarasamanantaraanantarūpanissayāsevananatthivigatavasena paccayo hoti. Imināva nayena manasikārassapi yojanā kātabbā. Kevalañhettha manasikāroti sāraṇalakkhaṇo yevāpanakamanasikāro. Adhipatipaccayatā panassa na hoti. Sampayuttesu imesaṃ dvinnaṃyeva gahaṇaṃ balavapaccayattāti veditabbaṃ. Saddhindriyassa vasenāti bhāvanābhivuddhiyā indriyabhāvaṃ pattassa saddhindriyassa vasena. Ekattupaṭṭhānanti ekārammaṇe acalabhāvena bhusaṃ ṭhānaṃ uparūpari saddhindriyassa paccayo hoti. Saddhindriye vuttanayeneva sesindriyānipi veditabbāni. Evamekekassa indriyassa cattāro cattāro samudayāti pañcannaṃ indriyānaṃ vīsati samudayā honti. Puna catunnaṃ samudayānaṃ ekekasmiṃ samudaye pañca pañca indriyāni yojetvā vīsati samudayā vuttā. Paṭhamavīsati nānāmaggavasena daṭṭhabbā, dutiyavīsati ekamaggavasena daṭṭhabbāti vadanti. Evaṃ cattālīsa ākārā honti. Atthaṅgamavāropi imināva nayena veditabbo. So pana atthaṅgamo indriyabhāvanaṃ ananuyuttassa appaṭiladdhā paṭilābhatthaṅgamo, indriyabhāvanāya parihīnassa paṭiladdhaparihāni atthaṅgamo, phalappattassa paṭippassaddhiatthaṅgamo. Ekattaanupaṭṭhānanti ekatte anupaṭṭhānaṃ.

Again, in the exposition of the enumeration, which is preceded by a question on the enumeration of the divisions, the phrase “for the sake of resolution” means for the sake of determination, for the sake of conviction. “The arising of adverting” means the arising of the mind-door adverting consciousness. “The arising of the faculty of faith” means the condition for the faculty of faith; the preliminary adverting, “I will arouse faith,” is the decisive support condition for the faculty of faith; the adverting for the impulsion of the faculty of faith is the contiguity condition for the first impulsion, and the decisive support condition for the second impulsion and so on. “By way of resolution” means by way of the mental factor of resolution associated with desire. “The arising of desire” means the arising of the desire for the Dhamma, which is associated with resolution, has arisen due to the preliminary adverting as its condition, and is a yevāpanaka factor. That desire is a condition for the faculty of faith by way of co-nascence, mutuality, support, association, presence, and non-disappearance. At a time when desire is dominant, it is also a dominance condition. That very desire is a condition for the second impulsion by way of contiguity, immediate contiguity, immediate decisive support, repetition, absence, and disappearance. The application for the mental factor of attention should also be made in this same way. Here, however, “attention” simply means the yevāpanaka mental factor of attention, which has the characteristic of remembering. But for it, there is no state of being a dominance condition. It should be known that among the associated states, only these two are taken because they are strong conditions. “By means of the faculty of faith” means by means of the faculty of faith that has reached the state of a faculty through the growth of development. “Single establishment” means the firm standing on a single object through the state of being unshakable; this is a condition for the higher and higher faculty of faith. The remaining faculties should also be understood in the same way as stated for the faculty of faith. Thus, for each single faculty there are four origins, so for the five faculties there are twenty origins. Again, by applying the five faculties to each one of the four origins, twenty origins are stated. They say that the first twenty are to be seen by way of different paths, and the second twenty are to be seen by way of a single path. Thus, there are forty modes. The section on cessation should also be understood in this same way. That cessation, for one who is not devoted to the development of the faculties, is the cessation of the non-attainment of what has not been attained; for one who has declined from the development of the faculties, it is the cessation of the loss of what has been attained; for one who has attained the fruit, it is the cessation of pacification. “Non-establishment in oneness” means non-establishment in a single object.

Ka. assādaniddesavaṇṇanā

Ka. Commentary on the Exposition of Gratification.

189. Assādaniddese [Pg.135] assaddhiyassa anupaṭṭhānanti assaddhe puggale parivajjayato saddhe puggale sevato pasādanīyasuttante paccavekkhato tattha yonisomanasikāraṃ bahulīkaroto ca assaddhiyassa anupaṭṭhānaṃ hoti. Assaddhiyapariḷāhassa anupaṭṭhānanti ettha assaddhassa saddhākathāya pavattamānāya dukkhaṃ domanassaṃ uppajjati. Ayaṃ assaddhiyapariḷāho. Adhimokkhacariyāya vesārajjanti saddhāvatthuvasena vā bhāvanāya vā vasippattassa saddhāpavattiyā visāradabhāvo hoti. Santo ca vihārādhigamoti samathassa vā vipassanāya vā paṭilābho. Sukhaṃ somanassanti ettha cetasikasukhabhāvadassanatthaṃ somanassavacanaṃ. Saddhindriyasamuṭṭhitapaṇītarūpaphuṭṭhakāyassa kāyikasukhampi labbhatiyeva. Sukhasomanassassa padhānassādattā ‘‘ayaṃ saddhindriyassa assādo’’ti visesetvā vuttaṃ. Imināva nayena sesindriyassādāpi yojetvā veditabbā.

189. In the exposition of gratification, as for 'the non-arising of faithlessness': for one who avoids individuals who lack faith, associates with faithful individuals, reflects on inspiring suttas, and frequently applies wise attention to them, the non-arising of faithlessness occurs. As for 'the non-arising of the anguish of faithlessness': here, for a faithless person, when a talk concerning faith is proceeding, suffering and mental pain arise. This is the anguish of faithlessness. As for 'confidence in the practice of resolution': for one who has attained mastery, either by means of the objects of faith or by development, there is a state of confidence in the arising of faith. As for 'and the attainment of a peaceful abiding': it is the attainment of either serenity or insight. As for 'happiness and joy': here, the word 'joy' is stated to show the state of mental happiness. For one whose body is touched by refined matter originated from the faculty of faith, physical happiness is also indeed obtained. Because happiness and joy are the principal gratification, it is specifically stated, “This is the gratification of the faculty of faith.” By this same method, the gratifications of the remaining faculties should also be connected and understood.

Kha. ādīnavaniddesavaṇṇanā

Kha. Commentary on the Exposition of Disadvantage.

190. Ādīnavaniddese aniccaṭṭhenāti saddhindriyassa aniccaṭṭhena. So aniccaṭṭho saddhindriyassa ādīnavoti vuttaṃ hoti. Itaradvayepi eseva nayo. Ime samudayatthaṅgamassādādīnavā lokiyaindriyānamevāti veditabbā.

190. In the exposition of disadvantage, as for 'in the sense of impermanence': it means by the impermanent nature of the faculty of faith. That impermanent nature is the disadvantage of the faculty of faith; thus it is said. In the other two as well, this is the method. These—arising, passing away, gratification, and disadvantage—should be understood as belonging only to the mundane faculties.

Ga. nissaraṇaniddesavaṇṇanā

Ga. Commentary on the Exposition of Escape.

191. Nissaraṇaniddese adhimokkhaṭṭhenātiādīsu ekekasmiṃ indriye pañca pañca katvā pañcannaṃ indriyānaṃ pañcavīsati nissaraṇāni maggaphalavasena niddiṭṭhāni. Tattha tato paṇītatarasaddhindriyassa paṭilābhāti tato vipassanākkhaṇe pavattasaddhindriyato maggakkhaṇe paṇītatarassa saddhindriyassa paṭilābhavasena. Purimatarasaddhindriyā nissaṭaṃ hotīti tasmiṃ maggakkhaṇe saddhindriyaṃ purimatarato vipassanākkhaṇe pavattasaddhindriyato nikkhantaṃ hoti. Imināva nayena phalakkhaṇe saddhindriyampi ubhayattha sesindriyānipi yojetabbāni.

191. In the exposition of escape, in the section beginning with 'in the sense of resolution,' etc., by taking five for each single faculty, twenty-five escapes for the five faculties are pointed out by way of path and fruit. Therein, as for 'by the attainment of a more sublime faculty of faith than that,' it is by way of the attainment, at the moment of the path, of a more sublime faculty of faith than that faculty of faith which occurred at the moment of insight. As for 'it is escaped from the former faculty of faith,' it means that at that moment of the path, the faculty of faith has escaped from the former faculty of faith that occurred at the moment of insight. By this same method, the faculty of faith at the moment of fruition, and the remaining faculties in both cases, should be connected.

192. Pubbabhāge [Pg.136] pañcahi indriyehīti paṭhamajjhānūpacāre pañcahi indriyehi paṭhamajjhānādiaṭṭhasamāpattivasena aṭṭha nissaraṇāni, aniccānupassanādiaṭṭhārasamahāvipassanāvasena aṭṭhārasa nissaraṇāni, sotāpattimaggādivasena aṭṭha lokuttaranissaraṇāni. Evaṃ jhānasamāpattimahāvipassanāmaggaphalavasena catuttiṃsa nissaraṇāni purimapurimasamatikkamato niddiṭṭhāni. Nekkhamme pañcindriyānītiādīni pana sattatiṃsa nissaraṇāni paṭipakkhapahānavasena paṭipakkhato niddiṭṭhāni. Tattha nekkhammādīsu sattasu satta nissaraṇāni upacārabhūmivasena vuttāni, phalāni pana paṭipakkhapahānābhāvato na vuttāni.

192. As for 'in the preliminary part, by the five faculties': in the access concentration to the first jhāna, by the five faculties, eight escapes are pointed out by way of the eight attainments beginning with the first jhāna; eighteen escapes by way of the eighteen great insights beginning with the contemplation of impermanence; and eight supramundane escapes by way of the path of stream-entry and so on. Thus, thirty-four escapes are pointed out by way of successively transcending the preceding ones through jhāna-attainment, great insight, path, and fruit. Furthermore, the thirty-seven escapes beginning with 'the five faculties in renunciation,' etc., are pointed out from the side of the opponent, by way of abandoning the opponent. Therein, among the seven beginning with renunciation, seven escapes are stated by way of the access plane; however, the fruitions are not stated because there is no abandoning of an opponent.

193. Diṭṭhekaṭṭhehīti yāva sotāpattimaggā diṭṭhiyā saha ekasmiṃ puggale ṭhitāti diṭṭhekaṭṭhā. Tehi diṭṭhekaṭṭhehi. Oḷārikehīti thūlehi kāmarāgabyāpādehi. Aṇusahagatehīti sukhumabhūtehi kāmarāgabyāpādehiyeva. Sabbakilesehīti rūparāgādīhi. Tesu hi pahīnesu sabbakilesā pahīnā honti, tasmā ‘‘sabbakilesehī’’ti vuttaṃ. Avuttatthāni panettha padāni heṭṭhā vuttatthānevāti. Sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyānīti ‘‘adhimokkhaṭṭhenā’’tiādīsu pubbe vuttesu ṭhānesu tasmiṃ tasmiṃ ṭhāne pañcindriyāni buddhapaccekabuddhasāvakānaṃ khīṇāsavānaṃ yathāyogaṃ tato tato nissaṭāni honti. Imasmiṃ vāre paṭhamaṃ vuttanayā eva yathāyogaṃ khīṇāsavavasena vuttā.

193. As for 'diṭṭhekaṭṭhehi': because up to the path of stream-entry, they stand together with the view in one person, they are called 'diṭṭhekaṭṭhā'. By those 'diṭṭhekaṭṭhā'. 'Oḷārikehi' means: from the gross sensual lust and ill will. 'Aṇusahagatehi' means: from the subtle sensual lust and ill will indeed. 'Sabbakilesehi' means: from lust for form, etc. For when those are abandoned, all defilements are abandoned; therefore, 'from all defilements' is stated. The words here whose meaning is not stated have the same meaning as stated before. In the second section, 'For all whose cankers are destroyed, the five faculties in each case...': in the places stated before in 'in the sense of resolution,' etc., in each respective place, the five faculties for the Buddhas, Paccekabuddhas, and disciples whose cankers are destroyed, are, as is appropriate, escaped from this and that. In this section, the methods stated first are stated again, as is appropriate, by way of those whose cankers are destroyed.

Kathaṃ panetāni nissaraṇāni asītisataṃ hontīti? Vuccate – maggaphalavasena vuttāni pañcavīsati, samatikkamavasena vuttāni catuttiṃsa, paṭipakkhavasena vuttāni sattatiṃsāti paṭhamavāre sabbāni channavuti nissaraṇāni honti, etāniyeva dutiyavāre khīṇāsavānaṃ vasena dvādasasu apanītesu caturāsīti honti. Iti purimāni channavuti, imāni ca caturāsītīti asītisataṃ honti. Katamāni pana dvādasa khīṇāsavānaṃ apanetabbāni? Samatikkamato vuttesu maggaphalavasena vuttāni aṭṭha nissaraṇāni, paṭipakkhato vuttesu maggavasena vuttāni cattārīti imāni dvādasa apanetabbāni. Arahattaphalavasena vuttāni kasmā apanetabbānīti ce? Sabbapaṭhamaṃ vuttānaṃ pañcavīsatiyā nissaraṇānaṃ maggaphalavaseneva labbhanato. Arahattaphalavasena nissaraṇāni vuttāneva honti[Pg.137]. Heṭṭhimaṃ heṭṭhimaṃ pana phalasamāpattiṃ uparimā uparimā na samāpajjantiyevāti heṭṭhā tīṇipi phalāni na labbhantiyeva. Jhānasamāpattivipassanānekkhammādīni ca kiriyāvasena labbhanti. Pañcapi cetāni indriyāni pubbameva paṭipakkhānaṃ paṭippassaddhattā paṭipakkhato nissaṭāneva hontīti.

But how do these escapes become one hundred and eighty? It is said: twenty-five stated by way of path and fruit, thirty-four stated by way of transcendence, and thirty-seven stated by way of the opponent. Thus, in the first section, there are ninety-six escapes in all. These same, in the second section, by way of those whose cankers are destroyed, when twelve are removed, become eighty-four. Thus, the former ninety-six and these eighty-four become one hundred and eighty. But which are the twelve to be removed for those whose cankers are destroyed? Among those stated by way of transcendence, the eight escapes stated by way of path and fruit; and among those stated from the side of the opponent, the four stated by way of path. These twelve are to be removed. If it is asked, 'Why are those stated by way of the fruit of Arahantship to be removed?' Because the twenty-five escapes stated at the very beginning are obtained by way of path and fruit itself. The escapes by way of the fruit of Arahantship are thus already stated. Furthermore, the higher ones do not enter into the lower fruit-attainments at all; therefore, the three lower fruits are not obtained at all by those whose cankers are destroyed. And jhāna-attainment, insight, renunciation, etc., are obtained by way of the functional. And these five faculties, because their opponents have already been tranquillized before, are indeed escaped from the opponent.

Dutiyasuttantaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Second Sutta is finished.

3. Tatiyasuttantaniddesavaṇṇanā

3. Commentary on the Exposition of the Third Sutta

194. Puna aññaṃ suttantaṃ nikkhipitvā indriyavidhānaṃ niddisitukāmo pañcimāni, bhikkhavetiādimāha. Tattha sotāpattiyaṅgesūti ettha soto ariyo aṭṭhaṅgiko maggo, sotassa āpatti bhusaṃ pāpuṇanaṃ sotāpatti, sotāpattiyā aṅgāni sambhārāni sotāpattiaṅgāni. Sotāpannatāya pubbabhāgapaṭilābhaaṅgāni. Sappurisasaṃsevo sotāpattiaṅgaṃ, saddhammassavanaṃ sotāpattiaṅgaṃ, yonisomanasikāro sotāpattiaṅgaṃ, dhammānudhammapaṭipatti sotāpattiaṅgaṃ, imāni cattāri sotāpattiaṅgāni. Sesā heṭṭhā vuttā eva. Idañca imesaṃ indriyānaṃ sakavisaye jeṭṭhakabhāvadassanatthaṃ vuttaṃ. Yathā hi cattāro seṭṭhiputtā rājātirājapañcamesu sahāyesu ‘‘nakkhattaṃ kīḷissāmā’’ti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti gehe vicāreti, dutiyassa tatiyassa catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti gehe vicāreti, atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issarova, imasmiṃ pana kāle attano geheyeva ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti vicāreti, evameva saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti[Pg.138], evaṃ sotāpattiaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahaṇalakkhaṇaṃ vīriyindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānāni patvā avikkhepalakkhaṇaṃ samādhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva vicāreti, evaṃ ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni hontīti.

194. Again, having set aside another discourse, desiring to explain the arrangement of the faculties, he said, “These five, O monks,” and so on. Therein, regarding the factors of stream-entry: here, the stream is the Noble Eightfold Path; the attainment of the stream, its thorough attainment, is stream-entry; the factors of stream-entry are its requisites. They are the factors for attainment in the preliminary stage of becoming a stream-enterer. Association with good people is a factor of stream-entry, hearing the true Dhamma is a factor of stream-entry, wise attention is a factor of stream-entry, and practice in accordance with the Dhamma is a factor of stream-entry—these are the four factors of stream-entry. The remaining factors have been explained below. This is said to show the preeminence of these faculties in their respective domains. For it is as when four merchant sons, with the king as the fifth of their companions, enter the street saying, “We will celebrate the festival,” and when they go to the home of one merchant son, the other four sit silently, while the householder himself directs, “Give them hard and soft food, give them perfumes, garlands, and ornaments,” and when they go to the homes of the second, third, and fourth, the other four sit silently, while the householder himself directs, “Give them hard and soft food, give them perfumes, garlands, and ornaments,” and finally, when they go to the king’s palace, although the king is sovereign everywhere, at this time, in his own palace, he himself directs, “Give them hard and soft food, give them perfumes, garlands, and ornaments.” In the same way, among the faculties with faith as the fifth, as if descending onto the street together, and even though they arise on a single object, just as in the first merchant’s house the other four sit silently while the householder directs, so when the factors of stream-entry are reached, the faculty of faith, characterized by conviction, becomes the chief and forerunner, and the others become its followers. Just as in the second merchant’s house the other four sit silently while the householder directs, so when the right strivings are reached, the faculty of energy, characterized by exertion, becomes the chief and forerunner, and the others become its followers. Just as in the third merchant’s house the other four sit silently while the householder directs, so when the foundations of mindfulness are reached, the faculty of mindfulness, characterized by establishment, becomes the chief and forerunner, and the others become its followers. Just as in the fourth merchant’s house the other four sit silently while the householder directs, so when the jhānas are reached, the faculty of concentration, characterized by non-distraction, becomes the chief and forerunner, and the others become its followers. Finally, when they go to the king’s palace, just as the other four sit silently while the king himself directs, so when the noble truths are reached, the faculty of wisdom, characterized by understanding, becomes the chief and forerunner, and the others become its followers.

Ka. pabhedagaṇananiddesavaṇṇanā

A. Explanation of the Exposition of Classification and Enumeration.

195. Suttantassa pabhedagaṇanāpucchāpubbaṅgameva pabhedagaṇananiddese sappurisasaṃseveti sobhanānaṃ purisānaṃ sammā sevane. Adhimokkhādhipateyyaṭṭhenāti adhimokkhasaṅkhātena sesindriyesu adhipatibhāvaṭṭhena, sesindriyānaṃ pubbaṅgamaṭṭhenāti attho. Saddhammasavaneti sataṃ dhammo, sobhano vā dhammoti saddhammo. Tassa saddhammassa savane. Yonisomanasikāreti upāyena manasikāre. Dhammānudhammapaṭipattiyāti ettha nava lokuttaradhamme anugato dhammo dhammānudhammo, sīlasamādhipaññāsaṅkhātassa dhammānudhammassa paṭipatti paṭipajjanaṃ dhammānudhammapaṭipatti. Sammappadhānādīsupi eseva nayo.

195. In the exposition of the classification and enumeration of the Suttanta, which is indeed preceded by a question about its classification and enumeration: ‘Association with good people’ means the proper association with excellent persons. ‘By the meaning of dominance through conviction’ means: by the state of dominance over the other faculties, which is designated as conviction, and by the meaning of being the forerunner of the other faculties. This is the meaning. ‘Hearing the true Dhamma’: the Dhamma of the good, or the excellent Dhamma, is the true Dhamma. It means hearing that true Dhamma. ‘Wise attention’ means attention by way of skillful means. Regarding ‘practice in accordance with the Dhamma’: here, the Dhamma that conforms to the nine supramundane Dhammas is the dhammānudhamma. The practice, the undertaking, of that dhammānudhamma—which is designated as virtue, concentration, and wisdom—is ‘practice in accordance with the Dhamma’. This same method applies to the right strivings and so on.

Kha. cariyāvāravaṇṇanā

Description of the Chapter on Conduct

196. Cariyāvārepi imināva nayena attho veditabbo. Kevalaṃ paṭhamavāro indriyānaṃ uppādanakālavasena vutto, cariyāvāro uppannānaṃ āsevanakālavasena ca pāripūrikālavasena ca vutto. Cariyā pakati ussannatāti hi atthato ekaṃ.

In the chapter on conduct too, the meaning should be understood in this same way. Only, the first section is stated in terms of the time of the arising of the faculties, while the chapter on conduct is stated in terms of the time of cultivating what has arisen and the time of bringing to fulfillment. For conduct, natural disposition, and prevalence are one in meaning.

Cāravihāraniddesavaṇṇanā

196. Explanation of the Exposition of Conduct and Abiding

197. Idāni [Pg.139] cariyāsambandheneva cāravihāraniddesavasena aparena pariyāyena indriyavidhānaṃ niddisitukāmo cāro ca vihāro cātiādikaṃ uddesaṃ uddisitvā tassa niddesamāha. Tattha uddese tāva yathā carantaṃ viharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – addhā ayamāyasmā patto vā pāpuṇissati vāti, tathā indriyasampannassa cāro ca vihāro ca viññūhi sabrahmacārīhi anubuddho hoti paṭividdhoti uddesassa sambandho veditabbo. Uddesaniddese cariyā cāroyeva. Cāro cariyāti hi atthato ekaṃ. Tasmā ‘‘cāro’’tipadassa niddese ‘‘cariyā’’ti vuttaṃ. Iriyāpathacariyāti iriyāpathānaṃ cariyā, pavattananti attho. Sesesupi eseva nayo. Āyatanacariyā pana āyatanesu satisampajaññānaṃ cariyā. Pattīti phalāni. Tāni hi pāpuṇiyantīti ‘‘pattī’’ti vuttā. Sattalokassa diṭṭhadhammikasamparāyikā atthā lokatthāti ayaṃ viseso.

Now, wishing to explain the arrangement of the faculties in another way, connected with conduct, by way of an exposition of conduct and abiding, having set forth the summary beginning with 'conduct and abiding,' he states its exposition. Therein, in the summary, firstly: in such a way that when wise fellow practitioners see one behaving and abiding, they would have confidence in him in profound matters, thinking, 'Surely this venerable one has attained or will attain.' Thus, the conduct and abiding of one endowed with the faculties are appropriately known and penetrated by wise fellow practitioners. The connection of the summary should be understood. In the exposition of the summary, conduct is indeed behavior. For 'behavior' and 'conduct' are one in meaning. Therefore, in the exposition of the term 'behavior,' 'conduct' is stated. 'Posture-conduct' means the conduct of the postures; the meaning is 'proceeding.' The same method applies to the remaining cases. 'Sense-sphere-conduct,' however, is the conduct of mindfulness and clear comprehension in the sense spheres. 'Attainments' means the fruits. For they are attained, therefore they are called 'attainments.' The benefits for the world of beings, which are in the present life and in the future life, are 'world-benefit.' This is the distinction.

Idāni tāsaṃ cariyānaṃ bhūmiṃ dassento catūsu iriyāpathesūtiādimāha. Satipaṭṭhānesūti ārammaṇasatipaṭṭhānesu. Satipaṭṭhānesupi vuccamānesu satito anaññāni vohāravasena aññāni viya katvā vuttaṃ. Ariyasaccesūti pubbabhāgalokiyasaccañāṇena visuṃ visuṃ saccapariggahavasena vuttaṃ. Ariyamaggesu sāmaññaphalesūti ca vohāravaseneva vuttaṃ. Padeseti lokatthacariyāya ekadese. Nippadesato hi lokatthacariyaṃ buddhā eva karonti. Puna tā eva cariyāyo kārakapuggalavasena dassento paṇidhisampannānantiādimāha. Tattha paṇidhisampannā nāma iriyāpathānaṃ santattā iriyāpathaguttiyā sampannā akampitairiyāpathā bhikkhubhāvānurūpena santena iriyāpathena sampannā. Indriyesu guttadvārānanti cakkhādīsu chasu indriyesu attano attano visaye pavattaekekadvāravasena guttaṃ dvāraṃ etesanti guttadvārā. Tesaṃ guttadvārānaṃ. Dvāranti cettha uppattidvāravasena cakkhādayo eva. Appamādavihārīnanti sīlādīsu appamādavihāravataṃ. Adhicittamanuyuttānanti vipassanāya pādakabhāvena adhicittasaṅkhātaṃ samādhimanuyuttānaṃ. Buddhisampannānanti nāmarūpavavatthānaṃ ādiṃ katvā yāva gotrabhu, tāva pavattena ñāṇena [Pg.140] sampannānaṃ. Sammāpaṭipannānanti catumaggakkhaṇe. Adhigataphalānanti catuphalakkhaṇe.

Now, to show the ground of their conduct, he begins with 'in the four postures' and so on. 'In the foundations of mindfulness' refers to the objects of the foundations of mindfulness. When the foundations of mindfulness are mentioned, though they are not different from mindfulness, they are spoken of as if different due to conventional expression. 'In the noble truths' is spoken of with reference to the distinct comprehension of each truth through the preliminary mundane knowledge of the truths. 'In the noble paths' and 'in the fruits of recluseship' are also spoken of conventionally. 'Partially' refers to a part of the conduct for the welfare of the world. For the complete conduct for the welfare of the world is performed only by the Buddhas. Again, to show those very modes of conduct in terms of the individuals who practice them, he begins with 'those accomplished in aspiration' and so on. Here, 'those accomplished in aspiration' are those who, due to the serenity of their postures, are accomplished in guarding their postures, have unwavering postures, and are endowed with a serene posture befitting the state of a monk. 'With senses guarded at the doors' means they have the doors guarded in the six sense faculties—beginning with the eye—by way of each single door functioning in its own respective sphere; therefore they are 'those with guarded doors.' Of those with guarded doors. And here, 'door' refers to the eye and so on as the doors of arising. 'Dwellers in heedfulness' are those possessing the practice of heedfulness in virtue and so on. 'Devoted to higher mind' are those devoted to concentration, which is termed 'higher mind' as the basis for insight. 'Endowed with wisdom' are those accomplished in the knowledge that proceeds from the determination of name-and-form as the beginning up to change-of-lineage. 'Rightly practicing' refers to the moment of the four paths. 'Attained to the fruits' refers to the moment of the four fruits.

Adhimuccantoti adhimokkhaṃ karonto. Saddhāya caratīti saddhāvasena pavattati. Paggaṇhantoti catusammappadhānavīriyena padahanto. Upaṭṭhāpentoti satiyā ārammaṇaṃ upaṭṭhāpento. Avikkhepaṃ karontoti samādhivasena vikkhepaṃ akaronto. Pajānantoti catusaccapajānanapaññāya pakārena jānanto. Vijānantoti indriyasampayuttajavanapubbaṅgamena āvajjanaviññāṇena ārammaṇaṃ vijānanto. Viññāṇacariyāyāti āvajjanaviññāṇacariyavasena. Evaṃ paṭipannassāti sahajavanāya indriyacariyāya paṭipannassa. Kusalā dhammā āyāpentīti samathavipassanāvasena pavattā kusalā dhammā bhusaṃ yāpenti, pavattantīti attho. Āyatanacariyāyāti kusalānaṃ dhammānaṃ bhusaṃ yatanacariyāya, ghaṭanacariyāya pavattanacariyāyāti vuttaṃ hoti. Visesamadhigacchatīti vikkhambhanatadaṅgasamucchedapaṭippassaddhivasena visesaṃ adhigacchati. Dassanacariyādayo vuttatthāyeva.

'One resolves' means one who makes a resolution. 'One proceeds by faith' means one proceeds by way of faith. 'One exerts' means one who makes an effort with the energy of the four right exertions. 'One establishes' means one who establishes the object by means of mindfulness. 'One makes non-distraction' means one who does not create distraction by way of concentration. 'One understands' means one who knows by way of distinctions with the wisdom that understands the four truths. 'One discerns' means one who discerns the object with the adverting consciousness that is the forerunner of the impulsion associated with the faculties. 'By the conduct of consciousness' means by way of the conduct of adverting consciousness. 'For one who has practiced thus' means for one who has practiced with the conduct of the faculties together with impulsion. 'Wholesome states increase' means wholesome states that have arisen by way of tranquility and insight greatly increase and proceed; this is the meaning. 'By the conduct of application' means it is said to be by the conduct of great application of wholesome states, by the conduct of striving, and by the conduct of proceeding. 'One attains distinction' means one attains distinction by way of the abandonments of suppression, substitution by the opposite, eradication, and tranquilization. The conduct of seeing and so forth have the meaning already stated.

Saddhāya viharatītiādīsu saddhādisamaṅgissa iriyāpathavihāro daṭṭhabbo. Anubuddhoti anumānabuddhiyā. Paṭividdhoti paccakkhabuddhiyā. Yasmā adhimokkhaṭṭhādīsu anubuddhesu paṭividdhesu ca cāro ca vihāro ca anubuddho hoti paṭividdho, tasmā anubodhapaṭivedhesu adhimokkhaṭṭhādayo ca niddiṭṭhā.

In the phrases beginning 'one dwells by faith' and so forth, the abiding in the postures of one endowed with faith and so forth should be understood. 'Appropriately known' (anubuddha) means by inferential wisdom. 'Penetrated' (paṭividdha) means by direct-knowledge wisdom. Since, when the states of resolution and so forth are appropriately known and penetrated, the conduct and abiding are also appropriately known and penetrated, therefore the states of resolution and so forth are also indicated in the sections on appropriate knowledge and penetration.

Evaṃ saddhāya carantantiādīsu evanti vuttappakāraṃ niddisanto yathāsaddassa atthaṃ niddisati. Viññūtiādīsupi yathāsabhāvaṃ jānantīti viññū. Viññātaṃ sabhāvaṃ vibhāventi pākaṭaṃ karontīti vibhāvī. Asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā, medhā etesaṃ atthīti medhāvī. Ñāṇagatiyā paṇḍanti gacchanti pavattantīti paṇḍitā. Buddhisampadāya samannāgatattā buddhisampannā. Saha brahmaṃ cariyaṃ uttamaṃ paṭipadaṃ carantīti sabrahmacārino. Apalokanakammādicatubbidhaṃ kammaṃ ekato karaṇavasena ekaṃ kammaṃ. Tathā pañcavidho pātimokkhuddeso ekuddeso. Samā sikkhā etesanti samasikkhā, samasikkhānaṃ bhāvo samasikkhatā. Samasikkhātātipi paṭhanti. Yesaṃ ekaṃ kammaṃ eko uddeso samasikkhatā, te sabrahmacārīti vuttaṃ hoti. ‘‘Jhānānī’’ti [Pg.141] vattabbe jhānāti liṅgavipallāso kato. Vimokkhāti tayo vā aṭṭha vā vimokkhā. Samādhīti savitakkasavicāraavitakkavicāramattaavitakkāvicārā tayo samādhī. Samāpattiyoti suññatānimittāppaṇihitā. Abhiññāyoti cha abhiññā.

In phrases like 'thus they proceed by faith', by the word 'thus', the author indicates the manner stated and points out the literal meaning of the words. Similarly, in 'the wise' and so forth, 'the wise' are those who know according to its nature. Those who make clear and manifest the known nature are called 'vibhāvī'. Like lightning afflicting a mountain, 'medhā' afflicts or destroys defilements; or, 'medhā' is so called because of its quality of quickly grasping and retaining. Those who possess this 'medhā' are 'medhāvī'. Those who go, proceed, or exist by the movement of knowledge are called 'paṇḍitā'. Being endowed with the accomplishment of intelligence, they are 'buddhisampannā'. Those who together practice the noble life, the supreme practice, are 'sabrahmacārino'. The fourfold Vinaya act, beginning with the act of informing (apalokanakamma), is one act by virtue of being performed together. Similarly, the fivefold recitation of the Pātimokkha is one recitation. Those whose training is the same are 'samasikkhā'; the state of having the same training is 'samasikkhatā'. It is also recited as 'samasikkhātā'. It is said that those who have one act, one recitation, and the state of having the same training are 'sabrahmacārī'. When 'jhānāni' (neuter) should be said, 'jhānā' (masculine) is used; a change of gender has been made. 'Vimokkhā' means the three or eight liberations. 'Samādhī' means the three concentrations: with initial and sustained application, without initial application but with only sustained application, and without initial and sustained application. 'Samāpattiyo' means the attainments of emptiness, signlessness, and undesirousness. 'Abhiññāyo' means the six higher knowledges.

Eko aṃso bhāgo, na dutiyoti ekaṃso, ekaṃsassa atthassa vacanaṃ ekaṃsavacanaṃ. Evaṃ sesesupi yojanā kātabbā. Visesato pana samaṃ, samantā vā seti pavattatīti saṃsayo, natthettha saṃsayoti nissaṃsayo. Ekasmiṃyeva anicchayatā hutvā itarampi kaṅkhatīti kaṅkhā, natthettha kaṅkhāti nikkaṅkho. Dvidhā bhāvo dvejjhaṃ, natthettha dvejjhanti advejjho. Dvidhā elayati kampetīti dveḷhakaṃ, natthettha dveḷhakanti adveḷhako. Niyogena niyamena vacanaṃ niyogavacanaṃ. Niyyogavacanantipi paṭhanti. Apaṇṇakassa aviraddhassa niyyānikassa atthassa vacanaṃ apaṇṇakavacanaṃ. Avatthāpanavacananti nicchayavacanaṃ. Sabbampi hetaṃ vicikicchābhāvassa vevacanaṃ. Piyassa atthassa sabbhāvato vacanaṃ, piyamevāti piyavacanaṃ. Tathā garuvacanaṃ. Saha gāravena garubhāvena sagāravaṃ. Patissayanaṃ patissayo paraṃ garuṃ katvā nissayanaṃ apassayananti attho. Patissavanaṃ vā patissavo, nivātavuttitāya paravacanasavananti attho. Ubhayathāpi parajeṭṭhakabhāvassetaṃ nāmaṃ. Saha gāravena vattatīti sagāravaṃ. Saha patissayena, patissavena vā vattatīti sappatissayaṃ. ‘‘Sappatissava’’nti vā vattabbe ya-kāraṃ, va-kāraṃ vā lopaṃ katvā ‘‘sappatissa’’nti vuttaṃ. Adhikaṃ visiṭṭhaṃ vacanaṃ adhivacanaṃ, sagāravañca taṃ sappatissañcāti sagāravasappatissaṃ, sagāravasappatissaṃ adhivacanaṃ sagāravasappatissādhivacanaṃ. Ubhayatthāpi vevacanavikappanānattavasena punappunaṃ etanti vuttaṃ. Patto vā pāpuṇissati vāti jhānādīniyevāti.

One part, a share, not a second, is 'ekaṃsa' (one-sided); the statement of a one-sided meaning is 'ekaṃsavacana'. This construction should be applied to the rest as well. Specifically, 'saṃsaya' (doubt) is so called because it lies or proceeds evenly or all around; where there is no doubt is 'nissaṃsaya'. 'Kaṅkhā' (perplexity) is so called because, being undecided about one thing, one is perplexed about another as well; where there is no perplexity is 'nikkaṅkho'. A state of being twofold is 'dvejjha'; where there is no twofold state is 'advejjho'. 'Dveḷhaka' (wavering) is so called because it sways or trembles in two ways; where there is no wavering is 'adveḷhako'. A statement by rule is 'niyogavacana'. Some also recite it as 'niyyogavacana'. The statement of a meaning that is faultless, unopposed, and leading out is 'apaṇṇakavacana'. A statement that establishes is a statement of certainty. All these are synonyms for the absence of doubt (vicikicchā). A statement because of the existence of a beloved meaning, or simply a beloved statement, is 'piyavacana'. Similarly, 'garuvacana' is a statement of respect. With respect, with reverence, is 'sagārava'. 'Patissayana' or 'patissayo' means relying on or depending on another, holding them in high regard; this is the meaning. Or 'patissavana' or 'patissavo' means listening to another's words with a humble attitude; this is the meaning. In both cases, this is a name for the state of regarding another as senior. One who acts with respect is 'sagārava'. One who acts with deference or with obedience is 'sappatissaya'. When 'sappatissava' should be said, the 'ya' or 'va' is elided, and it is said as 'sappatissa'. A superior, excellent statement is an 'adhivacana'. That which is with respect and with deference is 'sagāravasappatissa'. An excellent statement with respect and deference is 'sagāravasappatissādhivacana'. In both cases, it is said that this comes up repeatedly by way of synonyms, alternatives, and diversity. As to 'has attained or will attain,' this refers only to the jhānas and so on.

Tatiyasuttantaniddesavaṇṇanā niṭṭhitā.

The commentary on the exposition of the third discourse is finished.

4. Catutthasuttantaniddesavaṇṇanā

4. The Commentary on the Exposition of the Fourth Discourse

198. Puna paṭhamasuttameva nikkhipitvā aparena ākārena indriyāni niddisati. Tattha katihākārehi kenaṭṭhena daṭṭhabbānīti katihi ākārehi [Pg.142] daṭṭhabbāni. Kenaṭṭhena daṭṭhabbānīti daṭṭhabbākāre ca daṭṭhabbaṭṭhañca pucchati. Chahākārehi tenaṭṭhena daṭṭhabbānīti chahi ākārehi daṭṭhabbāni, teneva chaākārasaṅkhātenaṭṭhena daṭṭhabbāni. Ādhipateyyaṭṭhenāti adhipatibhāvaṭṭhena. Ādivisodhanaṭṭhenāti kusalānaṃ dhammānaṃ ādibhūtassa sīlassa visodhanaṭṭhena. Adhimattaṭṭhenāti balavaṭṭhena. Balavañhi adhikā mattā pamāṇaṃ assāti adhimattanti vuccati. Adhiṭṭhānaṭṭhenāti patiṭṭhānaṭṭhena. Pariyādānaṭṭhenāti khepanaṭṭhena. Patiṭṭhāpakaṭṭhenāti patiṭṭhāpanaṭṭhena.

198. Again, having set aside the first discourse, he indicates the faculties in another way. Herein, the question ‘In how many ways and with what meaning should they be seen?’ asks about the ways they should be seen and the meaning with which they should be seen. The answer ‘They should be seen in six ways with that meaning’ means they should be seen in six ways, and with that very meaning designated as the six ways. By way of sovereignty means by way of being sovereign. By way of initial purification means by way of purifying virtue, which is the beginning of wholesome states. By way of intensity means by way of strength; for something is called ‘intense’ when its measure or standard is superior. By way of determination means by way of foundation. By way of comprehension means by way of exhaustion. By way of establishing means by way of causing to be established.

Ka. ādhipateyyaṭṭhaniddesavaṇṇanā

a. Commentary on the Exposition of the Meaning of Sovereignty

199. Ādhipateyyaṭṭhaniddese assaddhiyaṃ pajahatotiādi ekekasseva indriyassa paṭipakkhapajahanavacanaṃ ekakkhaṇepi attano attano paṭipakkhapahānakiccasādhane adhipatibhāvasādhanatthaṃ vuttaṃ. Sesāni cattāri indriyāni taṃsampayuttāneva vuttāni. Nānākkhaṇesu vā ekekaṃ indriyaṃ dhuraṃ katvā tassa tassa paṭipakkhassa taṃ taṃ indriyaṃ jeṭṭhakaṃ katvā sesāni tadanvayāni katvā vuttantipi veditabbaṃ. Kāmacchandaṃ pajahatotiādi pana ekakkhaṇavaseneva vuttaṃ.

199. In the exposition of the meaning of sovereignty, the phrase beginning ‘he abandons faithlessness’ is a statement about the abandoning of the opposing factor of each single faculty, stated in order to establish its state of sovereignty in accomplishing the task of abandoning its own respective opposing factor even in a single moment. The remaining four faculties are said to be just those associated with it. Alternatively, it should be understood that this is stated by making each faculty the leader at different moments, making that particular faculty chief in abandoning its respective opposing factor, and making the remaining faculties follow in accordance with it. But the phrase beginning ‘he abandons sensual desire’ is stated by way of a single moment.

Kha. ādivisodhanaṭṭhaniddesavaṇṇanā

b. Commentary on the Exposition of the Meaning of Initial Purification

200. Ādivisodhanaṭṭhaniddese assaddhiyasaṃvaraṭṭhena sīlavisuddhīti assaddhiyassa nivāraṇaṭṭhena viratiatthena sīlamalavisodhanato sīlavisuddhi nāma. Saddhindriyassa ādivisodhanāti saddhindriyassa upanissayavasena ādibhūtassa sīlassa visodhanā. Imināva nayena sesānipi kāmacchandādisaṃvaraṇamūlakāni ca indriyāni veditabbāni.

200. In the exposition of the meaning of initial purification, ‘purification of virtue by way of restraint from faithlessness’ is so called because it is the purification of virtue that cleanses the stain of virtue by preventing faithlessness, which has the meaning of abstinence. ‘Initial purification of the faculty of faith’ is the purification of virtue, which has become the initial basis, by way of the faculty of faith as a decisive support condition. By this same method, the remaining faculties, which are rooted in restraint from sensual desire and so on, should also be understood.

Ga. adhimattaṭṭhaniddesavaṇṇanā

c. Commentary on the Exposition of the Meaning of Intensity

201. Adhimattaṭṭhaniddese saddhindriyassa bhāvanāya chando uppajjatīti saddhassa puggalassa saddhāpaṭisaṃyuttaṃ dhammaṃ sutvā vā saddhindriyabhāvanāya assādaṃ disvā vā saddhindriye kusalo dhammacchando jāyati. Pāmojjaṃ uppajjatīti chandajātattā dubbalapīti uppajjati. Pīti uppajjatīti pamuditattā balavapīti uppajjati. Passaddhi uppajjatīti pītiyā pīṇitattā kāyacittapassaddhi uppajjati. Sukhaṃ uppajjatīti passaddhakāyacittattā cetasikaṃ sukhaṃ uppajjati[Pg.143]. Obhāso uppajjatīti sukhena abhisannattā ñāṇobhāso uppajjati. Saṃvego uppajjatīti ñāṇobhāsena viditasaṅkhārādīnavattā saṅkhārapavattiyaṃ saṃvego uppajjati. Saṃvejetvā cittaṃ samādahatīti saṃvegaṃ uppādetvā teneva saṃvegena cittaṃ samāhitaṃ karoti. Sādhukaṃ paggaṇhātīti līnuddhatabhāvaṃ mocetvā suṭṭhu paggaṇhāti. Sādhukaṃ ajjhupekkhatīti vīriyassa samaṃ hutvā pavattattā puna vīriyasamatāniyojane byāpāraṃ akaronto tatramajjhattupekkhāvasena sādhukaṃ ajjhupekkhati nāma. Upekkhāvasenāti samavāhitalakkhaṇāya tatramajjhattupekkhāya vasena. Nānattakilesehīti vipassanāya paṭipakkhabhūtehi nānāsabhāvehi kilesehi. Vimokkhavasenāti bhaṅgānupassanato paṭṭhāya nānattakilesehi vimuccanavasena. Vimuttattāti nānattakilesehi vimuttattā.

201. In the exposition of the meaning of intensity, ‘for the development of the faculty of faith, desire arises’ means that for a person with faith, having heard a teaching connected with faith or having seen the gratification in developing the faculty of faith, a wholesome desire for the Dhamma arises in regard to the faculty of faith. ‘Gladness arises’ means that because desire has arisen, weak rapture arises. ‘Rapture arises’ means that because one is gladdened, strong rapture arises. ‘Tranquility arises’ means that because one is suffused with rapture, bodily and mental tranquility arises. ‘Happiness arises’ means that because one has a tranquil body and mind, mental happiness arises. ‘An effulgence arises’ means that because one is pervaded by happiness, the effulgence of knowledge arises. ‘A sense of urgency arises’ means that because one has known the danger in formations through the effulgence of knowledge, a sense of urgency arises in regard to the process of formations. ‘Having aroused a sense of urgency, he concentrates his mind’ means that having generated a sense of urgency, he makes the mind concentrated by means of that very urgency. ‘He rightly exerts it’ means that having been freed from the state of sloth and agitation, he exerts it well. ‘He rightly looks on with equanimity’ means that because energy proceeds in a balanced way, without making a further effort to balance energy, he is said to rightly look on with equanimity by way of neutrality towards it. ‘By way of equanimity’ means by way of neutrality towards it, which has the characteristic of being well-balanced. ‘From various defilements’ means from defilements of various kinds that are opposed to insight. ‘By way of liberation’ means by way of being liberated from various defilements, starting from the contemplation of dissolution. ‘Because of being liberated’ means because of being liberated from various defilements.

Te dhammāti chandādayo dhammā. Ekarasā hontīti vimuttirasena ekarasā honti. Bhāvanāvasenāti ekarasabhāvanāvasena. Tato paṇītatare vivaṭṭantīti tena kāraṇena vipassanārammaṇato paṇītatare nibbānārammaṇe vivaṭṭanānupassanāsaṅkhātena gotrabhuñāṇena chandādayo dhammā nivattanti, saṅkhārārammaṇato apagantvā nibbānārammaṇe pavattantīti attho. Vivaṭṭanāvasenāti evaṃ gotrabhukhaṇe saṅkhārārammaṇato vivaṭṭanavasena. Vivaṭṭitattā tato vosajjatīti maggasamaṅgipuggalo maggassa uppādakkhaṇeyeva dubhatovuṭṭhānavasena vivaṭṭitattā teneva kāraṇena kilese ca khandhe ca vosajjati. Vosajjitattā tato nirujjhantīti maggassa uppādakkhaṇeyeva kilese ca khandhe ca vosajjitattā teneva kāraṇena kilesā ca khandhā ca anuppattinirodhavasena nirujjhanti. Vosajjitattāti ca āsaṃsāyaṃ bhūtavacanaṃ kataṃ. Kilesanirodhe sati khandhanirodhasabbhāvato ca khandhanirodho vutto. Nirodhavasenāti yathāvuttanirodhavasena. Tasseva maggassa uppādakkhaṇe dve vosagge dassetukāmo nirodhavasena dve vosaggātiādimāha. Dvepi heṭṭhā vuttatthā eva. Assaddhiyassa pahānāya chando uppajjatītiādīsupi imināva nayena vitthārato attho veditabbo. Vīriyindriyādimūlakesupi vāresu eseva nayo. Imināva nayena adhiṭṭhānaṭṭhaniddesopi vitthārato veditabbo. Kevalañhettha adhiṭṭhātīti viseso, patiṭṭhātīti attho.

‘Those states’ are the states beginning with desire. ‘They become of one taste’ means they become of one taste by way of the function of liberation. ‘By way of development’ means by way of the development of a single function. ‘Then they turn towards what is more sublime’ means that for that reason, by means of change-of-lineage knowledge, which is reckoned as the contemplation of turning away, the states beginning with desire turn away from the object of insight towards the more sublime object of Nibbāna; the meaning is that, having departed from the object of formations, they proceed with Nibbāna as their object. ‘By way of turning away’ means thus, at the moment of change-of-lineage, by way of turning away from the object of formations. ‘Because of having turned away, he then relinquishes’ means that the person endowed with the path, at the very moment of the path’s arising, because of having turned away by emerging from both, for that very reason relinquishes both the defilements and the aggregates. ‘Because of having relinquished, they then cease’ means that at the very moment of the path’s arising, because he has relinquished the defilements and the aggregates, for that very reason the defilements and the aggregates cease by way of the cessation of non-arising. And ‘because of having relinquished’ is a statement of fact made in anticipation. And because the cessation of aggregates is a reality when there is the cessation of defilements, the cessation of aggregates is stated. ‘By way of cessation’ means by way of the cessation as described. Wishing to show two relinquishments at the very moment of that path’s arising, he says the phrase beginning ‘two relinquishments by way of cessation.’ The meaning of both is as stated below. In the cases such as ‘desire arises for the abandoning of faithlessness,’ the meaning should be understood in detail in this same way. This same method applies also in the sections rooted in the faculty of energy and so on. By this same method, the exposition of the meaning of determination should also be understood in detail. Here, the only difference is ‘he determines,’ which means ‘he establishes.’

Gha-ṅa. pariyādānaṭṭhapatiṭṭhāpakaṭṭhaniddesavaṇṇanā

Gha-ṅa. Commentary on the Exposition of the Meanings of Exhaustion and Establishing

202-203. Pariyādānaṭṭhaniddese [Pg.144] pariyādiyatīti khepeti. Patiṭṭhāpakaṭṭhaniddese saddho saddhindriyaṃ adhimokkhe patiṭṭhāpetīti saddhāsampanno ‘‘sabbe saṅkhārā aniccā dukkhā anattā’’ti adhimuccanto saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Iminā puggalavisesena indriyabhāvanāviseso niddiṭṭho. Saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpetīti saddhāsampannassa puggalassa saddhindriyaṃ taṃyeva saddhaṃ patiṭṭhāpeti. Tathā adhimuccantaṃ adhimokkhe patiṭṭhāpetīti. Iminā indriyabhāvanāvisesena puggalaviseso niddiṭṭho. Evaṃ cittaṃ paggaṇhanto paggahe patiṭṭhāpeti, satiṃ upaṭṭhāpento upaṭṭhāne patiṭṭhāpeti, cittaṃ samādahanto avikkhepe patiṭṭhāpeti, aniccaṃ dukkhaṃ anattāti passanto dassane patiṭṭhāpetīti sesesupi yojanā veditabbā. Yogāvacaroti samathayoge, vipassanāyoge vā avacaratīti yogāvacaro. Avacaratīti pavisitvā caratīti.

202-203. In the exposition of the meaning of exhaustion, `pariyādiyati` means ‘he exhausts’ (`khepeti`). In the exposition of the meaning of establishing, ‘a faithful person establishes the faculty of faith in resolution’ means that a person endowed with faith, by resolving, “All formations are impermanent, suffering, and non-self,” establishes the faculty of faith in resolution. By this distinction of person, a specific development of the faculties is indicated. ‘For one with faith, the faculty of faith establishes it in resolution’ means that for a person endowed with faith, the faculty of faith establishes that very faith; similarly, it establishes the one who is resolving in resolution. By this specific development of the faculties, a distinction of person is indicated. In the same way, one who uplifts the mind establishes it in uplifting; one who causes mindfulness to be present establishes it in the state of being present; one who concentrates the mind establishes it in non-distraction; and one who sees, “impermanent, suffering, and non-self,” establishes it in seeing. The application in the remaining cases should also be understood. A meditator (`yogāvacara`) is so called because he engages (`avacarati`) in the practice of serenity or insight. `Avacarati` means ‘he enters and engages.’

Catutthasuttantaniddesavaṇṇanā niṭṭhitā.

The Commentary on the Exposition of the Fourth Discourse is concluded.

5. Indriyasamodhānavaṇṇanā

5. Commentary on the Harmonizing of the Faculties

204. Idāni samādhiṃ bhāvayato vipassanaṃ bhāvayato ca indriyasamodhānaṃ dassetukāmo paṭhamaṃ tāva upaṭṭhānakosallappabhedaṃ niddisituṃ puthujjano samādhiṃ bhāventotiādimāha. Tattha puthujjano samādhiṃ bhāventoti nibbedhabhāgiyaṃ samādhiṃ bhāvento. Sekkhassa vītarāgassa ca pana lokuttaropi samādhi labbhati. Āvajjitattāti kasiṇādinimittassa āvajjitattā, kasiṇādiparikammaṃ katvā tattha uppāditanimittattāti vuttaṃ hoti. Ārammaṇūpaṭṭhānakusaloti tassa uppāditassa nimittasseva upaṭṭhāne kusalo. Samathanimittūpaṭṭhānakusaloti accāraddhavīriyatādīhi uddhate citte passaddhisamādhiupekkhāsambojjhaṅgabhāvanāvasena cittopasamanimittassa upaṭṭhāne kusalo. Paggahanimittūpaṭṭhānakusaloti atisithilavīriyatādīhi līne citte dhammavicayavīriyapītisambojjhaṅgabhāvanāvasena cittapaggahanimittassa upaṭṭhāne kusalo. Avikkhepūpaṭṭhānakusaloti [Pg.145] anuddhatālīnacittassa sampayuttassa samādhissa upaṭṭhāne kusalo. Obhāsūpaṭṭhānakusaloti paññāpayogamandatāya nirassāde citte aṭṭhasaṃvegavatthupaccavekkhaṇena cittaṃ saṃvejetvā ñāṇobhāsassa upaṭṭhāne kusalo. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Sampahaṃsanūpaṭṭhānakusaloti upasamasukhānadhigamena nirassāde citte buddhadhammasaṅghaguṇānussaraṇena cittaṃ pasādento sampahaṃsanassa upaṭṭhāne kusalo. Upekkhūpaṭṭhānakusaloti uddhatādidosavirahite citte niggahapaggahādīsu byāpārābhāvakaraṇena upekkhāya upaṭṭhāne kusalo. Sekkhoti tisso sikkhā sikkhatīti sekkho. Ekattūpaṭṭhānakusaloti sakkāyadiṭṭhādīnaṃ pahīnattā nekkhammādino ekattassa upaṭṭhāne kusalo.

204. Now, wishing to show the harmony of the faculties for one developing concentration and for one developing insight, he first explains the varieties of skill in establishment, beginning with 'a worldling develops concentration' (`puthujjano samādhiṃ bhāvento`). Herein, 'a worldling develops concentration' refers to one developing concentration that pertains to penetration. For a trainee and one free from lust, supramundane concentration is also attainable. `Āvajjitattā` means: because of attending to the sign of the kasiṇa, etc., having done the preliminary work on the kasiṇa, etc., and having produced the sign therein, it is said. `Ārammaṇūpaṭṭhānakusalo` means one is skilled in establishing that very sign that has been produced. `Samathanimittūpaṭṭhānakusalo` means one is skilled in establishing the sign of calming the mind through the development of the enlightenment factors of tranquility, concentration, and equanimity when the mind is agitated by excessive energy, etc. `Paggahanimittūpaṭṭhānakusalo` means one is skilled in establishing the sign of uplifting the mind through the development of the enlightenment factors of investigation of states, energy, and rapture when the mind is sluggish due to overly slack energy, etc. `Avikkhepūpaṭṭhānakusalo` means one is skilled in establishing the concentration associated with a mind that is neither agitated nor sluggish. `Obhāsūpaṭṭhānakusalo` means one is skilled in establishing the illumination of knowledge by stirring the mind through reflection on the eight grounds for urgency when the mind is dull due to weak application of wisdom. The eight grounds for urgency are: birth, aging, sickness, and death (four); the suffering of the lower realms (fifth); suffering rooted in the past round of existence; suffering rooted in the future round of existence; and suffering rooted in the search for food in the present. `Sampahaṃsanūpaṭṭhānakusalo` means one is skilled in establishing gladdening by gladdening the mind through recollection of the qualities of the Buddha, Dhamma, and Saṅgha when the mind is dull due to not attaining the bliss of peace. `Upekkhūpaṭṭhānakusalo` means one is skilled in establishing equanimity by not engaging in restraining or uplifting, etc., when the mind is free from the faults of agitation, etc. `Sekkhoti` means 'a trainee' because he trains in the three trainings. `Ekattūpaṭṭhānakusalo` means one is skilled in establishing the unity of renunciation, etc., because of having abandoned identity view, etc.

Vītarāgoti sabbaso pahīnarāgattā vītarāgo khīṇāsavo. Ñāṇūpaṭṭhānakusaloti arahā dhammesu vigatasammohattā tattha tattha asammohañāṇassa upaṭṭhāne kusalo. Vimuttūpaṭṭhānakusaloti arahattaphalavimuttiyā upaṭṭhāne kusalo. Vimuttīti hi sabbakilesehi vimuttattā arahattaphalavimutti adhippetā.

`Vītarāgo` means one who is free from lust because lust has been abandoned in every way; he is one whose taints are destroyed. `Ñāṇūpaṭṭhānakusalo` means the Arahant, being without delusion in regard to states, is skilled in establishing non-deluded knowledge in each and every case. `Vimuttūpaṭṭhānakusalo` means one is skilled in establishing the liberation that is the fruition of Arahantship. For by 'liberation' (`vimutti`) is meant the liberation that is the fruition of Arahantship, because of being freed from all defilements.

205. Vipassanābhāvanāya upaṭṭhānānupaṭṭhānesu aniccatotiādīni niccatotiādīni ca sīlakathāyaṃ vuttanayeneva veditabbāni. Pāṭhato pana ‘‘āyūhanānupaṭṭhānakusalo vipariṇāmūpaṭṭhānakusalo animittūpaṭṭhānakusalo nimittānupaṭṭhānakusalo appaṇihitūpaṭṭhānakusalo paṇidhianupaṭṭhānakusalo abhinivesānupaṭṭhānakusalo’’ti etesu sāmivacanena samāsapadacchedo kātabbo. Sesesu pana nissakkavacanena pāṭho.

205. In the development of insight, regarding establishment and non-establishment, the terms 'as impermanent' and so forth, and 'as permanent' and so forth, should be understood in the very same way as stated in the discussion on virtue. According to the text, however, in these phrases—'skilled in the non-establishment of accumulation,' 'skilled in the establishment of change,' 'skilled in the establishment of the signless,' 'skilled in the non-establishment of the sign,' 'skilled in the establishment of the desireless,' 'skilled in the non-establishment of aspiration,' 'skilled in the non-establishment of clinging'—the division of the compound word should be done by means of the genitive case. In the remaining cases, however, the reading is by means of the ablative case.

206. Suññatūpaṭṭhānakusaloti panettha suññato upaṭṭhānakusaloti vā suññatāya upaṭṭhānakusaloti vā padacchedo kātabbo. Yasmā pana nibbidāvirāganirodhapaṭinissaggānupassanā adhipaññādhammavipassanā yathābhūtañāṇadassanaṃ paṭisaṅkhānupassanā vivaṭṭanānupassanāti imā aṭṭha mahāvipassanā [Pg.146] attano sabhāvavisesena visesitā, na ārammaṇavisesena, tasmā imāsaṃ aṭṭhannaṃ ‘‘aniccato upaṭṭhānakusalo hotī’’tiādīni vacanāni viya ‘‘nibbidāto upaṭṭhānakusalo hotī’’tiādīni vacanāni na yujjanti. Tasmā eva imā aṭṭha na yojitā. Ādīnavānupassanā pana ‘‘suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hotī’’ti iminā yugalakavacaneneva atthato ‘‘ādīnavato upaṭṭhānakusalo hoti, ālayābhinivesānupaṭṭhānakusalo hotī’’ti yojitāva hotīti sarūpena na yojitā. Iti purimā ca aṭṭha, ayañca ādīnavānupassanāti aṭṭhārasasu mahāvipassanāsu imā nava ayojetvā itarā eva nava yojitāti veditabbā. Ñāṇūpaṭṭhānakusaloti sekkho vipassanūpakkilesānaṃ abhāvato vipassanābhāvanāya ñāṇassa upaṭṭhāne kusalo. Samādhibhāvanāya pana nikantisabbhāvato ñāṇūpaṭṭhāne kusaloti na vutto.

206. Regarding `Suññatūpaṭṭhānakusalo`, the compound should be analyzed as `suññato upaṭṭhānakusalo` (skilled in establishment as empty) or `suññatāya upaṭṭhānakusalo` (skilled in establishment through emptiness). However, because these eight great insights—contemplation of disenchantment, dispassion, cessation, and relinquishment; higher wisdom insight into phenomena; knowledge and vision of things as they are; reflective contemplation; and contemplation of turning away—are distinguished by their own specific nature, not by a specific object, statements such as ‘one is skilled in establishing as disenchantment,’ similar to the statement ‘one is skilled in establishing as impermanent,’ are not suitable for these eight. Therefore, these eight are not applied. The contemplation of danger, however, is applied in meaning by this very pair of statements: ‘one is skilled in the establishment of emptiness; one is skilled in the non-establishment of clinging.’ By this it is indeed applied in meaning as ‘one is skilled in establishing as danger, and skilled in the non-establishment of attachment and clinging,’ and so it is not applied in its own form. Thus, it should be understood that among the eighteen great insights, these nine—the former eight and this contemplation of danger—are not applied, while only the other nine are applied. `Ñāṇūpaṭṭhānakusalo` means a trainee is skilled in the establishment of knowledge in the development of insight due to the absence of the corruptions of insight. However, in the development of concentration, because of the presence of delight, it is not said that one is ‘skilled in the establishment of knowledge’.

Visaññogūpaṭṭhānakusaloti ‘‘kāmayogavisaññogo bhavayogavisaññogo diṭṭhiyogavisaññogo avijjāyogavisaññogo’’ti (dī. ni. 3.312) catudhā vuttassa visaññogassa upaṭṭhāne kusalo. Saññogānupaṭṭhānakusaloti kāmayogabhavayogadiṭṭhiyogāvijjāyogavasena catudhā vuttassa saññogassa anupaṭṭhāne kusalo. Nirodhūpaṭṭhānakusaloti ‘‘puna caparaṃ, bhikkhave, khīṇāsavassa bhikkhuno nibbānaninnaṃ cittaṃ hoti nibbānapoṇaṃ nibbānapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehī’’ti (a. ni. 10.90; paṭi. ma. 2.44 atthato samānaṃ) vuttakhīṇāsavabalavasena nibbānaninnacittattā khīṇāsavova nirodhasaṅkhātassa nibbānassa upaṭṭhāne kusalo.

`Visaññogūpaṭṭhānakusalo` means one is skilled in the establishment of disengagement, which is taught as fourfold: 'disengagement from the yoke of sensual pleasure, disengagement from the yoke of existence, disengagement from the yoke of views, disengagement from the yoke of ignorance.' `Saññogānupaṭṭhānakusalo` means one is skilled in the non-establishment of engagement, which is taught as fourfold by way of the yoke of sensual pleasure, the yoke of existence, the yoke of views, and the yoke of ignorance. `Nirodhūpaṭṭhānakusalo` means that, by virtue of the power of one whose taints are destroyed as stated—'Furthermore, monks, for a monk whose taints are destroyed, the mind inclines towards Nibbāna, leans towards Nibbāna, tends towards Nibbāna, is secluded, delights in renunciation, and is completely free from all conditions that lead to taints'—and because the mind is inclined towards Nibbāna, only one whose taints are destroyed is skilled in the establishment of Nibbāna, which is designated as cessation.

Ārammaṇūpaṭṭhānakusalavasenātiādīsu kusalanti ñāṇaṃ. Ñāṇampi hi kusalapuggalayogato kusalaṃ yathā paṇḍitapuggalayogato ‘‘paṇḍitā dhammā’’ti (dha. sa. dukamātikā 103). Tasmā kosallavasenāti attho.

In phrases such as `ārammaṇūpaṭṭhānakusalavasena` (by way of skill in the establishment of the object), `kusala` (skillful) refers to knowledge. For knowledge is also called `kusala` because of its association with a skillful person, just as phenomena are called `paṇḍitā` (wise) because of their association with a wise person, as in `paṇḍitā dhammā` (wise phenomena). Therefore, the meaning is 'by way of skillfulness'.

207. Idāni catusaṭṭhiyā ākārehītiādi ñāṇakathāyaṃ (paṭi. ma. 1.107) vuttampi indriyakathāsambandhena idhānetvā vuttaṃ. Taṃ heṭṭhā vuttanayeneva veditabbaṃ.

207. Now, the passage beginning `catusaṭṭhiyā ākārehi` (by sixty-four modes), although stated in the Discourse on Knowledge, is brought here and stated in connection with the Discourse on the Faculties. That should be understood in the same way as was stated previously.

208. Puna [Pg.147] samantacakkhusambandhena indriyavidhānaṃ vattukāmo na tassa addiṭṭhamidhatthi kiñcītiādimāha. Tattha samantacakkhūti sabbaññutaññāṇaṃ. Paññindriyassa vasenātiādinā pañcannaṃ indriyānaṃ aviyogitaṃ dasseti. Saddahanto paggaṇhātītiādīhi ekekindriyamūlakehi pañcahi catukkehi pañcannaṃ indriyānaṃ ninnapayogakāle vā maggakkhaṇe vā ekarasabhāvaṃ aññamaññapaccayabhāvañca dasseti. Saddahitattā paggahitantiādīhi ekekindriyamūlakehi pañcahi catukkehi pañcannaṃ indriyānaṃ nibbattikāle vā phalakāle vā ekarasabhāvaṃ aññamaññapaccayabhāvañca dasseti. Puna buddhacakkhusambandhena indriyavidhānaṃ vattukāmo yaṃ buddhacakkhūtiādimāha. Tattha buddhacakkhūti indriyaparopariyattañāṇaṃ āsayānusayañāṇañca. Buddhañāṇanti ca idaṃ tadeva dvayaṃ, sesaṃ heṭṭhā vuttatthamevāti.

208. Again, wishing to speak on the arrangement of the faculties in connection with the all-seeing eye, he said the passage beginning, “There is nothing unseen by him here….” Therein, “all-seeing eye” is the knowledge of omniscience. By the phrase beginning, “by means of the faculty of wisdom…,” he shows the inseparability of the five faculties. With the phrases beginning “one who has faith exerts…,” through five tetrads each rooted in a single faculty, he shows the single function and mutual conditioning of the five faculties, either at the time of powerful application or at the moment of the path. With the phrases beginning “because of having faith, there is exertion…,” through five tetrads each rooted in a single faculty, he shows their single function and mutual conditioning, either at the time of accomplishment or at the time of fruition. Again, wishing to speak on the arrangement of the faculties in connection with the Buddha-eye, he said the passage beginning, “That which is the Buddha-eye….” Therein, “Buddha-eye” is the knowledge of the disposition of the faculties of others and the knowledge of inclinations and underlying tendencies. And “Buddha-knowledge” is just these two. The rest has the same meaning as stated previously.

Indriyasamodhānavaṇṇanā niṭṭhitā.

The Explanation of the Harmonizing of the Faculties is concluded.

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya

In the Saddhammappakāsinī, the Commentary on the Paṭisambhidāmagga,

Indriyakathāvaṇṇanā niṭṭhitā.

The Exposition of the Discourse on the Faculties is concluded.

5. Vimokkhakathā

5. The Discourse on Deliverance

1. Vimokkhuddesavaṇṇanā

1. Explanation of the Exposition of Deliverance

209. Idāni indriyakathānantaraṃ kathitāya vimokkhakathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi vimokkhakathā indriyabhāvanānuyuttassa vimokkhasabbhāvato indriyakathānantaraṃ kathitā. Tañca kathento bhagavato sammukhā sutasuttantadesanāpubbaṅgamaṃ katvā kathesi. Tattha suttante tāva suññato vimokkhotiādīsu suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo suññato vimokkho. So hi suññatāya dhātuyā uppannattā suññato, kilesehi vimuttattā vimokkho. Eteneva nayena animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto animitto, appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihitoti veditabbo.

209. Now, subsequent to the Discourse on the Faculties, the explanation of the Discourse on Deliverance, presenting a new meaning, has arrived in due course. Indeed, this Discourse on Deliverance was taught after the Discourse on the Faculties for one devoted to the development of the faculties, due to the existence of deliverance. And in expounding it, he did so by making the Suttanta teaching heard from the presence of the Blessed One the forerunner. Therein, in the Sutta, firstly, regarding 'emptiness deliverance' and so on: the noble path that has arisen having made Nibbāna its object by the mode of emptiness is 'emptiness deliverance'. For it is 'empty' because it has arisen from the emptiness element, and 'deliverance' because of being liberated from the defilements. By this very method, it is to be understood that the path that has arisen having made Nibbāna its object by the mode of signlessness is the signless deliverance, and the path that has arisen having made Nibbāna its object by the mode of being without aspiration is the unaspiring deliverance.

Eko [Pg.148] hi āditova aniccato saṅkhāre sammasati. Yasmā pana na aniccato sammasanamatteneva maggavuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. Tassa evaṃ paṭipannassa aniccato ce sammasanakāle maggavuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma. Sace panassa dukkhato anattato sammasanakāle maggavuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. Esa nayo dukkhato anattato abhinivisitvā vuṭṭhānesupi. Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato. Vuṭṭhānakāle ce aniccato vuṭṭhānaṃ hoti, tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. Yassa panettha arūpajjhānaṃ pādakaṃ hoti, so aggaphale ubhatobhāgavimutto hoti. Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā, aggaphale paññāvimuttāti.

Indeed, a certain person contemplates formations from the very beginning as impermanent. However, since the arising of the path does not occur merely by contemplating them as impermanent, one must indeed contemplate them as suffering and as non-self; therefore, one also contemplates them as suffering and as non-self. For one who practices thus, if the arising of the path occurs at the time of contemplating them as impermanent, this one, having been intent on impermanence, is said to emerge through impermanence. But if for this person the arising of the path occurs at the time of contemplating them as suffering or as non-self, this one, having been intent on impermanence, is said to emerge through suffering or through non-self. This is the method also for cases of emerging having been intent on suffering or on non-self. And here, whether one is intent on impermanence, on suffering, or on non-self—if at the time of emergence, the emergence is through impermanence, all three types of persons have much conviction, they obtain the faculty of faith, they are liberated by the signless deliverance, at the moment of the first path they are faith-followers, and in the seven instances they are faith-liberated. But if the emergence is through suffering, all three types of persons have much tranquility, they obtain the faculty of concentration, they are liberated by the unaspiring deliverance, and in all instances they are body-witnesses. For whom among them the formless absorption is the basis, that person, at the highest fruit, is one liberated in both ways. Or if their emergence is through non-self, all three types of persons have much knowledge, they obtain the faculty of wisdom, they are liberated by the emptiness deliverance, at the moment of the first path they are Dhamma-followers, in the six instances they are vision-attainers, and at the highest fruit they are wisdom-liberated.

Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. Idaṃ sarasato nāmaṃ nāma. Aniccānupassanāya pana saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pahāya āgatattā animitto, dukkhānupassanāya sukhasaññaṃ pahāya paṇidhipatthanaṃ sukkhāpetvā āgatattā appaṇihito, anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhāre suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma. Rāgādīhi pana suññattā suññato, rūpanimittādīnaṃ, rāganimittādīnaṃyeva [Pg.149] vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ nāma. Soyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. Idamassa ārammaṇato nāmaṃ nāma. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labbhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, suññatamaggassa phalaṃ suññataṃ. Aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ abhidhammapariyāye na labbhati, suttantapariyāye pana labbhati. Tattha hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. Tena maggo animittoti vutto. Maggāgamanena phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitanti evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ nāma. Evaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.

Furthermore, the path obtains its name for five reasons: by its own essence, by way of opposition, by its own quality, by its object, or by way of arrival. For if the knowledge of equanimity towards formations arises after contemplating formations as impermanent, one is liberated by the signless deliverance. If it arises after contemplating them as suffering, one is liberated by the unaspiring deliverance. If it arises after contemplating them as non-self, one is liberated by the emptiness deliverance. This is the name by its own essence. But, by the contemplation of impermanence, because it arrives having broken up the compactness of formations and abandoned the signs of permanence, stability, and eternality, it is 'signless'. By the contemplation of suffering, because it arrives having abandoned the perception of pleasure and dried up aspiration and longing, it is 'unaspiring'. By the contemplation of non-self, because of having seen formations as empty after abandoning the perceptions of self, being, and person, it is 'empty'. This is the name by way of opposition. Furthermore, because it is empty of lust and so on, it is 'empty'. Because of the absence of the sign of form and so on, or of the sign of lust and so on, it is 'signless'. Because of the absence of the aspiration of lust and so on, it is 'unaspiring'. This is its name by its own quality. That path makes the empty, signless, and unaspiring Nibbāna its object; therefore, it is also called 'empty', 'signless', and 'unaspiring'. This is its name by its object. Arrival, however, is twofold: the arrival of insight and the arrival of the path. Therein, the arrival of insight is obtained in the path, and the arrival of the path is obtained in the fruit. Indeed, the contemplation of non-self is called 'emptiness'; by emptiness-insight, the path is 'empty'; the fruit of the emptiness-path is 'emptiness'. The contemplation of impermanence is called 'signless'; by signless-insight, the path is 'signless'. This name, however, is not found in the Abhidhamma exposition, but it is found in the Suttanta exposition. There, they say that the change-of-lineage knowledge, having made the signless Nibbāna its object and being itself called 'signless', stands in the position of the means of arrival and gives the name to the path. Therefore, the path is called 'signless'. By the arrival of the path, it is indeed fitting that the fruit is 'signless'. The contemplation of suffering, because it arrives having dried up aspiration in regard to formations, is called 'unaspiring'. By unaspiring-insight, the path is 'unaspiring'; the fruit of the unaspiring-path is 'unaspiring'. Thus, insight gives its name to the path, and the path gives its name to the fruit; this is the name by way of arrival. In this way, the knowledge of equanimity towards formations determines the particular distinction of deliverance.

Evaṃ bhagavatā desite tayo mahāvatthuke vimokkhe uddisitvā taṃniddesavaseneva aparepi vimokkhe niddisitukāmo apica aṭṭhasaṭṭhi vimokkhātiādimāha. Tattha apicāti aparapariyāyadassanaṃ. Kathaṃ te aṭṭhasaṭṭhi honti, nanu te pañcasattatīti? Saccaṃ yathārutavasena pañcasattati. Bhagavatā pana desite tayo vimokkhe ṭhapetvā aññavimokkhe niddisanato imesaṃ tadavarodhato ca ime tayo na gaṇetabbā, ajjhattavimokkhādayo tayopi vimokkhā catudhā vitthāravacaneyeva antogadhattā na gaṇetabbā, ‘‘paṇihito vimokkho, appaṇihito vimokkho’’ti ettha appaṇihito vimokkho paṭhamaṃ uddiṭṭhena ekanāmikattā na gaṇetabbo, evaṃ imesu sattasu apanītesu sesā aṭṭhasaṭṭhi vimokkhā honti. Evaṃ sante suññatavimokkhādayo tayo puna kasmā uddiṭṭhāti ce? Uddesena saṅgahetvā tesampi niddesakaraṇatthaṃ. Ajjhattavuṭṭhānādayo pana tayo pabhedaṃ vinā mūlarāsivasena [Pg.150] uddiṭṭhā, paṇihitavimokkhapaṭipakkhavasena puna appaṇihito vimokkho uddiṭṭhoti veditabbo.

Having thus pointed out the three liberations with great subject matter taught by the Blessed One, and wishing to specify other liberations as well by way of their detailed explanation, he said, 'Moreover, sixty-eight liberations,' and so on. Therein, the word 'moreover' is for showing another method. How do they become sixty-eight? Are they not seventy-five? It is true; by way of the literal text, they are seventy-five. However, having set aside the three liberations taught by the Blessed One, because of specifying other liberations and because these are not opposed to them, these three should not be counted. The three liberations beginning with the internal liberation, being included in the fourfold detailed exposition, should also not be counted. Herein, in 'directed liberation, undirected liberation,' the undirected liberation, because it has the same name as the one pointed out first, should not be counted. Thus, when these seven are removed, the remaining sixty-eight liberations result. If this is so, why then are the three liberations beginning with the emptiness liberation pointed out again? They are pointed out for the purpose of providing a detailed explanation of them too, having included them in the summary. The three beginning with internal emergence, however, are pointed out without division, by way of the root collection. Again, the undirected liberation is pointed out by way of being the counterpart to the directed liberation; thus it should be understood.

Ajjhattavuṭṭhānādīsu ajjhattato vuṭṭhātīti ajjhattavuṭṭhāno. Anulomentīti anulomā. Ajjhattavuṭṭhānānaṃ paṭippassaddhi apagamā ajjhattavuṭṭhānapaṭippassaddhi. Rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, taṃ rūpamassa atthīti rūpī rūpāni passatīti bahiddhā nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu jhānapaṭilābho dassito. Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā. Subhanteva adhimuttoti ‘‘subha’’micceva ārammaṇe adhimutto. Tattha kiñcāpi antoappanāyaṃ ‘‘subha’’nti ābhogo natthi, yo pana appaṭikūlākārena sattārammaṇaṃ pharanto viharati, so yasmā ‘‘subha’’nteva adhimutto hoti, tasmā evaṃ uddeso katoti. Appitappitasamaye eva vikkhambhanavimuttisabbhāvato samayavimokkho. Soyeva sakiccakaraṇavasena appitasamaye eva niyuttoti sāmayiko. Sāmāyikotipi pāṭho. Kopetuṃ bhañjituṃ sakkuṇeyyatāya kuppo. Lokaṃ anatikkamanato loke niyuttoti lokiko. Lokiyotipi pāṭho. Lokaṃ uttarati, uttiṇṇoti vā lokuttaro. Ārammaṇakaraṇavasena saha āsavehīti sāsavo. Ārammaṇakaraṇavasena sampayogavasena ca natthettha āsavāti anāsavo. Rūpasaṅkhātena saha āmisenāti sāmiso. Sabbaso rūpārūpappahānā nirāmisatopi nirāmisataroti nirāmisā nirāmisataro. Paṇihitoti taṇhāvasena paṇihito patthito. Ārammaṇakaraṇavasena saññojanehi saṃyuttattā saññutto. Ekattavimokkhoti kilesehi anajjhāruḷhattā ekasabhāvo vimokkho. Saññāvimokkhoti vipassanāñāṇameva viparītasaññāya vimuccanato saññāvimokkho. Tadeva vipassanāñāṇaṃ sammohato vimuccanavasena ñāṇameva vimokkhoti ñāṇavimokkho. Sītisiyāvimokkhoti vipassanāñāṇameva sīti bhaveyyāti [Pg.151] pavatto vimokkho sītisiyāvimokkho. Sītisikāvimokkhotipi pāṭho, sītibhāvikāya vimokkhoti tassa atthaṃ vaṇṇayanti. Jhānavimokkhoti upacārappanābhedaṃ lokiyalokuttarabhedañca jhānameva vimokkho. Anupādā cittassa vimokkhoti anupādiyitvā gahaṇaṃ akatvā cittassa vimokkho. Sesaṃ vuttanayeneva veditabbanti.

Regarding 'internal emergence' and so on: one emerges from within, thus 'internal emergence.' They conform, thus 'conformable.' The tranquillization of the internal emergences, their subsiding, is 'tranquillization of internal emergence.' 'One with form': form is the form-jhāna produced internally in regard to the hair of the head, etc. One who possesses that form is 'one with form.' 'He sees forms': he sees external forms such as the blue kasiṇa with the jhāna-eye. By this is shown the attainment of jhāna in regard to kasiṇas with both internal and external bases. 'Internally formless-percipient' means one is not percipient of form internally; that is, one has not produced the form-sphere jhāna in regard to one's own hair of the head, etc. By this is shown that having done the preliminary work externally, the jhāna is attained only externally. 'Resolved only on the beautiful': one is resolved on the object only as 'beautiful.' Herein, although within absorption there is no advertence 'beautiful,' one who dwells pervading the object of beings in a non-repulsive manner is resolved only on the 'beautiful,' and therefore the exposition is made in this way. Because liberation by suppression exists at the very moment of absorption, it is 'temporary liberation.' That same liberation, being engaged at the moment of absorption on account of performing its own function, is 'temporary' (sāmayiko). 'Sāmāyiko' is also a reading. Because it can be shaken and broken, it is 'shakeable' (kuppo). Because it does not transcend the world, it is engaged in the world, thus 'mundane' (lokiko). 'Lokiyo' is also a reading. It crosses beyond the world, or has crossed beyond, thus 'supramundane' (lokuttaro). Because it is with the taints by way of object, it is 'tainted' (sāsavo). Because there are no taints here by way of object and by way of association, it is 'untainted' (anāsavo). Because it is with the material basis reckoned as form, it is 'material' (sāmiso). Because of the complete abandonment of form and the formless, it is more non-material than the other non-material liberation; thus, it is 'non-material and more non-material.' 'Directed': directed or yearned for by way of craving. Because it is connected with the fetters by way of object, it is 'connected' (saññutto). 'Liberation into oneness': because it is not overcome by the defilements, it is a liberation of a single nature. 'Liberation by perception': insight knowledge itself is 'liberation by perception' because it is liberated from distorted perception. That same insight knowledge, by way of being liberated from delusion, is knowledge itself as liberation, thus 'liberation by knowledge.' 'Liberation by becoming cool': insight knowledge itself, occurring as 'may it become cool,' is 'liberation by becoming cool.' 'Sītisikāvimokkho' is also a reading; they explain its meaning as 'liberation that makes cool.' 'Liberation by jhāna': jhāna itself, with its divisions into access and absorption, and into mundane and supramundane, is liberation. 'Liberation of the mind through non-clinging': the liberation of the mind without clinging, without grasping. The rest should be understood in the way already stated.

Vimokkhuddesavaṇṇanā niṭṭhitā.

The Explanation of the Exposition of the Liberations is finished.

2. Vimokkhaniddesavaṇṇanā

2. The Explanation of the Analysis of the Liberations

210. Katamotiādike uddesassa niddese iti paṭisañcikkhatīti evaṃ upaparikkhati. Suññamidanti idaṃ khandhapañcakaṃ suññaṃ. Kena suññaṃ? Attena vā attaniyena vā. Tattha attena vāti bālajanaparikappitassa attano abhāvā tena attanā ca suññaṃ. Attaniyena vāti tassa parikappitassa attano santakena ca suññaṃ. Attano abhāveneva attaniyābhāvo. Attaniyañca nāma niccaṃ vā siyā sukhaṃ vā, tadubhayampi natthi. Tena niccapaṭikkhepena aniccānupassanā, sukhapaṭikkhepena dukkhānupassanā ca vuttā hoti. Suññamidaṃ attena vāti anattānupassanāyeva vuttā. Soti so evaṃ tīhi anupassanāhi vipassamāno bhikkhu. Abhinivesaṃ na karotīti anattānupassanāvasena attābhinivesaṃ na karoti.

210. In the analysis of the exposition beginning 'What is...': 'Thus he reflects' means he investigates in this way. 'This is empty': this pentad of aggregates is empty. Empty of what? Of a self or of what belongs to a self. Herein, 'of a self': it is empty of that self because of the absence of the self conceived by foolish ordinary people. 'Of what belongs to a self': it is empty of what belongs to that conceived self. The absence of what belongs to a self follows from the very absence of a self. For what is called 'what belongs to a self' might be permanent or pleasant, but both are absent. Thus, by the rejection of permanence, the contemplation of impermanence is stated; and by the rejection of pleasure, the contemplation of suffering is stated. 'This is empty of a self': this just states the contemplation of not-self. 'He': that bhikkhu contemplating thus with the three contemplations. 'He does not adhere': by means of the contemplation of not-self, he does not adhere to a self.

Nimittaṃ na karotīti aniccānupassanāvasena niccanimittaṃ na karoti. Paṇidhiṃ na karotīti dukkhānupassanāvasena paṇidhiṃ na karoti. Ime tayo vimokkhā pariyāyena vipassanākkhaṇe tadaṅgavasenāpi labbhanti, nippariyāyena pana samucchedavasena maggakkhaṇeyeva. Cattāri jhānāni ajjhattaṃ nīvaraṇādīhi vuṭṭhānato ajjhattavuṭṭhāno vimokkho. Catasso arūpasamāpattiyo ārammaṇehi vuṭṭhānato bahiddhāvuṭṭhāno vimokkho. Ārammaṇampi hi bāhirāyatanāni viya idha ‘‘bahiddhā’’ti vuttaṃ. Ime dve vikkhambhanavimokkhā, dubhato vuṭṭhāno pana samucchedavimokkho.

'He does not make a sign' means: by means of the contemplation of impermanence, he does not make the sign of permanence. 'He does not make an aspiration' means: by means of the contemplation of suffering, he does not make an aspiration. These three liberations are obtained figuratively at the moment of insight, also by way of abandonment by substitution; but they are obtained non-figuratively, by way of abandonment by eradication, only at the moment of the path. The four jhānas are the liberation of 'internal emergence' because they are an emergence from the internal hindrances and so on. The four formless attainments are the liberation of 'external emergence' because they are an emergence from their objects. For here the object, too, is called 'external,' like the external sense bases. These two are liberations by suppression, but the emergence from both is the liberation by eradication.

Nīvaraṇehi vuṭṭhātītiādīhi ajjhattavuṭṭhānaṃ sarūpato vuttaṃ. Rūpasaññāyātiādīhi kasiṇādiārammaṇasamatikkamassa pākaṭattā taṃ [Pg.152] avatvā suttantesu vuttarūpasaññādisamatikkamo vutto. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsāti samāsapadaṃ, sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsāti vicchedo. Ayameva vā pāṭho.

By the words 'one emerges from the hindrances,' etc., 'internal emergence' is stated in its own nature. By the words 'from the perception of form,' etc., since the transcending of the kasiṇa-objects and so on is evident, this is not stated; rather, the transcending of the perception of form and so on, as stated in the suttas, is mentioned. 'Identity-view-doubt-adherence-to-rules-and-observances' is a compound term; its division is: 'from identity view, from doubt, and from adherence to rules and observances.' Or this itself is the reading.

211. Vitakko cātiādīhi jhānānaṃ samāpattīnañca upacārabhūmiyo vuttā. Aniccānupassanātiādīhi catunnaṃ maggānaṃ pubbabhāgavipassanā vuttā. Paṭilābho vāti pañcavidhavasippattiyā byāpito patthaṭo lābhoti paṭilābho. Vasippattiyā hi sabbo jhānapayogo ca samāpattipayogo ca paṭippassaddho hoti, tasmā paṭilābho ‘‘paṭippassaddhivimokkho’’ti vutto. Vipāko pana jhānassa samāpattiyā ca paṭippassaddhi hotīti ujukameva. Keci pana ‘‘upacārapayogassa paṭippassaddhattā jhānassa samāpattiyā ca paṭilābho hoti, tasmā jhānasamāpattipaṭilābho ‘paṭippassaddhivimokkho’ti vuccatī’’ti vadanti.

211. By the words 'and initial application,' etc., the access grounds for the jhānas and attainments are stated. By 'contemplation of impermanence,' etc., the preliminary-part insight for the four paths is stated. 'Attainment': attainment is the gain that is pervasive and extensive through the achievement of the five kinds of mastery. For with the achievement of mastery, every application of jhāna and application of attainment becomes tranquillized; therefore attainment is called 'liberation by tranquillization.' The resultant of jhāna and attainment, however, is simply tranquillization. Some, however, say: 'Because the application of access is tranquillized, there is attainment of jhāna and attainment; therefore the attainment of jhāna and attainment is called "liberation by tranquillization."

212. Ajjhattanti attānaṃ adhikicca pavattaṃ. Paccattanti attānaṃ paṭicca pavattaṃ. Ubhayenāpi niyakajjhattameva dīpeti nīlanimittanti nīlameva. Nīlasaññaṃ paṭilabhatīti tasmiṃ nīlanimitte nīlamitisaññaṃ paṭilabhati. Suggahitaṃ karotīti parikammabhūmiyaṃ suṭṭhu uggahitaṃ karoti. Sūpadhāritaṃ upadhāretīti upacārabhūmiyaṃ suṭṭhu upadhāritaṃ katvā upadhāreti. Svāvatthitaṃ avatthāpetīti appanābhūmiyaṃ suṭṭhu nicchitaṃ nicchināti. Vavatthāpetītipi pāṭho. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāyaṃ vā karoti. Bahiddhā nīlanimitteti nīlapupphanīlavatthanīladhātūnaṃ aññatare nīlakasiṇe. Cittaṃ upasaṃharatīti cittaṃ upaneti. Pītādīsupi eseva nayo. Āsevatīti tameva saññaṃ ādito sevati. Bhāvetīti vaḍḍheti. Bahulīkarotīti punappunaṃ karoti. Rūpanti nīlanimittaṃ rūpaṃ. Rūpasaññīti tasmiṃ rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī. Ajjhattaṃ pītanimittādīsu pītaparikammaṃ karonto mede vā chaviyā vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā hatthatalapādatalesu vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Ajjhattaṃ arūpanti ajjhattaṃ rūpanimittaṃ natthīti attho.

212. 'Internally' (ajjhattaṃ): occurring in reference to oneself. 'Personally' (paccattaṃ): occurring in dependence on oneself. By both is indicated what is one's own and internal. 'The blue sign' means simply the blue. 'He obtains the perception of blue' means he obtains the perception 'blue' in that blue sign. 'He makes it well-grasped': in the preliminary-work ground he makes it thoroughly grasped. 'He makes it well-retained': in the access ground, having made it well-retained, he retains it. 'He makes it well-established': in the absorption ground, he makes it thoroughly determined. 'Vavatthāpeti' is also a reading. For one doing the internal blue preliminary work does so on the hair of the head, or the bile, or the pupils of the eyes. 'The external blue sign': in one of the blue kasiṇas, such as a blue flower, a blue cloth, or the blue element. 'He directs his mind' means he brings his mind to it. The same method applies to the yellow and so on. 'He resorts to it': he resorts to that same perception from the beginning. 'He develops it': he makes it grow. 'He makes it much of': he does it again and again. 'Form': the blue sign is form. 'Percipient of form': the perception in that form is perception of form; one who has this is 'percipient of form.' Internally, in regard to the yellow sign, etc., one doing the yellow preliminary work does so on the fat, or the skin, or on the yellow part of the eyes. One doing the red preliminary work does so on the flesh, or the blood, or the tongue, or on the red part of the eyes. 'Internally formless' means there is no internal form sign; this is the meaning.

Mettāsahagatenāti [Pg.153] paṭhamadutiyatatiyajjhānavasena mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekaṃ ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthaṃ vāti attho. Iti uddhanti eteneva nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃ disampi evameva. Tattha ca adhoti heṭṭhā. Tiriyanti anudisā. Evaṃ sabbadisāsu assamaṇḍalikāya assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya, ‘‘ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. Atha vā sabbattatāyāti sabbena cittabhāvena, īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Sabbavantantipi pāṭho. Lokanti sattalokaṃ.

'With a mind accompanied by loving-kindness': this means being accompanied by loving-kindness by way of the first, second, and third jhānas. 'With the mind': with the citta. 'One direction': this is said by way of pervading the beings included in one direction, taking as the basis a being first apprehended in one of the directions. 'Pervading': having touched it and made it the object. 'He abides': he maintains the abiding in a posture that is established in a divine abiding. 'Similarly, the second': just as one abides pervading any one direction—the east, etc.—so too, immediately after that, the second, or the third, or the fourth is meant. 'Thus above': in this same way the upper direction is meant. 'Below, across': the lower direction and the transverse directions in the same way. Here, 'below' means beneath. 'Across' means the intermediate directions. Thus in all directions, he makes the mind accompanied by loving-kindness move forth and draw back like a horse in a training ring. Thus far, the specific pervasion with loving-kindness has been shown, taking up each direction one by one. But 'everywhere,' etc., is said to show the unspecified pervasion. Here, 'everywhere' means in all places. 'As oneself': this means with selfhood towards all—that is, without making a distinction, 'this is another being,' among the various kinds of beings such as inferior, middling, and superior, friends, enemies, and neutrals, but with equality with oneself. Alternatively, 'as oneself' means with the whole state of mind, that is, without scattering it even slightly outside. 'The world containing all': containing all beings, endowed with all beings is the meaning. There is also the reading 'containing all.' 'The world': the world of beings.

Vipulenāti evamādipariyāyadassanato panettha puna ‘‘mettāsahagatenā’’ti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo vā iti-saddo vā na vutto, tasmā puna ‘‘mettāsahagatena cetasā’’ti vuttaṃ, nigamanavasena vā etaṃ vuttaṃ. Vipulenāti ettha pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana taṃ mahaggataṃ. Tañhi kilesavikkhambhanasamatthatāya vipulaphalatāya dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandavīriyacittapaññehi gataṃ paṭipannanti mahaggataṃ. Paguṇavasena appamāṇasattārammaṇavasena ca appamāṇaṃ. Byāpādapaccatthikappahānena averaṃ. Domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti. Appaṭikūlā hontīti bhikkhuno cittassa appaṭikūlā hutvā upaṭṭhahanti. Sesesupi vuttanayeneva karuṇāmuditāupekkhāvasena yojetabbaṃ. Karuṇāya vihesāpaccatthikappahānena averaṃ, muditāya aratipaccatthikappahānena.

Because of showing the alternative term beginning with ‘abundant,’ here it is said again, ‘with a mind accompanied by loving-kindness.’ Or, because here, unlike in the specified pervasion, the word ‘similarly’ or the word ‘thus’ is not stated again, therefore it is said again, ‘with a mind accompanied by loving-kindness’; or this is stated by way of a conclusion. Regarding ‘abundant’: here its abundance should be seen by way of pervasion. But by way of its plane, it is ‘exalted.’ For it has gone to greatness because of its ability to suppress the defilements and because of its abundant fruit; or because it is gone to—that is, undertaken—by great ones with sublime volition, energy, mind, and wisdom, it is ‘exalted.’ By way of proficiency and by way of having immeasurable beings as its object, it is ‘immeasurable.’ Through the abandoning of its adversary, ill will, it is ‘without enmity.’ Through the abandoning of displeasure, it is ‘without affliction’; that is to say, it is ‘without suffering.’ ‘They become non-repulsive’ means they present themselves to the bhikkhu’s mind having become non-repulsive. In the remaining cases too, the connection should be made in the way already stated by way of compassion, appreciative joy, and equanimity. In the case of compassion, it is ‘without enmity’ through the abandoning of its adversary, cruelty; in the case of appreciative joy, through the abandoning of its adversary, discontent.

Upekkhāsahagatenāti [Pg.154] catutthajjhānavasena upekkhāya samannāgatena. Rāgapaccatthikappahānena averaṃ, gehasitasomanassappahānato abyāpajjaṃ. Sabbampi hi akusalaṃ kilesapariḷāhayogato sabyāpajjamevāti ayametesaṃ viseso.

'With a mind accompanied by equanimity': this means being accompanied by equanimity by way of the fourth jhāna. It is 'without enmity' through the abandoning of its adversary, lust; it is 'without affliction' through the abandoning of joy based on the household life. For all that is unwholesome is indeed afflicted because of its connection with the fever of the defilements—this is the distinction among them.

213. Sabbasoti sabbākārena, sabbāsaṃ vā, anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (paṭi. ma. 1.209; dha. sa. 248), tassa ārammaṇampi bahiddhā rūpāni passati ‘‘suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyāvasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena, anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya. Ārammaṇe avirattassa ca saññāsamatikkamo na hoti, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

213. “Completely”: in every way, or of all perceptions of form, without remainder, is the meaning. “Of perceptions of form”: this refers to both the form-sphere jhānas and their objects, spoken of under the heading of perception. For a form-sphere jhāna is also called “form” in such passages as “one who has form sees forms,” and its object too, as in “one sees external forms, beautiful and ugly.” Therefore, here, “perception in regard to form is perception of form”; thus this is a designation for the form-sphere jhānas spoken of under the heading of perception. It has the designation ‘form,’ thus it is a perception of form; ‘form’ is its name, is what is said. Thus it should be understood that this is a designation for its object, which is differentiated as the earth kasiṇa, etc. “By transcending”: through dispassion and cessation. What is said? Having completely transcended—or transcended without remainder—these fifteen perceptions of form reckoned as wholesome, resultant, and functional jhānas, and these nine perceptions of form reckoned as their objects by way of the earth kasiṇa, etc., through dispassion and cessation, and because of the cause for dispassion and the cause for cessation, he enters and abides in the base of the infinity of space. For it is not possible to enter and abide in this attainment without having completely transcended perceptions of form. But since these attainments are to be reached by transcending the object—not like the first jhāna, etc., in one and the same object—and since for one who is not dispassionate towards the object there is no transcending of perception, it should be understood that this explanation is also made by way of the transcending of the object.

Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena uppannā saññā paṭighasaññā, rūpasaññādīnaṃ etaṃ adhivacanaṃ. Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā, appavattiṃ katvāti vuttaṃ hoti. Kāmañcetā paṭhamajjhānādīni samāpannassapi na santi, na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati, evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha [Pg.155] vacanaṃ veditabbaṃ. Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattāyeva ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati, tasmā tā ettha pahīnāti 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.

“By the disappearance of perceptions of resistance”: a perception that has arisen through the impact of bases such as the eye and objects such as forms is a perception of resistance; this is a designation for perceptions of form and so on. “By the disappearance” of them—that is, of the five wholesome-resultant and five unwholesome-resultant, thus of all ten perceptions of resistance—means by their abandoning, their non-arising, having made them not to occur, is what is said. Although these are not present for one who has attained the first jhāna and so on—for at that time the mind does not proceed by way of the five sense doors—even so, just as pleasure and pain abandoned elsewhere are mentioned in the fourth jhāna, and like identity view and so on abandoned elsewhere are mentioned in the context of the third path, so too here, for the sake of generating energy for this jhāna and in praise of this jhāna, the mention of them here should be understood. Alternatively, although they are not present for one who has attained the form-sphere, they are not present not because they have been abandoned. For the development of the form-sphere does not conduce to dispassion towards form, and their occurrence is dependent on form. This development, however, does conduce to dispassion towards form; therefore it is proper to say that they are abandoned here. And it is not only proper to say so, it is also proper to hold it so definitively. For it is because they were not previously abandoned that the Blessed One said: “For one who has attained the first jhāna, sound is a thorn.” And it is because they are abandoned here that the imperturbability and peaceful liberation of the formless attainments are spoken of.

Nānattasaññānaṃ amanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hetā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyāsaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññavisadisā, tasmā ‘‘nānattasaññā’’ti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā citte ca anuppādanā. Yasmā tā nāvajjati citte ca na uppādeti na manasikaroti na paccavekkhati, tasmāti vuttaṃ hoti. Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyāsaññā, dasākusalasaññāti imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatthāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati. Tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘‘rūpasaññānaṃ samatikkamā’’tiiminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’’tiiminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.

“By non-attention to perceptions of diversity”: that is, of perceptions that occur in a diverse field, or of diverse perceptions. Because they occur in a diverse, variously-natured field distinguished as form, sound, etc., and because these forty-four perceptions—namely, eight sense-sphere wholesome perceptions, twelve unwholesome perceptions, eleven sense-sphere wholesome-resultant perceptions, two unwholesome-resultant perceptions, and eleven sense-sphere functional perceptions—are themselves diverse, of various natures, and dissimilar to one another, they are called “perceptions of diversity.” “By non-attention” to all those perceptions of diversity means by not adverting to them and not producing them in the mind. Because one does not advert to them, does not produce them in the mind, does not attend to them, and does not review them, so it is said. Because here the former perceptions of form and perceptions of resistance do not exist even in an existence produced by this jhāna—still less at the time of entering and abiding in this jhāna in that existence—their transcendence and disappearance are both spoken of as mere absence. But regarding perceptions of diversity, it should be understood that because these twenty-seven perceptions—namely, eight sense-sphere wholesome perceptions, nine functional perceptions, and ten unwholesome perceptions—do exist in an existence produced by this jhāna, it is said “by non-attention to them.” For there too, when entering and abiding in this jhāna, one enters and abides precisely by non-attention to them. But if one were to attend to them, one would not be in the attainment. In brief, it should be understood that here, by “the transcending of perceptions of form,” the abandoning of all form-sphere states is stated. By “the disappearance of perceptions of resistance and the non-attention to perceptions of diversity,” the abandoning and non-attention to all sense-sphere consciousness and mental factors is stated.

Ananto [Pg.156] ākāsoti ettha paññattimattattā nāssa uppādanto vā vayanto vā paññāyatīti ananto, anantapharaṇavasenāpi ananto. Na hi so yogī ekadesavasena pharati, sakalavaseneva pharati. Ākāsoti kasiṇugghāṭimākāso. Ākāsānañcāyatanādīni vuttatthāni. Upasampajja viharatīti taṃ patvā nipphādetvā tadanurūpena iriyāpathena viharati. Tadeva samāpajjitabbato samāpatti.

“Space is infinite”—here, because it is merely a concept, its arising or passing away is not discerned, thus it is infinite. It is also infinite by way of boundless pervasion. For that yogi does not pervade partially but pervades entirely. “Space” is the space opened up from the kasiṇa. The bases of infinite space and so on are as previously explained. “Having entered upon it, he dwells”—having attained it and accomplished it, he dwells with a posture in accordance with it. That very state, because it is to be attained, is an attainment.

Ākāsānañcāyatanaṃ samatikkammāti pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva ākāsānañcaṃ ca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ, tathā ākāsānañcaṃ ca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Anantaṃ viññāṇanti taṃyeva ‘‘ananto ākāso’’ti pharitvā pavattaṃ viññāṇaṃ ‘‘anantaṃ viññāṇa’’nti manasikarontoti vuttaṃ hoti. Manasikāravasena vā anantaṃ. So hi taṃ ākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto anantaṃ manasi karoti.

“Having transcended the base of infinite space”—in the way previously explained, both the jhāna and its object are the base of infinite space. For its object, too, in the way previously explained, is the base of infinite space: because it is infinite space and, as the object of the first formless jhāna, is a “base” (āyatana) in the sense of a foundation, like “the abode of the gods”; and similarly, because that infinite space is the cause for the arising of that jhāna, it is also a “base” in the sense of a place of origin, like “Kamboja is the base of horses.” Thus, since one must enter and dwell in the base of infinite consciousness only after having transcended both this jhāna and its object by not making them occur and by not attending to them, it should be understood that both are combined when it is said, “having transcended the base of infinite space.” “Infinite consciousness”—this means it is said that one attends to the consciousness that arose pervading “infinite space” as “infinite consciousness.” Or it is infinite by way of attention. For one who attends without remainder to that consciousness with space as its object attends to it as infinite.

Viññāṇañcāyatanaṃ samatikkammāti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva viññāṇañcaṃ ca taṃ dutiyassa āruppajjhānassa ārammaṇattā adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ, tathā viññāṇañcaṃ ca taṃ tasseva jhānassa sañjātihetuttā sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘viññāṇañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti.

“Having transcended the base of infinite consciousness”—here too, in the way previously explained, this refers to both the jhāna and its object. For the object, in the way previously explained, is the base of infinite consciousness: because it is infinite consciousness and, as the object of the second formless jhāna, is a “base” (āyatana) in the sense of a foundation; and similarly, because that infinite consciousness is the cause for the arising of that same jhāna, it is also a “base” in the sense of a place of origin. Thus, since one must enter and dwell in the base of nothingness only after having transcended both this jhāna and its object by not making them occur and by not attending to them, it should be understood that both are combined when it is said, “having transcended the base of infinite consciousness.” “There is nothing”—this means it is said one attends thus: “There is nothing, there is nothing; empty, empty; secluded, secluded.”

Ākiñcaññāyatanaṃ [Pg.157] samatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ, tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘ākiñcaññāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Saññāvedayitanirodhakathā heṭṭhā kathitāva.

“Having transcended the base of nothingness”—here too, in the way previously explained, this refers to both the jhāna and its object. For the object, in the way previously explained, is the base of nothingness: because it is nothingness and, as the object of the third formless jhāna, is a “base” (āyatana) in the sense of a foundation; and similarly, because that nothingness is the cause for the arising of that same jhāna, it is also a “base” in the sense of a place of origin. Thus, since one must enter and dwell in the base of neither-perception-nor-non-perception only after having transcended both this jhāna and its object by not making them occur and by not attending to them, it should be understood that both are combined when it is said, “having transcended the base of nothingness.” The discourse on the cessation of perception and feeling has already been discussed previously.

‘‘Rūpī rūpāni passatī’’tiādikā satta vimokkhā paccanīkadhammehi suṭṭhu vimuccanaṭṭhena ārammaṇe abhirativasena suṭṭhu muccanaṭṭhena ca vimokkhā, nirodhasamāpatti pana cittacetasikehi vimuttaṭṭhena vimokkho. Samāpattisamāpannasamaye vimutto hoti, vuṭṭhitasamaye avimutto hotīti samayavimokkho. Samucchedavimuttivasena accantavimuttattā ariyamaggā, paṭippassaddhivimuttivasena accantavimuttattā sāmaññaphalāni, nissaraṇavimuttivasena accantavimuttattā nibbānaṃ asamayavimokkho. Tathā sāmayikāsāmayikavimokkhā.

“One possessing form sees forms,” etc.—these seven are liberations because one is well liberated from opposing states and because one is well released through delight in the object. The attainment of cessation, however, is a liberation because it is liberated from mind and mental factors. One is liberated at the time of entering the attainment but not liberated at the time of emerging; thus it is a temporal liberation. The noble paths are non-temporal liberation because they are completely liberated by way of liberation by cutting off; the fruits of recluseship are non-temporal liberation because they are completely liberated by way of liberation by tranquillization; Nibbāna is non-temporal liberation because it is completely liberated by way of liberation by escape. Thus there are temporal and non-temporal liberations.

Pamādaṃ āgamma parihāyatīti kuppo. Tathā na parihāyatīti akuppo. Lokāya saṃvattatīti lokiyo. Ariyamaggā lokaṃ uttarantīti lokuttarā, sāmaññaphalāni nibbānañca lokato uttiṇṇāti lokuttarā. Ādittaṃ ayoguḷaṃ makkhikā viya tejussadaṃ lokuttaraṃ dhammaṃ āsavā nālambantīti anāsavo. Rūpappaṭisaññuttoti rūpajjhānāni. Arūpappaṭisaññuttoti arūpasamāpattiyo. Taṇhāya ālambito paṇihito. Anālambito appaṇihito. Maggaphalāni ekārammaṇattā ekaniṭṭhattā ca ekattavimokkho, nibbānaṃ adutiyattā ekattavimokkho, ārammaṇanānattā vipākanānattā ca nānattavimokkho.

Because one falls away on account of negligence, it is “shakeable.” Because one does not fall away thus, it is “unshakeable.” Because it pertains to the world, it is “worldly.” The noble paths transcend the world, thus they are “supramundane”; the fruits of recluseship and Nibbāna have gone beyond the world, thus they are “supramundane.” Just as flies do not alight on a blazing iron ball, the taints do not take as their object the supramundane Dhamma, which is full of splendor; thus it is “taintless.” “Connected with perception of form” refers to the form jhānas. “Connected with perception of the formless” refers to the formless attainments. That which is taken as an object by craving is “directed.” That which is not taken as an object is “undirected.” The paths and fruits are a unitary liberation because they have a single object and a single consummation; Nibbāna is a unitary liberation because it is without a second. There is a diverse liberation because of the diversity of objects and the diversity of results.

214. Siyāti bhaveyya, dasa hontīti ca eko hotīti ca bhaveyyāti attho. ‘‘Siyā’’ti ca etaṃ vidhivacanaṃ, na pucchāvacanaṃ. Vatthuvasenāti niccasaññādidasavatthuvasena dasa honti. Pariyāyenāti vimuccanapariyāyena [Pg.158] eko hoti. Siyāti kathañca siyāti yaṃ vā siyāti vihitaṃ, taṃ kathaṃ siyāti pucchati. Aniccānupassanañāṇanti samāsapadaṃ. Aniccānupassanāñāṇanti vā pāṭho. Tathā sesesupi. Niccato saññāyāti niccato pavattāya saññāya, ‘‘nicca’’nti pavattāya saññāyāti attho. Esa nayo sukhato attato nimittato saññāyāti etthāpi. Nimittatoti ca niccanimittato. Nandiyā saññāyāti nandivasena pavattāya saññāya, nandisampayuttāya saññāyāti attho. Esa nayo rāgato samudayato ādānato paṇidhito abhinivesato saññāyāti etthāpi. Yasmā pana khayavayavipariṇāmānupassanā tisso aniccānupassanādīnaṃ balavabhāvāya balavapaccayabhūtā bhaṅgānupassanāvisesā. Bhaṅgadassanena hi aniccānupassanā balavatī hoti. Aniccānupassanāya ca balavatiyā jātāya ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) dukkhānattānupassanāpi balavatiyo honti. Tasmā aniccānupassanādīsu vuttāsu tāpi tisso vuttāva honti. Yasmā ca suññatānupassanā ‘‘abhinivesato saññāya muccatī’’ti vacaneneva sārādānābhinivesasammohābhinivesaālayābhinivesasaññogābhinivesato saññāya muccatīti vuttameva hoti, abhinivesābhāveneva appaṭisaṅkhāto saññāya muccatīti vuttameva hoti, tasmā adhipaññādhammavipassanādayo pañcapi anupassanā na vuttāti veditabbā. Evaṃ aṭṭhārasasu mahāvipassanāsu etā aṭṭha anupassanā avatvā daseva anupassanā vuttāti veditabbā.

214. “Siyā” means “it could be”; the meaning is “there could be ten” and “there could be one.” “Siyā” is a term of affirmation, not a term of questioning. “By way of the ground” means there are ten by way of the ten grounds beginning with the perception of permanence. “By way of the method” means it becomes one by the method of liberation. “Siyā” also asks, “And how could it be?” or “That which was affirmed by ‘siyā,’ how could that be?” “Aniccānupassanañāṇa” is a compound; or the reading is “aniccānupassanāñāṇa.” The same applies to the others. “From perception of permanence” means from the perception that occurs as permanent; that is, the perception that occurs as “permanent.” This same method applies to “from perception of pleasure,” “from perception of self,” and “from perception of a sign.” “From a sign” means from the sign of permanence. “From perception of delight” means from the perception that occurs by way of delight; that is, from perception associated with delight. This same method applies to “from perception of lust,” “of origin,” “of grasping,” “of aspiration,” and “of adherence.” Moreover, since the three contemplations—of destruction, passing away, and change—are specific kinds of the contemplation of dissolution that serve as a powerful condition for strengthening the contemplations of impermanence, etc., for by seeing dissolution the contemplation of impermanence becomes powerful. And when the contemplation of impermanence has become powerful, the contemplations of suffering and non-self also become powerful, as it is said: “What is impermanent is suffering; what is suffering is non-self.” Therefore, when the contemplations of impermanence, etc., are mentioned, these three are also mentioned. And since with the contemplation of emptiness, by the very statement “one is liberated from perception based on adherence,” it is already stated that one is liberated from perception based on the adherence of grasping a core, the adherence of delusion, the adherence of attachment, and the adherence of the fetters; and since, by the absence of adherence, it is already stated that one is liberated from perception of non-reflection, therefore it should be understood that the five contemplations beginning with insight into the higher-wisdom-Dhamma are not mentioned. Thus it should be understood that among the eighteen great insights, without stating these eight contemplations, only ten contemplations are stated.

215. Aniccānupassanā yathābhūtaṃ ñāṇanti aniccānupassanāyeva yathābhūtañāṇaṃ. Ubhayampi paccattavacanaṃ. Yathābhūtañāṇanti ñāṇattho vutto. Evaṃ sesesupi. Sammohā aññāṇāti sammohabhūtā aññāṇā. Muccatīti vimokkhattho vutto.

215. “The contemplation of impermanence is knowledge of things as they really are” means that the contemplation of impermanence itself is knowledge of things as they really are. Both terms are in the nominative case. By “knowledge of things as they really are,” the meaning of “knowledge” is stated. So too in the remaining cases. “Delusions are ignorances” means ignorances that constitute delusion. By “is liberated,” the meaning of “liberation” is stated.

216. Aniccānupassanā anuttaraṃ sītibhāvañāṇanti ettha sāsaneyeva sabbhāvato uttamaṭṭhena anuttaraṃ, anuttarassa paccayattā vā anuttaraṃ, sītibhāvo eva ñāṇaṃ sītibhāvañāṇaṃ. Taṃ aniccānupassanāsaṅkhātaṃ anuttaraṃ sītibhāvañāṇaṃ. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo [Pg.159] anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85) ettha nibbānaṃ anuttaro sītibhāvo nāma. Idha pana vipassanā anuttaro sītibhāvo. Niccato santāpapariḷāhadarathā muccatīti etthāpi ‘‘nicca’’nti pavattakilesā eva idha cāmutra ca santāpanaṭṭhena santāpo, paridahanaṭṭhena pariḷāho, uṇhaṭṭhena darathoti vuccanti.

216. “The contemplation of impermanence is the unsurpassed knowledge of coolness.” Herein, it is “unsurpassed” in the sense of being the highest because it exists only in this Dispensation, or it is “unsurpassed” because it is a condition for the unsurpassed. Coolness itself is knowledge; hence “knowledge of coolness.” That is the unsurpassed knowledge of coolness designated as the contemplation of impermanence. “Bhikkhus, a bhikkhu endowed with six qualities is capable of realizing the unsurpassed coolness.” Here, Nibbāna is called the unsurpassed coolness. But in this context, insight (vipassanā) is the unsurpassed coolness. “One is liberated from the fever, burning, and distress of permanence”: here, this means from the very defilements that arise with the thought ‘permanent’; both in this world and the next, they are called “fever” in the sense of tormenting, “burning” in the sense of consuming, and “distress” in the sense of heat.

217. Nekkhammaṃ jhāyatīti jhānantiādayo heṭṭhā vuttatthā. Nekkhammādīni cettha aṭṭha samāpattiyo ca nibbedhabhāgiyāneva.

217. “He meditates on renunciation; thus it is meditation,” etc.—the meaning of these has been explained above. Here, renunciation and so on, and the eight attainments, are exclusively partaking of penetration.

218. Anupādā cittassa vimokkhoti idha vipassanāyeva. ‘‘Etadatthā kathā, etadatthā mantanā, yadidaṃ anupādā cittassa vimokkho’’ti (pari. 366; a. ni. 3.68) ettha pana nibbānaṃ anupādā cittassa vimokkho. Katihupādānehīti katihi upādānehi. Katamā ekupādānāti katamato ekupādānato. Idaṃ ekupādānāti ito ekato upādānato. Idanti pubbañāṇāpekkhaṃ vā. Upādānato muccanesu yasmā ādito saṅkhārānaṃ udayabbayaṃ passitvā passitvā aniccānupassanāya vipassati, pacchā saṅkhārānaṃ bhaṅgameva passitvā animittānupassanāya vipassati. Aniccānupassanāvisesoyeva hi animittānupassanā. Saṅkhārānaṃ udayabbayadassanena ca bhaṅgadassanena ca attābhāvo pākaṭo hoti. Tena diṭṭhupādānassa ca attavādupādānassa ca pahānaṃ hoti. Diṭṭhippahāneneva ca ‘‘sīlabbatena attā sujjhatī’’ti dassanassa abhāvato sīlabbatupādānassa pahānaṃ hoti. Yasmā ca anattānupassanāya ujukameva attābhāvaṃ passati, anattānupassanāvisesoyeva ca suññatānupassanā, tasmā imāni cattāri ñāṇāni diṭṭhupādānādīhi tīhi upādānehi muccanti. Dukkhānupassanādīnaṃyeva pana catassannaṃ taṇhāya ujuvipaccanīkattā aniccānupassanādīnaṃ catassannaṃ kāmupādānato muccanaṃ na vuttaṃ. Yasmā ādito dukkhānupassanāya ‘‘saṅkhārā dukkhā’’ti passato pacchā appaṇihitānupassanāya ca ‘‘saṅkhārā dukkhā’’ti passato saṅkhārānaṃ patthanā pahīyati. Dukkhānupassanāvisesoyeva hi appaṇihitānupassanā. Yasmā ca saṅkhāresu nibbidānupassanāya nibbindantassa virāgānupassanāya [Pg.160] virajjantassa saṅkhārānaṃ patthanā pahīyati, tasmā imāni cattāri ñāṇāni kāmupādānato muccanti. Yasmā nirodhānupassanāya kilese nirodheti, paṭinissaggānupassanāya kilese pariccajati, tasmā imāni dve ñāṇāni catūhi upādānehi muccantīti evaṃ sabhāvanānattena ca ākāranānattena ca aṭṭhasaṭṭhi vimokkhā niddiṭṭhā.

218. Here, liberation of the mind without clinging is insight itself. In the passage, "For this purpose is the discussion, for this purpose is the deliberation, namely, liberation of the mind without clinging," Nibbāna, however, is the liberation of the mind without clinging. "By how many clingings?" means by how many clingings. "From which one clinging?" means from which one clinging. "From this one clinging" means from this one clinging. Or "this" is stated in reference to the preceding knowledge. In the liberations from clinging, since at first, having repeatedly seen the arising and passing away of formations, one sees with insight through contemplation of impermanence, and later, having seen only the dissolution of formations, one sees with insight through signless contemplation. For signless contemplation is a special case of the contemplation of impermanence. And by seeing the arising and passing away of formations and by seeing their dissolution, the absence of self becomes manifest. Thereby there is the abandoning of clinging to views and clinging to the doctrine of self. And just by the abandoning of clinging to views, since the view "the self is purified by rites and rituals" is absent, there is the abandoning of clinging to rites and rituals. And since one directly sees the absence of self through contemplation of non-self, and since contemplation of emptiness is a special case of contemplation of non-self, therefore these four kinds of knowledge are liberated from the three kinds of clinging beginning with clinging to views. However, because only the four kinds of knowledge beginning with the contemplation of suffering are directly opposed to craving, the liberation from clinging to sensual pleasures of the four kinds of knowledge beginning with the contemplation of impermanence is not mentioned. Since at first, for one who sees "formations are suffering" through contemplation of suffering, and later for one who sees "formations are suffering" through desireless contemplation, longing for formations is abandoned. For desireless contemplation is a special case of the contemplation of suffering. And since, for one who becomes disenchanted with formations through contemplation of disenchantment and becomes dispassionate through contemplation of dispassion, longing for formations is abandoned, therefore these four kinds of knowledge are liberated from clinging to sensual pleasures. Since one brings defilements to cessation through contemplation of cessation and relinquishes defilements through contemplation of relinquishment, therefore these two kinds of knowledge are liberated from the four kinds of clinging. Thus, through the diversity of their nature and the diversity of their mode, sixty-eight liberations have been indicated.

219. Idāni ādito uddiṭṭhānaṃ tiṇṇaṃ vimokkhānaṃ mukhāni dassetvā vimokkhamukhapubbaṅgamaṃ indriyavisesaṃ puggalavisesañca dassetukāmo tīṇi kho panimānītiādimāha. Tattha vimokkhamukhānīti tiṇṇaṃ vimokkhānaṃ mukhāni. Lokaniyyānāya saṃvattantīti tedhātukalokato niyyānāya niggamanāya saṃvattanti. Sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāyāti sabbesaṃ saṅkhārānaṃ udayabbayavasena paricchedato ceva parivaṭumato ca samanupassanatāya. Lokaniyyānaṃ hotīti pāṭhaseso. Aniccānupassanā hi udayato pubbe saṅkhārā natthīti paricchinditvā tesaṃ gatiṃ samannesamānā vayato paraṃ na gacchanti, ettheva antaradhāyantīti parivaṭumato pariyantato samanupassati. Sabbasaṅkhārā hi udayena pubbantaparicchinnā, vayena aparantaparicchinnā. Animittāya ca dhātuyā cittasampakkhandanatāyāti vipassanākkhaṇepi nibbānaninnatāya animittākārena upaṭṭhānato animittasaṅkhātāya nibbānadhātuyā cittapavisanatāya ca lokaniyyānaṃ hoti. Manosamuttejanatāyāti cittasaṃvejanatāya. Dukkhānupassanāya hi saṅkhāresu cittaṃ saṃvijjati. Appaṇihitāya ca dhātuyāti vipassanākkhaṇepi nibbānaninnatāya appaṇihitākārena upaṭṭhānato appaṇihitasaṅkhātāya nibbānadhātuyā. Sabbadhammeti nibbānassa avipassanupagattepi anattasabhāvasabbhāvato ‘‘sabbasaṅkhāre’’ti avatvā ‘‘sabbadhamme’’ti vuttaṃ. Parato samanupassanatāyāti paccayāyattattā avasatāya avidheyyatāya ca ‘‘nāhaṃ na mama’’nti evaṃ anattato samanupassanatāya. Suññatāya ca dhātuyāti vipassanākkhaṇepi nibbānaninnatāya suññatākārena upaṭṭhānato suññatāsaṅkhātāya nibbānadhātuyā. Iti imāni tīṇi vacanāni aniccadukkhānattānupassanānaṃ vasena vuttāni. Teneva tadanantaraṃ aniccato manasikarototiādi vuttaṃ. Tattha khayatoti khīyanato. Bhayatoti sabhayato. Suññatoti attarahitato.

219. Now, having shown the openings of the three liberations indicated at the beginning, wishing to show the excellence of the faculties and the excellence of the person that are preceded by the openings to liberation, he says, "There are these three..." and so on. Therein, "openings to liberation" means the openings of the three liberations. "They lead to emergence from the world" means they lead to emergence, to departure from the world of the three realms. "By seeing all formations as delimited and circumscribed" means by seeing all formations as both delimited and circumscribed by way of their arising and passing away. "It is an emergence from the world" is the rest of the text. For the contemplation of impermanence, having delimited formations with "they do not exist before their arising," and while investigating their course, sees them as circumscribed, as limited, with the understanding that "they do not proceed beyond their passing away but vanish right there." For all formations are delimited at the prior end by their arising and delimited at the subsequent end by their passing away. "And by the mind plunging into the signless element": it is an emergence from the world because, even at the moment of insight, due to its inclination towards Nibbāna and its appearance in the signless mode, the mind enters the Nibbāna-element, which is called "signless." "By arousing the mind" means by stirring the mind with a sense of urgency. For by the contemplation of suffering, the mind is stirred regarding formations. "And by the desireless element": this refers to the Nibbāna-element, which is called "desireless" because, even at the moment of insight, due to its inclination towards Nibbāna, it appears in the desireless mode. "All phenomena": although Nibbāna is not an object of insight, because the nature of non-self is present, it is said "all phenomena" instead of "all formations." "By seeing them as other" means by seeing them as non-self, thus as "not I, not mine," because they are dependent on conditions, not under one's power, and uncontrollable. "And by the emptiness element": this refers to the Nibbāna-element, which is called "emptiness" because, even at the moment of insight, due to its inclination towards Nibbāna, it appears in the empty mode. Thus these three statements have been made by way of the contemplations of impermanence, suffering, and non-self. For that reason, immediately after that it is said, "He attends to it as impermanent," and so on. Therein, "as destruction" means because of its decaying; "as fearful" means because it is fraught with danger; "as empty" means because it is devoid of self.

Adhimokkhabahulanti [Pg.161] aniccānupassanāya ‘‘khaṇabhaṅgavasena saṅkhārā bhijjantī’’ti saddhāya paṭipannassa paccakkhato khaṇabhaṅgadassanena ‘‘saccaṃ vatāha bhagavā’’ti bhagavati saddhāya saddhābahulaṃ cittaṃ hoti. Atha vā paccuppannānaṃ padesasaṅkhārānaṃ aniccataṃ passitvā ‘‘evaṃ aniccā atītānāgatapaccuppannā sabbe saṅkhārā’’ti adhimuccanato adhimokkhabahulaṃ cittaṃ hoti. Passaddhibahulanti dukkhānupassanāya cittakkhobhakarāya paṇidhiyā pajahanato cittadarathābhāvena passaddhibahulaṃ cittaṃ hoti. Atha vā dukkhānupassanāya saṃvegajananato saṃviggassa ca yoniso padahanato vikkhepābhāvena passaddhibahulaṃ cittaṃ hoti. Vedabahulanti anattānupassanāya bāhirakehi adiṭṭhaṃ gambhīraṃ anattalakkhaṇaṃ passato ñāṇabahulaṃ cittaṃ hoti. Atha vā ‘‘sadevakena lokena adiṭṭhaṃ anattalakkhaṇaṃ diṭṭha’’nti tuṭṭhassa tuṭṭhibahulaṃ cittaṃ hoti.

“Abundant in conviction”: For one who has undertaken the practice with the faith that “formations break up by way of momentary dissolution,” by seeing their momentary dissolution directly, their mind becomes abundant in faith in the Blessed One, thinking, “Truly, the Blessed One has spoken!” Alternatively, having seen the impermanence of present partial formations, because one becomes convinced that “thus all formations—past, future, and present—are impermanent,” the mind becomes abundant in conviction. “Abundant in tranquility”: Because, through the contemplation of suffering, one abandons the aspiration that causes mental agitation, the mind becomes abundant in tranquility due to the absence of mental distress. Alternatively, because the contemplation of suffering generates a sense of urgency, and because one who is stirred with such urgency strives wisely, the mind becomes abundant in tranquility due to the absence of distraction. “Abundant in knowing”: For one who, through the contemplation of non-self, sees the profound characteristic of non-self, unseen by outsiders, the mind becomes abundant in knowledge. Alternatively, for one who is joyful, thinking, “The characteristic of non-self, unseen by the world with its devas, has been seen,” the mind becomes abundant in joy.

Adhimokkhabahulo saddhindriyaṃ paṭilabhatīti pubbabhāge adhimokkho bahulaṃ pavattamāno bhāvanāpāripūriyā saddhindriyaṃ nāma hoti, taṃ so paṭilabhati nāma. Passaddhibahulo samādhindriyaṃ paṭilabhatīti pubbabhāge passaddhibahulassa ‘‘passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī’’ti (paṭi. ma. 1.73; a. ni. 5.26) vacanato bhāvanāpāripūriyā passaddhipaccayā samādhindriyaṃ hoti, taṃ so paṭilabhati nāma. Vedabahulo paññindriyaṃ paṭilabhatīti pubbabhāge vedo bahulaṃ pavattamāno bhāvanāpāripūriyā paññindriyaṃ nāma hoti, taṃ so paṭilabhati nāma.

One abundant in conviction acquires the faculty of faith: in the preliminary stage, conviction, being abundantly present, upon the completion of development is called the faculty of faith; this is what one acquires. One abundant in tranquility acquires the faculty of concentration: in the preliminary stage, for one abundant in tranquility, according to the saying, “One with tranquil body feels pleasure; the mind of one who is blissful becomes concentrated” (Paṭis I 73; AN 5.26), upon the completion of development, the faculty of concentration arises with tranquility as its condition; this is what one acquires. One abundant in knowing acquires the faculty of wisdom: in the preliminary stage, knowing, being abundantly present, upon the completion of development is called the faculty of wisdom; this is what one acquires.

Ādhipateyyaṃ hotīti chandādike adhipatibhūtepi sakiccanipphādanavasena adhipati hoti padhāno hoti. Bhāvanāyāti bhummavacanaṃ, uparūpari bhāvanatthāya vā. Tadanvayā hontīti taṃ anugāminī taṃ anuvattinī honti. Sahajātapaccayā hontīti uppajjamānā ca sahauppādanabhāvena upakārakā honti pakāsassa padīpo viya. Aññamaññapaccayā hontīti aññamaññaṃ uppādanupatthambhanabhāvena upakārakā honti aññamaññūpatthambhakaṃ tidaṇḍaṃ viya. Nissayapaccayā hontīti adhiṭṭhānākārena nissayākārena ca upakārakā honti tarucittakammānaṃ pathavīpaṭādi viya. Sampayuttapaccayā hontīti ekavatthukaekārammaṇaekuppādaekanirodhasaṅkhātena sampayuttabhāvena upakārakā honti.

“It becomes a governing principle”: even when desire and so on are dominant, it becomes a governor, a chief, by way of accomplishing its own task. “For development”: this is the locative case, or it means for the purpose of development again and again. “They are its followers” means they follow it, they conform to it. “They are conascence conditions” means that while arising they are helpful by way of co-arising, like a lamp for light. “They are mutuality conditions” means they are helpful by way of mutually producing and supporting, like the three sticks of a tripod supporting one another. “They are support conditions” means they are helpful in the manner of a foundation and a support, like the earth for trees and a canvas for paintings, etc. “They are association conditions” means they are helpful by way of association, which is defined as having a common basis, a common object, a common arising, and a common cessation.

220. Paṭivedhakāleti [Pg.162] maggakkhaṇe saccapaṭivedhakāle. Paññindriyaṃ ādhipateyyaṃ hotīti maggakkhaṇe nibbānaṃ ārammaṇaṃ katvā saccadassanakiccakaraṇavasena ca kilesappahānakiccakaraṇavasena ca paññindriyameva jeṭṭhakaṃ hoti. Paṭivedhāyāti saccapaṭivijjhanatthāya. Ekarasāti vimuttirasena. Dassanaṭṭhenāti saccadassanaṭṭhena. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhatīti maggakkhaṇe sakiṃyeva bhāvanāya ca paṭivedhassa ca sabbhāvadassanatthaṃ vuttaṃ. Anattānupassanāya vipassanākkhaṇepi paññindriyasseva ādhipateyyattā ‘‘paṭivedhakālepī’’ti apisaddo payutto.

220. At the time of penetration: at the moment of the path, at the time of penetrating the truths. The faculty of wisdom becomes dominant: at the moment of the path, having made Nibbāna its object, the faculty of wisdom alone is preeminent by way of performing the function of seeing the truths and by way of performing the function of abandoning the defilements. For penetration: for the purpose of penetrating the truths. Of a single taste: with the taste of liberation. In the sense of seeing: in the sense of seeing the truths. Thus, while penetrating one also develops, and while developing one also penetrates; this is said to show that development and penetration occur simultaneously at the moment of the path. The particle 'api' is used in 'paṭivedhakālepi' because the faculty of wisdom is dominant even at the moment of insight through the contemplation of non-self.

221. Aniccato manasikaroto katamindriyaṃ adhimattaṃ hotītiādi indriyavisesena puggalavisesaṃ dassetuṃ vuttaṃ. Tattha adhimattanti adhikaṃ. Tattha saddhindriyasamādhindriyapaññindriyānaṃ adhimattatā saṅkhārupekkhāya veditabbā. Saddhāvimuttoti ettha avisesetvā vuttepi upari visesetvā vuttattā sotāpattimaggaṃ ṭhapetvā sesesu sattasu ṭhānesu saddhāvimuttoti vuttaṃ hoti. Saddhāvimutto saddhindriyassa adhimattattā hoti, na saddhindriyassa adhimattattā sabbattha saddhāvimuttotipi vuttaṃ hoti. Sotāpattimaggakkhaṇe saddhindriyassa adhimattattāyeva sesesu samādhindriyapaññindriyādhimattattepi sati saddhāvimuttoyeva nāma hotīti vadanti. Kāyasakkhī hotīti aṭṭhasupi ṭhānesu kāyasakkhī nāma hoti. Diṭṭhippatto hotīti saddhāvimutte vuttanayeneva veditabbaṃ.

221. The passage beginning, “When one attends to impermanence, which faculty becomes predominant?” is stated to show the distinction among individuals by way of the distinction of faculties. Here, “predominant” means superior. In this context, the predominance of the faculties of faith, concentration, and wisdom should be understood by means of equanimity towards formations. As to “faith-liberated”: although it is stated here without specification, because it is specified further on, it is said that, excluding the path of stream-entry, in the remaining seven instances one is “faith-liberated.” One is faith-liberated because of the predominance of the faculty of faith; it is also said that one is not called “faith-liberated” in every case simply because of the predominance of the faculty of faith. Some say that precisely because of the predominance of the faculty of faith at the moment of the path of stream-entry, one is called “faith-liberated” even though in the remaining stages the faculties of concentration and wisdom may be predominant. As to “becomes a body-witness”: one is called a “body-witness” in all eight instances. As to “becomes one attained to view”: this should be understood in the same way as was explained for the faith-liberated one.

Saddahanto vimuttoti saddhāvimuttoti saddhindriyassa adhimattattā sotāpattimaggakkhaṇe saddahanto catūsupi phalakkhaṇesu vimuttoti saddhāvimuttoti vuttaṃ hoti. Uparimaggattayakkhaṇe saddhāvimuttattaṃ idāni vakkhati. Sotāpattimaggakkhaṇe pana saddhānusārittaṃ pacchā vakkhati. Phuṭṭhattā sacchikatoti kāyasakkhīti sukkhavipassakatte sati upacārajjhānaphassassa rūpārūpajjhānalābhitte sati rūpārūpajjhānaphassassa phuṭṭhattā nibbānaṃ sacchikatoti kāyasakkhī, nāmakāyena vuttappakāre jhānaphasse ca nibbāne ca sakkhīti vuttaṃ hoti. Diṭṭhattā pattoti diṭṭhippattoti sotāpattimaggakkhaṇe sampayuttena paññindriyena paṭhamaṃ nibbānassa diṭṭhattā pacchā sotāpattiphalādivasena nibbānaṃ pattoti diṭṭhippatto, paññindriyasaṅkhātāya diṭṭhiyā [Pg.163] nibbānaṃ pattoti vuttaṃ hoti. Sotāpattimaggakkhaṇe pana dhammānusārittaṃ pacchā vakkhati. Saddahanto vimuccatīti saddhāvimuttoti saddhindriyassa adhimattattā sakadāgāmianāgāmiarahattamaggakkhaṇesu saddahanto vimuccatīti saddhāvimutto. Ettha vimuccamānopi āsaṃsāya bhūtavacanavasena ‘‘vimutto’’ti vutto. Jhānaphassanti tividhaṃ jhānaphassaṃ. ‘‘Jhānaphassa’’ntiādīni ‘‘dukkhā saṅkhārā’’tiādīni ca paṭhamaṃ vuttaṃ dvayameva visesetvā vuttāni. Ñātaṃ hotītiādīni heṭṭhā vuttatthāni. Ettha ca jhānalābhī puggalo samādhindriyassa anukūlāya dukkhānupassanāya eva vuṭṭhahitvā maggaphalāni pāpuṇātīti ācariyānaṃ adhippāyo.

'Believing, one is liberated,' thus 'faith-liberated': because of the predominance of the faculty of faith, one who believes at the moment of the path of stream-entry is liberated at the four moments of fruition; thus it is said one is 'faith-liberated.' The state of being faith-liberated at the moments of the three higher paths will now be explained. But the state of being a faith-follower at the moment of the path of stream-entry will be explained later. 'Because of having touched, one realizes,' thus 'body-witness': when one is a dry-insight practitioner, because of having been touched by the contact of access concentration, or when one is an attainer of the form and formless jhānas, because of having been touched by the contact of the form and formless jhānas, one realizes Nibbāna; thus one is a 'body-witness.' This means it is said that one is a witness with the mental body to the jhāna-contact and to Nibbāna in the way described. 'Because of having seen, one has attained,' thus 'attained-to-view': at the moment of the path of stream-entry, because Nibbāna is first seen by the associated faculty of wisdom, and afterwards one attains Nibbāna by way of the fruition of stream-entry and so on, one is 'attained-to-view.' This means it is said that one has attained Nibbāna by means of view, which is designated as the faculty of wisdom. But the state of being a Dhamma-follower at the moment of the path of stream-entry will be explained later. 'Believing, one becomes liberated,' thus 'faith-liberated': because of the predominance of the faculty of faith, at the moments of the paths of once-returning, non-returning, and arahantship, one believes and becomes liberated; thus one is 'faith-liberated.' Here, although one is in the process of being liberated, one is called 'liberated' by way of a statement in the past tense based on anticipation. 'Jhāna-contact': the three kinds of jhāna-contact. The phrases beginning 'jhāna-contact' and 'formations are suffering' are stated in order to specify only the pair mentioned first. The phrases beginning 'it is known' have the meaning stated previously. And here, it is the intention of the teachers that a person who is an attainer of jhāna attains the paths and fruits by emerging from the contemplation of suffering, which is favorable to the faculty of concentration.

Siyāti siyuṃ, bhaveyyunti attho. ‘‘Siyā’’ti etaṃ vidhivacanameva. Tayo puggalāti vipassanāniyamena indriyaniyamena ca vuttā tayo puggalā. Vatthuvasenāti tīsu anupassanāsu ekekaindriyavatthuvasena. Pariyāyenāti teneva pariyāyena. Iminā vārena kiṃ dassitaṃ hoti? Heṭṭhā ekekissā anupassanāya ekekassa indriyassa ādhipaccaṃ yebhuyyavasena vuttanti ca, kadāci tīsupi anupassanāsu ekekasseva indriyassa ādhipaccaṃ hotīti ca dassitaṃ hoti. Atha vā pubbabhāgavipassanākkhaṇe tissannampi anupassanānaṃ sabbhāvato tāsu pubbabhāgavipassanāsu tesaṃ tesaṃ indriyānaṃ ādhipaccaṃ apekkhitvā maggaphalakkhaṇesu saddhāvimuttādīni nāmāni hontīti. Evañhi vuccamāne heṭṭhā vuṭṭhānagāminivipassanāya upari ca kato indriyādhipaccapuggalaniyamo sukatoyeva niccaloyeva ca hoti. Anantaravāre siyāti aññoyevāti evaṃ siyāti attho. Ettha pubbe vuttoyeva niyamo.

'Siyā' (it could be): this means 'siyuṃ,' 'bhaveyyuṃ' (they might be). The word 'siyā' is simply a prescriptive statement. Three persons: the three persons spoken of by way of the determination of insight and the determination of faculties. By way of basis: by way of the basis of a single faculty in each of the three contemplations. By way of method: by that same method. What is shown by this section? It is shown that previously, for each contemplation, the predominance of each faculty is stated for the most part, and that sometimes in all three contemplations there is the predominance of a single faculty. Or alternatively: at the moment of the preliminary-stage insight, because of the presence of all three contemplations, the names 'faith-liberated' and so on arise at the moments of path and fruition in dependence on the predominance of their respective faculties in those preliminary-stage insights. When it is stated thus, the determination of persons by the predominance of faculties made previously in regard to the insight leading to emergence and above is well-made and unshakable. In the immediately following section, 'siyā' means 'it could be another,' that is, 'it could be otherwise.' Here the determination is the same as stated before.

Idāni maggaphalavasena puggalavisesaṃ vibhajitvā dassetuṃ aniccato manasikaroto…pe… sotāpattimaggaṃ paṭilabhatītiādimāha. Tattha saddhaṃ anussarati anugacchati, saddhāya vā nibbānaṃ anussarati anugacchatīti saddhānusārī. Sacchikatanti paccakkhakataṃ. Arahattanti arahattaphalaṃ. Paññāsaṅkhātaṃ dhammaṃ anussarati, tena vā dhammena nibbānaṃ anussaratīti dhammānusārī.

Now, to show the distinction among persons by way of path and fruition, he states the passage beginning: 'One who attends to impermanence ...pe... attains the path of stream-entry.' Here, a 'faith-follower' is one who follows after faith, or one who follows after Nibbāna by means of faith. 'Realized': made an object of direct experience. 'Arahantship': the fruition of arahantship. A 'Dhamma-follower' is one who follows after the Dhamma, which is designated as wisdom, or one who follows after Nibbāna by means of that Dhamma.

222. Puna [Pg.164] aparehi pariyāyehi indriyattayavisesena puggalavisesaṃ vaṇṇetukāmo ye hi kecītiādimāha. Tattha bhāvitā vāti atīte bhāvayiṃsu vā. Bhāventi vāti paccuppanne. Bhāvissanti vāti anāgate. Adhigatā vātiādi ekekantikaṃ purimassa purimassa atthavivaraṇatthaṃ vuttaṃ. Phassitā vāti ñāṇaphusanāya phusiṃsu vā. Vasippattāti issarabhāvaṃ pattā. Pāramippattāti vosānaṃ pattā. Vesārajjappattāti visāradabhāvaṃ pattā. Sabbattha saddhāvimuttādayo heṭṭhā vuttakkhaṇesuyeva, satipaṭṭhānādayo maggakkhaṇeyeva. Aṭṭha vimokkheti ‘‘rūpī rūpāni passatī’’tiādike (paṭi. ma. 1.209; dha. sa. 248) paṭisambhidāmaggappattiyā eva pattā.

222. Again, wishing to describe the distinctions among persons by other methods in terms of the distinction of the three faculties, he states the passage beginning: 'For whoever....' Here, 'have developed' means they developed in the past. 'Are developing' means in the present. 'Will develop' means in the future. The words beginning 'attained' are stated definitively to clarify the meaning of each preceding term. 'Touched': they touched by the touch of knowledge. 'Attained mastery': attained to lordship. 'Attained perfection': reached consummation. 'Attained intrepidity': attained to the state of fearlessness. In all cases, the 'faith-liberated' and so on are to be understood only at the moments stated previously, while the foundations of mindfulness and so on are to be understood only at the moment of the path. The eight liberations, such as 'Possessing form, one sees forms,' are attained only by the attainment of the Path of Discrimination.

Tisso sikkhāti adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā maggappattā eva sikkhamānā. Dukkhaṃ parijānantītiādīni maggakkhaṇeyeva. Pariññāpaṭivedhaṃ paṭivijjhatīti pariññāpaṭivedhena paṭivijjhati, pariññāya paṭivijjhitabbanti vā pariññāpaṭivedhaṃ. Evaṃ sesesupi. Sabbadhammādīhi visesetvā abhiññāpaṭivedhādayo vuttā. Sacchikiriyāpaṭivedho pana maggakkhaṇeyeva nibbānapaccavekkhaṇañāṇasiddhivasena veditabboti. Evamidha pañca ariyapuggalā niddiṭṭhā honti, ubhatobhāgavimutto ca paññāvimutto cāti ime dve aniddiṭṭhā. Aññattha (visuddhi. 2.773) pana ‘‘yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhī nāma hoti, arūpajjhānaṃ pana patvā aggaphalaṃ patto ubhatobhāgavimutto nāma hoti. Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, sotāpattimaggakkhaṇe dhammānusārī hoti, chasu ṭhānesu diṭṭhippatto, aggaphale paññāvimutto’’ti vuttaṃ. Te idha kāyasakkhidiṭṭhippattehiyeva saṅgahitā. Atthato pana arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. Pajānanto vimuttoti paññāvimuttoti. Ettāvatā indriyapuggalavisesā niddiṭṭhā honti.

The three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom—are for those who are training, having indeed attained the path. The phrases beginning with 'they fully understand suffering' are to be understood as occurring only at the moment of the path. 'Penetrates the penetration of full comprehension': one penetrates by means of the penetration of full comprehension, or it is the penetration of full comprehension because it is to be penetrated by full comprehension. So too with the remaining cases. The penetrations of direct knowledge and so on are stated with distinctions made by way of 'all phenomena,' etc. But the penetration of realization should be understood as occurring only at the moment of the path, by way of the accomplishment of the path-knowledge which is the cause for the knowledge of reviewing Nibbāna. Thus, five noble persons are indicated here, while these two—the one liberated in both ways and the one liberated by wisdom—are not indicated. Elsewhere, however (Vism. XXII, 77), it is said: 'One who, attending to suffering, is abundant in tranquility and attains the faculty of concentration is called a body-witness in all cases. But having attained the formless absorptions and reached the highest fruit, one is called liberated in both ways. One who, attending to not-self, is abundant in joy and attains the faculty of wisdom is a Dhamma-follower at the moment of the path of stream-entry, one attained-to-view in six instances, and liberated by wisdom at the highest fruit.' Here, these two are included under the body-witness and the one attained-to-view. In meaning, however, one is 'liberated in both ways' because one is liberated by both parts, that is, by the formless absorptions and by the noble path. One is 'liberated by wisdom' because one is liberated while understanding. Thus far the distinctions of faculties and persons have been indicated.

223-226. Idāni vimokkhapubbaṅgamameva vimokkhavisesaṃ puggalavisesañca dassetukāmo aniccato manasikarototiādimāha. Tattha dve vimokkhāti appaṇihitasuññatavimokkhā. Aniccānupassanāgamanavasena hi animittavimokkhoti laddhanāmo maggo rāgadosamohapaṇidhīnaṃ abhāvā [Pg.165] saguṇato ca tesaṃyeva paṇidhīnaṃ abhāvā appaṇihitanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca appaṇihitavimokkhoti nāmampi labhati. Tathā rāgadosamohehi suññattā saguṇato ca rāgādīhiyeva suññattā suññatanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca suññatavimokkhoti nāmampi labhati. Tasmā te dve vimokkhā animittavimokkhanvayā nāma honti. Animittamaggato anaññepi aṭṭhannaṃ maggaṅgānaṃ ekekassa maggaṅgassa vasena sahajātādipaccayā ca hontīti veditabbā. Puna dve vimokkhāti suññatānimittavimokkhā. Dukkhānupassanāgamanavasena hi appaṇihitavimokkhoti laddhanāmo maggo rūpanimittādīnaṃ rāganimittādīnaṃ niccanimittādīnañca abhāvā saguṇato ca tesaṃyeva nimittānaṃ abhāvā animittasaṅkhātaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca animittavimokkhoti nāmampi labhati. Sesaṃ vuttanayeneva yojetabbaṃ. Puna dve vimokkhāti animittaappaṇihitavimokkhā. Yojanā panettha vuttanayā eva.

Now, wishing to show the special liberation and the special person that are preceded by liberation, the Elder says, “by contemplating impermanence,” etc. Herein, “two liberations” refers to the desireless and empty liberations. For the path, which has obtained the name 'signless liberation' by way of the approach of contemplation of impermanence, also obtains the name 'desireless liberation' for two reasons: by way of its own quality, due to the absence of the longings of lust, hatred, and delusion; and by way of its object, because it takes as its object Nibbāna, which is called 'desireless' due to the absence of those very longings. Similarly, it also obtains the name 'empty liberation' for two reasons: by way of its own quality, because it is empty of lust, hatred, and delusion; and by way of its object, because it takes as its object Nibbāna, which is called 'empty' because it is empty of lust and so on. Therefore, these two liberations are called consequential to the signless liberation. It should be understood that these two liberations are not other than the signless path, and that by way of each one of the eight path factors, they are conditions such as co-nascence. Again, “two liberations” refers to the empty and signless liberations. For the path, which has obtained the name 'desireless liberation' by way of the approach of contemplation of suffering, also obtains the name 'signless liberation' for two reasons: by way of its own quality, due to the absence of the sign of form and so on, the sign of lust and so on, and the sign of permanence and so on; and by way of its object, because it takes as its object Nibbāna, which is designated 'signless' due to the absence of those very signs. The rest should be connected in the way already stated. Again, “two liberations” refers to the signless and desireless liberations. The application here is just as stated before.

Paṭivedhakāleti indriyānaṃ vuttakkameneva vuttaṃ. Maggakkhaṇaṃ pana muñcitvā vipassanākkhaṇe vimokkho nāma natthi. Paṭhamaṃ vuttoyeva pana maggavimokkho ‘‘paṭivedhakāle’’ti vacanena visesetvā dassito. ‘‘Yo cāyaṃ puggalo saddhāvimutto’’tiādikā dve vārā ca ‘‘aniccato manasikaronto sotāpattimaggaṃ paṭilabhatī’’tiādiko vāro ca saṅkhitto, vimokkhavasena pana yojetvā vitthārato veditabbo. Ye hi keci nekkhammantiādiko vāro vuttanayeneva veditabboti. Ettāvatā vimokkhapuggalavisesā niddiṭṭhā hontīti.

“At the time of realization” refers to what was said in the order of the faculties. But, apart from the path moment, there is no such thing as liberation in the insight moment. However, the path liberation mentioned first is specifically shown by the words “at the time of realization.” The two instances beginning with “this person who is faith-liberated,” etc., and the instance beginning with “contemplating impermanence, he attains the path of stream-entry,” etc., are condensed, but should be understood in detail by connecting them in terms of liberation. The instance beginning with 'Whatever renunciations...' should be understood in the way already stated. Thus far the distinctions of liberation and persons have been indicated.

227. Puna vimokkhamukhāni ca vimokkhe ca anekadhā niddisitukāmo aniccato manasikarontotiādimāha. Tattha yathābhūtanti yathāsabhāvena. Jānātīti ñāṇena jānāti. Passatīti teneva ñāṇena cakkhunā viya passati. Tadanvayenāti tadanugamanena, tassa paccakkhato ñāṇena diṭṭhassa anugamanenāti attho. Kaṅkhā pahīyatīti aniccānupassanāya niccāniccakaṅkhā, itarāhi itarakaṅkhā. Nimittanti santatighanavinibbhogena niccasaññāya pahīnattā ārammaṇabhūtaṃ saṅkhāranimittaṃ yathābhūtaṃ jānāti. Tena vuccati sammādassananti tena yathābhūtajānanena taṃ ñāṇaṃ ‘‘sammādassana’’nti [Pg.166] vuccati. Pavattanti dukkhappattākāre sukhasaññaṃ ugghāṭetvā sukhasaññāya pahānena paṇidhisaṅkhātāya taṇhāya pahīnattā sukhasammatampi vipākapavattaṃ yathābhūtaṃ jānāti. Nimittañca pavattañcāti nānādhātumanasikārasambhavena samūhaghanavinibbhogena ubhayathāpi attasaññāya pahīnattā saṅkhāranimittañca vipākapavattañca yathābhūtaṃ jānāti. Yañca yathābhūtaṃ ñāṇantiādittayaṃ idāni vuttameva, na aññaṃ. Bhayato upaṭṭhātīti niccasukhaattābhāvadassanato yathākkamaṃ taṃ taṃ bhayato upaṭṭhāti. Yā ca bhayatupaṭṭhāne paññātiādinā ‘‘udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇa’’nti vuttesu paṭipadāñāṇadassanavisuddhisaṅkhātesu navasu vipassanāñāṇesu bhayatupaṭṭhānasambandhena avatthābhedena bhinnāni ekaṭṭhāni tīṇi ñāṇāni vuttāni, na sesāni.

227. Again, wishing to point out in various ways the doors to liberation and the liberations themselves, the elder says, “by contemplating impermanence,” and so on. Herein, “as it really is” means according to its own-being. “He knows” means he knows with the knowledge of the contemplation of impermanence. “He sees” means he sees with that very knowledge, as if with the physical eye. “Following that” means by following it, that is, by following what has been directly seen with that knowledge. “Doubt is abandoned” means: by the contemplation of impermanence, the doubt about permanence or impermanence is abandoned; by the other contemplations, the other doubts are abandoned. “The sign”: he knows as it really is the sign of formations that serves as the object, because the perception of permanence is abandoned through the breaking up of the compactness of continuity. Therefore, it is called “right seeing”—that knowledge is called “right seeing” because of that knowing as it really is. “Occurrence”: because craving—designated as longing—has been abandoned through the abandoning of the perception of pleasure, after having uprooted the perception of pleasure from what has the characteristic of being afflicted with suffering, he knows as it really is even the occurrence of result that is considered pleasant. “The sign and the occurrence”: because the perception of self has been abandoned in both ways—through the arising of contemplation of the diverse elements and through the breaking up of the compactness of the mass—he knows as they really are both the sign of formations and the occurrence of result. “And whatever knowledge of things as they really are,” etc., these three are just what have now been stated, not anything else. “It appears as fearful” means that, due to seeing the absence of permanence, pleasure, and self, each of these—the sign, the occurrence, and both—appears as fearful in sequence. By the words “And the wisdom in the appearance as fearful,” etc., among the nine insight knowledges included in the purification by knowledge and vision of the way—namely: knowledge of contemplation of rise and fall, knowledge of contemplation of dissolution, knowledge of appearance as fearful, knowledge of contemplation of danger, knowledge of contemplation of disenchantment, knowledge of desire for deliverance, knowledge of reflective contemplation, knowledge of equanimity toward formations, and knowledge in conformity—three knowledges, which are one in meaning but differ by way of stage, are mentioned in connection with the appearance as fearful; the remaining ones are not.

Puna tīsu anupassanāsu ante ṭhitāya anantarāya anattānupassanāya sambandhena tāya saha suññatānupassanāya ekaṭṭhataṃ dassetuṃ yā ca anattānupassanā yā ca suññatānupassanātiādimāha. Imāni hi dve ñāṇāni atthato ekameva, avatthābhedena pana bhinnāni. Yathā ca imāni, tathā aniccānupassanā ca animittānupassanā ca atthato ekameva ñāṇaṃ, dukkhānupassanā ca appaṇihitānupassanā ca atthato ekameva ñāṇaṃ, kevalaṃ avatthābhedeneva bhinnāni. Anattānupassanāsuññatānupassanānañca ekaṭṭhatāya vuttāya tesaṃ dvinnaṃ dvinnampi ñāṇānaṃ ekalakkhaṇattā ekaṭṭhatā vuttāva hotīti. Nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjatīti ‘‘saṅkhāranimittaṃ addhuvaṃ tāvakālika’’nti aniccalakkhaṇavasena jānitvā ñāṇaṃ uppajjati. Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana ‘‘manañca paṭicca dhamme ca uppajjati manoviññāṇa’’ntiādīni (saṃ. ni. 4.60; ma. ni. 1.400; 3.421) viya evaṃ vuccati. Saddasatthavidūpi ca ‘‘ādiccaṃ pāpuṇitvā tamo vigacchatī’’tiādīsu viya samānakālepi imaṃ padaṃ icchanti. Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. Iminā nayena itarasmimpi padadvaye attho veditabbo. Muñcitukamyatādīnaṃ tiṇṇaṃ ñāṇānaṃ ekaṭṭhatā heṭṭhā vuttanayā eva.

Again, to show the unity of the contemplation of emptiness with the contemplation of not-self—which stands at the end among the three contemplations and is immediately proximate—he says: “Both the contemplation of not-self and the contemplation of emptiness…” For these two knowledges are one in meaning, though they differ in stage. Just as these are, so too the contemplation of impermanence and the contemplation of the signless are one knowledge in meaning, and the contemplation of suffering and the contemplation of desirelessness are one knowledge in meaning; they differ only in stage. When the unity of the contemplation of not-self and the contemplation of emptiness has been stated, the unity of the other two pairs of knowledges is also thereby stated by implication, since each pair has a single characteristic. “Knowledge arises by reflecting on the sign” means: knowing by way of the characteristic of impermanence that “the sign of formations is non-eternal, temporary,” knowledge arises. It is not that one first knows and then knowledge arises, but this is said for the sake of convention, just as it is said: “Depending on mind and phenomena, mind-consciousness arises,” and so on. Even grammarians accept this phrasing for simultaneous events, as in: “Upon reaching the sun, darkness vanishes.” Or it should be understood that this is said by making the former and the latter one, by the principle of unity. By this method, the meaning in the other pair of terms should also be understood. The unity of the three knowledges—desire for deliverance, etc.—is in the way stated above.

Nimittā [Pg.167] cittaṃ vuṭṭhātīti saṅkhāranimitte dosadassanena tattha anallīnatāya saṅkhāranimittā cittaṃ vuṭṭhāti nāma. Animitte cittaṃ pakkhandatīti saṅkhāranimittapaṭipakkhena animittasaṅkhāte nibbāne tanninnatāya cittaṃ pavisati. Sesānupassanādvayepi iminā nayena attho veditabbo. Nirodhe nibbānadhātuyāti idha vutteneva paṭhamānupassanādvayampi vuttameva hoti. Nirodhetipi pāṭho. Bahiddhāvuṭṭhānavivaṭṭane paññāti vuṭṭhānasambandhena gotrabhuñāṇaṃ vuttaṃ. Gotrabhū dhammāti gotrabhuñāṇameva. Itarathā hi ekaṭṭhatā na yujjati. ‘‘Asaṅkhatā dhammā, appaccayā dhammā’’tiādīsu (dha. sa. dukamātikā 7, 8) viya vā catumaggavasena vā bahuvacanaṃ katanti veditabbaṃ. Yasmā vimokkhoti maggo, maggo ca dubhatovuṭṭhāno, tasmā tena sambandhena yā ca dubhatovuṭṭhānavivaṭṭane paññātiādi vuttaṃ.

“The mind emerges from the sign”: by seeing the danger in the sign of formations and not adhering to it, the mind is said to emerge from the sign of formations. “The mind leaps toward the signless”: because of its inclination toward Nibbāna, which is called the signless and is the opposite of the sign of formations, the mind enters it. In the case of the remaining two contemplations, the meaning should be understood in this way. In the phrase ‘in cessation, the Nibbāna-element,’ the first two contemplations are also stated by what is said here. There is also the reading ‘in cessation.’ ‘The wisdom in turning away by emerging externally’: in connection with emergence, change-of-lineage knowledge is stated. ‘Change-of-lineage states’ refers solely to change-of-lineage knowledge; otherwise, their unity would not be fitting. Or, it should be understood that the plural is used either as in phrases like “unconditioned states, uncaused states,” or by way of the four paths. Because liberation is the path, and the path is emergence from both defilements and formations, therefore in connection with this it is said: “the wisdom in turning away by emerging in two ways,” and so on.

228. Puna vimokkhānaṃ nānākkhaṇānaṃ ekakkhaṇapariyāyaṃ dassetukāmo katihākārehītiādimāha. Tattha ādhipateyyaṭṭhenāti jeṭṭhakaṭṭhena. Adhiṭṭhānaṭṭhenāti patiṭṭhānaṭṭhena. Abhinīhāraṭṭhenāti vipassanāvīthito nīharaṇaṭṭhena. Niyyānaṭṭhenāti nibbānupagamanaṭṭhena. Aniccato manasikarototi vuṭṭhānagāminivipassanākkhaṇeyeva. Animitto vimokkhoti maggakkhaṇeyeva. Esa nayo sesesu. Cittaṃ adhiṭṭhātīti cittaṃ adhikaṃ katvā ṭhāti, cittaṃ patiṭṭhāpetīti adhippāyo. Cittaṃ abhinīharatīti vipassanāvīthito cittaṃ nīharati. Nirodhaṃ nibbānaṃ niyyātīti nirodhasaṅkhātaṃ nibbānaṃ upagacchatīti evaṃ ākāranānattato catudhā nānākkhaṇatā dassitā.

228. Again, wishing to show the discourse on the single moment for the liberations of diverse moments, the Elder says, “In how many ways?” and so on. Herein, “by way of sovereignty” means by way of being chief. “By way of determination” means by way of being a foundation. “By way of directing” means by way of leading out from the course of insight. “By way of escape” means by way of going to Nibbāna. “He contemplates impermanence” occurs only at the moment of insight leading to emergence. “The signless liberation” occurs only at the moment of the path. This is the method for the rest. “The mind determines” means: it stands, having made the mind pre-eminent; the intention is that it establishes the mind. “The mind directs” means it leads the mind out from the course of insight. “It leads to cessation, Nibbāna” means it approaches Nibbāna, which is called cessation. Thus, due to the diversity of aspects, the state of having diverse moments is shown as fourfold.

Ekakkhaṇatāya samodhānaṭṭhenāti ekajjhaṃ samosaraṇaṭṭhena. Adhigamanaṭṭhenāti vindanaṭṭhena. Paṭilābhaṭṭhenāti pāpuṇanaṭṭhena. Paṭivedhaṭṭhenāti ñāṇena paṭivijjhanaṭṭhena. Sacchikiriyaṭṭhenāti paccakkhakaraṇaṭṭhena. Phassanaṭṭhenāti ñāṇaphusanāya phusanaṭṭhena. Abhisamayaṭṭhenāti abhimukhaṃ samāgamanaṭṭhena. Ettha ‘‘samodhānaṭṭhenā’’ti mūlapadaṃ, sesāni adhigamavevacanāni. Tasmāyeva hi sabbesaṃ ekato vissajjanaṃ kataṃ. Nimittā muccatīti niccanimittato muccati. Iminā vimokkhaṭṭho vutto. Yato muccatīti yato nimittato muccati. Tattha na paṇidahatīti tasmiṃ nimitte [Pg.168] patthanaṃ na karoti. Yattha na paṇidahatīti yasmiṃ nimitte na paṇidahati. Tena suññoti tena nimittena suñño. Yena suññoti yena nimittena suñño. Tena nimittena animittoti iminā animittaṭṭho vutto.

Regarding the state of being a single moment: ‘by the meaning of coming together’ means by the meaning of converging together. ‘By the meaning of attainment’ means by the meaning of finding. ‘By the meaning of acquisition’ means by the meaning of reaching. ‘By the meaning of penetration’ means by the meaning of piercing with knowledge. ‘By the meaning of realization’ means by the meaning of direct experience. ‘By the meaning of contact’ means by the meaning of touching with the touch of knowledge. ‘By the meaning of comprehension’ means by the meaning of coming together face to face. Here, ‘by the meaning of coming together’ is the root term; the rest are synonyms for attainment. That is indeed why a single explanation has been given for all of them together. ‘He is liberated from the sign’ means he is liberated from the sign of permanence. By this, the meaning of liberation is stated. ‘From which he is liberated’ means from which sign he is liberated. ‘Therein he does not place aspiration’ means he does not make an aspiration for that sign. ‘Wherein he does not place aspiration’ means in which sign he does not place aspiration. ‘By that, it is empty’ means it is empty of that sign. ‘By which is it empty?’ means by which sign it is empty. ‘Because of that sign, it is signless’—by this, the meaning of signlessness is stated.

Paṇidhiyā muccatīti paṇidhito muccati. ‘‘Paṇidhi muccatī’’ti pāṭho nissakkatthoyeva. Iminā vimokkhaṭṭho vutto. Yattha na paṇidahatīti yasmiṃ dukkhe na paṇidahati. Tena suññoti tena dukkhena suñño. Yena suññoti yena dukkhanimittena suñño. Yena nimittenāti yena dukkhanimittena. Tattha na paṇidahatīti iminā appaṇihitaṭṭho vutto. Abhinivesā muccatīti iminā vimokkhaṭṭho vutto. Yena suññoti yena abhinivesanimittena suñño. Yena nimittenāti yena abhinivesanimittena. Yattha na paṇidahati, tena suññoti yasmiṃ abhinivesanimitte na paṇidahati, tena abhinivesanimittena suñño. Iminā suññataṭṭho vutto.

‘He is liberated from aspiration’ means he is liberated from craving. The reading ‘aspiration is liberated’ is indeed in the sense of the ablative. By this, the meaning of liberation is stated. ‘Wherein he does not place aspiration’ means wherein he does not place aspiration in regard to suffering. ‘By that, it is empty’ means it is empty of that suffering. ‘By which is it empty?’ means it is empty by the sign of suffering. ‘By which sign’ means by the sign of suffering. ‘Therein he does not place aspiration’—by this, the meaning of the desireless is stated. ‘He is liberated from adherence’—by this, the meaning of liberation is stated. ‘By which is it empty?’ means it is empty by the sign of adherence. ‘By which sign’ means by the sign of adherence. ‘Wherein he does not place aspiration, by that it is empty’ means: wherein he does not place aspiration in a sign of adherence, it is empty of that sign of adherence. By this, the meaning of emptiness is stated.

229. Puna aṭṭhavimokkhādīni niddisitukāmo atthi vimokkhotiādimāha. Tattha niccato abhinivesātiādīni saññāvimokkhe vuttanayena veditabbāni. Sabbābhinivesehīti vuttappakārehi abhinivesehi. Iti abhinivesamuccanavasena suññatavimokkhā nāma jātā, teyeva niccādinimittamuccanavasena animittavimokkhā, niccantiādipaṇidhīhi muccanavasena appaṇihitavimokkhā. Ettha ca paṇidhi muccatīti sabbattha nissakkattho veditabbo. Paṇidhiyā muccatīti vā pāṭho. ‘‘Sabbapaṇidhīhi muccatī’’ti cettha sādhakaṃ. Evaṃ tisso anupassanā tadaṅgavimokkhattā ca samucchedavimokkhassa paccayattā ca pariyāyena vimokkhāti vuttā.

229. Again, wishing to point out the eight liberations and so on, he said, ‘There is liberation,’ etc. Therein, ‘adherence to permanence,’ etc., should be understood in the way stated in the liberation of perception. ‘By all adherences’ means by the kinds of adherences that have been mentioned. Thus, by way of liberation from adherence, they become what are called the liberations of emptiness. These same liberations, by way of liberation from the sign of permanence, etc., become the signless liberations; and by way of liberation from aspirations such as ‘permanent,’ etc., they become the desireless liberations. And here, ‘aspiration is liberated’ should be understood everywhere as having an ablative sense. Or the reading is ‘he is liberated from aspiration.’ ‘He is liberated from all aspirations’ is the proof here. Thus the three insights are figuratively called ‘liberations’ because they are liberations for that moment and because they are a condition for the liberation by cutting off.

230. Tattha jātāti anantare vipassanāvimokkhepi sati imissā kathāya maggavimokkhādhikārattā tasmiṃ maggavimokkhe jātāti vuttaṃ hoti. Anavajjakusalāti rāgādivajjavirahitā kusalā. Vicchedaṃ katvā vā pāṭho. Bodhipakkhiyā dhammāti ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā[Pg.169], ariyo aṭṭhaṅgiko maggo’’ti (ma. ni. 3.35, 43; cūḷani. mettagūmāṇavapucchāniddesa 22; mi. pa. 5.4.1) vuttā sattatiṃsa bodhipakkhiyadhammā. Idaṃ mukhanti idaṃ vuttappakāraṃ dhammajātaṃ ārammaṇato nibbānapavesāya mukhattā mukhaṃ nāmāti vuttaṃ hoti. Tesaṃ dhammānanti tesaṃ bodhipakkhiyānaṃ dhammānaṃ. Idaṃ vimokkhamukhanti nibbānaṃ vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇavimokkhesu nissaraṇavimokkhova, ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) vuttattā uttamaṭṭhena mukhañcāti vimokkhamukhaṃ. Vimokkhañca taṃ mukhañca vimokkhamukhanti kammadhārayasamāsavasena ayameva attho vutto. Vimokkhañcāti ettha liṅgavipallāso kato. Tīṇi akusalamūlānīti lobhadosamohā. Tīṇi duccaritānīti kāyavacīmanoduccaritāni. Sabbepi akusalā dhammāti akusalamūlehi sampayuttā duccaritehi sampayuttā ca asampayuttā ca sevitabbadomanassādīni ṭhapetvā sabbepi akusalā dhammā. Kusalamūlasucaritāni vuttapaṭipakkhena veditabbāni. Sabbepi kusalā dhammāti vuttanayeneva sampayuttā asampayuttā ca vimokkhassa upanissayabhūtā sabbepi kusalā dhammā. Vivaṭṭakathā heṭṭhā vuttā. Vimokkhavivaṭṭasambandhena panettha sesavivaṭṭāpi vuttā. Āsevanāti ādito sevanā. Bhāvanāti tasseva vaḍḍhanā. Bahulīkammanti tasseva vasippattiyā punappunaṃ karaṇaṃ. Maggassa pana ekakkhaṇeyeva kiccasādhanavasena āsevanādīni veditabbāni. Paṭilābho vā vipāko vātiādīni heṭṭhā vuttatthānevāti.

230. Herein, ‘born’: although the immediately preceding liberation is insight-liberation, since this discourse is concerned with path-liberation, it is said to be ‘born in that path-liberation.’ ‘Blameless and wholesome’ means wholesome because they are devoid of the fault of lust, etc. Or the reading is with a break. ‘The things pertaining to enlightenment’ are the thirty-seven things pertaining to enlightenment that have been stated: ‘the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven enlightenment factors, and the noble eightfold path.’ ‘This is the entrance’: this collection of phenomena of the kind stated is called the ‘entrance’ because it is the entrance for entering Nibbāna by way of its object. ‘Of those phenomena’ means of those things pertaining to enlightenment. ‘This is the entrance to liberation’: among the liberations—by suppression, by substitution of opposites, by cutting off, by tranquillization, and by escape—it is the liberation by escape. And because it is said: ‘Bhikkhus, whatever phenomena there are, conditioned or unconditioned, dispassion is declared the chief among them,’ it is also ‘chief’ (mukha) in the sense of being the highest; therefore, it is ‘liberation-chief’ (vimokkhamukha). This very meaning is stated by way of a karmadhāraya compound: ‘it is both a liberation and it is chief’ (vimokkhañca taṃ mukhañca), hence ‘liberation-chief’ (vimokkhamukha). In ‘and liberation’ (vimokkhañca), a change of gender has been made. ‘The three unwholesome roots’ are greed, hatred, and delusion. ‘The three kinds of misconduct’ are misconduct of body, speech, and mind. ‘All unwholesome states’: all unwholesome states—those associated with the unwholesome roots, and those associated or unassociated with misconduct—having excluded grief, etc., that should be resorted to. ‘The wholesome roots and good conduct’ should be understood as the opposite of what was stated. ‘All wholesome states’: in the way stated, all wholesome states, whether associated or unassociated, that are a decisive support for liberation. The discourse on turning away was stated below. Here the other turnings away are also stated in connection with the turning away that is liberation. ‘Cultivation’ is practicing from the beginning. ‘Development’ is its increase. ‘Making much of’ is the repeated doing of it for the sake of attaining mastery. But in the case of the path, cultivation, etc., should be understood by way of the accomplishment of its function in a single moment. ‘Acquisition or result,’ etc., have the same meaning as stated below.

Vimokkhaniddesavaṇṇanā niṭṭhitā.

The commentary on the Exposition of Liberations is complete.

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga.

Vimokkhakathāvaṇṇanā niṭṭhitā.

The commentary on the Discourse on Liberation is complete.

6. Gatikathā

6. Discourse on Destinations

Gatikathāvaṇṇanā

Commentary on the Discourse on Destinations

231. Idāni tassā vimokkhuppattiyā hetubhūtaṃ hetusampattiṃ dassentena kathitāya gatikathāya apubbatthānuvaṇṇanā. Duhetukapaṭisandhikassāpi hi ‘‘natthi jhānaṃ apaññassā’’ti (dha. pa. 372) vacanato jhānampi na uppajjati, kiṃ [Pg.170] pana vimokkho. Tattha gatisampattiyāti nirayatiracchānayonipettivisayamanussadevasaṅkhātāsu pañcasu gatīsu manussadevasaṅkhātāya gatisampattiyā. Etena purimā tisso gativipattiyo paṭikkhipati. Gatiyā sampatti gatisampatti, sugatīti vuttaṃ hoti. Gatīti ca sahokāsā khandhā. Pañcasu ca gatīsu pettivisayaggahaṇeneva asurakāyopi gahito. Devāti cha kāmāvacaradevā brahmāno ca. Devaggahaṇena asurāpi saṅgahitā. Ñāṇasampayutteti ñāṇasampayuttapaṭisandhikkhaṇe. Khaṇopi hi ñāṇasampayuttayogena teneva vohārena vuttoti veditabbo. Katinaṃ hetūnanti alobhādosāmohahetūsu katinaṃ hetūnaṃ. Upapattīti upapajjanaṃ, nibbattīti attho.

231. Now, this is the exposition of the unprecedented meaning of the Discourse on Destinations, which was spoken to show the perfection of the cause that is the basis for the arising of that liberation. For even for one with a two-rooted rebirth-linking, in accordance with the saying, “There is no jhāna for one without wisdom,” jhāna does not arise, let alone liberation. Therein, by “perfection of destination”: among the five destinations—the realms of hell, animals, ghosts, human beings, and devas—it is the perfection of destination pertaining to the human and deva realms. By this, the first three unfortunate destinations are rejected. The perfection of a destination is a “perfect destination”; it is said to be a “good destination.” And “destination” means the aggregates together with their location. Among the five destinations, by the inclusion of the ghost realm, the host of asuras is also included. “Devas” means the six kinds of sense-sphere devas and the brahmās. By the inclusion of “devas,” the asuras are also included. “Associated with knowledge” means at the moment of rebirth-linking associated with knowledge. For it should be understood that even a moment is spoken of by that designation through its connection with what is associated with knowledge. “Of how many roots?” means: of how many roots among the roots of non-greed, non-hatred, and non-delusion. “Arising” means taking birth; the meaning is production.

Yasmā pana suddakulajātāpi tihetukā honti, tasmā te sandhāya paṭhamapucchā. Yasmā ca yebhuyyena mahāpuññā tīsu mahāsālakulesu jāyanti, tasmā tesaṃ tiṇṇaṃ kulānaṃ vasena tisso pucchā. Pāṭho pana saṅkhitto. Mahatī sālā etesanti mahāsālā, mahāgharā mahāvibhavāti attho. Atha vā mahā sāro etesanti mahāsārāti vattabbe ra-kārassa la-kāraṃ katvā ‘‘mahāsālā’’ti vuttaṃ. Khattiyā mahāsālā, khattiyesu vā mahāsālāti khattiyamahāsālā. Sesesupi eseva nayo. Tattha yassa khattiyassa gehe pacchimantena koṭisataṃ dhanaṃ nidhānagataṃ hoti, kahāpaṇānañca vīsati ambaṇāni divasaṃ valañje nikkhamanti, ayaṃ khattiyamahāsālo nāma. Yassa brāhmaṇassa gehe pacchimantena asītikoṭidhanaṃ nidhānagataṃ hoti, kahāpaṇānañca dasa ambaṇāni divasaṃ valañje nikkhamanti, ayaṃ brāhmaṇamahāsālo nāma. Yassa gahapatissa gehe pacchimantena cattālīsakoṭidhanaṃ nidhānagataṃ hoti, kahāpaṇānañca pañca ambaṇāni divasaṃ valañje nikkhamanti, ayaṃ gahapatimahāsālo nāma.

Furthermore, since even those born in lowly families can be three-rooted, the first question is asked with reference to them. And since for the most part those with great merit are born in the three great sāla-families, the three questions are framed in terms of those three families. The text, however, is concise. “Mahāsālā” means those who possess great halls; the meaning is great houses, great wealth. Alternatively, when it should be said “mahāsārā” (meaning, they have great substance), it is said “mahāsālā” by changing the letter ‘r’ to the letter ‘l.’ “Khattiyamahāsālā” refers to either khattiyas who are mahāsālā, or those who are mahāsālā among khattiyas. The same method applies to the rest. Here, a khattiya is called a “khattiyamahāsāla” if, in his household, at the lowest limit, a hundred crores of wealth is stored, and twenty ambaṇas of kahāpaṇas are spent daily. A brahmin is called a “brāhmaṇamahāsāla” if, in his household, at the lowest limit, eighty crores of wealth is stored, and ten ambaṇas of kahāpaṇas are spent daily. A householder is called a “gahapatimahāsāla” if, in his household, at the lowest limit, forty crores of wealth is stored, and five ambaṇas of kahāpaṇas are spent daily.

Rūpāvacarānaṃ arūpāvacarānañca ekantatihetukattā ‘‘ñāṇasampayutte’’ti na vuttaṃ, manussesu pana duhetukāhetukānañca sabbhāvato, kāmāvacaresu devesu duhetukānañca sabbhāvato sesesu ‘‘ñāṇasampayutte’’ti vuttaṃ. Ettha ca kāmāvacaradevā pañcakāmaguṇaratiyā kīḷanti, sarīrajutiyā ca jotantīti devā, rūpāvacarabrahmāno jhānaratiyā kīḷanti[Pg.171], sarīrajutiyā ca jotantīti devā, arūpāvacarabrahmāno jhānaratiyā kīḷanti, ñāṇajutiyā ca jotantīti devā.

For the beings of the form and formless spheres, because they are exclusively three-rooted, the phrase “associated with knowledge” is not stated. But among humans, because of the existence of both two-rooted and rootless individuals, and among the devas of the sense sphere, because of the existence of two-rooted ones, in the remaining cases the phrase “associated with knowledge” is stated. Here, the sense-sphere devas sport with delight in the five strands of sensual pleasure and shine with bodily radiance; therefore they are called devas. The brahmās of the form sphere sport with delight in jhāna and shine with bodily radiance; therefore they are called devas. The brahmās of the formless sphere sport with delight in jhāna and shine with the radiance of knowledge; therefore they are called devas.

232. Kusalakammassa javanakkhaṇeti atītajātiyā idha tihetukapaṭisandhijanakassa tihetukakāmāvacarakusalakammassa ca javanavīthiyaṃ punappunaṃ uppattivasena sattavāraṃ javanakkhaṇe, pavattanakāleti attho. Tayo hetū kusalāti alobho kusalahetu adoso kusalahetu amoho kusalahetu. Tasmiṃ khaṇe jātacetanāyāti tasmiṃ vuttakkhaṇeyeva jātāya kusalacetanāya. Sahajātapaccayā hontīti uppajjamānā ca sahauppādanabhāvena upakārakā honti. Tena vuccatīti tena sahajātapaccayabhāveneva vuccati. Kusalamūlapaccayāpi saṅkhārāti ekacittakkhaṇikapaccayākāranayena vuttaṃ. ‘‘Saṅkhārā’’ti ca bahuvacanena tattha saṅkhārakkhandhasaṅgahitā sabbe cetasikā gahitāti veditabbaṃ. Apisaddena saṅkhārapaccayāpi kusalamūlānītipi vuttaṃ hoti.

232. ‘At the moment of impulsion of wholesome kamma’ means at the moment of the seven impulsions in the impulsion process of the three-rooted sense-sphere wholesome kamma that, from a past life, generates a three-rooted rebirth-linking in this life; the meaning is ‘at the time of its occurrence.’ ‘Three roots are wholesome’ means: non-greed is a wholesome root, non-hatred is a wholesome root, and non-delusion is a wholesome root. ‘For the volition arisen at that moment’ means for the wholesome volition that has arisen at that very moment just mentioned. ‘They are conascence conditions’ means that in arising they are helpful by way of co-arising. ‘Therefore it is said’ means it is said precisely because of their being conascence conditions. ‘Formations are also conditioned by wholesome roots’ is stated according to the method of the condition-relation within a single mind-moment. And by the plural ‘formations,’ it should be understood that all mental factors included in the aggregate of formations are taken. By the particle ‘api,’ it is also stated that ‘wholesome roots are also conditioned by formations.’

Nikantikkhaṇeti attano vipākaṃ dātuṃ paccupaṭṭhitakamme vā tathā paccupaṭṭhitakammena upaṭṭhāpite kammanimitte vā gatinimitte vā uppajjamānānaṃ nikantikkhaṇe. Nikantīti nikāmanā patthanā. Āsannamaraṇassa hi mohena ākulacittattā avīcijālāyapi nikanti uppajjati, kiṃ pana sesesu nimittesu. Dve hetūti lobho akusalahetu moho akusalahetu. Bhavanikanti pana paṭisandhianantaraṃ pavattabhavaṅgavīthito vuṭṭhitamattasseva attano khandhasantānaṃ ārabbha sabbesampi uppajjati. ‘‘Yassa vā pana yattha akusalā dhammā na uppajjittha, tassa tattha kusalā dhammā na uppajjitthāti āmantā’’ti evamādi idameva sandhāya vuttaṃ. Tasmiṃ khaṇe jātacetanāyāti akusalacetanāya.

‘At the moment of craving’ means at the moment when craving arises in regard to kamma that is present to give its result, or in regard to a kamma-sign or a destination-sign presented by such kamma. ‘Craving’ means longing or aspiration. For one near death, because the mind is confused by delusion, craving arises even for the flame of Avīci, let alone for other signs. ‘Two roots’ means: greed is an unwholesome root and delusion is an unwholesome root. Craving for existence, however, arises for all beings with their own continuity of aggregates as object, just as they emerge from the life-continuum process immediately after rebirth-linking. The passage beginning, “For whomever, wherever, unwholesome states did not arise, for him, there, did wholesome states not arise? Yes,” is stated with reference to this. ‘For the volition arisen at that moment’ means for the unwholesome volition.

Paṭisandhikkhaṇeti tena kammena gahitapaṭisandhikkhaṇe. Tayo hetūti alobho abyākatahetu adoso abyākatahetu amoho abyākatahetu. Tasmiṃ khaṇe jātacetanāyāti vipākābyākatacetanāya. Nāmarūpapaccayāpi viññāṇanti ettha tasmiṃ paṭisandhikkhaṇe tayo vipākahetū sesacetasikā ca nāmaṃ, hadayavatthu rūpaṃ. Tato [Pg.172] nāmarūpapaccayatopi paṭisandhiviññāṇaṃ pavattati. Viññāṇapaccayāpi nāmarūpanti etthāpi nāmaṃ vuttappakārameva, rūpaṃ pana idha sahetukamanussapaṭisandhiyā adhippetattā gabbhaseyyakānaṃ vatthudasakaṃ kāyadasakaṃ bhāvadasakanti samatiṃsa rūpāni, saṃsedajānaṃ opapātikānañca paripuṇṇāyatanānaṃ cakkhudasakaṃ sotadasakaṃ ghānadasakaṃ jivhādasakañcāti samasattati rūpāni. Taṃ vuttappakāraṃ nāmarūpaṃ paṭisandhikkhaṇe paṭisandhiviññāṇapaccayā pavattati.

‘At the moment of rebirth-linking’ means at the moment of rebirth-linking grasped by that kamma. ‘Three roots’ means: non-greed is an indeterminate root, non-hatred is an indeterminate root, and non-delusion is an indeterminate root. ‘For the volition arisen at that moment’ means for the resultant indeterminate volition. In the statement ‘Consciousness is also conditioned by name-and-form,’ here, at that moment of rebirth-linking, the three resultant roots and the remaining thirty mental factors are ‘name,’ and the heart-base is ‘form.’ Thus, rebirth-linking consciousness proceeds conditioned by that name-and-form. In the statement ‘Name-and-form is also conditioned by consciousness,’ here too, ‘name’ is of the kind already stated. But as for ‘form,’ since a human rebirth-linking with roots is intended here, for womb-born beings it consists of the heart-decad, body-decad, and sex-decad—thirty material phenomena. For moisture-born and spontaneously born beings with complete sense bases, it also includes the eye-decad, ear-decad, nose-decad, and tongue-decad, making seventy material phenomena in total. That name-and-form of the kind described proceeds at the moment of rebirth-linking conditioned by the rebirth-linking consciousness.

Pañcakkhandhāti ettha paṭisandhicittena paṭisandhikkhaṇe labbhamānāni rūpāni rūpakkhandho, sahajātā vedanā vedanākkhandho, saññā saññākkhandho, sesacetasikā saṅkhārakkhandho, paṭisandhicittaṃ viññāṇakkhandho. Sahajātapaccayā hontīti cattāro arūpino khandhā aññamaññaṃ sahajātapaccayā honti, rūpakkhandhe cattāro mahābhūtā aññamaññaṃ sahajātapaccayā honti, arūpino khandhā ca hadayarūpañca aññamaññaṃ sahajātapaccayā honti, mahābhūtāpi upādārūpānaṃ sahajātapaccayā honti. Aññamaññapaccayā hontīti aññamaññaṃ uppādanupatthambhanabhāvena upakārakā honti, cattāro arūpino khandhā ca aññamaññapaccayā honti, cattāro mahābhūtā aññamaññapaccayā honti. Nissayapaccayā hontīti adhiṭṭhānākārena nissayākārena ca upakārakā honti, cattāro arūpino khandhā ca aññamaññaṃ nissayapaccayā hontīti sahajātā viya vitthāretabbā. Vippayuttapaccayā hontīti ekavatthukādibhāvānupagamanena vippayuttabhāvena upakārakā honti, arūpino khandhā paṭisandhirūpānaṃ vippayuttapaccayā honti, hadayarūpaṃ arūpīnaṃ khandhānaṃ vippayuttapaccayo hoti. ‘‘Pañcakkhandhā’’ti hettha evaṃ yathālābhavasena vuttaṃ.

‘The five aggregates’: Here, the conascent material phenomena obtained at the moment of rebirth-linking with the rebirth-linking consciousness are the form aggregate; the co-arisen feeling is the feeling aggregate; perception is the perception aggregate; the remaining thirty-one mental factors are the formations aggregate; and the rebirth-linking consciousness is the consciousness aggregate. ‘They are conascence conditions’ means: the four immaterial aggregates are conascence conditions for one another; in the form aggregate, the four great elements are conascence conditions for one another; the immaterial aggregates and the heart-materiality are conascence conditions for one another; and the great elements are also conascence conditions for derived material phenomena. ‘They are mutuality conditions’ means: they are helpful to one another by way of producing and supporting; the four immaterial aggregates are mutuality conditions for one another, and the four great elements are mutuality conditions for one another. ‘They are dependence conditions’ means: they are helpful in the manner of a foundation and in the manner of dependence; the four immaterial aggregates are dependence conditions for one another, which should be elaborated as in the case of conascence. ‘They are dissociation conditions’ means: they are helpful by being dissociated, by not arriving at the state of having a single basis, etc.; the immaterial aggregates are dissociation conditions for the rebirth-linking material phenomena, and the heart-materiality is a dissociation condition for the immaterial aggregates. Thus ‘the five aggregates’ is stated here in this way, according to how they are obtained.

Cattāro mahābhūtāti ettha tayo paccayā paṭhamaṃ vuttāyeva. Tayo jīvitasaṅkhārāti āyu ca usmā ca viññāṇañca. Āyūti rūpajīvitindriyaṃ arūpajīvitindriyañca. Usmāti tejodhātu. Viññāṇanti paṭisandhiviññāṇaṃ. Etāni hi uparūpari jīvitasaṅkhāraṃ saṅkharonti pavattentīti jīvitasaṅkhārā. Sahajātapaccayā hontīti arūpajīvitindriyaṃ paṭisandhiviññāṇañca sampayuttakānaṃ khandhānañca hadayarūpassa ca aññamaññasahajātapaccayā honti, tejodhātu tiṇṇaṃ mahābhūtānaṃ aññamaññasahajātapaccayo hoti, upādārūpānaṃ sahajātapaccayova, rūpajīvitindriyaṃ [Pg.173] sahajātarūpānaṃ pariyāyena sahajātapaccayo hotīti veditabbaṃ. Aññamaññapaccayā honti, nissayapaccayā hontīti dvayaṃ arūpajīvitindriyaṃ paṭisandhiviññāṇañca sampayuttakhandhānaṃ aññamaññapaccayā honti. Aññamaññanissayapaccayā hontīti vuttanayeneva yojetvā veditabbaṃ. Vippayuttapaccayā hontīti arūpajīvitindriyaṃ paṭisandhiviññāṇañca paṭisandhirūpānaṃ vippayuttapaccayā honti. Rūpajīvitindriyaṃ pana aññamaññanissayavippayuttapaccayatte na yujjati. Tasmā ‘‘tayo jīvitasaṅkhārā’’ti yathālābhavasena vuttaṃ. Nāmañca rūpañca vuttanayeneva catupaccayatte yojetabbaṃ. Cuddasa dhammāti pañcakkhandhā, cattāro mahābhūtā, tayo jīvitasaṅkhārā, nāmañca rūpañcāti evaṃ gaṇanāvasena cuddasa dhammā. Tesañca upari aññesañca sahajātādipaccayabhāvo vuttanayo eva. Sampayuttapaccayā hontīti puna ekavatthukaekārammaṇaekuppādaekanirodhasaṅkhātena sampayuttabhāvena upakārakā honti.

‘The four great primary elements’: here three conditions have already been stated. ‘The three vital formations’ are life, heat, and consciousness. ‘Life’ is the material life faculty and the immaterial life faculty. ‘Heat’ is the heat element. ‘Consciousness’ is rebirth-linking consciousness. These indeed form and sustain the vital formations from one to the next; hence they are called 'vital formations.' ‘They are conascence conditions’: the immaterial life faculty and rebirth-linking consciousness are mutual conascence conditions for the associated aggregates and for the heart-base; the heat element is a mutual conascence condition for the other three great primary elements, and only a conascence condition for derived materiality. It should be understood that the material life faculty is a conascence condition for conascent materiality by way of sequence. Regarding ‘they are mutuality conditions’ and ‘they are dependence conditions’: the immaterial life faculty and rebirth-linking consciousness are mutuality conditions for the associated aggregates. That they are also mutual dependence conditions should be understood by connecting this with the method already stated. ‘They are dissociation conditions’: the immaterial life faculty and rebirth-linking consciousness are dissociation conditions for the kamma-born materiality at rebirth-linking. The material life faculty, however, is not applicable as a mutuality, dependence, and dissociation condition. Therefore, 'the three vital formations' is stated according to what is available. Name-and-form should be connected with the four conditions in the way already stated. ‘The fourteen phenomena’: by way of enumeration as the five aggregates, the four great primary elements, the three vital formations, and name-and-form, there are thus fourteen phenomena. The status of these and of other phenomena as conascence conditions, etc., is just as has been stated. ‘They are association conditions’: they are helpful by way of association, which is characterized by having a single base, a single object, a single arising, and a single cessation.

Pañcindriyānīti saddhindriyādīni. Nāmañcāti idha vedanādayo tayo khandhā. Viññāṇañcāti paṭisandhiviññāṇaṃ. Puna cuddasa dhammāti cattāro khandhā, pañcindriyāni, tayo hetū, nāmañca viññāṇañcāti evaṃ gaṇanāvasena cuddasa dhammā. Aṭṭhavīsati dhammāti purimā ca cuddasa, ime ca cuddasāti aṭṭhavīsati. Idha rūpassāpi paviṭṭhattā sampayuttapaccayaṃ apanetvā vippayuttapaccayo vutto.

‘The five faculties’ are the faculty of faith and so on. And ‘name’ here means the three aggregates beginning with feeling. And ‘consciousness’ is rebirth-linking consciousness. Again, ‘the fourteen phenomena’: by way of enumeration as the four aggregates, the five faculties, the three roots, name, and consciousness, there are thus fourteen phenomena. ‘The twenty-eight phenomena’ are the former fourteen and these fourteen, thus twenty-eight. Here, since materiality is also included, the dissociation condition is stated, having removed the association condition.

Evaṃ paṭisandhikkhaṇe vijjamānassa tassa tassa paccayuppannassa dhammassa taṃ taṃ paccayabhedaṃ dassetvā paṭhamaṃ niddiṭṭhe hetū nigametvā dassento imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hotīti āha. Kammāyūhanakkhaṇe tayo kusalahetū, nikantikkhaṇe dve akusalahetū, paṭisandhikkhaṇe tayo abyākatahetūti evaṃ aṭṭha hetū. Tattha tayo kusalahetū, dve akusalahetū ca idha paṭisandhikkhaṇe pavattiyā upanissayapaccayā honti. Tayo abyākatahetū yathāyogaṃ hetupaccayasahajātapaccayavasena paccayā honti. Sesavāresupi eseva nayo.

Thus, having shown the particular distinctions of conditions for each and every conditionally arisen phenomenon existing at the moment of rebirth-linking, and then, to show the conclusion regarding the roots specified first, he says that rebirth occurs by way of condition from these eight roots. Three wholesome roots at the moment of kamma accumulation, two unwholesome roots at the moment of longing, and three indeterminate roots at the moment of rebirth-linking; thus there are eight roots. Therein, the three wholesome roots and the two unwholesome roots are decisive support conditions for the process at the moment of rebirth-linking. The three indeterminate roots are conditions by way of root condition and conascence condition, as may be appropriate. This same method applies in the remaining sections as well.

Arūpāvacarānaṃ pana rūpābhāvā nāmapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmanti vuttaṃ. Rūpamissakacuddasakopi ca parihīno. Tassa parihīnattā ‘‘aṭṭhavīsati dhammā’’ti vāro ca na labbhati.

For those in the formless sphere, however, due to the absence of materiality, it is said that consciousness is conditioned by name, and name is conditioned by consciousness. And the section of fourteen mixed with materiality is also omitted. Because of that omission, the section on the 'twenty-eight phenomena' is not found.

233. Idāni [Pg.174] vimokkhassa paccayabhūtaṃ tihetukapaṭisandhiṃ dassetvā teneva sambandhena duhetukapaṭisandhivisesañca dassetukāmo gatisampattiyā ñāṇavippayuttetiādimāha. Kusalakammassa javanakkhaṇeti atītajātiyā idha paṭisandhijanakassa duhetukakusalakammassa vuttanayeneva javanakkhaṇe. Dve hetūti ñāṇavippayuttattā alobho kusalahetu adoso kusalahetu. Dve abyākatahetūpi alobhādosāyeva.

233. Now, having shown the three-rooted rebirth-linking that is a condition for deliverance, and wishing to show, in the same connection, the distinction of the two-rooted rebirth-linking, he says, 'disconnected from knowledge by fortunate destiny,' etc. 'At the moment of impulsion of wholesome kamma' means at the moment of impulsion, in the way already stated, of the two-rooted wholesome kamma from a past life that generates rebirth-linking here. 'Two roots' means, because of being disconnected from knowledge, the wholesome root of non-greed and the wholesome root of non-hatred. The two indeterminate roots are also just non-greed and non-hatred.

Cattāri indriyānīti paññindriyavajjāni saddhindriyādīni cattāri. Dvādasa dhammāti paññindriyassa amohahetussa ca parihīnattā dvādasa. Tesaṃ dvinnaṃyeva parihīnattā chabbīsati. Channaṃ hetūnanti dvinnaṃ kusalahetūnaṃ, dvinnaṃ akusalahetūnaṃ, dvinnaṃ vipākahetūnanti evaṃ channaṃ hetūnaṃ. Rūpārūpāvacarā panettha ekantatihetukattā na gahitā. Sesaṃ paṭhamavāre vuttanayeneva veditabbaṃ. Imasmiṃ vāre duhetukapaṭisandhiyā duhetukakammasseva vuttattā tihetukakammena duhetukapaṭisandhi na hotīti vuttaṃ hoti. Tasmā yaṃ dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 498) tipiṭakamahādhammarakkhitattheravāde ‘‘tihetukakammena paṭisandhi tihetukāva hoti, duhetukāhetukā na hoti. Duhetukakammena duhetukāhetukā hoti, tihetukā na hotī’’ti vuttaṃ, taṃ imāya pāḷiyā sameti. Yaṃ pana tipiṭakacūḷanāgattherassa ca moravāpivāsimahādattattherassa ca vādesu ‘‘tihetukakammena paṭisandhi tihetukāpi hoti duhetukāpi, ahetukā na hoti. Duhetukakammena duhetukāpi hoti ahetukāpi, tihetukā na hotī’’ti vuttaṃ, taṃ imāya pāḷiyā viruddhaṃ viya dissati. Imissā kathāya hetuadhikārattā ahetukapaṭisandhi na vuttāti.

‘Four faculties’: these are the four faculties beginning with the faculty of faith, excluding the faculty of wisdom. ‘Twelve phenomena’: there are twelve because of the omission of the faculty of wisdom and the root of non-delusion. Because only these two are omitted, there are twenty-six. ‘Of the six roots’: that is, of two wholesome roots, two unwholesome roots, and two resultant roots; thus of six roots. Here, those of the form and formless spheres are not taken because they are exclusively three-rooted. The rest should be understood in the way stated in the first section. In this section, since only two-rooted kamma has been mentioned for two-rooted rebirth-linking, it is said that two-rooted rebirth-linking does not occur through three-rooted kamma. Therefore, what is stated in the commentary to the Dhammasaṅgaṇī in the school of the Elder Tipiṭaka Mahādhammarakkhita—'Rebirth-linking by three-rooted kamma is only three-rooted; it is not two-rooted or rootless. Rebirth-linking by two-rooted kamma is two-rooted or rootless; it is not three-rooted'—is consistent with this Pāli text. But what is stated in the schools of the Elder Tipiṭaka Cūḷanāga and of the Elder Mahādatta, the resident of Moravāpi—'Rebirth-linking by three-rooted kamma can be three-rooted or two-rooted, but not rootless. Rebirth-linking by two-rooted kamma can be two-rooted or rootless, but not three-rooted'—seems to contradict this Pāli text. It should be understood that because this discussion has roots as its subject, rootless rebirth-linking is not mentioned.

Gatikathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on Destinies is concluded.

7. Kammakathāvaṇṇanā

7. Explanation of the Discourse on Kamma

Kammakathāvaṇṇanā

Explanation of the Discourse on Kamma

234. Idāni tassā hetusampattiyā paccayabhūtaṃ kammaṃ dassentena kathitāya kammakathāya apubbatthānuvaṇṇanā. Tattha ahosi kammaṃ ahosi kammavipākotiādīsu atītabhavesu katassa kammassa atītabhavesuyeva [Pg.175] vipakkavipākaṃ gahetvā ‘‘ahosi kammaṃ ahosi kammavipāko’’ti vuttaṃ. Tasseva atītassa kammassa diṭṭhadhammavedanīyassa upapajjavedanīyassa ca paccayavekallena atītabhavesuyeva avipakkavipākañca atīteyeva parinibbutassa ca diṭṭhadhammavedanīyaupapajjavedanīyaaparapariyāyavedanīyassa kammassa avipakkavipākañca gahetvā ahosi kammaṃ nāhosi kammavipākoti vuttaṃ. Atītasseva kammassa avipakkavipākassa paccuppannabhave paccayasampattiyā vipaccamānaṃ vipākaṃ gahetvā ahosi kammaṃ atthi kammavipākoti vuttaṃ. Atītasseva kammassa atikkantavipākakālassa ca paccuppannabhave parinibbāyantassa ca avipaccamānaṃ vipākaṃ gahetvā ahosi kammaṃ natthi kammavipākoti vuttaṃ. Atītasseva kammassa vipākārahassa avipakkavipākassa anāgate bhave paccayasampattiyā vipaccitabbaṃ vipākaṃ gahetvā ahosi kammaṃ bhavissati kammavipākoti vuttaṃ. Atītasseva kammassa atikkantavipākakālassa ca anāgatabhave parinibbāyitabbassa ca avipaccitabbaṃ vipākaṃ gahetvā ahosi kammaṃ na bhavissati kammavipākoti vuttaṃ. Evaṃ atītakammaṃ atītapaccuppannānāgatavipākāvipākavasena chadhā dassitaṃ.

234. Now, this is the explanation of the unprecedented meaning of the discourse on kamma, spoken by one showing the kamma that is a condition for that accomplishment of the cause. Therein, regarding such phrases as 'there was kamma, there was a result of kamma,' by taking the ripened result in past existences of kamma done in past existences, it is said: 'There was kamma, there was a result of kamma.' Regarding that same past kamma, by taking its unripened result in past existences due to a deficiency of conditions—for kamma to be experienced in this very life and in a subsequent life—and by taking the unripened result for one who attained final Nibbāna in the past—for kamma to be experienced in this very life, in a subsequent life, and at some indefinite future time—it is said: 'There was kamma, there was no result of kamma.' By taking the ripening result in the present existence—due to the presence of conditions—of that same past kamma whose result was unripened, it is said: 'There was kamma, there is a result of kamma.' By taking the non-ripening result of that same past kamma whose time for ripening has passed, and for one who is attaining final Nibbāna in the present existence, it is said: 'There was kamma, there is no result of kamma.' By taking the result to be ripened in a future existence—due to the presence of conditions—of that same past kamma which is capable of yielding a result but whose result is unripened, it is said: 'There was kamma, there will be a result of kamma.' By taking the result that will not be ripened of that same past kamma whose time for ripening has passed, and for one who will attain final Nibbāna in a future existence, it is said: 'There was kamma, there will be no result of kamma.' Thus past kamma is shown in six ways based on the presence or absence of its result in the past, present, and future.

Paccuppannabhave katassa diṭṭhadhammavedanīyassa kammassa idheva vipaccamānaṃ vipākaṃ gahetvā atthi kammaṃ atthi kammavipākoti vuttaṃ. Tasseva paccuppannassa kammassa paccayavekallena idha avipaccamānañca diṭṭheva dhamme parinibbāyantassa idha avipaccamānañca vipākaṃ gahetvā atthi kammaṃ natthi kammavipākoti vuttaṃ. Paccuppannasseva kammassa upapajjavedanīyassa ca aparapariyāyavedanīyassa ca anāgatabhave vipaccitabbaṃ vipākaṃ gahetvā atthi kammaṃ bhavissati kammavipākoti vuttaṃ. Paccuppannasseva kammassa upapajjavedanīyassa paccayavekallena anāgatabhave avipaccitabbañca anāgatabhave parinibbāyitabbassa aparapariyāyavedanīyassa avipaccitabbañca vipākaṃ gahetvā atthi kammaṃ na bhavissati kammavipākoti vuttaṃ. Evaṃ paccuppannakammaṃ paccuppannānāgatavipākāvipākavasena catudhā dassitaṃ.

By taking the ripening result here and now of kamma done in the present existence that is to be experienced in this very life, it is said: 'There is kamma, there is a result of kamma.' By taking the non-ripening result here of that same present kamma due to a deficiency of conditions, and the non-ripening result here for one attaining final Nibbāna in this very life, it is said: 'There is kamma, there is no result of kamma.' By taking the result to be ripened in a future existence of that same present kamma that is to be experienced in a subsequent life or at some indefinite future time, it is said: 'There is kamma, there will be a result of kamma.' By taking the result that will not be ripened in a future existence of that same present kamma to be experienced in a subsequent life, due to a deficiency of conditions, and the result that will not be ripened of kamma to be experienced at some indefinite future time for one who will attain final Nibbāna in a future existence, it is said: 'There is kamma, there will be no result of kamma.' Thus present kamma is shown in four ways based on the presence or absence of its result in the present and future.

Anāgatabhave kātabbassa kammassa anāgatabhave vipaccitabbaṃ vipākaṃ gahetvā bhavissati kammaṃ bhavissati kammavipākoti vuttaṃ. Tasseva anāgatassa [Pg.176] kammassa paccayavekallena avipaccitabbañca anāgatabhave parinibbāyitabbassa avipaccitabbañca vipākaṃ gahetvā bhavissati kammaṃ na bhavissati kammavipākoti vuttaṃ. Evaṃ anāgatakammaṃ anāgatavipākāvipākavasena dvidhā dassitaṃ. Taṃ sabbaṃ ekato katvā dvādasavidhena kammaṃ dassitaṃ hoti.

By taking the result to be ripened in a future existence of kamma to be done in a future existence, it is said: 'There will be kamma, there will be a result of kamma.' By taking the result that will not be ripened of that same future kamma due to a deficiency of conditions, and the result that will not be ripened for one who will attain final Nibbāna in a future existence, it is said: 'There will be kamma, there will be no result of kamma.' Thus future kamma is shown in two ways based on the presence or absence of its result in the future. Combining all these, kamma is shown in twelve ways.

Imasmiṃ ṭhāne ṭhatvā tīṇi kammacatukkāni āharitvā vuccanti – tesu hi vuttesu ayamattho pākaṭataro bhavissatīti. Catubbidhañhi kammaṃ diṭṭhadhammavedanīyaṃ upapajjavedanīyaṃ aparapariyāyavedanīyaṃ ahosikammanti. Tesu ekajavanavīthiyaṃ sattasu cittesu kusalā vā akusalā vā paṭhamajavanacetanā diṭṭhadhammavedanīyakammaṃ nāma. Taṃ imasmiṃyeva attabhāve vipākaṃ deti. Tathā asakkontaṃ pana ‘‘ahosi kammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko’’ti imassa tikassa vasena ahosikammaṃ nāma hoti. Atthasādhikā pana sattamajavanacetanā upapajjavedanīyakammaṃ nāma. Taṃ anantare attabhāve vipākaṃ deti. Tathā asakkontaṃ vuttanayeneva ahosikammaṃ nāma hoti. Ubhinnaṃ antare pana pañcajavanacetanā aparapariyāyavedanīyakammaṃ nāma. Taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. Sati saṃsārappavattiyā ahosikammaṃ nāma na hoti.

Standing at this point, three tetrads of kamma are introduced and discussed, for when these are stated, this meaning will become clearer. For kamma is fourfold: kamma to be experienced in this very life, kamma to be experienced in a subsequent life, kamma to be experienced at some indefinite future time, and defunct kamma. Among these, the volition of the first impulsion in a cognitive series of seven mind-moments—whether wholesome or unwholesome—is called kamma to be experienced in this very life. It yields its result in this very existence. However, when it is unable to do so, it becomes defunct kamma by way of this triad: 'There was kamma, but there was no result of kamma; there will be no result of kamma; there is no result of kamma.' The volition of the seventh impulsion, which accomplishes the purpose, is called kamma to be experienced in a subsequent life. It yields its result in the immediately following existence. When it is unable to do so, it becomes defunct kamma in the way already stated. The five impulsional volitions in between these two are called kamma to be experienced at some indefinite future time. It yields its result in the future whenever it gets an opportunity. As long as the round of rebirths continues, this kamma does not become defunct.

Aparampi catubbidhaṃ kammaṃ yaggarukaṃ yabbahulaṃ yadāsannaṃ kaṭattā vā pana kammanti. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesupi yaṃ bahulaṃ hoti susīlyaṃ vā dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Yadāsannaṃ nāma maraṇakāle anussaritakammaṃ vā katakammaṃ vā. Yañhi āsannamaraṇe anussarituṃ sakkoti kātuṃ vā, teneva upapajjati. Etehi pana tīhi muttaṃ punappunaṃ laddhāsevanaṃ kaṭattā vā pana kammaṃ nāma hoti. Tesaṃ abhāve taṃ paṭisandhiṃ ākaḍḍhati.

Again, kamma is fourfold: weighty kamma, habitual kamma, death-proximate kamma, and cumulative kamma. Herein, whether wholesome or unwholesome, among weighty and non-weighty kammas, the weighty one—such as matricide or sublime kamma—ripens first. Similarly, among habitual and non-habitual kammas, whichever is frequently performed—whether good conduct or misconduct—ripens first. Death-proximate kamma is kamma recollected or performed at the time of death. For one is reborn by whatever kamma one is able to recollect or perform when death is near. Apart from these three, kamma that has gained repetition is called cumulative kamma. In the absence of the former three, it is this kamma that brings about rebirth-linking.

Aparaṃ vā catubbidhaṃ kammaṃ janakaṃ upatthambhakaṃ upapīḷakaṃ upaghātakanti. Tattha janakaṃ nāma kusalampi hoti akusalampi. Taṃ paṭisandhiyaṃ pavattepi rūpārūpavipākaṃ [Pg.177] janeti. Upatthambhakaṃ pana janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjanakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. Upapīḷakaṃ aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjanakasukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na deti. Upaghātakaṃ pana kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati.

Again, kamma is fourfold: generative, supportive, oppressive, and destructive. Herein, that which is called generative kamma can be wholesome or unwholesome. It produces the resultant material and immaterial aggregates at rebirth-linking and also during the course of existence. Supportive kamma, however, cannot generate a result; when rebirth-linking has been given by another kamma, it supports the happiness and suffering that are to arise in the result generated subsequent to rebirth-linking and causes it to proceed for a long time. Oppressive kamma, when rebirth-linking has been given by another kamma, oppresses and afflicts the happiness and suffering that are to arise in the result generated subsequent to rebirth-linking and does not allow it to proceed for a long time. Destructive kamma, on the other hand, being itself either wholesome or unwholesome, having destroyed another weaker kamma and having prevented its result, creates an opportunity for its own result. When an opportunity has thus been created by that kamma, its result is said to have arisen.

Iti imesaṃ dvādasannaṃ kammānaṃ kammantarañca vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti asādhāraṇaṃ sāvakehi. Vipassakena pana kammantaraṃ vipākantarañca ekadesato jānitabbaṃ. Tasmā ayaṃ mukhamattadassanena kammaviseso pakāsitoti.

Thus, the distinction of kamma and the distinction of result among these twelve kammas become manifest, in accordance with their true nature and function, only to the Buddhas' knowledge of kamma and its result, a knowledge not shared with the disciples. However, the distinction of kamma and the distinction of result should be known in part by one who practices insight meditation. Therefore, it should be understood that this specific nature of kamma has been explained by way of a mere indication.

235. Evaṃ suddhikakammavasena paṭhamavāraṃ vatvā tadeva kammaṃ dvidhā vibhajitvā kusalākusalādiyugalavasena dasahi pariyāyehi apare dasa vārā vuttā. Tattha ārogyaṭṭhena kusalaṃ, anārogyaṭṭhena akusalaṃ, idaṃ dukaṃ jātivasena vuttaṃ. Akusalameva rāgādidosasaṃyogena sāvajjaṃ, kusalaṃ tadabhāvena anavajjaṃ. Akusalaṃ aparisuddhattā, kaṇhābhijātihetuttā vā kaṇhaṃ, kusalaṃ parisuddhattā, sukkābhijātihetuttā vā sukkaṃ. Kusalaṃ sukhavuddhimattā sukhudrayaṃ, akusalaṃ dukkhavuddhimattā dukkhudrayaṃ. Kusalaṃ sukhaphalavattā sukhavipākaṃ, akusalaṃ dukkhaphalavattā dukkhavipākanti evametesaṃ nānākāro veditabboti.

235. Having thus first explained the section by way of kamma-only, that same kamma is then divided in two, and in terms of pairs—such as wholesome and unwholesome—ten further sections are discussed in ten ways. Herein, 'wholesome' is in the sense of healthiness, and 'unwholesome' is in the sense of unhealthiness; this pair is stated by way of its nature. Unwholesome is blameworthy because of its association with faults such as lust, while wholesome is blameless because of their absence. Unwholesome is dark because it is impure, or because it is a cause for a base destiny; wholesome is bright because it is pure, or because it is a cause for a sublime destiny. Wholesome has a pleasant outcome because it has the nature of yielding an increase of happiness; unwholesome has a painful outcome because it has the nature of yielding an increase of suffering. Wholesome has a pleasant result because it has a pleasant fruit; unwholesome has a painful result because it has a painful fruit. Thus, their various aspects should be understood.

Kammakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on Kamma is concluded.

8. Vipallāsakathā

8. The Discourse on Distortions

Vipallāsakathāvaṇṇanā

8. The Commentary on the Discourse on Distortions

236. Idāni tassa kammassa paccayabhūte vipallāse dassentena kathitāya suttantapubbaṅgamāya vipallāsakathāya apubbatthānuvaṇṇanā. Suttante tāva saññāvipallāsāti saññāya vipallatthabhāvā viparītabhāvā, viparītasaññāti attho. Sesadvayesupi eseva nayo. Cittakiccassa dubbalaṭṭhāne diṭṭhivirahitāya akusalasaññāya sakakiccassa balavakāle saññāvipallāso. Diṭṭhivirahitasseva akusalacittassa sakakiccassa [Pg.178] balavakāle cittavipallāso. Diṭṭhisampayutte citte diṭṭhivipallāso. Tasmā sabbadubbalo saññāvipallāso, tato balavataro cittavipallāso, sabbabalavataro diṭṭhivipallāso. Ajātabuddhidārakassa kahāpaṇadassanaṃ viya hi saññā ārammaṇassa upaṭṭhānākāramattaggahaṇato. Gāmikapurisassa kahāpaṇadassanaṃ viya cittaṃ lakkhaṇapaṭivedhassāpi sampāpanato. Kammārassa mahāsaṇḍāsena ayogahaṇaṃ viya diṭṭhi abhinivissa parāmasanato. Anicce niccanti saññāvipallāsoti anicce vatthusmiṃ ‘‘niccaṃ ida’’nti evaṃ gahetvā uppajjanakasaññā saññāvipallāso. Iminā nayena sabbapadesu attho veditabbo. Na saññāvipallāso na cittavipallāso na diṭṭhivipallāsoti catūsu vatthūsu dvādasannaṃ vipallāsaggāhānaṃ abhāvā yāthāvaggahaṇaṃ vuttaṃ.

Now, for the Discourse on Distortions—which was stated to show the distortions that are a condition for that kamma and is preceded by a sutta—there follows an explanation of the meaning of terms not previously explained. In the Pali text, 'distortion of perception' means the state of being distorted, the state of being inverted, of perception; the meaning is 'inverted perception.' This same method applies to the remaining two. Distortion of perception occurs when the function of consciousness is weak and, in an unwholesome perception devoid of view, its own function becomes strong. Distortion of consciousness occurs when, in unwholesome consciousness itself devoid of view, its own function becomes strong. Distortion of view occurs in consciousness associated with wrong view. Therefore, distortion of perception is the weakest of all; stronger than that is distortion of consciousness; strongest of all is distortion of view. For perception is like a child whose understanding has not yet arisen seeing a coin, because it grasps only the mere mode of presentation of the object. Consciousness is like a villager seeing a coin, because it also accomplishes the penetration of its characteristics. View is like a smith grasping iron with a large pair of tongs, because it adheres and holds on firmly. 'Distortion of perception as permanent in the impermanent' is the perception that arises regarding an impermanent thing, grasping it thus: 'This is permanent.' By this method, the meaning should be understood in all instances. 'No distortion of perception, no distortion of consciousness, no distortion of view': by this is stated the grasping in accordance with reality, due to the absence in the four bases of the twelve distorted graspings.

Gāthāsu anattani ca attāti anattani attāti evaṃsaññinoti attho. Micchādiṭṭhihatāti na kevalaṃ saññinova, saññāya viya uppajjamānāya micchādiṭṭhiyāpi hatā. Khittacittāti saññādiṭṭhīhi viya uppajjamānena khittena vibbhantena cittena samannāgatā. Visaññinoti desanāmattametaṃ, viparītasaññācittadiṭṭhinoti attho. Atha vā saññāpubbaṅgamattā diṭṭhiyā paṭhamaṃ catūhi padehi saññāvipallāso vutto, tato micchādiṭṭhihatāti diṭṭhivipallāso, khittacittāti cittavipallāso. Visaññinoti tīhi vipallāsaggāhehi pakatisaññāvirahitā mohaṃ gatā ‘‘mucchito visavegena, visaññī samapajjathā’’tiettha (jā. 2.22.328) viya. Te yogayuttā mārassāti te janā sattā mārassa yoge yuttā nāma honti. Ayogakkheminoti catūhi yogehi ītīhi khemaṃ nibbānaṃ appattā. Sattā gacchanti saṃsāranti teyeva puggalā saṃsāraṃ saṃsaranti. Kasmā? Jātimaraṇagāmino hi te, tasmā saṃsarantīti attho. Buddhāti catusaccabuddhā sabbaññuno. Kālattayasādhāraṇavasena bahuvacanaṃ. Lokasminti okāsaloke. Pabhaṅkarāti lokassa paññālokaṃ karā. Imaṃ dhammaṃ pakāsentīti vipallāsappahānaṃ dhammaṃ jotenti. Dukkhūpasamagāminanti dukkhavūpasamaṃ nibbānaṃ gacchantaṃ. Tesaṃ sutvānāti tesaṃ buddhānaṃ dhammaṃ sutvāna. Sappaññāti bhabbabhūtā paññavanto. Sacittaṃ paccaladdhūti vipallāsavajjitaṃ sakacittaṃ paṭilabhitvā. Paṭialaddhūti padacchedo. Atha vā paṭilabhiṃsu paṭialaddhunti [Pg.179] padacchedo. Aniccato dakkhunti aniccavaseneva addasaṃsu. Anattani anattāti anattānaṃ anattāti addakkhuṃ. Atha vā anattani vatthusmiṃ attā natthīti addakkhuṃ. Sammādiṭṭhisamādānāti gahitasammādassanā. Sabbaṃ dukkhaṃ upaccagunti sakalaṃ vaṭṭadukkhaṃ samatikkantā.

In the verses, 'and self in what is not-self' means 'those who perceive thus: “self” in what is not-self.' 'Destroyed by wrong view' means: they are not merely destroyed by perception as perceivers, but are also destroyed by wrong view which arises like perception. 'With scattered mind' means: endowed with an agitated and confused mind, as if struck by perception and view. 'Without perception': this is merely a way of teaching; the meaning is 'those with distorted perception, mind, and view.' Alternatively, because view has perception as its forerunner, first the distortion of perception is stated with four phrases; then 'destroyed by wrong view' states the distortion of view; and 'with scattered mind' states the distortion of mind. 'Without perception' means that, through the three distorted graspings, they are devoid of natural perception and have gone to delusion, just as in the line: 'Stupefied by the force of the poison, he became senseless.' 'They are yoked to Māra' means those people, those beings, are indeed yoked to the yokes of Māra. 'Not secure from the yokes' means they have not attained Nibbāna, the place of security from the four yokes, the dangers. 'Beings go to saṃsāra' means those very persons wander through saṃsāra. Why? Because they are ones who go to birth and death; that is the meaning of 'they wander.' 'The Buddhas' means the omniscient ones who have awakened to the four truths. The plural is used in a way common to the three times. 'In the world' means in the world of space. 'Light-makers' means makers of the light of wisdom for the world. 'They declare this Dhamma' means they illuminate the Dhamma for the abandoning of distortions. 'Leading to the stilling of suffering' means leading to Nibbāna, the stilling of suffering. 'Having heard them' means having heard the Dhamma of those Buddhas. 'The wise' means those who are capable, the wise ones. 'Having regained their own mind' means having regained their own mind, which is devoid of distortions. The word division is paṭi-aladdhuṃ. Alternatively, the word division is paṭilabhiṃsu, paṭi-aladdhuṃ. 'They saw as impermanent' means they saw in terms of impermanence. 'Not-self in what is not-self' means they saw what is not-self as not-self. Alternatively, they saw: 'In a thing that is not-self, there is no self.' 'By undertaking right view' means having taken up right view. 'They transcended all suffering' means they have overcome all the suffering of the round of existence.

Pahīnāpahīnapucchāya diṭṭhisampannassāti sotāpannassa. Dukkhe sukhanti saññā uppajjati. Cittaṃ uppajjatīti mohakālussiyassa appahīnattā saññāmattaṃ vā cittamattaṃ vā uppajjati, anāgāmissapi uppajjati, kiṃ pana sotāpannassa. Ime dve arahatoyeva pahīnā. Asubhe subhanti saññā uppajjati. Cittaṃ uppajjatīti sakadāgāmissapi uppajjati, kiṃ pana sotāpannassa. Ime dve anāgāmissa pahīnāti aṭṭhakathāyaṃ vuttaṃ. Tasmā idaṃ dvayaṃ sotāpannasakadāgāmino sandhāya vuttanti veditabbaṃ. Anāgāmino kāmarāgassa pahīnattā ‘‘asubhe subha’’nti saññācittavipallāsānañca pahānaṃ vuttanti veditabbaṃ. Dvīsu vatthūsūtiādīhi padehi pahīnāpahīne nigametvā dasseti. Tattha ‘‘anicce nicca’’nti, ‘‘anattani attā’’ti imesu dvīsu vatthūsu cha vipallāsā pahīnā. ‘‘Dukkhe sukha’’nti, ‘‘asubhe subha’’nti imesu dvīsu vatthūsu dve diṭṭhivipallāsā pahīnā. Kesuci potthakesu dveti paṭhamaṃ likhitaṃ, pacchā chāti. Catūsu vatthūsūti cattāri ekato katvā vuttaṃ. Aṭṭhāti dvīsu cha, dvīsu dveti aṭṭha. Cattāroti dukkhāsubhavatthūsu ekekasmiṃ dve dve saññācittavipallāsāti cattāro. Kesuci potthakesu ‘‘cha dvīsū’’ti vuttaṭṭhānesupi evameva likhitanti.

In the question on the abandoned and the unabandoned, 'for one accomplished in view' means for a stream-enterer. The perception 'pleasure in suffering' arises. 'Consciousness arises' means that because the stain of delusion is not abandoned, mere perception or mere consciousness arises. It arises even for a non-returner, so what to say of a stream-enterer. These two are abandoned only by an arahant. The perception 'beauty in the foul' arises. 'Consciousness arises' means it arises even for a once-returner, so what to say of a stream-enterer. It is said in the commentary that these two are abandoned by a non-returner. Therefore, it should be understood that this pair is stated with reference to the stream-enterer and the once-returner. It should be understood that for a non-returner, because of the abandoning of sensual lust, the abandoning of the distortions of perception and consciousness as 'beauty in the foul' is also stated. With the phrases beginning 'in two bases,' etc., it shows by way of conclusion what is abandoned and unabandoned. Therein, in these two bases—'permanent in the impermanent' and 'self in what is not-self'—six distortions are abandoned. In these two bases—'pleasure in suffering' and 'beauty in the foul'—two distortions of view are abandoned. In some books, 'two' is written first, and 'six' afterwards. 'In four bases' is said having combined the four. 'Eight' means six in two and two in two, making eight. 'Four' means the two distortions of perception and consciousness in each of the bases of suffering and foulness, making four. In some books, even in the places where 'six in two' is stated, it is written just so.

Vipallāsakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Distortions is concluded.

9. Maggakathā

9. Discourse on the Path

Maggakathāvaṇṇanā

Commentary on the Discourse on the Path

237. Idāni tesaṃ tiṇṇaṃ vipallāsānaṃ pahānakaraṃ ariyamaggaṃ dassentena kathitāya maggakathāya apubbatthānuvaṇṇanā. Tattha maggoti kenaṭṭhena maggoti yo buddhasāsane maggoti vuccati, so kenaṭṭhena maggo nāma hotīti attho. Micchādiṭṭhiyā pahānāyātiādīsu dasasu [Pg.180] pariyāyesu paṭhamo paṭhamo tassa tassa maggaṅgassa ujuvipaccanīkavasena vutto. Maggo ceva hetu cāti tassa tassa kiccassa karaṇāya paṭipadaṭṭhena maggo, sampāpakaṭṭhena hetu. Tena maggassa paṭipadaṭṭho sampāpakaṭṭho ca vutto hoti. ‘‘Ayaṃ maggo ayaṃ paṭipadā’’tiādīsu (saṃ. ni. 5.5, 48) hi paṭipadā maggo, ‘‘maggassa niyyānaṭṭho hetuṭṭho’’tiādīsu (paṭi. ma. 2.8) sampāpako hetu. Evaṃ dvīhi dvīhi padehi ‘‘maggoti kenaṭṭhena maggo’’ti pucchāya vissajjanaṃ kataṃ hoti. Sahajātānaṃ dhammānaṃ upatthambhanāyāti attanā sahajātānaṃ arūpadhammānaṃ sahajātaaññamaññanissayādibhāvena upatthambhanabhāvāya. Kilesānaṃ pariyādānāyāti taṃtaṃmaggavajjhānaṃ vuttāvasesakilesānaṃ khepanāya. Paṭivedhādivisodhanāyāti ettha yasmā ‘‘ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369, 381) vacanato sīlañca diṭṭhi ca saccapaṭivedhassa ādi. So ca ādimaggakkhaṇe visujjhati. Tasmā ‘‘paṭivedhādivisodhanāyā’’ti vuttaṃ. Cittassa adhiṭṭhānāyāti sampayuttacittassa sakakicce patiṭṭhānāya. Cittassa vodānāyāti cittassa parisuddhabhāvāya. Visesādhigamāyāti lokiyato visesapaṭilābhāya. Uttari paṭivedhāyāti lokiyato uttari paṭivijjhanatthāya. Saccābhisamayāyāti catunnaṃ saccānaṃ ekābhisamayāya kiccanipphattivasena ekapaṭivedhāya. Nirodhe patiṭṭhāpanāyāti cittassa vā puggalassa vā nibbāne patiṭṭhāpanatthāya. Sakadāgāmimaggakkhaṇādīsu aṭṭha maggaṅgāni ekato katvā taṃtaṃmaggavajjhakilesappahānaṃ vuttaṃ. Evaṃ vacane kāraṇaṃ heṭṭhā vuttameva. Yasmā uparūparimaggenāpi suṭṭhu ādivisodhanā suṭṭhu cittavodānañca hoti, tasmā tānipi padāni vuttāni.

237. Now, by the Elder who is showing the noble path that brings about the abandoning of those three perversions, there is the explanation of the unprecedented meaning of the discourse on the path that was spoken. Herein, 'path'—by what meaning is it a path? That is, by what meaning is that which is called a path in the Buddha's Dispensation a path? In the ten alternatives beginning with 'for abandoning wrong view,' the first term for each respective path factor is stated by way of its direct opposite. 'Both a path and a cause'—it is a path in the sense of a way of practice for performing each respective function, and a cause in the sense of an accomplisher. By that, the path's meaning as a way of practice and its meaning as an accomplisher are stated. For in passages such as, “This is the path, this is the way of practice,” the way of practice is the path; and in passages such as, “the meaning of the path is release, the meaning is a cause,” the accomplisher is the cause. Thus, by two pairs of terms, the question, “'Path'—by what meaning is it a path?” is answered. 'For supporting co-nascent states' means for the state of supporting co-nascent immaterial states by way of co-nascence, mutuality, support, and so on. 'For the exhaustion of defilements' means for the dispelling of the remaining defilements, apart from those already mentioned, that are to be abandoned by the respective path. As for 'For the purification of the beginning of penetration,' here, because of the statement, “And what is the beginning of wholesome states? Virtue well purified and a view that is straight,” virtue and view are the beginning of the penetration of the truths. And that beginning is purified at the moment of the path. Therefore, it is said, 'for the purification of the beginning of penetration.' 'For the determination of the mind' means for establishing the associated mind in its own function. 'For the cleansing of the mind' means for the state of purity of the mind. 'For the attainment of distinction' means for gaining a special state beyond the mundane. 'For further penetration' means for the purpose of penetrating what is higher than the mundane. 'For the realization of the truths' means for the simultaneous realization of the four truths, by way of the completion of the function, for a single penetration. 'For establishing in cessation' means for the purpose of establishing the mind or the individual in Nibbāna. In the moments of the path of the once-returner and so on, the eight path factors are combined, and the abandoning of the defilements to be abandoned by the respective path is stated. The reason for stating it thus has already been stated below. Because even with the higher and higher paths, there is a thorough purification of the beginning and a thorough cleansing of the mind, those terms are also stated.

Dassanamaggotiādīhi yāva pariyosānā tassa dhammassa lakkhaṇavasena maggaṭṭho vutto. Tāni sabbānipi padāni abhiññeyyaniddese vuttatthāneva. Evamettha yathāsambhavaṃ lokiyalokuttaro maggo niddiṭṭho. Hetuṭṭhena maggoti ca aṭṭhaṅgiko maggo niddiṭṭho. Nippariyāyamaggattā cassa puna ‘‘maggo’’ti na vuttaṃ. Ādhipateyyaṭṭhena indriyāti ādīni ca indriyādīnaṃ atthavasena vuttāni, na maggaṭṭhavasena. Saccānīti cettha saccañāṇāni. Sabbepi te dhammā nibbānassa paṭipadaṭṭhena maggo. Ante vuttaṃ nibbānaṃ [Pg.181] pana saṃsāradukkhābhibhūtehi dukkhanissaraṇatthikehi sappurisehi maggīyati gavesīyatīti maggoti vuttanti veditabbanti.

By such terms as 'the path of vision,' and so on, up to the end, the meaning of 'path' is stated by way of the characteristic of that Dhamma. All those terms have the same meaning as what was stated in the Exposition of What Is to Be Directly Known. Thus, here, the mundane and supramundane path is pointed out as is appropriate. And by the term 'path in the sense of cause,' the eightfold path is pointed out. And because it is the path in the direct sense, it is not again called 'path.' The terms beginning with 'faculty in the sense of predominance' are stated by way of the meaning of the faculties and so on, not by way of the meaning of 'path.' And here, 'the truths' means the knowledges of the truths. All those phenomena are the path in the sense of being the way to Nibbāna. But Nibbāna, mentioned at the end, should be understood to be called 'path' because it is sought (maggīyati) and searched for (gavesīyati) by good persons who are overwhelmed by the suffering of saṃsāra and wish to escape from suffering.

Maggakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on the Path is finished.

10. Maṇḍapeyyakathā

10. Discourse on the Quintessential Drink

Maṇḍapeyyakathāvaṇṇanā

Explanation of the Discourse on the Quintessential Drink

238. Idāni tassa maggassa maṇḍapeyyattaṃ dassentena kathitāya bhagavato vacanekadesapubbaṅgamāya maṇḍapeyyakathāya apubbatthānuvaṇṇanā. Tattha maṇḍapeyyanti yathā sampannaṃ nimmalaṃ vippasannaṃ sappi sappimaṇḍoti vuccati, evaṃ vippasannaṭṭhena maṇḍo, pātabbaṭṭhena peyyaṃ. Yañhi pivitvā antaravīthiyaṃ patitā visaññino attano sāṭakādīnampi assāmikā honti, taṃ pasannampi na pātabbaṃ. Mayhaṃ pana idaṃ sikkhattayasaṅgahitaṃ sāsanabrahmacariyaṃ sampannattā nimmalattā vippasannattā maṇḍañca hitasukhāvahattā peyyañcāti maṇḍapeyyanti dīpeti. Maṇḍo peyyo etthāti maṇḍapeyyaṃ. Kiṃ taṃ? Sāsanabrahmacariyaṃ. Kasmā sikkhattayaṃ brahmacariyaṃ nāma? Uttamaṭṭhena nibbānaṃ brahmaṃ nāma, sikkhattayaṃ nibbānatthāya pavattanato brahmatthāya cariyāti brahmacariyanti vuccati. Sāsanabrahmacariyanti taṃyeva. Satthā sammukhībhūtoti idamettha kāraṇavacanaṃ. Yasmā pana satthā sammukhībhūto, tasmā vīriyapayogaṃ katvā pivathetaṃ maṇḍaṃ. Bāhirakañhi bhesajjamaṇḍaṃ vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamananiggamanaṃ vā na jānāmāti āsaṅkā hoti. Vejjassa sammukhā pana vejjo jānissatīti nirāsaṅkā pivanti. Evamevaṃ amhākañca dhammassāmī satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne sanniyojeti. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica ‘‘satthā bhagavā satthavāho’’tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo. Sandissamāno mukho bhūtoti sammukhībhūto.

238. Now follows the explanation of the unprecedented meaning of the discourse on the quintessential drink, which was spoken to show the quintessential drinkable quality of that path and was preceded by a portion of the Blessed One's words. Herein, 'quintessential drink' (maṇḍapeyya): just as perfected, immaculate, and clear ghee is called 'the cream of ghee,' so too, it is 'quintessence' (maṇḍa) in the sense of being especially clear, and 'drink' (peyya) in the sense of being drinkable. For if, after drinking something, people fall down unconscious in the middle of the street, losing control even of their own clothes, that substance, even if clear, is not drinkable. But this holy life in my Dispensation, comprised in the threefold training, is both quintessence (maṇḍa) because it is perfected, immaculate, and especially clear, and a drink (peyya) because it brings welfare and happiness; thus it is shown to be a 'quintessential drink.' Herein there is quintessence and it is drinkable, thus it is a 'quintessential drink.' What is that? The holy life in the Dispensation. Why is the threefold training called the holy life (brahmacariya)? In the sense of being supreme, Nibbāna is called 'Brahma'; since the threefold training proceeds for the sake of Nibbāna, it is 'conduct for the sake of Brahma' (brahmatthāya cariyā), and thus it is called 'holy life' (brahmacariya). 'The holy life in the Dispensation' is just that. 'The Teacher is present': this is the statement of the reason here. Because the Teacher is present, you should make an effort and drink this quintessence. For when drinking an external medicinal quintessence without a physician present, those who drink become anxious, thinking, 'We do not know the proper measure, or its upward and downward effects.' But in the presence of a physician, they drink without anxiety, thinking, 'The physician will know.' In the very same way, the Buddha exhorts us to drink the quintessence, saying, 'Our Teacher, the Lord of the Dhamma, is present, so make an effort and drink!' He is the Teacher (satthā) because he instructs as is fit with the ultimate benefits pertaining to the present life and the life to come. Moreover, the meaning here should be understood according to the method of the exposition in the Mahāniddesa: 'The Blessed One is the Teacher, the caravan leader,' etc. 'Present' (sammukhībhūto) means his face is visible.

Maṇḍapeyyaniddese tidhattamaṇḍoti tidhābhāvo tidhattaṃ. Tidhattena maṇḍo tidhattamaṇḍo, tividhena maṇḍoti attho. Satthari sammukhībhūteti idaṃ sabbākāraparipuṇṇamaṇḍattayadassanatthaṃ vuttaṃ. Parinibbutepi pana [Pg.182] satthari ekadesena maṇḍattayaṃ pavattatiyeva. Teneva cassa niddese ‘‘satthari sammukhībhūte’’ti avatvā katamo desanāmaṇḍotiādi vuttanti veditabbaṃ.

In the exposition of the quintessential drink, 'threefold quintessence' (tidhattamaṇḍa): 'threefoldness' (tidhattaṃ) is the state of being in three ways. 'Threefold quintessence' is the quintessence characterized by threefoldness; the meaning is quintessence of three kinds. The phrase 'The Teacher being present' was spoken to show the threefold quintessence complete in all aspects. But even after the Teacher has attained parinibbāna, the threefold quintessence still exists in part. For that reason, it should be understood that in this exposition, without saying 'when the Teacher is present,' it is said, 'What is the quintessence of the teaching?' and so on.

Desanāmaṇḍoti dhammadesanā eva maṇḍo. Paṭiggahamaṇḍoti desanāpaṭiggāhako eva maṇḍo. Brahmacariyamaṇḍoti maggabrahmacariyameva maṇḍo.

'The quintessence of the teaching' is the Dhamma teaching itself. 'The quintessence of the recipient' is the recipient of the teaching himself. 'The quintessence of the holy life' is the holy life of the path itself.

Ācikkhanāti desetabbānaṃ saccādīnaṃ imāni nāmānīti nāmavasena kathanā. Desanāti dassanā. Paññāpanāti jānāpanā, ñāṇamukhe ṭhapanā vā. Āsanaṃ ṭhapento hi ‘‘āsanaṃ paññāpetī’’ti vuccati. Paṭṭhapanāti paññāpanā, pavattanāti attho, ñāṇamukhe ṭhapanā vā. Vivaraṇāti vivaṭakaraṇaṃ, vivaritvā dassanāti attho. Vibhajanāti vibhāgakiriyā, vibhāgato dassanāti attho. Uttānīkammanti pākaṭabhāvakaraṇaṃ. Atha vā ācikkhanāti desanādīnaṃ channaṃ padānaṃ mūlapadaṃ. Desanādīni cha padāni tassa atthavivaraṇatthaṃ vuttāni. Tattha desanāti ugghaṭitaññūnaṃ vasena saṅkhepato paṭhamaṃ uddesavasena desanā. Ugghaṭitaññū hi saṅkhepena vuttaṃ paṭhamaṃ vuttañca paṭivijjhanti. Paññāpanāti vipañcitaññūnaṃ vasena tesaṃ cittatosanena buddhinisānena ca paṭhamaṃ saṅkhittassa vitthārato niddesavasena paññāpanā. Paṭṭhapanāti tesaṃyeva niddiṭṭhassa niddesassa paṭiniddesavasena vitthārataravacanena paññāpanā. Vivaraṇāti niddiṭṭhassāpi punappunaṃ vacanena vivaraṇā. Vibhajanāti punappunaṃ vuttassāpi vibhāgakaraṇena vibhajanā. Uttānīkammanti vivaṭassa vitthārataravacanena, vibhattassa ca nidassanavacanena uttānīkaraṇaṃ. Ayaṃ desanā neyyānampi paṭivedhāya hoti. Yevāpanaññepi kecīti piyaṅkaramātādikā vinipātikā gahitā. Viññātāroti paṭivedhavasena lokuttaradhammaṃ viññātāro. Ete hi bhikkhuādayo paṭivedhavasena dhammadesanaṃ paṭiggaṇhantīti paṭiggahā. Ayamevātiādīni paṭhamañāṇaniddese vuttatthāni. Ariyamaggo nibbānena saṃsandanato brahmatthāya cariyāti brahmacariyanti vuccati.

'Declaring' (ācikkhanā) is stating by way of name, 'These are the names of the truths, etc., to be taught.' 'Teaching' (desanā) is showing. 'Making known' (paññāpanā) is causing to know, or placing at the entrance of knowledge; for one who sets out a seat is said to 'make known a seat.' 'Establishing' (paṭṭhapanā) is making known, meaning setting forth, or placing at the entrance of knowledge. 'Revealing' (vivaraṇā) is making open, meaning showing by uncovering. 'Analyzing' (vibhajanā) is the act of dividing, meaning showing by division. 'Making plain' (uttānīkamma) is making manifest. Or alternatively, 'declaring' is the root term of the six terms beginning with 'teaching.' The other six terms—teaching, etc.—are stated to explain its meaning. Herein, 'teaching' is the initial teaching in brief by way of an outline for the sake of those of quick understanding; for those of quick understanding penetrate what is stated concisely and stated first. 'Making known' is making known by way of an exposition that elaborates on what was first stated concisely, for the sake of those of expandable understanding, thereby delighting their minds and sharpening their intelligence. 'Establishing' is making known for those same persons by way of a further exposition on the exposition already given, speaking in even greater detail. 'Revealing' is revealing what has been expounded by repeating it again and again. 'Analyzing' is analyzing what has been repeated again and again by making divisions. 'Making plain' is making plain what has been revealed by speaking in even greater detail, and what has been analyzed by giving examples. This teaching is also for the penetration of those who are to be led. 'And whatever others' includes those destined for a woeful state, such as Piyaṅkaramātā and others. 'Those who understand' are those who understand the supramundane Dhamma by way of penetration. Since these monks and others receive the Dhamma teaching by way of penetration, they are 'recipients.' The phrases beginning 'This very...' have meanings as stated in the first exposition of knowledge. The noble path is called the holy life (brahmacariya) because, by connecting with Nibbāna, it is conduct for the sake of the supreme.

239. Idāni adhimokkhamaṇḍotiādīhi tasmiṃ maggakkhaṇe vijjamānāni indriyabalabojjhaṅgamaggaṅgāni maṇḍapeyyavidhāne yojetvā dasseti. Tattha [Pg.183] adhimokkhamaṇḍoti adhimokkhasaṅkhāto maṇḍo. Kasaṭoti pasādavirahito āvilo. Chaḍḍetvāti samucchedavasena pahāya. Saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyanti saddhindriyato adhimokkhamaṇḍassa anaññattepi sati aññaṃ viya katvā vohāravasena vuccati, yathā loke nisadapotako nisadapotasarīrassa anaññattepi sati nisadapotassa sarīranti vuccati, yathā ca pāḷiyaṃ ‘‘phusitatta’’ntiādīsu dhammato anaññopi bhāvo añño viya vutto, yathā ca aṭṭhakathāyaṃ ‘‘phusanalakkhaṇo phasso’’tiādīsu (dha. sa. aṭṭha. 1 dhammuddesavāra phassapañcamakarāsivaṇṇanā) dhammato anaññampi lakkhaṇaṃ aññaṃ viya vuttaṃ, evamidanti veditabbaṃ. Pivatīti cettha taṃsamaṅgipuggaloti vuttaṃ hoti. Taṃsamaṅgipuggalo taṃ maṇḍaṃ pivatīti katvā tena puggalena so maṇḍo pātabbato maṇḍapeyyaṃ nāma hotīti vuttaṃ hoti. ‘‘Maṇḍapeyyo’’ti ca vattabbe ‘‘maṇḍapeyya’’nti liṅgavipallāso kato. Sesānampi iminā nayena attho veditabbo. Apubbesu pana pariḷāhoti pīṇanalakkhaṇāya pītiyā paṭipakkho kilesasantāpo. Duṭṭhullanti upasamapaṭipakkho kilesavasena oḷārikabhāvo asantabhāvo. Appaṭisaṅkhāti paṭisaṅkhānapaṭipakkho kilesavasena asamavāhitabhāvo.

239. Now, with such phrases as 'the cream of resolution,' he shows the faculties, powers, enlightenment factors, and path factors present at that moment of the path by connecting them in the manner of a 'cream-drink.' Herein, 'cream of resolution' (adhimokkhamaṇḍa) means the cream which is resolution. 'Dregs' (kasaṭa) means turbid, devoid of clarity. 'Having discarded' (chaḍḍetvā) means having abandoned by way of eradication. The phrase 'one drinks the cream of resolution of the faith faculty, thus it is a cream-drink' (maṇḍapeyya) is spoken by way of conventional usage: although the cream of resolution is not other than the faculty of faith, it is treated as if it were something else. It is like in the world, where a small grindstone is not other than the body of a small grindstone, yet one speaks of 'the body of a small grindstone.' Or as in the Pāḷi, in such expressions as 'the state of having been touched' (phusitatta), a state that is not other than the phenomenon is spoken of as if it were other. Or as in the commentary, in such phrases as 'contact has the characteristic of touching' (phusanalakkhaṇo phasso), a characteristic that is not other than the phenomenon is spoken of as if it were other; so should this be understood. Herein, by 'drinks' is meant the person endowed with that. Because the person endowed with it drinks that cream, and because that cream is to be drunk by that person, it is called a 'cream-drink' (maṇḍapeyya); thus it is said. And although one should say 'maṇḍapeyyo,' a change of gender has been made to 'maṇḍapeyya.' The meaning of the remaining terms should be understood in this way. As for the new terms: 'fever' (pariḷāha) is the torment of defilements, the opposite of rapture which has the characteristic of refreshing. 'Grossness' (duṭṭhulla) is the coarse state, the uncalmed state, due to defilements, which is the opposite of tranquility. 'Non-reflection' (appaṭisaṅkhā) is the state of being uncomposed due to defilements, which is the opposite of reflection.

240. Puna aññena pariyāyena maṇḍapeyyavidhiṃ niddisitukāmo atthi maṇḍotiādimāha. Tattha tatthāti tasmiṃ saddhindriye. Attharasotiādīsu saddhindriyassa adhimuccanaṃ attho, saddhindriyaṃ dhammo, tadeva nānākilesehi vimuttattā vimutti, tassa atthassa sampatti attharaso. Tassa dhammassa sampatti dhammaraso. Tassā vimuttiyā sampatti vimuttiraso. Atha vā atthapaṭilābharati attharaso, dhammapaṭilābharati dhammaraso, vimuttipaṭilābharati vimuttiraso. Ratīti ca taṃsampayuttā, tadārammaṇā vā pīti. Iminā nayena sesapadesupi attho veditabbo. Imasmiṃ pariyāye maṇḍassa peyyaṃ maṇḍapeyyanti attho vutto hoti.

240. Again, wishing to indicate the method of the 'cream-drink' in another way, he said, 'There is cream,' and so on. Herein, 'therein' (tattha) means in that faculty of faith. In such phrases as 'the taste of meaning' (attharaso), the resolution of the faculty of faith is the meaning (attha); the faculty of faith is the Dhamma; that itself, because of its release from the various defilements, is liberation (vimutti). The accomplishment of that meaning is the taste of meaning. The accomplishment of that Dhamma is the taste of Dhamma. The accomplishment of that liberation is the taste of liberation. Alternatively, delight in the acquisition of meaning is the taste of meaning; delight in the acquisition of the Dhamma is the taste of Dhamma; delight in the acquisition of liberation is the taste of liberation. And 'delight' (rati) is the rapture associated with it, or the rapture that has it as its object. In this way, the meaning should be understood in the remaining passages as well. In this alternative explanation, the meaning is stated thus: the drinkable part of the cream is the 'cream-drink'.

Evaṃ indriyādibodhipakkhiyadhammapaṭipāṭiyā indriyabalabojjhaṅgamaggaṅgānaṃ vasena maṇḍapeyyaṃ dassetvā puna ante ṭhitaṃ brahmacariyamaṇḍaṃ dassento maggassa padhānattā maggaṃ pubbaṅgamaṃ katvā uppaṭipāṭivasena maggaṅgabojjhaṅgabalaindriyāni dassesi[Pg.184]. Ādhipateyyaṭṭhena indriyā maṇḍotiādayo yathāyogaṃ lokiyalokuttarā maṇḍā. Taṃ heṭṭhā vuttanayena veditabbaṃ. Tathaṭṭhena saccā maṇḍoti ettha pana dukkhasamudayānaṃ maṇḍattābhāvā mahāhatthipadasutte (ma. ni. 1.300) viya saccañāṇāni saccāti vuttanti veditabbaṃ.

Thus, having shown the 'cream-drink' by way of the faculties, powers, enlightenment factors, and path factors in the sequence of the things allied to enlightenment beginning with the faculties, and then, while showing the 'cream of the holy life' which stands at the end, he showed the path factors, enlightenment factors, powers, and faculties in reverse order, having made the path the forerunner because of its preeminence. In the sense of sovereignty, the faculties are the cream, and so on, with worldly and supramundane creams as appropriate. This should be understood according to the method stated previously. But here, in the statement 'In the sense of being so, the truths are the cream,' because suffering and its origin lack the nature of being cream, it should be understood that, as in the Mahāhatthipadopama Sutta, the knowledges of the truths are called 'the truths'.

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya

In the Saddhammappakāsinī, the Commentary on the Paṭisambhidāmagga.

Maṇḍapeyyakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on the Cream-Drink is concluded.

Niṭṭhitā ca mahāvaggavaṇṇanā.

And the Explanation of the Great Chapter is concluded.

(2) Yuganaddhavaggo

(2) The Chapter on the Coupled

1. Yuganaddhakathā

1. The Discourse on the Coupled

Yuganaddhakathāvaṇṇanā

The Explanation of the Discourse on the Coupled

1. Idāni [Pg.185] maṇḍapeyyaguṇassa ariyamaggassa yuganaddhaguṇaṃ dassentena kathitāya suttantapubbaṅgamāya yuganaddhakathāya apubbatthānuvaṇṇanā. Yasmā pana dhammasenāpati dhammarāje dharamāneyeva dhammarājassa parinibbānasaṃvacchare parinibbuto, tasmā dhammarāje dharamāneyeva dhammabhaṇḍāgārikena desitaṃ idaṃ suttantaṃ tasseva sammukhā sutvā evaṃ me sutantiādimāhāti veditabbaṃ. Tattha āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanaṃ, āyumāti attho. Ānandoti tassa therassa nāmaṃ. So hi jāyamānoyeva kule ānandaṃ bhusaṃ tuṭṭhiṃ akāsi. Tasmāssa ‘‘ānando’’ti nāmaṃ katanti veditabbaṃ. Kosambiyanti evaṃnāmake nagare. Tassa hi nagarassa ārāmapokkharaṇīādīsu tesu tesu ṭhānesu kosambarukkhā ussannā ahesuṃ, tasmā taṃ kosambīti saṅkhaṃ agamāsi. ‘‘Kusambassa isino assamato avidūre māpitattā’’ti eke.

1. Now begins the explanation of the unprecedented meaning of the Discourse on the Coupled, which is preceded by a sutta and was spoken to show the coupled quality of the noble path that possesses the quality of a cream-drink. Since the General of the Dhamma passed away in the very year of the Dhamma King's final Nibbāna, while the Dhamma King was still living, it should be understood that the Treasurer of the Dhamma heard this sutta, taught while the Dhamma King was still living, in his very presence and said, 'Thus have I heard,' and so on. Herein, 'venerable' (āyasmā) is a term of endearment, a term of respect, a term of honor and reverence; it means 'long-lived.' 'Ānanda' is that elder's name. For when he was born, he brought great joy and delight to his family. Therefore, it should be understood that the name 'Ānanda' was given to him. 'In Kosambī' means in the city so named. In that city's parks, ponds, and other such places, kosamba trees were abundant; therefore it came to be known as Kosambī. Some say it was so named because it was built not far from the hermitage of the sage Kusamba.

Ghositārāmeti ghositaseṭṭhinā kārite ārāme. Kosambiyañhi tayo seṭṭhino ahesuṃ ghositaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti. Te tayopi ‘‘loke buddho uppanno’’ti sutvā pañcahi pañcahi sakaṭasatehi dānūpakaraṇāni gāhāpetvā sāvatthiṃ gantvā jetavanasamīpe khandhāvāraṃ bandhitvā satthu santikaṃ gantvā vanditvā paṭisanthāraṃ katvā nisinnā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahitvā satthāraṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa aḍḍhamāsamattaṃ mahādānaṃ datvā bhagavato pādamūle nipajjitvā sakajanapadagamanatthaṃ bhagavantaṃ yācitvā ‘‘suññāgāre kho gahapatayo tathāgatā abhiramantī’’ti bhagavatā vutte ‘‘dinnā no bhagavatā paṭiññā’’ti ñatvā ativiya tuṭṭhā dasabalaṃ vanditvā nikkhantā antarāmagge yojane yojane bhagavato nivāsatthaṃ vihāraṃ kārentā anupubbena kosambiṃ patvā attano attano ārāme mahantaṃ dhanapariccāgaṃ katvā bhagavato vihāre [Pg.186] kārāpayiṃsu. Tattha ghositaseṭṭhinā kārito ghositārāmo nāma ahosi, kukkuṭaseṭṭhinā kārito kukkuṭārāmo nāma, pāvārikaseṭṭhinā ambavane kārito pāvārikambavanaṃ nāma. Taṃ sandhāya vuttaṃ ‘‘ghositaseṭṭhinā kārite ārāme’’ti.

'In Ghosita's Park' means in the park built by the wealthy merchant Ghosita. For in Kosambī there were three wealthy merchants: Ghosita, Kukkuta, and Pāvārika. Having heard, 'A Buddha has arisen in the world,' all three had five hundred carts each loaded with provisions for giving, went to Sāvatthī, and set up camp near Jeta's Grove. They approached the Master, paid homage, exchanged friendly greetings, and sat down. Having heard the Master's Dhamma discourse, they were established in the fruit of stream-entry. They then invited the Master and for half a month gave a great offering of alms to the Bhikkhu Saṅgha with the Buddha at its head. Prostrating at the Blessed One’s feet, they requested the Blessed One to visit their country. When the Blessed One said, 'Householders, Tathāgatas delight in empty dwellings,' they understood this to mean, 'The Blessed One has given us his promise.' Overjoyed, they paid homage to the Ten-Powered One and departed. Along the way, at every yojana, they had residences built for the Blessed One. Having reached Kosambī in due course, they made a great expenditure of wealth and had monasteries built for the Blessed One in their own parks. The one built by the wealthy merchant Ghosita was named Ghosita's Park; the one built by the wealthy merchant Kukkuta was named Kukkuta's Park; the one built in a mango grove by the wealthy merchant Pāvārika was named Pāvārika's Mango Grove. With reference to that it was said: 'in the park built by the wealthy merchant Ghosita'.

Āvuso bhikkhavoti ettha buddhā bhagavanto sāvake ālapantā ‘‘bhikkhavo’’ti ālapanti. Sāvakā pana ‘‘buddhehi sadisā mā homā’’ti ‘‘āvuso’’ti paṭhamaṃ vatvā pacchā ‘‘bhikkhavo’’ti vadanti. Buddhehi ca ālapite bhikkhusaṅgho ‘‘bhadante’’ti paṭivacanaṃ deti, sāvakehi ālapite ‘‘āvuso’’ti.

Herein, regarding 'Friends, bhikkhus': the Buddhas, the Blessed Ones, when addressing their disciples, address them as 'Bhikkhus.' The disciples, however, thinking, 'Let us not be like the Buddhas,' first say 'Friend' (āvuso) and then say 'Bhikkhus.' When addressed by the Buddhas, the Bhikkhu Saṅgha replies, 'Venerable Sir' (bhadante). When addressed by disciples, they reply, 'Friend' (āvuso).

Yo hi kocīti aniyamavacanaṃ. Etena tādisānaṃ sabbabhikkhūnaṃ pariyādānaṃ. Mama santiketi mama samīpe. Arahattappattanti attanā arahattassa pattaṃ. Napuṃsake bhāve siddhavacanaṃ. Arahattaṃ pattanti vā padacchedo, attanā pattaṃ arahattanti attho. Arahattappattaṃ attānanti vā pāṭhaseso. Catūhi maggehīti upari vuccamānehi catūhi paṭipadāmaggehi, na ariyamaggehi. ‘‘Catūhi maggehī’’ti visuñca vuttattā kassaci arahato paṭhamassa ariyamaggassa dhammuddhaccapubbaṅgamo maggo, ekassa ariyamaggassa samathapubbaṅgamo, ekassa vipassanāpubbaṅgamo, ekassa yuganaddhapubbaṅgamoti evaṃ cattāropi paṭipadā maggā hontīti veditabbaṃ. Etesaṃ vā aññatarenāti etesaṃ catunnaṃ paṭipadānaṃ maggānaṃ ekena vā, paṭipadāmaggena arahattappattaṃ byākarotīti attho. Sukkhavipassakassa hi arahato dhammuddhaccapubbaṅgamaṃ sotāpattimaggaṃ patvā sesamaggattayampi suddhavipassanāhiyeva pattassa arahattappatti dhammuddhaccapubbaṅgamamaggā hoti. Dhammuddhaccaviggahaṃ patvā vā appatvā vā samathapubbaṅgamādīnaṃ tiṇṇaṃ paṭipadānaṃ maggānaṃ ekekassa vasena pattacatumaggassa arahato arahattappatti itaraekekamaggapubbaṅgamā hoti. Tasmā āha – ‘‘etesaṃ vā aññatarenā’’ti.

'Whoever' is an indefinite expression. By this, all such bhikkhus are included. 'In my presence' means near me. 'Attainment of arahantship' means the attainment of arahantship by oneself; it is a statement of an accomplished fact, in the neuter. Or the word-division is 'arahattaṃ pattaṃ' (arahantship attained); the meaning is 'arahantship attained by oneself.' Or the reading is to be completed as 'arahattappattaṃ attānaṃ' (oneself who has attained arahantship). 'By four paths' means by the four paths of practice to be mentioned below, not by the noble paths. Because it is said separately 'by four paths,' it should be understood that for a certain arahant, the path of practice for the first noble path is preceded by excitement about the Dhamma; for another noble path, it is preceded by serenity; for another, by insight; and for another, by their coupling. Thus there are four paths of practice. 'Or by any one of these' means that one declares the attainment of arahantship by means of one of these four paths of practice. For an arahant who is a 'dry-insight' practitioner, having attained the path of stream-entry preceded by excitement about the Dhamma, and having attained the remaining three paths by pure insight alone, their attainment of arahantship is from a path preceded by excitement about the Dhamma. Whether or not one has attained the suppression of excitement about the Dhamma, for an arahant who has attained the four paths by means of each one of the three paths of practice beginning with the one preceded by serenity, the attainment of arahantship is preceded by one or another of those other paths. Therefore he said: 'or by any one of these'.

Samathapubbaṅgamaṃ vipassanaṃ bhāvetīti samathaṃ pubbaṅgamaṃ purecārikaṃ katvā vipassanaṃ bhāveti, paṭhamaṃ samādhiṃ uppādetvā pacchā vipassanaṃ bhāvetīti attho. Maggo sañjāyatīti paṭhamo lokuttaramaggo nibbattati. So taṃ maggantiādīsu ekacittakkhaṇikassa maggassa āsevanādīni nāma natthi, dutiyamaggādayo pana uppādento tameva maggaṃ ‘‘āsevati bhāveti [Pg.187] bahulīkarotī’’ti vuccati. Saññojanāni pahīyanti, anusayā byantīhontīti yāva arahattamaggā kamena sabbe saññojanā pahīyanti, anusayā byantīhonti. Anusayā byantīhontīti ca puna anuppattiyā vigatantā hontīti attho.

“He develops insight with serenity as its forerunner” means: one develops insight after making serenity the forerunner, the precursor—first arousing concentration and then developing insight. This is the meaning. “The path is born” means: the first supramundane path arises. In such phrases as “that path,” there are no such things as cultivation, development, etc., for a path lasting only a single mind-moment. However, when one generates the second path and so on, it is said that one “cultivates, develops, and makes much of” that very path. “The fetters are abandoned, the underlying tendencies are terminated” means: gradually, up to the path of arahantship, all fetters are abandoned, and the underlying tendencies are terminated. “The underlying tendencies are terminated” means they are brought to an end in such a way that they do not arise again.

Puna caparanti puna ca aparaṃ kāraṇaṃ. Vipassanāpubbaṅgamaṃ samathaṃ bhāvetīti vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā samathaṃ bhāveti, paṭhamaṃ vipassanaṃ uppādetvā pacchā samādhiṃ bhāvetīti attho. Yuganaddhaṃ bhāvetīti yuganaddhaṃ katvā bhāveti. Ettha teneva cittena samāpattiṃ samāpajjitvā teneva saṅkhāre sammasituṃ na sakkā. Ayaṃ pana yāvatā samāpattiyo samāpajjati, tāvatā saṅkhāre sammasati. Yāvatā saṅkhāre sammasati, tāvatā samāpattiyo samāpajjati. Kathaṃ? Paṭhamajjhānaṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati. Saṅkhāre sammasitvā dutiyajjhānaṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati. Saṅkhāre sammasitvā tatiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati. Evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti nāma.

“Furthermore, another reason.” Regarding “one develops serenity with insight as forerunner”: having made insight the forerunner and precursor, one develops serenity. The meaning is this: first, having caused insight to arise, one afterwards develops absorption concentration. Regarding “one develops them yoked together”: one develops them having made them into a yoked pair. Here, it is not possible to enter an attainment with a certain mind and to contemplate formations with that very same mind. But this person, to the extent that they enter attainments, to that extent they contemplate formations. To the extent that they contemplate formations, to that extent they enter attainments. How so? One enters the first jhāna; emerging from that, one contemplates formations. Having contemplated formations, one enters the second jhāna; emerging from that, one contemplates formations. Having contemplated formations, one enters the third jhāna… and so on… one enters the attainment of the base of neither-perception-nor-non-perception; emerging from that, one contemplates formations. In this way, one is said to develop serenity and insight as a yoked pair.

Dhammuddhaccaviggahitaṃ mānasaṃ hotīti ettha mandapaññānaṃ vipassakānaṃ upakkilesavatthuttā vipassanupakkilesasaññitesu obhāsādīsu dasasu dhammesu bhantatāvasena uddhaccasahagatacittuppattiyā vikkhepasaṅkhātaṃ uddhaccaṃ dhammuddhaccaṃ, tena dhammuddhaccena viggahitaṃ virūpaggahitaṃ virodhamāpāditaṃ mānasaṃ cittaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti, tena vā dhammuddhaccena kāraṇabhūtena tammūlakataṇhāmānadiṭṭhuppattiyā viggahitaṃ mānasaṃ hoti. Dhammuddhaccaviggahitamānasanti vā pāṭho. Hoti so āvuso samayoti iminā maggāmaggavavatthānena taṃ dhammuddhaccaṃ paṭibāhitvā puna vipassanāvīthiṃ paṭipannakālaṃ dasseti. Yaṃ taṃ cittanti yasmiṃ samaye taṃ vipassanāvīthiṃ okkamitvā pavattaṃ cittaṃ. Ajjhattameva santiṭṭhatīti vipassanāvīthiṃ paccotaritvā tasmiṃ samaye gocarajjhattasaṅkhāte ārammaṇe santiṭṭhati patiṭṭhāti. Sannisīdatīti tattheva pavattivasena sammā nisīdati. Ekodi hotīti ekaggaṃ hoti. Samādhiyatīti sammā ādhiyati suṭṭhu ṭhitaṃ hotīti.

Regarding “The mind is seized by agitation over phenomena”: here, for insight meditators of weak wisdom, because it is a basis for the corruptions, in the ten phenomena designated as corruptions of insight—such as illumination, etc.—by the power of confusion, through the arising of a mind accompanied by restlessness, that restlessness, which is reckoned as distraction, is “agitation over phenomena.” The mind seized, wrongly grasped, and brought into opposition by that agitation over phenomena is a “mind seized by agitation over phenomena.” Or, with that agitation over phenomena as the cause, by the arising of craving, conceit, and wrong views rooted in it, the mind is wrongly grasped. Alternatively, the reading is “a mind seized by agitation over phenomena.” By the phrase “There is, friends, a time,” it is shown that having prevented that agitation over phenomena by discriminating between path and not-path, this is the time of re-entering the course of insight. Regarding “that mind”: it is the mind that proceeds at that time, having entered the course of insight. Regarding “it settles down right within”: having descended again into the course of insight, at that time it settles and is established on the object known as the internal domain. Regarding “it becomes composed”: it sits down well by the power of proceeding right there. Regarding “it becomes unified”: it becomes one-pointed. Regarding “it becomes concentrated”: it is well placed, it becomes well established.

Ayaṃ suttantavaṇṇanā.

This is the commentary on the discourse.

1. Suttantaniddesavaṇṇanā

1. The Commentary on the Exposition of the Suttanta.

2. Tassa [Pg.188] suttantassa niddesakathāya tattha jāte dhammeti tasmiṃ samādhismiṃ jāte cittacetasike dhamme. Aniccato anupassanaṭṭhenātiādinā vipassanāya bhedaṃ dasseti. Sammādiṭṭhi maggoti sammādiṭṭhisaṅkhāto maggo. Aṭṭhasu maggaṅgesu ekekopi hi maggoti vuccati.Āsevatīti sotāpattimaggavasena. Bhāvetīti sakadāgāmimagguppādanena. Bahulīkarotīti anāgāmiarahattamagguppādanena. Imesaṃ tiṇṇaṃ avatthābhedepi sati āvajjanādīnaṃ sādhāraṇattā sadisameva vissajjanaṃ kataṃ.

2. In the exposition of that discourse, regarding “phenomena arisen there”: it means the mental phenomena, the mind and mental factors, arisen in that absorption concentration. By the phrase beginning with “in the sense of contemplating as impermanent,” it shows the distinction of insight. “Right view is the path” means the path designated as right view. For indeed, among the eight path factors, each single one is also called a path. “He cultivates” is by way of the path of stream-entry. “He develops” is by the generation of the path of the once-returner. “He makes much of” is by the generation of the paths of the non-returner and the arahant. Although there is a difference in stage for these three terms, the explanation given is the same because adverting and so on are common to them.

3. Ālokasaññāpaṭinissaggānupassanānaṃ antarāpeyyāle avikkhepādīni ca jhāna samāpattikasiṇānussatiasubhā ca dīghaṃ assāsādīni ca ānantarikasamādhiñāṇaniddese (paṭi. ma. 1.80-81) niddiṭṭhattā saṅkhittāni. Tattha ca avikkhepavasenāti pubbabhāgāvikkhepavasena gahetabbaṃ. Aniccānupassī assāsavasenātiādike suddhavipassanāvasena vuttacatukke pana taruṇavipassanākāle vipassanāsampayuttasamādhipubbaṅgamā balavavipassanā veditabbā.

3. In the ellipsis standing between the terms “perception of light” and “contemplation of relinquishment,” the topics of non-distraction, etc.; jhāna, attainments, kasiṇas, recollections, and foulness; and long in-breathing, etc., are abbreviated because they have been explained in the Exposition of the Knowledge of Immediate Concentration. Therein, “by way of non-distraction” should be understood as by way of the non-distraction in the preliminary part. However, in the tetrad spoken by way of pure insight, beginning with “contemplating impermanence by way of the in-breath,” it should be understood that at the time of tender insight, it is powerful insight which has as its forerunner the concentration associated with that tender insight.

4. Vipassanāpubbaṅgamavāre paṭhamaṃ aniccatotiādinā ārammaṇaṃ aniyametvā vipassanā vuttā, pacchā rūpaṃ aniccatotiādinā ārammaṇaṃ niyametvā vuttā. Tattha jātānanti tassā vipassanāya jātānaṃ cittacetasikānaṃ dhammānaṃ. Vosaggārammaṇatāti ettha vosaggo nibbānaṃ. Nibbānañhi saṅkhatavosaggato pariccāgato ‘‘vosaggo’’ti vutto. Vipassanā ca taṃsampayuttadhammā ca nibbānaninnatāya ajjhāsayavasena nibbāne patiṭṭhitattā nibbānapatiṭṭhā nibbānārammaṇā. Patiṭṭhāpi hi ālambīyatīti ārammaṇaṃ nāma hoti, nibbāne patiṭṭhaṭṭheneva nibbānārammaṇā. Aññattha pāḷiyampi hi patiṭṭhā ‘‘ārammaṇa’’nti vuccanti. Yathāha – ‘‘seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ terovassikaṃ puratthimāya cepi disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetha aggi otāraṃ, labhetha aggi ārammaṇa’’ntiādi (saṃ. ni. 4.243). Tasmā tattha jātānaṃ dhammānaṃ vosaggārammaṇatāya nibbānapatiṭṭhābhāvena hetubhūtena uppādito yo cittassa ekaggatāsaṅkhāto upacārappanābhedo avikkhepo, so [Pg.189] samādhīti vipassanāto pacchā uppādito nibbedhabhāgiyo samādhi niddiṭṭho hoti. Tasmāyeva hi iti paṭhamaṃ vipassanā, pacchā samathoti vuttaṃ.

4. In the section on insight as forerunner, first insight is spoken of without defining the object, with phrases such as 'as impermanent,' and afterwards it is spoken of by defining the object, with phrases such as 'form as impermanent.' Regarding 'arisen therein': it refers to the mind and mental factors arisen in that insight. Regarding 'having relinquishment as object': here, relinquishment is Nibbāna. Indeed, Nibbāna is called 'relinquishment' because it is the abandoning and relinquishing of the conditioned. Insight and its associated phenomena, because of their inclination to Nibbāna, by the power of their aspiration, and because of being established in Nibbāna, are 'Nibbāna-established' and 'have Nibbāna as their object.' For indeed, a foundation, because of the verbal meaning 'it is taken as a support,' is called an object; by the very fact of being established in Nibbāna, they have Nibbāna as their object. Elsewhere in the Pāḷi, too, a foundation is called an 'object.' As it is said: 'Just as, friends, if a man were to approach a reed-hut or grass-hut—dry, sapless, over a year old—from the eastern direction with a burning grass-torch, the fire would find an entry point, the fire would find a support,' and so on. Therefore, that non-distraction—called one-pointedness of mind, distinguished as access and absorption, and produced with the state of having relinquishment as object and the state of being established in Nibbāna of the phenomena arisen therein as its cause—is concentration. Thus, the concentration pertaining to penetration, produced after insight, is explained. For that very reason, it is said: 'First insight, afterwards serenity.'

5. Yuganaddhaniddese yasmā heṭṭhā suttantavaṇṇanāyaṃ vutto yuganaddhakkamo purimadvayaniddesanayeneva pākaṭo, maggakkhaṇe yuganaddhakkamo pana na pākaṭo, tasmā pubbabhāge anekantikaṃ yuganaddhabhāvanaṃ avatvā maggakkhaṇe ekantena labbhamānayuganaddhabhāvanameva dassento soḷasahi ākārehītiādimāha. Tattha ārammaṇaṭṭhenātiādīsu sattarasasu ākāresu ante uddiṭṭhaṃ yuganaddhaṃ mūlapadena ekaṭṭhattā taṃ vippahāya sesānaṃ vasena ‘‘soḷasahī’’ti vuttaṃ. Ārammaṇaṭṭhenāti ālambanaṭṭhena, ārammaṇavasenāti attho. Evaṃ sesesupi. Gocaraṭṭhenāti ārammaṇaṭṭhepi sati nissayitabbaṭṭhānaṭṭhena. Pahānaṭṭhenāti pajahanaṭṭhena. Pariccāgaṭṭhenāti pahānepi sati puna anādiyanena pariccāgaṭṭhena. Vuṭṭhānaṭṭhenāti uggamanaṭṭhena. Vivaṭṭanaṭṭhenāti uggamanepi sati apunarāvaṭṭanena nivattanaṭṭhena. Santaṭṭhenāti nibbutaṭṭhena. Paṇītaṭṭhenāti nibbutaṭṭhepi sati uttamaṭṭhena, atappakaṭṭhena vā. Vimuttaṭṭhenāti bandhanāpagataṭṭhena. Anāsavaṭṭhenāti bandhanamokkhepi sati ārammaṇaṃ katvā pavattamānāsavavirahitaṭṭhena. Taraṇaṭṭhenāti anosīditvā pilavanaṭṭhena, atikkamanaṭṭhena vā. Animittaṭṭhenāti saṅkhāranimittavirahitaṭṭhena. Appaṇihitaṭṭhenāti paṇidhivirahitaṭṭhena. Suññataṭṭhenāti abhinivesavirahitaṭṭhena. Ekarasaṭṭhenāti ekakiccaṭṭhena. Anativattanaṭṭhenāti aññamaññaṃ anatikkamanaṭṭhena. Yuganaddhaṭṭhenāti yugalakaṭṭhena.

5. In the exposition of yuganaddha, because the sequence of yuganaddha spoken of below in the Suttanta commentary is clear by the method of the exposition of the two preceding pairs, whereas the sequence of yuganaddha at the moment of the path is not clear, therefore, without speaking of the development of yuganaddha in the preliminary stage, which is indefinite, he shows only the development of yuganaddha that is definitely attainable at the moment of the path, saying, 'by sixteen modes,' and so on. Therein, among the seventeen modes beginning with 'in the sense of an object,' the term 'yuganaddha' indicated at the end has the same meaning as the root term; thus, having set that aside, it is said 'sixteen' by way of the remaining terms. 'In the sense of an object' means in the sense of taking as an object; the meaning is 'by the power of the object.' So too for the remaining terms. 'In the sense of a resort' means, although it has the sense of an object, it is in the sense of a place to be relied upon. 'In the sense of abandoning' means in the sense of giving up. 'In the sense of relinquishment' means, even when there is abandoning, in the sense of relinquishing by not taking it up again. 'In the sense of emergence' means in the sense of rising up. 'In the sense of turning away' means, even when there is emergence, in the sense of turning back by not returning again. 'In the sense of peace' means in the sense of being extinguished. 'In the sense of the sublime' means, even when there is the sense of being extinguished, in the sense of being supreme, or in the sense of being unsurpassable. 'In the sense of liberation' means in the sense of being freed from bondage. 'In the sense of being taintless' means, even when there is freedom from bondage, in the sense of being devoid of taints that arise by making it an object. 'In the sense of crossing over' means in the sense of floating without sinking, or in the sense of transcending. 'In the sense of the signless' means in the sense of being devoid of the sign of formations. 'In the sense of the desireless' means in the sense of being devoid of aspiration. 'In the sense of emptiness' means in the sense of being devoid of adherence. 'In the sense of a single essence' means in the sense of a single function. 'In the sense of non-transgression' means in the sense of not transgressing one another. 'In the sense of yuganaddha' means in the sense of being yoked as a pair.

Uddhaccaṃ pajahato, avijjaṃ pajahatoti yogino tassa tassa paṭipakkhappahānavasena vuttaṃ. Nirodho cettha nibbānameva. Aññamaññaṃ nātivattantīti samatho ce vipassanaṃ ativatteyya, līnapakkhikattā samathassa cittaṃ kosajjāya saṃvatteyya. Vipassanā ce samathaṃ ativatteyya, uddhaccapakkhikattā vipassanāya cittaṃ uddhaccāya saṃvatteyya. Tasmā samatho ca vipassanaṃ anativattamāno kosajjapātaṃ na karoti, vipassanā samathaṃ anativattamānā uddhaccapātaṃ na karoti. Samatho samaṃ pavattamāno [Pg.190] vipassanaṃ uddhaccapātato rakkhati, vipassanā samaṃ pavattamānā samathaṃ kosajjapātato rakkhati. Evamime ubho aññamaññaṃ anativattanakiccena ekakiccā, samā hutvā pavattamānena aññamaññaṃ anativattamānā atthasiddhikarā honti. Tesaṃ maggakkhaṇe yuganaddhattaṃ vuṭṭhānagāminivipassanākkhaṇe yuganaddhattāyeva hoti. Pahānapariccāgavuṭṭhānavivaṭṭanakaraṇānaṃ maggakiccavasena vuttattā sakalassa maggakiccassa dassanatthaṃ uddhaccasahagatakilesā ca khandhā ca avijjāsahagatakilesā ca khandhā ca niddiṭṭhā. Sesānaṃ na tathā vuttattā paṭipakkhadhammamattadassanavasena uddhaccāvijjā eva niddiṭṭhā. Vivaṭṭatoti nivattantassa.

The phrases 'abandoning restlessness' and 'abandoning ignorance' are spoken with reference to the yogi by way of abandoning the respective opposing factors. And herein, cessation is Nibbāna itself. 'They do not transgress one another' means: if serenity were to transgress insight, because serenity is allied with sluggishness, the mind would tend towards sloth. If insight were to transgress serenity, because insight is allied with restlessness, the mind would tend towards agitation. Therefore, serenity, by not transgressing insight, does not cause a fall into sloth, and insight, by not transgressing serenity, does not cause a fall into agitation. Serenity, proceeding in balance, protects insight from falling into agitation; insight, proceeding in balance, protects serenity from falling into sloth. Thus these two, by their function of not transgressing one another, have a single function; proceeding in harmony and not transgressing one another, they bring about the accomplishment of their purpose. Their state of being yoked together at the moment of the path is due to their state of being yoked together at the moment of insight leading to emergence. Because the acts of abandoning, relinquishing, emerging, and turning away are spoken of as the function of the path, the defilements and aggregates accompanied by restlessness, and the defilements and aggregates accompanied by ignorance, are indicated in order to show the entire function of the path. As the remaining factors are not spoken of in that way, only restlessness and ignorance are indicated by way of showing merely the opposing states. 'By turning away' refers to one who is turning back.

Samādhi kāmāsavā vimutto hotīti samādhissa kāmacchandapaṭipakkhattā vuttaṃ. Rāgavirāgāti rāgassa virāgo samatikkamo etissā atthīti rāgavirāgā, ‘‘rāgavirāgato’’ti nissakkavacanaṃ vā. Tathā avijjāvirāgā. Cetovimuttīti maggasampayutto samādhi. Paññāvimuttīti maggasampayuttā paññā. Taratoti tarantassa. Sabbapaṇidhīhīti rāgadosamohapaṇidhīhi, sabbapatthanāhi vā. Evaṃ cuddasa ākāre vissajjitvā ekarasaṭṭhañca anativattanaṭṭhañca avibhajitvāva imehi soḷasahi ākārehīti āha. Kasmā? Tesaṃ cuddasannaṃ ākārānaṃ ekekassa avasāne ‘‘ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantī’’ti niddiṭṭhattā te dvepi ākārā niddiṭṭhāva honti. Tasmā ‘‘soḷasahī’’ti āha. Yuganaddhaṭṭho pana uddesepi na bhaṇitoyevāti.

'Concentration is liberated from the taint of sensual desire' is said because concentration is the counterpart to sensual desire. 'Dispassion for lust' means: for this liberation of mind, there is dispassion for and overcoming of lust; or it is a term in the ablative case: 'from dispassion for lust.' 'Dispassion for ignorance' is similar. 'Liberation of mind' is the concentration associated with the path. 'Liberation by wisdom' is the wisdom associated with the path. 'He crosses over' refers to one who is crossing over. 'From all aspirations' means from the aspirations of lust, hatred, and delusion, or from all longings. Thus, having explained in fourteen modes, and without separately analyzing 'in the sense of a single essence' and 'in the sense of non-transgression,' he says, 'by these sixteen modes.' Why? Because at the conclusion of each of those fourteen modes it is indicated, 'they are of a single essence, they are yoked together, they do not transgress one another,' those two modes are also indicated. Therefore, he says, 'by sixteen.' The sense of 'yoked together,' however, is not even stated in the enumeration.

2. Dhammuddhaccavāraniddesavaṇṇanā

2. Commentary on the Exposition of the Section on Restlessness Concerning the Dhamma

6. Dhammuddhaccavāre aniccato manasikaroto obhāso uppajjatīti udayabbayānupassanāya ṭhitassa tīhi anupassanāhi punappunaṃ saṅkhāre vipassantassa vipassantassa vipassanāñāṇesu paripākagatesu tadaṅgavasena kilesappahānena parisuddhacittassa aniccato vā dukkhato vā anattato vā manasikārakkhaṇe vipassanāñāṇānubhāvena pakatiyāva obhāso uppajjatīti paṭhamaṃ tāva aniccato manasikaroto obhāso kathito. Akusalo vipassako tasmiṃ obhāse uppanne ‘‘na ca vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggaṃ pattomhi, phalaṃ pattomhī’’ti [Pg.191] amaggaṃyeva ‘‘maggo’’ti, aphalameva ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti, aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā hoti. So attano vipassanāvīthiṃ vissajjetvā vikkhepamāpanno vā obhāsameva taṇhādiṭṭhimaññanāhi maññamāno vā nisīdati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhampi, kassaci sakalavihāraṃ, gāvutaṃ aḍḍhayojanaṃ yojanaṃ dviyojanaṃ…pe… kassaci pathavitalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi. Ayañhi obhāso caturaṅgasamannāgatepi andhakāre taṃ taṃ ṭhānaṃ obhāsento uppajjati.

6. In the section on restlessness concerning phenomena, it is said, 'Light arises for one who attends to impermanence.' For one established in the contemplation of arising and passing away, who repeatedly discerns formations with the three contemplations, as the insight knowledges mature and the mind is purified through the abandonment of defilements by substitution, at the moment of attending to impermanence, or suffering, or non-self, a light naturally arises through the power of insight knowledge. Thus, it is first stated that light arises for one who attends to impermanence. An unskillful meditator, when this light arises, thinks, 'Never before has such a light arisen for me! Surely, I have attained the path; I have attained the fruition!' Thus, he takes what is not the path to be 'the path,' and what is not the fruition to be 'the fruition.' For him who takes the non-path as 'the path' and the non-fruition as 'the fruition,' the course of insight has gone astray. Having abandoned his course of insight, he sits, having either fallen into distraction or conceiving of the light itself with craving, wrong view, and conceit. Now, this light arises for a certain monk illuminating only the space of his seat; for another, the inner chamber; for another, the outer chamber as well; for another, the entire monastery, a gāvuta, half a yojana, a yojana, two yojanas... and so on; for another, it arises creating a single radiance from the surface of the earth up to the Akaniṭṭha Brahmā world. For the Blessed One, however, it arose illuminating the ten-thousandfold world-system. Indeed, this light arises illuminating that and that place even in a darkness endowed with four factors.

Obhāso dhammoti obhāsaṃ āvajjatīti ayaṃ obhāso maggadhammo phaladhammoti vā taṃ taṃ obhāsaṃ manasi karoti. Tato vikkhepo uddhaccanti tato obhāsato dhammoti āvajjanakaraṇato vā yo uppajjati vikkhepo, so uddhaccaṃ nāmāti attho. Tena uddhaccena viggahitamānasoti tena evaṃ uppajjamānena uddhaccena virodhitacitto, tena vā uddhaccena kāraṇabhūtena tammūlakakilesuppattiyā virodhitacitto vipassako vipassanāvīthiṃ okkamitvā vikkhepaṃ vā tammūlakakilesesu vā ṭhitattā aniccato dukkhato anattato upaṭṭhānāni yathābhūtaṃ nappajānāti. ‘‘Tena vuccati dhammuddhaccaviggahitamānaso’’ti evaṃ iti-saddo yojetabbo. Hoti so samayoti evaṃ assādavasena upakkiliṭṭhacittassāpi yogino sace upaparikkhā uppajjati, so evaṃ pajānāti – ‘‘vipassanā nāma saṅkhārārammaṇā, maggaphalāni nibbānārammaṇāni, imāni ca cittāni saṅkhārārammaṇāni, tasmā nāyamobhāso maggo, udayabbayānupassanāyeva nibbānassa lokiko maggo’’ti maggāmaggaṃ vavatthapetvā taṃ vikkhepaṃ parivajjayitvā udayabbayānupassanāya ṭhatvā sādhukaṃ saṅkhāre aniccato dukkhato anattato vipassati. Evaṃ upaparikkhantassa so samayo hoti. Evaṃ apassanto pana ‘‘maggaphalappattomhī’’ti adhimāniko hoti.

'The light is the Dhamma' means he attends to the light, or he attends to that very light thinking, 'This light is a path-factor, a fruition-factor.' 'From that, distraction is restlessness' means: the distraction that arises from that light, or from the act of attending to it as 'Dhamma,' is called restlessness. This is the meaning. 'His mind is assailed by that restlessness' means: the meditator's mind is opposed by that restlessness thus arising; or, because of the arising of defilements rooted in that restlessness which is the cause, his mind is opposed. Having entered the course of insight, because he is established in distraction or in the defilements rooted in it, he does not know the manifestations of formations as they really are—as impermanent, as suffering, as non-self. 'Therefore, it is said: his mind is assailed by restlessness concerning phenomena'—thus the word 'iti' should be connected. 'There comes that time' means: thus, even for a yogī whose mind is defiled through the power of delight, if investigation arises, he understands in this way: 'Insight has formations as its object, but the path and fruition have Nibbāna as their object. And these mental states have formations as their object. Therefore, this light is not the path; the contemplation of arising and passing away itself is the mundane path to Nibbāna.' Having thus determined the path and the non-path and having avoided that distraction, being established in the contemplation of arising and passing away, he properly discerns formations as impermanent, as suffering, and as non-self. For one who investigates thus, that time comes. But one who does not see thus becomes conceited, thinking, 'I have attained the path and fruition.'

Yaṃ taṃ cittanti yaṃ taṃ vipassanācittaṃ. Ajjhattamevāti aniccānupassanāya ārammaṇe gocarajjhatteyeva. Ñāṇaṃ uppajjatīti tasseva yogāvacarassa rūpārūpadhamme tulayantassa tīrayantassa vissaṭṭhaindavajiramiva avihatavegaṃ [Pg.192] tikhiṇaṃ sūramativisadaṃ vipassanāñāṇaṃ uppajjati. Pīti uppajjatīti tasseva tasmiṃ samaye khuddikā pīti, khaṇikā pīti, okkantikā pīti, ubbegā pīti, pharaṇā pītīti ayaṃ pañcavidhā vipassanāsampayuttā pīti sakalasarīraṃ pūrayamānā uppajjati. Passaddhi uppajjatīti tasseva tasmiṃ samaye kāyacittānaṃ neva daratho, na gāravatā, na kakkhaḷatā, na akammaññatā, na gelaññatā, na vaṅkatā hoti. Atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni paguṇāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –

'That which is the mind' means that which is the insight-mind. 'Internally' means within the material and immaterial phenomena that are the object for the contemplation of impermanence. 'Knowledge arises' means: for that very yogāvacara who is weighing and judging material and immaterial phenomena, insight knowledge arises, being of unimpeded momentum, sharp, valiant, and exceedingly clear, like the thunderbolt weapon released by Indra. 'Rapture arises' means: at that time, for that very person, this fivefold rapture associated with insight—minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture—arises, filling the entire body. 'Tranquility arises' means: at that time, for that very person, there is no distress, no heaviness, no rigidity, no unworkability, no illness, and no crookedness of body and mind. Rather, for him, body and mind become tranquil, light, soft, workable, proficient, exceedingly clear, and straight. With his body and mind thus supported by these qualities of tranquility and so on, he at that time experiences a delight called 'superhuman.' With reference to this, it was said:

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī ratī hoti, sammā dhammaṃ vipassato.

For a monk who has entered an empty dwelling, whose mind is peaceful, there is a superhuman delight as he rightly discerns the Dhamma.

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-4) –

Whenever one comprehends the arising and passing away of the aggregates, one obtains rapture and gladness. For those who know, that is the deathless.

Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādīhi sahitā vipassanāsampayuttā kāyacittapassaddhi uppajjati. Sukhaṃ uppajjatīti tasseva tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ vipassanāsampayuttaṃ sukhaṃ uppajjati. Adhimokkho uppajjatīti tasseva tasmiṃ samaye cittacetasikānaṃ atisayapasādabhūtā vipassanāsampayuttā saddhā uppajjati. Paggaho uppajjatīti tasseva tasmiṃ samaye asithilamanaccāraddhaṃ supaggahitaṃ vipassanāsampayuttaṃ vīriyaṃ uppajjati. Upaṭṭhānaṃ uppajjatīti tasseva tasmiṃ samaye sūpaṭṭhitā suppatiṭṭhitā nikhātā acalā pabbatarājasadisā vipassanāsampayuttā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasi karoti paccavekkhati, taṃ taṃ ṭhānamassa okkantitvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti (visuddhi. 2.734).

Thus, as this non-human delight is being accomplished for him, tranquility of body and mind, accompanied by lightness and so on and conjoined with insight, arises. Happiness arises: at that very moment, happiness conjoined with insight arises, suffusing his entire body. Conviction arises: at that very moment, faith conjoined with insight, which is an exceedingly clear state of mind and mental factors, arises. Exertion arises: at that very moment, energy conjoined with insight, which is neither too slack nor over-strenuous but well-sustained, arises. Presence of mindfulness arises: at that very moment, mindfulness conjoined with insight, which is well-established, well-founded, fixed, immovable, and like a king of mountains, arises. Whatever state he adverts to, brings to mind, attends to, or reflects upon, that state, having been entered and plunged into, stands present to his mindfulness, just as the next world appears to one with the divine eye.

Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiñhi samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā vahati[Pg.193]. Evañhi visuddhimagge (visuddhi. 2.734) vuttaṃ. Vipassanupekkhāti cettha ‘‘vipassanāsampayuttā tatramajjhattupekkhā’’ti ācariyā vadanti. Vipassanāñāṇe hi gayhamāne ‘‘ñāṇaṃ uppajjatī’’ti vipassanāñāṇassa āgatattā punaruttidoso hoti. Tatiyajjhānavaṇṇanāyañca ‘‘saṅkhārupekkhāvipassanupekkhānampi atthato ekībhāvo. Paññā eva hi sā, kiccavasena dvidhā bhinnā’’ti vuttaṃ. Tasmā vipassanāsampayuttāya tatramajjhattupekkhāya vuccamānāya punaruttidoso ca na hoti, tatiyajjhānavaṇṇanāya ca sameti. Yasmā ca pañcasu indriyesu ‘‘ñāṇaṃ adhimokkho paggaho upaṭṭhāna’’nti paññindriyasaddhindriyavīriyindriyasatindriyāni niddiṭṭhāni, samādhindriyaṃ pana aniddiṭṭhaṃ hoti, yuganaddhavasenāpi ca samādhindriyaṃ niddisitabbameva hoti, tasmā samappavatto samādhi puna samādhāne byāpārappahānakaraṇena ‘‘upekkhā’’ti vuttoti veditabbaṃ.

Equanimity is both insight-equanimity and advertence-equanimity. For at that time, insight-equanimity, being neutral toward all formations, arises strongly, and so does advertence-equanimity at the mind-door. For him who adverts to this or that state, it proceeds, being valiant and sharp, like a thunderbolt released by Indra and like a red-hot arrow plunging into a leaf-container. For thus it is said in the Visuddhimagga. Herein, the teachers say this is insight-equanimity, that is, 'the equanimity of neutrality associated with insight.' For if insight-knowledge were meant, since insight-knowledge has already been mentioned in 'knowledge arises,' there would be the fault of redundancy. And in the commentary on the third jhāna it is said: 'Equanimity towards formations and insight-equanimity are one in meaning. For it is just wisdom, divided in two by way of function.' Therefore, when 'the equanimity of neutrality associated with insight' is spoken of, there is no fault of redundancy, and it accords with the commentary on the third jhāna. And since among the five faculties, 'knowledge, conviction, exertion, and presence of mindfulness' designate the faculties of wisdom, faith, energy, and mindfulness, while the faculty of concentration is not designated; and since the faculty of concentration must also be designated by way of the yoked-together method, therefore, it should be understood that evenly proceeding concentration is called 'equanimity' because it causes the abandoning of the effort of concentrating again.

Nikanti uppajjatīti evaṃ obhāsādipaṭimaṇḍitāya vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati, yā kilesoti pariggahetumpi na sakkā hoti. Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na ca vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppannapubbā, addhā maggaṃ pattomhi, phalaṃ pattomhī’’ti amaggameva ‘‘maggo’’ti, aphalameva ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti, aphalañca ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdati. Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. Nikanti pana upakkileso ceva upakkilesavatthu ca. Vatthuvaseneva cete dasa, gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhiggāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānaggāho, obhāsaṃ assādayato taṇhāggāho. Iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Dukkhato manasikaroto, anattato manasikarototi vāresupi [Pg.194] imināva nayena attho veditabbo. Ekekaanupassanāvasena hettha ekekassa vipassanupakkilesuppatti veditabbā, na ekasseva.

Delight arises: thus, by forming an attachment to insight adorned with effulgence and so on, a subtle delight with a peaceful appearance arises, which cannot even be grasped as a defilement. And just as with the effulgence, so too when any of these others arises, the yogi thinks: 'Never before has such knowledge arisen in me, nor such joy, tranquility, happiness, conviction, exertion, presence of mindfulness, equanimity, or delight. Surely I have attained the path, I have attained the fruit!' Thus he takes what is not the path to be the 'path' and what is not the fruit to be the 'fruit.' For him who takes what is not the path to be the 'path' and what is not the fruit to be the 'fruit,' the course of insight goes astray. He abandons his basic meditation subject and sits down savoring just that delight. Here, effulgence and the others are called corruptions because they are the basis for corruptions, not because they are unwholesome. Delight, however, is both a corruption and the basis for a corruption. By way of their basis, these are ten, but by way of grasping, they become thirty. How so? For one who grasps, 'My effulgence has arisen,' there is the grasp of views. For one who grasps, 'Oh, what a pleasing effulgence has arisen,' there is the grasp of conceit. For one who savors the effulgence, there is the grasp of craving. Thus, in regard to the effulgence, there are three grasps: by way of view, conceit, and craving. So too with the others. In this way, by way of grasping, there are thirty corruptions. The meaning should be understood in the same way in the sections on attending to suffering and attending to not-self. Here, the arising of a corruption of insight for each one should be understood by way of each single contemplation, not by way of only one.

Tīsu anupassanāsu. Evaṃ abhedato vipassanāvasena upakkilese dassetvā puna bhedavasena dassento rūpaṃ aniccato manasikarototiādimāha. Tattha jarāmaraṇaṃ aniccato upaṭṭhānanti jarāmaraṇassa aniccato upaṭṭhānaṃ.

In the three contemplations. Having thus shown the corruptions undividedly by way of insight, he then shows them by way of division, saying, 'one attends to form as impermanent,' and so on. Therein, 'the manifestation of aging and death as impermanent' means the manifestation of aging and death as impermanent.

7. Yasmā pubbe vuttānaṃ samatiṃsāya upakkilesānaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu vikampati, obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti samanupassati, tasmā tamatthaṃ dassento obhāse ceva ñāṇe cātiādigāthādvayamāha. Tattha vikampatīti obhāsādike ārammaṇe nānākilesavasena vividhā kampati vedhati. Yehi cittaṃ pavedhatīti yehi passaddhisukhehi cittaṃ nānākilesavasena nānappakārena vedhati kampati. Tasmā passaddhiyā sukhe ceva yogāvacaro vikampatīti sambandho veditabbo. Upekkhāvajjanāya cevāti upekkhāsaṅkhātāya āvajjanāya ceva vikampati, āvajjanupekkhāya ceva vikampatīti attho. Visuddhimagge (visuddhi. 2.736) pana ‘‘upekkhāvajjanāyañcā’’ti vuttaṃ. Upekkhāya cāti heṭṭhā vuttappakārāya upekkhāya ca vikampati, nikantiyā ca vikampatīti attho. Ettha ca dvinnaṃ upekkhānaṃ niddiṭṭhattā heṭṭhā ‘‘upekkhā uppajjatī’’ti vuttaṭṭhāne ca ubhayathā attho vutto. Aniccānupassanādīsu ca ekekissāyeva āvajjanupekkhāya sabbhāvato ekekāyeva anupassanā aniccaṃ aniccaṃ, dukkhaṃ dukkhaṃ, anattā anattāti punappunaṃ bhāvīyatīti vuttaṃ hoti. Yasmā pana kusalo paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā naṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti – sace obhāso attā bhaveyya, ‘‘attā’’ti gahetuṃ vaṭṭeyya. Anattāva panāyaṃ ‘‘attā’’ti gahito. Tasmāyaṃ avasavattanaṭṭhena anattāti passanto diṭṭhiṃ ugghāṭeti. Sace obhāso nicco [Pg.195] bhaveyya, ‘‘nicco’’ti gahetuṃ vaṭṭeyya. Aniccova panāyaṃ ‘‘nicco’’ti gahito. Tasmāyaṃ hutvā abhāvaṭṭhena aniccoti passanto mānaṃ samugghāṭeti. Sace obhāso sukho bhaveyya, ‘‘sukho’’ti gahetuṃ vaṭṭeyya. Dukkhova panāyaṃ ‘‘sukho’’ti gahito. Tasmāyaṃ uppādavayapaṭipīḷanaṭṭhena dukkhoti passanto nikantiṃ pariyādiyati. Yathā ca obhāse, evaṃ sesesupi.

7. Because the unskilled, inexpert yogī wavers amidst the effulgence and other such states on account of the thirty corruptions mentioned before, and regards each of them as 'This is mine, this I am, this is my self,' therefore, wishing to show this meaning, he spoke the two verses beginning, 'In the effulgence and in knowledge…' Herein, 'wavers' means that he shakes and trembles in various ways on account of various defilements in regard to such objects as the effulgence. As to 'By which the mind trembles': by which tranquility and pleasure the mind trembles and shakes in various ways on account of various defilements. Therefore, the connection should be understood thus: 'the yogī wavers in tranquility and also in pleasure.' And as to 'in advertence to equanimity': he wavers also in the advertence called equanimity; the meaning is that he wavers in advertence-equanimity. But in the Visuddhimagga it is said, 'and in advertence to equanimity.' And as to 'in equanimity': the meaning is that he wavers in the equanimity of the kind stated below, and he wavers in delight. And here, since two kinds of equanimity have been pointed out, the meaning has been stated in both ways in the place below where it is said, 'equanimity arises.' And in the contemplations of impermanence, etc., since there is only a single advertence-equanimity for each, it is said that each single contemplation is developed again and again as 'impermanent, impermanent,' 'suffering, suffering,' 'not-self, not-self.' But since the skilled, wise, expert yogī, endowed with intelligence, when the effulgence and other such states arise, defines and investigates it with wisdom thus: 'Indeed, this effulgence has arisen for me, but it is impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, and to cease.' Or else it occurs to him thus: 'If the effulgence were self, it would be proper to grasp it as "self." But this, which is grasped as "self," is indeed not-self. Therefore, seeing it as not-self in the sense of being uncontrollable, he eradicates wrong view. If the effulgence were permanent, it would be proper to grasp it as "permanent." But this, which is grasped as "permanent," is indeed impermanent. Therefore, seeing it as impermanent in the sense of having come to be and then ceasing to be, he eradicates conceit. If the effulgence were happiness, it would be proper to grasp it as "happiness." But this, which is grasped as "happiness," is indeed suffering. Therefore, seeing it as suffering in the sense of being oppressed by arising and passing away, he gets rid of delight.' And as in the case of the effulgence, so too in the remaining cases.

Evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tasmā tamatthaṃ dassento imāni dasa ṭhānānīti gāthamāha. Tattha dasa ṭhānānīti obhāsādīni. Paññā yassa pariccitāti yassa upakkilesavimuttāya paññāya paricitāni punappunaṃ phuṭṭhāni paribhāvitāni. Dhammuddhaccakusalo hotīti so paññāya paricitadasaṭṭhāno yogāvacaro pubbe vuttappakārassa dhammuddhaccassa yathāsabhāvapaṭivedhena cheko hoti. Na ca sammoha gacchatīti dhammuddhaccakusalattāyeva taṇhāmānadiṭṭhugghāṭavasena sammohañca na gacchati.

Having investigated in this way, he regards the effulgence thus: 'This is not mine, this I am not, this is not my self.' He regards knowledge... and so on... delight thus: 'This is not mine, this I am not, this is not my self.' Regarding them in this way, he does not shake or tremble in regard to the effulgence and other such states. Therefore, showing that meaning, he spoke the verse, 'These ten bases…' Herein, 'the ten bases' means the effulgence and other such states. As to 'By whose wisdom they are thoroughly known': by whose insight-wisdom, which is free from the corruptions, they are thoroughly known, repeatedly touched, and developed. As to 'He is skilled in the agitation caused by phenomena': that yogī, whose ten bases are thoroughly known by wisdom, becomes skilled in penetrating the true nature of the agitation caused by phenomena of the kind mentioned before. And as to 'he does not become bewildered': precisely because of his skill regarding the agitation caused by phenomena, by way of eradicating craving, conceit, and views, he does not become bewildered.

Idāni pubbe vuttameva vidhiṃ aparena pariyāyena vibhāvetvā dassento vikkhipati ceva kilissati cātiādigāthamāha. Tattha mandapañño yogāvacaro obhāsādīsu vikkhepañca avasesakilesuppattiñca pāpuṇāti. Majjhimapañño vikkhepameva pāpuṇāti, nāvasesakilesuppattiṃ, so adhimāniko hoti. Tikkhapañño vikkhepaṃ pāpuṇitvāpi taṃ adhimānaṃ pahāya vipassanaṃ ārabhati. Atitikkhapañño na vikkhepaṃ pāpuṇāti, na cāvasesakilesuppattiṃ. Vikkhippati cevāti tesu mandapañño dhammuddhaccasaṅkhātaṃ vikkhepañceva pāpuṇīyati. Kilissati cāti taṇhāmānadiṭṭhikilesehi kilesīyati ca, upatāpīyati vibādhīyatīti attho. Cavati cittabhāvanāti tassa mandapaññassa vipassanācittabhāvanā kilesesuyeva ṭhānato paṭipakkhāvihatattā cavati, paripatatīti attho. Vikkhipati na kilissatīti majjhimapañño vikkhepena vikkhipati, kilesehi na kilissati. Bhāvanā parihāyatīti tassa majjhimapaññassa adhimānikattā vipassanārambhābhāvena vipassanā parihāyati, nappavattatīti [Pg.196] attho. Vikkhipati na kilissatīti tikkhapaññopi vikkhepena vikkhipati, kilesehi na kilissati. Bhāvanā na parihāyatīti tassa tikkhapaññassa santepi vikkhepe taṃ adhimānavikkhepaṃ pahāya vipassanārambhasabbhāvena vipassanābhāvanā na parihāyati, pavattatīti attho. Na ca vikkhipate cittaṃ na kilissatīti atitikkhapaññassa cittaṃ na vikkhepena vikkhipati, na ca kilesehi kilissati. Na cavati cittabhāvanāti tassa vipassanācittabhāvanā na cavati, vikkhepakilesābhāvena yathāṭhāne tiṭṭhatīti attho.

Now, wishing to show the method already stated before by clarifying it in another way, he spoke the verse beginning, 'He is distracted and is defiled.' Therein, a yogī of dull wisdom encounters both distraction in regard to the effulgence and other such states, and the arising of the remaining defilements. A yogī of middling wisdom encounters only distraction, not the arising of the remaining defilements; he becomes one with the conceit of attainment. A yogī of sharp wisdom, even after encountering distraction, abandons that conceit and undertakes insight meditation. A yogī of very sharp wisdom encounters neither distraction nor the arising of the remaining defilements. As to 'He is distracted': among them, the one of dull wisdom encounters distraction, which is reckoned as agitation about phenomena. And as to 'is defiled': the meaning is that he is defiled, tormented, and oppressed by the defilements of craving, conceit, and views. As to 'The development of the mind ceases': the meaning is that for that yogī of dull wisdom, the development of the insight-mind ceases and falls away, because it is established in the defilements and has not overcome its opponents. As to 'He is distracted but not defiled': the yogī of middling wisdom is distracted by distraction but is not defiled by the defilements. As to 'Development declines': the meaning is that for that yogī of middling wisdom, because he has the conceit of attainment and because of the absence of undertaking insight, insight meditation declines and does not proceed. As to 'He is distracted but not defiled': the yogī of sharp wisdom is also distracted by distraction but is not defiled by the defilements. As to 'Development does not decline': the meaning is that for that yogī of sharp wisdom, even when there is distraction, because he has abandoned that distraction born of conceit and because the undertaking of insight is present, the development of insight does not decline but proceeds. As to 'The mind is not distracted, nor is it defiled': the mind of the yogī of very sharp wisdom is not distracted by distraction, nor is it defiled by the defilements. As to 'The development of the mind does not cease': the meaning is that his development of the insight-mind does not cease; because of the absence of distraction and defilements, it stands in its proper place.

Imehi catūhi ṭhānehītiādīsu idāni vuttehi imehi catūhi ṭhānehi hetubhūtehi, karaṇabhūtehi vā obhāsādike dasa ṭhāne cittassa saṅkhepena ca vikkhepena ca viggahitaṃ mānasaṃ vikkhepakilesuppattivirahito catuttho kusalo mahāpañño yogāvacaro mandapaññādīnaṃ tiṇṇaṃ yogāvacarānaṃ mānasaṃ evañca evañca hotīti nānappakārato jānātīti sambandhato atthavaṇṇanā veditabbā. Saṅkhepoti cettha vikkhepassa ceva kilesānañca uppattivasena cittassa līnabhāvo veditabbo. Vikkhepoti ‘‘vikkhipati na kilissatī’’ti dvīsu ṭhānesu vuttavikkhepavasena cittassa uddhatabhāvo veditabboti.

In the passage beginning 'By these four grounds,' the explanation of the meaning should be understood in this connection: by these four grounds just mentioned, which are causes or instruments, the fourth meditator—the skillful one of great wisdom, who is devoid of the arising of distraction and defilements—knows in various ways that 'the minds of the three meditators, the one of dull wisdom and so on, are thus and thus,' their minds being analyzed in the ten grounds beginning with illumination by way of contraction and distraction. Herein, 'contraction' should be understood as the sluggish state of the mind due to the arising of both distraction and defilements. 'Distraction' should be understood as the agitated state of the mind in the sense of the distraction mentioned in the two cases, 'he is distracted but not defiled.'

Yuganaddhakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Yuganaddha is finished.

2. Saccakathā

2. The Discourse on the Truths

Saccakathāvaṇṇanā

The Commentary on the Discourse on the Truths

8. Idāni yuganaddhaguṇassa ariyamaggassa vasena saccaṭṭhaṃ saccapaṭivedhavisesaṃ saccalakkhaṇādividhānañca dassentena kathitāya suttantapubbaṅgamāya saccakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva tathānīti yathāsabhāvavasena tacchāni. Yathāsabhāvabhūtāneva hi dhammajātāni saccaṭṭhena saccāni. Saccaṭṭho paṭhamañāṇaniddesavaṇṇanāyaṃ vutto. Avitathānīti vuttasabhāve vipariyāyavirahitāni. Na hi saccāni asaccāni nāma honti. Anaññathānīti aññasabhāvavirahitāni. Na hi asaccāni saccāni nāma honti. Idaṃ dukkhanti, bhikkhave, tathametanti bhikkhave, idaṃ [Pg.197] dukkhanti yaṃ vuccati, etaṃ yathāsabhāvattā tathaṃ. Dukkhameva hi dukkhaṃ. Vuttasabhāve vipariyāyābhāvato avitathaṃ. Na hi dukkhaṃ adukkhaṃ nāma hoti. Aññasabhāvavirahitattā anaññathaṃ. Na hi dukkhaṃ samudayādisabhāvaṃ hoti. Samudayādīsupi eseva nayo.

8. Now follows an exposition of a meaning not previously given for the Discourse on the Truths, which is preceded by a sutta and was spoken by one who shows the meaning of truth, the distinction in the penetration of the truths, and the method concerning the characteristics of truth and so on, by way of the noble path, which has the quality of being yoked-together. Therein, in the sutta, first, 'real' (tathāni) means they are actual in the sense of their own-being. For it is precisely those things that are actual in their own-being that are truths in the sense of being true. The meaning of 'truth' was stated in the Commentary on the Exposition of the First Knowledge. 'Not unreal' (avitathāni) means they are not the opposite of their stated own-being. For truths are not called non-truths. 'Not otherwise' (anaññathāni) means they are not of another own-being. For non-truths are not called truths. When it is said, 'This is suffering, bhikkhus,' 'this is real, bhikkhus'—what is said as 'this is suffering' is 'real' because it is in accordance with its own-being. For suffering is just suffering. It is 'not unreal' because it is not the opposite of its stated own-being, for suffering is not called non-suffering. It is 'not otherwise' because it is not of another own-being, for suffering does not have the own-being of the origin and so on. The same method applies to the origin and the others.

1. Paṭhamasuttantaniddesavaṇṇanā

1. Commentary on the Exposition of the First Sutta

Tathaṭṭhenāti yathāsabhāvaṭṭhena. Pīḷanaṭṭhādayo ñāṇakathāyaṃ vuttatthāyeva.

In the sense of 'real' means in the sense of its own-being. The meanings such as 'the sense of oppression' are just those stated in the Discourse on Knowledge.

9. Ekappaṭivedhānīti ekena maggañāṇena paṭivedho, ekato vā paṭivedho etesanti ekappaṭivedhāni. Anattaṭṭhenāti catunnampi saccānaṃ attavirahitattā anattaṭṭhena. Vuttañhetaṃ visuddhimagge (visuddhi. 2.567) – paramatthato hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

9. 'Penetrable as one' means they are those things for which there is penetration by a single path-knowledge, or penetration at once; hence they are 'penetrable as one.' 'In the sense of not-self' means in the sense of not-self because all four truths are devoid of a self. This is stated in the Visuddhimagga (Vism XVI.90): 'For in the ultimate sense, all the truths should be understood as empty because of the absence of an experiencer, a doer, one who is extinguished, and one who goes. Therefore it is said:'

‘‘Dukkhameva hi, na koci dukkhito, kārako na, kiriyāva vijjati;

Atthi nibbuti, na nibbuto pumā, maggamatthi, gamako na vijjatī’’ti. (visuddhi. 2.567);

For there is only suffering, but no one who suffers; No doer is there, but the deed exists; Extinguishment is, but no person extinguished; The path is, but no goer is found (Vism XVI.90).

Atha vā –

Or:

‘‘Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

Dhuvasukhaattavirahito, maggo iti suññatā tesū’’ti. (visuddhi. 2.567);

The first two truths are empty of the permanent, the beautiful, the pleasant, and a self; the deathless state is empty of a self; the path is devoid of the permanent, the pleasant, and a self. Thus is the emptiness in them (Vism XVI.90).

Saccaṭṭhenāti avisaṃvādakaṭṭhena. Paṭivedhaṭṭhenāti maggakkhaṇe paṭivijjhitabbaṭṭhena. Ekasaṅgahitānīti tathaṭṭhādinā ekekeneva atthena saṅgahitāni, ekagaṇanaṃ gatānīti attho. Yaṃ ekasaṅgahitaṃ, taṃ ekattanti yasmā ekena saṅgahitaṃ, tasmā ekattanti attho. Saccānaṃ bahuttepi ekattamapekkhitvā ekavacanaṃ kataṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti pubbabhāge catunnaṃ saccānaṃ nānattekattaṃ svāvatthitaṃ vavatthapetvā ṭhito maggakkhaṇe [Pg.198] ekena maggañāṇena tathaṭṭhāditaṃtaṃekattaṃ paṭivijjhati. Kathaṃ? Nirodhasaccassa tathaṭṭhādike ekatte paṭividdhe sesasaccānampi tathaṭṭhādikaṃ ekattaṃ paṭividdhameva hoti. Yathā pubbabhāge pañcannaṃ khandhānaṃ nānattekattaṃ svāvatthitaṃ vavatthapetvā ṭhitassa maggavuṭṭhānakāle aniccato vā dukkhato vā anattato vā vuṭṭhahantassa ekasmimpi khandhe aniccādito diṭṭhe sesakhandhāpi aniccādito diṭṭhāva honti, evamidanti daṭṭhabbaṃ. Dukkhassa dukkhaṭṭho tathaṭṭhoti dukkhasaccassa pīḷanaṭṭhādiko catubbidho attho sabhāvaṭṭhena tathaṭṭho. Sesasaccesupi eseva nayo. Soyeva catubbidho attho attābhāvato anattaṭṭho. Vuttasabhāve avisaṃvādakato saccaṭṭho. Maggakkhaṇe paṭivijjhitabbato paṭivedhaṭṭho vuttoti veditabbaṃ.

'In the sense of truth' means in the sense of being non-deceptive. 'In the sense of penetration' means in the sense of being penetrable at the moment of the path. 'Included as one' means they are included by one single meaning such as the sense of 'real,' that is, they have come to be a single group. That which is included as one is oneness; the meaning is that because it is included by one, it is therefore oneness. Though the truths are many, the singular is used with reference to their oneness. 'One penetrates oneness with a single knowledge' means that in the preliminary stage, having well-defined the diversity and oneness of the four truths, at the moment of the path one penetrates with a single path-knowledge that very oneness, such as the sense of 'real.' How? When the oneness of the truth of cessation—such as the sense of 'real'—is penetrated, the oneness of the remaining truths—such as the sense of 'real'—is also penetrated. This should be seen just as when one who in the preliminary stage has well-defined the diversity and oneness of the five aggregates emerges from the path-attainment by seeing them as impermanent, or as suffering, or as not-self, then when even one aggregate is seen as impermanent, etc., the remaining aggregates are also seen as such. 'The sense of suffering of suffering is the sense of real' means that the fourfold meaning of the truth of suffering, beginning with the sense of oppression, is the sense of 'real' in the sense of its own-being. The same method applies to the other truths. That same fourfold meaning is the sense of 'not-self' due to the absence of a self. It is the sense of 'truth' due to being non-deceptive in regard to its stated own-being. It should be understood that it is called the sense of 'penetration' due to being penetrable at the moment of the path.

10. Yaṃ aniccantiādi sāmaññalakkhaṇapubbaṅgamaṃ katvā dassitaṃ. Tattha yaṃ aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, taṃ aniccanti dukkhasamudayamaggā gahitā. Tāni hi tīṇi saccāni aniccāni ceva aniccattā dukkhāni ca. Yaṃ aniccañca dukkhañca, taṃ anattāti tāniyeva tīṇi gahitāni. Yaṃ aniccañca dukkhañca anattā cāti tehi tīhi saha nirodhasaccañca saṅgahitaṃ. Cattāripi hi anattāyeva. Taṃ tathanti taṃ saccacatukkaṃ sabhāvabhūtaṃ. Taṃ saccanti tadeva saccacatukkaṃ yathāsabhāve avisaṃvādakaṃ. Navahākārehītiādīsu ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (paṭi. ma. 1.3; saṃ. ni. 4.46) vacanato abhiññaṭṭhena, dukkhassa pariññaṭṭhe, samudayassa pahānaṭṭhe, maggassa bhāvanaṭṭhe, nirodhassa sacchikiriyaṭṭhe āvenikepi idha catūsupi saccesu ñātapariññāsabbhāvato pariññaṭṭhena, catusaccadassanena pahānasabbhāvato pahānaṭṭhena, catusaccabhāvanāsabbhāvato bhāvanaṭṭhena, catunnaṃ saccānaṃ sacchikiriyasabbhāvato sacchikiriyaṭṭhenāti niddiṭṭhanti veditabbaṃ. Navahākārehi tathaṭṭhenātiādīsu paṭhamaṃ vuttanayeneva yojanā kātabbā.

10. The passage beginning 'What is impermanent' is shown by making the general characteristics primary. Herein, by 'What is impermanent is suffering, and what is suffering is impermanent,' the truths of suffering, origin, and path are included. For those three truths are both impermanent and, being impermanent, are also suffering. By 'What is impermanent and suffering is not-self,' those same three truths are included. By 'What is impermanent, suffering, and not-self,' the truth of cessation is also included along with those three, for all four are indeed not-self. 'That is real' means that quartet of truths is actual in its own-being. 'That is true' means that same quartet of truths is non-deceptive in regard to its own-being. In the passage beginning 'In nine aspects,' it should be understood that this is designated based on the statement, 'All, bhikkhus, is to be directly known' (Paṭi. Ma. 1.3; Saṃ. Ni. 4.46), in the sense of direct knowing; and even though the sense of full understanding for suffering, the sense of abandoning for the origin, the sense of development for the path, and the sense of realization for cessation are specific, here it is designated for all four truths: in the sense of full understanding, because of the presence of the full understanding of the known in all four truths; in the sense of abandoning, because of the presence of abandoning through seeing the four truths; in the sense of development, because of the presence of developing the four truths; and in the sense of realization, because of the presence of realizing the four truths. In the passage beginning 'In nine aspects, in the sense of 'real',' the connection should be made in the same way as stated first.

11. Dvādasahi ākārehītiādīsu tathaṭṭhādayo ñāṇakathāyaṃ vuttatthā. Etesaṃ niddesepi vuttanayeneva yojanā veditabbā.

11. In the passage beginning 'In twelve aspects,' the terms beginning with 'the sense of real' have meanings as stated in the Discourse on Knowledge. In the explanation of these too, the connection should be understood in the way already stated.

12. Saccānaṃ kati lakkhaṇānītiādīsu upari vattabbāni cha lakkhaṇāni saṅkhatāsaṅkhatavasena dvidhā bhinditvā dve lakkhaṇānīti āha. Tattha [Pg.199] saṅkhatalakkhaṇañca asaṅkhatalakkhaṇañcāti ‘‘tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47-48) evaṃ vuttaṃ saṅkhatassa saṅkhatamiti lakkhaṇañca asaṅkhatassa asaṅkhatamiti lakkhaṇañca. Saṅkhataṃ pana na lakkhaṇaṃ, lakkhaṇaṃ na saṅkhataṃ. Na ca saṅkhataṃ vinā lakkhaṇaṃ paññāpetuṃ sakkā, napi lakkhaṇaṃ vinā saṅkhataṃ. Lakkhaṇena pana saṅkhataṃ pākaṭaṃ hoti.

12. Regarding 'How many characteristics do the truths have?' etc., having divided the six characteristics to be stated above into two by way of the conditioned and the unconditioned, he says, 'two characteristics.' Herein, the characteristic of the conditioned and the characteristic of the unconditioned are as follows: 'Monks, these three are the conditioned characteristics of the conditioned: arising is apparent, passing away is apparent, alteration of what is established is apparent. Monks, these three are the unconditioned characteristics of the unconditioned: no arising is apparent, no passing away is apparent, no alteration of what is established is apparent' (A. Ni. 3.47-48). Thus, the characteristic of the conditioned is stated as 'conditioned,' and the characteristic of the unconditioned as 'unconditioned.' However, the conditioned is not the characteristic, and the characteristic is not the conditioned. It is not possible to make known the characteristic without the conditioned, nor the conditioned without the characteristic. However, through the characteristic, the conditioned becomes manifest.

Puna tadeva lakkhaṇadvayaṃ vitthārato dassento cha lakkhaṇānīti āha. Saṅkhatānaṃ saccānanti dukkhasamudayamaggasaccānaṃ. Tāni hi paccayehi saṅgamma katattā saṅkhatāni. Uppādoti jāti. Paññāyatīti jānīyati. Vayoti bhaṅgo. Ṭhitānaṃ aññathattanti ṭhitippattānaṃ aññathābhāvo jarā. Tiṇṇaṃ saṅkhatasaccānaṃ nipphannattā uppādavayaññathattaṃ vuttaṃ, tesaṃyeva pana uppādassa, jarāya bhaṅgassa ca anipphannattā uppādavayaññathattaṃ na vattabbaṃ. Saṅkhatanissitattā uppādavayaññathattaṃ na paññāyatīti na vattabbaṃ. Saṅkhatavikārattā pana saṅkhatanti vattabbaṃ. Dukkhasamudayānaṃ uppādajarābhaṅgā saccapariyāpannā, maggasaccassa uppādajarābhaṅgā na saccapariyāpannāti vadanti. Tattha ‘‘saṅkhatānaṃ uppādakkhaṇe saṅkhatāpi uppādalakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati, uppāde vītivatte saṅkhatāpi jarālakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati, bhaṅgakkhaṇe saṅkhatāpi jarāpi bhaṅgalakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyatī’’ti khandhakavaggaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.3.37-38) vuttaṃ. Asaṅkhatassa saccassāti nirodhasaccassa. Tañhi paccayehi samāgamma akatattā sayameva nipphannanti asaṅkhataṃ. Ṭhitassāti niccattā ṭhitassa, na ṭhānappattattā. Puna tadeva lakkhaṇadvayaṃ vitthārato dassento dvādasa lakkhaṇānīti āha.

Again, wishing to show those same two characteristics in detail, he says, 'six characteristics.' 'Of conditioned truths' means of the truths of suffering, origin, and path. For these are conditioned because they are made by combining with conditions. 'Arising' is birth. 'Is apparent' is 'it is known.' 'Passing away' is dissolution. 'Alteration of what is established' is the alteration of what has reached stability, which is aging. Because the three conditioned truths are produced, arising, passing away, and alteration are spoken of. However, of those very same truths, because their arising, aging, and dissolution are not produced, arising, passing away, and alteration should not be spoken of in regard to them. It should not be said that arising, passing away, and alteration are not apparent because they depend on the conditioned. Rather, because they are modifications of the conditioned, they should be called 'conditioned.' The arising, aging, and dissolution of suffering and origin are included in the truth; the arising, aging, and dissolution of the path truth are not included in the truth—so they say. Therein, it is said in the Khandhakavagga Commentary (Saṃ. Ni. Aṭṭha. 2.3.37-38): 'At the moment of arising of the conditioned, both the conditioned and the characteristic of arising, as well as its moment reckoned as time, are apparent. When arising has passed, both the conditioned and the characteristic of aging, as well as its moment reckoned as time, are apparent. At the moment of dissolution, both the conditioned and aging, as well as the characteristic of dissolution, and its moment reckoned as time, are apparent.' 'Of the unconditioned truth' means of the truth of cessation. For it is unconditioned because it is not made by combining with conditions, but is produced of itself. 'Of what is established' means of what is established due to its permanence, not due to having reached a state of stability. Again, wishing to show those same two characteristics in detail, he says, 'twelve characteristics.'

Catunnaṃ saccānaṃ kati kusalātiādīsu abyākatanti vipākābyākataṃ kiriyābyākataṃ rūpābyākataṃ nibbānābyākatanti catūsu abyākatesu nibbānābyākataṃ. Cattāripi hi kusalākusalalakkhaṇena na byākatattā abyākatāni. Siyā kusalanti kāmāvacararūpāvacarārūpāvacarakusalānaṃ vasena [Pg.200] kusalampi bhaveyya. Siyā akusalanti taṇhaṃ ṭhapetvā sesākusalavasena. Siyā abyākatanti kāmāvacararūpāvacarārūpāvacaravipākakiriyānaṃ rūpānañca vasena. Siyā tīṇi saccānītiādīsu saṅgahitānīti gaṇitāni. Vatthuvasenāti akusalakusalābyākatadukkhasamudayanirodhamaggasaṅkhātavatthuvasena. Yaṃ dukkhasaccaṃ akusalanti ṭhapetvā taṇhaṃ avasesaṃ akusalaṃ. Akusalaṭṭhena dve saccāni ekasaccena saṅgahitānīti imāni dve dukkhasamudayasaccāni akusalaṭṭhena ekasaccena saṅgahitāni, akusalasaccaṃ nāma hotīti attho. Ekasaccaṃ dvīhi saccehi saṅgahitanti ekaṃ akusalasaccaṃ dvīhi dukkhasamudayasaccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ kusalanti tebhūmakaṃ kusalaṃ. Imāni dve dukkhamaggasaccāni kusalaṭṭhena ekasaccena saṅgahitāni, kusalasaccaṃ nāma hoti. Ekaṃ kusalasaccaṃ dvīhi dukkhamaggasaccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ abyākatanti tebhūmakavipākakiriyā rūpañca. Imāni dve dukkhanirodhasaccāni abyākataṭṭhena ekasaccena saṅgahitāni, ekaṃ abyākatasaccaṃ nāma hoti. Ekaṃ abyākatasaccaṃ dvīhi dukkhanirodhasaccehi saṅgahitaṃ. Tīṇi saccāni ekasaccena saṅgahitānīti samudayamagganirodhasaccāni ekena akusalakusalābyākatabhūtena dukkhasaccena saṅgahitāni. Ekaṃ saccaṃ tīhi saccehi saṅgahitanti ekaṃ dukkhasaccaṃ visuṃ akusalakusalaabyākatabhūtehi samudayamagganirodhasaccehi saṅgahitaṃ. Keci pana ‘‘dukkhasamudayasaccāni akusalaṭṭhena samudayasaccena saṅgahitāni, dukkhamaggasaccāni kusalaṭṭhena maggasaccena saṅgahitāni, na dassanaṭṭhena. Dukkhanirodhasaccāni abyākataṭṭhena nirodhasaccena saṅgahitāni, na asaṅkhataṭṭhenā’’ti vaṇṇayanti.

Regarding 'How many of the four truths are wholesome?' etc., 'indeterminate' refers to resultant-indeterminate, functional-indeterminate, material-indeterminate, and Nibbāna-indeterminate. Among these four indeterminates, it is the Nibbāna-indeterminate. Indeed, all four are indeterminate because they are not declared by way of wholesome or unwholesome characteristics. 'It may be wholesome' refers to the wholesome states of the sense-sphere, form-sphere, and formless-sphere. 'It may be unwholesome' refers to the remaining unwholesome states, excluding craving. 'It may be indeterminate' refers to the resultant and functional states of the sense-sphere, form-sphere, and formless-sphere, and also material phenomena. In 'It may be that three truths are included,' etc., 'included' means 'enumerated'. 'By way of basis' refers to the basis characterized as unwholesome, wholesome, indeterminate, suffering, origin, cessation, and path. That truth of suffering which is unwholesome—excluding craving, the remainder is unwholesome. 'By the characteristic of being unwholesome, two truths are included under one truth'—this means these two truths of suffering and origin are included under one truth by the characteristic of being unwholesome; the meaning is that it is called the unwholesome truth. 'One truth is included under two truths'—one unwholesome truth is included under the two truths of suffering and origin. That truth of suffering which is wholesome—refers to the wholesome states of the three planes. These two truths of suffering and the path are included under one truth by the characteristic of being wholesome; it is called the wholesome truth. One wholesome truth is included under the two truths of suffering and the path. That truth of suffering which is indeterminate—refers to the resultant and functional states of the three planes, and also form. These two truths of suffering and cessation are included under one truth by the characteristic of being indeterminate; it is called the indeterminate truth. One indeterminate truth is included under the two truths of suffering and cessation. 'Three truths are included under one truth'—the truths of origin, path, and cessation are included under the one truth of suffering, which is of the nature of unwholesome, wholesome, and indeterminate. 'One truth is included under three truths'—one truth of suffering is included separately under the truths of origin, path, and cessation, which are of the nature of unwholesome, wholesome, and indeterminate. Some, however, explain thus: 'The truths of suffering and origin are included under the truth of origin by the characteristic of being unwholesome. The truths of suffering and the path are included under the truth of the path by the characteristic of being wholesome, not by the characteristic of seeing. The truths of suffering and cessation are included under the truth of cessation by the characteristic of being indeterminate, not by the characteristic of being unconditioned.'

2. Dutiyasuttantapāḷivaṇṇanā

2. Commentary on the Pāḷi of the Second Discourse

13. Puna aññassa suttantassa atthavasena saccappaṭivedhaṃ niddisitukāmo pubbe me, bhikkhavetiādikaṃ suttantaṃ āharitvā dassesi. Tattha pubbe me, bhikkhave, sambodhāti bhikkhave, mama sambodhito sabbaññutaññāṇato pubbe. Anabhisambuddhassāti sabbadhamme appaṭividdhassa. Bodhisattasseva satoti bodhisattabhūtasseva. Etadahosīti bodhipallaṅke nisinnassa etaṃ parivitakkitaṃ ahosi. Assādoti assādīyatīti assādo. Ādīnavoti doso. Nissaraṇanti apagamanaṃ. Sukhanti [Pg.201] sukhayatīti sukhaṃ, yassuppajjati, taṃ sukhitaṃ karotīti attho. Somanassanti pītisomanassayogato sobhanaṃ mano assāti sumano, sumanassa bhāvo somanassaṃ, sukhameva pītiyogato visesitaṃ. Aniccanti addhuvaṃ. Dukkhanti dukkhavatthuttā saṅkhāradukkhattā ca dukkhaṃ. Vipariṇāmadhammanti avasī hutvā jarābhaṅgavasena parivattanapakatikaṃ. Etena anattabhāvo vutto hoti. Chandarāgavinayoti chandasaṅkhātassa rāgassa saṃvaraṇaṃ, na vaṇṇarāgassa. Chandarāgappahānanti tasseva chandarāgassa pajahanaṃ.

13. Furthermore, wishing to indicate the realization of the truths by way of the meaning of another discourse, he presented the discourse beginning with 'Before, monks,' etc. Therein, 'Before, monks, my awakening' means, monks, before my awakening, before omniscient knowledge. 'Not fully awakened' refers to one who has not penetrated all phenomena. 'Being a Bodhisatta' means being in the state of a Bodhisatta. 'This occurred to me' refers to the thought that arose while seated on the enlightenment seat. 'Gratification' means what is enjoyed. 'Danger' means fault. 'Escape' means departure. 'Happiness' means what brings happiness; the meaning is that it makes one who experiences it happy. Regarding 'joy': because one has a beautiful mind, one is a 'person with a good mind'; the state of such a person is 'joy'. It is happiness itself, distinguished by its association with zest. 'Impermanent' means unstable. 'Suffering' means suffering due to being a basis of suffering and the suffering of formations. 'Subject to change' means of a nature to alter through aging and dissolution, without being master of itself. By this, the nature of non-self is stated. 'The removal of desire and lust' means the restraint of the lust known as desire, not lust for appearances. 'Abandoning desire and lust' means giving up that very desire and lust.

Yāvakīvañcātiādīsu yāva imesaṃ pañcannaṃ upādānakkhandhānaṃ…pe… yathābhūtaṃ nābbhaññāsiṃ na adhikena ñāṇena paṭivijjhiṃ, tāva anuttaraṃ sammāsambodhiṃ anuttaraṃ sabbaññubhāvaṃ abhisambuddho abhisametāvī arahanti nevāhaṃ paccaññāsiṃ neva paṭiññaṃ akāsinti sambandhato attho. Kīvañcāti nipātamattaṃ. Yatoti yasmā, yadā vā. Athāti anantaraṃ. Ñāṇañca pana me dassanaṃ udapādīti dassanakiccakaraṇena dassanasaṅkhātaṃ paccavekkhaṇañāṇañca me uppajji. Akuppāti kopetuṃ cāletuṃ asakkuṇeyyā. Vimuttīti arahattaphalavimutti. Etāya eva phalapaccavekkhaṇāya magganibbānapaccavekkhaṇāpi vuttāva honti. Ayamantimā jātīti ayaṃ pacchimā khandhappavatti. Natthidāni punabbhavoti idāni puna uppatti natthi. Etena pahīnakilesapaccavekkhaṇā vuttā. Arahato hi avasiṭṭhakilesapaccavekkhaṇā na hoti.

In 'As long as,' etc., the connected meaning is: 'As long as I had not truly known these five aggregates of clinging... with higher knowledge, I had not penetrated them, so long I did not claim, “I am one who has fully awakened to the unsurpassed perfect enlightenment, the unsurpassed state of omniscience.”' 'Kīvañca' is merely a particle. 'Since' means 'because' or 'when.' 'Then' means immediately after. 'And knowledge-and-vision arose in me' means the reviewing knowledge, termed vision because it performs the function of seeing, arose in me. 'Unshakable' means incapable of being disturbed or shaken. 'Liberation' means the liberation of the fruit of Arahantship. By this very reviewing of the fruit, the reviewing of the path and Nibbāna is also stated. 'This is the last birth' means this is the final occurrence of the aggregates. 'There is now no more rebirth' means now there is no further arising. By this, the reviewing of abandoned defilements is stated. For an Arahant, there is no reviewing of residual defilements.

3. Dutiyasuttantaniddesavaṇṇanā

3. The Commentary on the Exposition of the Second Sutta

14. Saccappaṭivedhañāṇayojanakkame ca ayaṃ rūpassa assādoti pahānappaṭivedhoti pubbabhāge ‘‘ayaṃ taṇhāsampayutto rūpassa assādo’’ti ñatvā maggakkhaṇe samudayappahānasaṅkhāto samudayasaccappaṭivedho. Samudayasaccanti samudayasaccappaṭivedhañāṇaṃ. Ariyasaccārammaṇañāṇampi hi ‘‘ye keci kusalā dhammā, sabbe te catūsu ariyasaccesu saṅgahaṃ gacchantī’’tiādīsu (ma. ni. 1.300) viya ‘‘sacca’’nti vuccati. Ayaṃ rūpassa ādīnavoti pariññāpaṭivedhoti pubbabhāge ‘‘ayaṃ rūpassa ādīnavo’’ti ñatvā maggakkhaṇe dukkhapariññāsaṅkhāto dukkhasaccappaṭivedho. Dukkhasaccanti dukkhasaccappaṭivedhañāṇaṃ. Idaṃ rūpassa nissaraṇanti sacchikiriyāpaṭivedhoti pubbabhāge ‘‘idaṃ rūpassa nissaraṇa’’nti [Pg.202] ñatvā maggakkhaṇe nirodhasacchikiriyāsaṅkhāto nirodhasaccappaṭivedho. Nirodhasaccanti nirodhasaccārammaṇaṃ nirodhasaccappaṭivedhañāṇaṃ. Yā imesu tīsu ṭhānesūti imesu yathāvuttesu tīsu samudayadukkhanirodhesu paṭivedhavasena pavattā yā diṭṭhi yo saṅkappoti yojanā. Bhāvanāpaṭivedhoti ayaṃ maggabhāvanāsaṅkhāto maggasaccappaṭivedho. Maggasaccanti maggasaccappaṭivedhañāṇaṃ.

14. And in the procedure of applying the knowledge of the penetration of the truths: regarding 'this is the gratification in form,' in the preliminary stage of the penetration of abandonment, having known, 'This, associated with craving, is the gratification in form,' at the moment of the path there is the penetration of the truth of the origin, which is designated as the abandonment of the origin. 'The truth of the origin' means the knowledge that penetrates the truth of the origin. For even knowledge that has the noble truths as its object is called 'truth,' as in such passages as: 'Whatever wholesome states there are, they are all included in the four noble truths.' Regarding 'this is the danger in form,' in the preliminary stage of the penetration of full understanding, having known, 'This is the danger in form,' at the moment of the path there is the penetration of the truth of suffering, which is designated as the full understanding of suffering. 'The truth of suffering' means the knowledge that penetrates the truth of suffering. Regarding 'this is the escape from form,' in the preliminary stage of the penetration of realization, having known, 'This is the escape from form,' at the moment of the path there is the penetration of the truth of cessation, which is designated as the realization of cessation. 'The truth of cessation' means the knowledge that has the truth of cessation as its object, the knowledge that penetrates the truth of cessation. The application is: the view and the intention that proceed by way of penetration in these three instances—that is, in these three as stated above: origin, suffering, and cessation. The penetration of development is this penetration of the truth of the path, which is designated as the development of the path. 'The truth of the path' means the knowledge that penetrates the truth of the path.

15. Puna aparena pariyāyena saccāni ca saccappaṭivedhañca dassento saccanti katihākārehi saccantiādimāha. Tattha yasmā sabbepi sabbaññubodhisattā bodhipallaṅke nisinnā jarāmaraṇādikassa dukkhasaccassa jātiādikaṃ samudayasaccaṃ ‘‘kiṃ nu kho’’ti esanti, tathā esantā ca jarāmaraṇādikassa dukkhasaccassa jātiādikaṃ samudayasaccaṃ ‘‘paccayo’’ti vavatthapento pariggaṇhanti, tasmā sā ca esanā so ca pariggaho saccānaṃ esanattā pariggahattā ca ‘‘sacca’’nti katvā esanaṭṭhena pariggahaṭṭhenāti vuttaṃ. Ayañca vidhi paccekabuddhānampi paccayapariggahe labbhatiyeva, sāvakānaṃ pana anussavavasena paccayapariggahe labbhati. Paṭivedhaṭṭhenāti pubbabhāge tathā esitānaṃ pariggahitānañca maggakkhaṇe ekapaṭivedhaṭṭhena.

15. Again, in another way, wishing to show the truths and the penetration of the truths, he says, 'In how many aspects is it "truth"?' and so on. Herein, since all omniscient bodhisattas, seated on the seat of enlightenment, search for the truth of the origin—birth and so on—of the truth of suffering—aging-and-death and so on—asking, 'What now?'; and while searching thus, they determine and grasp that the truth of the origin—birth and so on—is the 'condition' of the truth of suffering—aging-and-death and so on; therefore, that searching and that grasping, because they are a searching for and a grasping of the truths, are called 'truth.' Hence it is said to be so 'in the sense of searching' and 'in the sense of grasping.' This method of grasping conditions is also obtained by Paccekabuddhas; for disciples, however, the grasping of conditions is obtained by way of oral tradition. 'In the sense of penetration' means: after the truths have been thus searched for and grasped in the preliminary stage, at the moment of the path it is in the sense of a single penetration.

Kiṃnidānantiādīsu nidānādīni sabbāni kāraṇavevacanāni. Kāraṇañhi yasmā phalaṃ nideti ‘‘handa naṃ gaṇhathā’’ti appeti viya, tasmā ‘‘nidāna’’nti vuccati. Yasmā phalaṃ tato samudeti, jāyati, pabhavati; tasmā samudayo, jāti, pabhavoti vuccati. Ayaṃ panettha attho – kiṃ nidānaṃ etassāti kiṃnidānaṃ. Ko samudayo etassāti kiṃsamudayaṃ. Kā jāti etassāti kiṃjātikaṃ. Ko pabhavo etassāti kiṃpabhavaṃ. Yasmā pana tassa jāti yathāvuttena atthena nidānañceva samudayo ca jāti ca pabhavo ca, tasmā jātinidānantiādimāha. Jarāmaraṇanti dukkhasaccaṃ. Jarāmaraṇasamudayanti tassa paccayaṃ samudayasaccaṃ. Jarāmaraṇanirodhanti nirodhasaccaṃ. Jarāmaraṇanirodhagāminiṃ paṭipadanti maggasaccaṃ. Imināva nayena sabbapadesu attho veditabbo.

In such phrases as 'What is its source?,' the terms 'nidāna' (source) and the others are all synonyms for 'cause.' For a cause is called 'nidāna' because it presents the fruit, as if handing it over, saying, 'Here, take it!' Because the fruit originates from it, is born from it, and springs forth from it, it is called 'samudaya' (origin), 'jāti' (birth), and 'pabhava' (source). Herein, this is the meaning: 'What is its source (nidāna)?'—hence 'kiṃnidānaṃ.' 'What is its origin (samudaya)?'—hence 'kiṃsamudayaṃ.' 'What is its birth (jāti)?'—hence 'kiṃjātikaṃ.' 'What is its source (pabhava)?'—hence 'kiṃpabhavaṃ.' But since its birth (jāti), in the sense explained, is a source (nidāna), an origin (samudaya), a birth (jāti), and a source (pabhava), therefore he says, 'Birth is its source,' and so on. 'Aging-and-death' is the truth of suffering. 'The origin of aging-and-death' is its condition, the truth of the origin. 'The cessation of aging-and-death' is the truth of cessation. 'The path leading to the cessation of aging-and-death' is the truth of the path. The meaning should be understood in all instances in this same way.

16. Nirodhappajānanāti ārammaṇakaraṇena nirodhassa pajānanā. Jāti siyā dukkhasaccaṃ, siyā samudayasaccanti bhavapaccayā paññāyanaṭṭhena dukkhasaccaṃ[Pg.203], jarāmaraṇassa paccayaṭṭhena samudayasaccaṃ. Esa nayo sesesupi. Avijjā siyā dukkhasaccanti pana āsavasamudayā avijjāsamudayaṭṭhenāti.

16. 'Understanding of cessation' is the understanding of cessation by making it an object. Birth might be the truth of suffering, or it might be the truth of the origin: it is the truth of suffering in the sense that it is known to be conditioned by existence; it is the truth of the origin in the sense that it is a condition for aging-and-death. This is the method for the remaining factors as well. But ignorance might be the truth of suffering in the sense of the origin of ignorance from the origin of the taints.

Saccakathāvaṇṇanā niṭṭhitā.

The Commentary on the Talk on the Truths is finished.

3. Bojjhaṅgakathā

3. The Talk on the Enlightenment Factors

Bojjhaṅgakathāvaṇṇanā

The Commentary on the Talk on the Enlightenment Factors

17. Idāni saccappaṭivedhasiddhaṃ bojjhaṅgavisesaṃ dassentena kathitāya suttantapubbaṅgamāya bojjhaṅgakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Kiṃ vuttaṃ hoti (saṃ. ni. aṭṭha. 3.5.182) – yā hi ayaṃ dhammasāmaggī, yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati, bujjhatīti kilesasantānaniddāya vuṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. Yathāha – ‘‘satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti (saṃ. ni. 5.378; dī. ni. 3.143). Tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti. Satisambojjhaṅgādīnaṃ attho abhiññeyyaniddese vutto.

17. Now, in the Talk on the Enlightenment Factors—which was spoken by one showing the special enlightenment factors accomplished through the penetration of the truths and which has the Sutta as its forerunner—there is the sequential explanation of the unprecedented meaning. Therein, in the Sutta, firstly, 'enlightenment factors' (bojjhaṅgā) are the factors (aṅgā) of enlightenment (bodhi), or the factors of one who is enlightened (bodhi). What is meant by this? This harmony of states (dhammasāmaggī)—which arises at the moment of the supramundane path as the opponent of many troubles such as sloth and restlessness, entrenchment and striving, indulgence in sensual pleasures and devotion to self-mortification, adherence to annihilationism and eternalism, and so on—is called 'enlightenment' (bodhi) because a noble disciple awakens by means of this harmony of states designated as mindfulness, investigation of states, energy, rapture, tranquility, concentration, and equanimity. 'He awakens' means he rises from the sleep of the continuity of defilements, or he penetrates the four noble truths, or he realizes Nibbāna itself. As it is said: 'Having developed the seven enlightenment factors, he has awakened to unsurpassed perfect full enlightenment.' The factors of this enlightenment, designated as the harmony of states, are 'enlightenment factors,' just like the factors of jhāna, the factors of the path, and so on. And since the noble disciple who awakens by means of this harmony of states of the aforesaid kind is called 'bodhi' (one who is enlightened), the factors of this 'bodhi' are also 'enlightenment factors,' just like the factors of an army, the factors of a chariot, and so on. Therefore the commentators have said: 'Enlightenment factors are the factors of the person who awakens.' The meaning of the mindfulness enlightenment factor and the others has been stated in the Exposition of the Comprehensible.

Bojjhaṅgatthaniddese bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. Kassa bujjhanatthāya? Maggaphalehi nibbānassa paccavekkhaṇāya katakiccassa bujjhanatthāya, maggena vā kilesaniddāto pabujjhanatthāya phalena pabuddhabhāvatthāyāpīti vuttaṃ hoti. Balavavipassanāyapi bojjhaṅgā bodhāya saṃvattanti[Pg.204]. Tasmā ayaṃ vipassanāmaggaphalabojjhaṅgānaṃ sādhāraṇattho. Tīsupi hi ṭhānesu bodhāya nibbānapaṭivedhāya saṃvattanti. Etena bodhiyā aṅgāti bojjhaṅgāti vuttaṃ hoti. Bujjhantīti bojjhaṅgātiādīhi pañcahi catukkehi vuttānaṃ bojjhaṅgānaṃ uppattiṭṭhānaṃ abhiññeyyaniddese vuttaṃ. Api ca bujjhantīti bojjhaṅgānaṃ sakiccakaraṇe samatthabhāvadassanatthaṃ kattuniddeso. Bujjhanaṭṭhenāti sakiccakaraṇasamatthattepi sati kattuno abhāvadassanatthaṃ bhāvaniddeso. Bodhentīti bojjhaṅgabhāvanāya bujjhantānaṃ yogīnaṃ payojakattā bojjhaṅgānaṃ hetukattuniddeso. Bodhanaṭṭhenāti paṭhamaṃ vuttanayeneva payojakahetukattunā bhāvaniddeso. Etehi bodhiyā aṅgā bojjhaṅgāti vuttaṃ hoti. Bodhipakkhiyaṭṭhenāti bujjhanaṭṭhena bodhīti laddhanāmassa yogissa pakkhe bhavattā. Ayametesaṃ yogino upakārakattaniddeso. Etehi bodhissa aṅgāti bojjhaṅgāti vuttaṃ hoti. Buddhilabhanaṭṭhenātiādike chakke buddhilabhanaṭṭhenāti yogāvacarena buddhiyā pāpuṇanaṭṭhena. Ropanaṭṭhenāti sattānaṃ patiṭṭhāpanaṭṭhena. Pāpanaṭṭhenāti patiṭṭhāpitāya niṭṭhāpanaṭṭhena. Ime vipassanābojjhaṅgā pati-abhi-saṃ-iti tīhi upasaggehi visesitā maggaphalabojjhaṅgāti vadanti. Sabbesampi dhammavohārena niddiṭṭhānaṃ bojjhaṅgānaṃ bodhiyā aṅgāti bojjhaṅgāti vuttaṃ hotīti veditabbaṃ.

In the exposition of the meaning of the enlightenment factors: 'They conduce to awakening' (bodhāya saṃvattanti) means they conduce to understanding (bujjhanatthāya). For whose understanding? For the understanding of one who has done what had to be done by reviewing Nibbāna with the path and the fruits; or for awakening from the sleep of the defilements by means of the path, and also for the state of having awakened by means of the fruit—so it is said. The enlightenment factors conduce to awakening even in the case of powerful insight. Therefore this is the meaning common to the enlightenment factors of insight, path, and fruit. For in all three instances they conduce to awakening, that is, to the penetration of Nibbāna. By this it is said that they are 'enlightenment factors' because they are factors of enlightenment. The place of origin of the enlightenment factors spoken of in the five tetrads beginning 'They awaken, therefore they are enlightenment factors' is stated in the Exposition of the Comprehensible. Moreover, the agentive designation in 'they awaken' is to show their capability in performing their own function. The stative designation 'in the sense of awakening' is to show the absence of an agent even while they are functionally capable. 'They cause to awaken' is a causative-agent designation of the enlightenment factors because they are the instigators for the yogis who awaken through their development. 'In the sense of causing to awaken' is a stative designation with a causative-agent, in the way first stated. By these it is said that they are 'enlightenment factors' because they are factors of enlightenment. 'In the sense of being on the side of enlightenment' (bodhipakkhiyaṭṭhena): because they are on the side of the yogi who has obtained the name 'bodhi' in the sense of awakening. This is a designation of their helpfulness to the yogi. By this it is said that they are 'enlightenment factors' because they are factors of one who is enlightened. In the sixfold analysis beginning 'in the sense of obtaining wisdom' (buddhilabhanaṭṭhena): 'in the sense of obtaining wisdom' is in the sense of the yogi's attaining by means of wisdom. 'In the sense of planting' (ropanaṭṭhena) is in the sense of establishing beings. 'In the sense of bringing to' (pāpanaṭṭhena) is in the sense of bringing what has been established to completion. These insight enlightenment factors, distinguished by the three prefixes paṭi-, abhi-, and saṃ-, are said to be the enlightenment factors of the path and fruit. It should be understood that all the enlightenment factors, designated by way of Dhamma-terminology, are said to be 'enlightenment factors' because they are factors of enlightenment.

Mūlamūlakādidasakavaṇṇanā

The Explanation of the Decad Beginning with 'Root-Root'

18. Mūlaṭṭhenātiādike mūlamūlake dasake mūlaṭṭhenāti vipassanādīsu purimā purimā bojjhaṅgā pacchimānaṃ pacchimānaṃ bojjhaṅgānañca sahajātadhammānañca aññamaññañca mūlaṭṭhena. Mūlacariyaṭṭhenāti mūlaṃ hutvā cariyā pavatti mūlacariyā. Tena mūlacariyaṭṭhena, mūlaṃ hutvā pavattanaṭṭhenāti attho. Mūlapariggahaṭṭhenāti te eva bojjhaṅgā ādito pabhuti uppādanatthāya parigayhamānattā pariggahā, mūlāniyeva pariggahā mūlapariggahā. Tena mūlapariggahaṭṭhena. Te eva aññamaññaṃ parivāravasena parivāraṭṭhena. Bhāvanāpāripūrivasena paripūraṇaṭṭhena. Niṭṭhaṃ pāpuṇanavasena paripākaṭṭhena. Te eva mūlāni ca chabbidhā pabhedabhinnattā paṭisambhidā cāti mūlapaṭisambhidā. Tena mūlapaṭisambhidaṭṭhena. Mūlapaṭisambhidāpāpanaṭṭhenāti bojjhaṅgabhāvanānuyuttassa yogino taṃ mūlapaṭisambhidaṃ pāpanaṭṭhena[Pg.205]. Tasseva yogino tassā mūlapaṭisambhidāya vasībhāvaṭṭhena. Sesesupi īdisesu puggalavohāresu bodhissa aṅgāti bojjhaṅgāti vuttaṃ hotīti veditabbaṃ. Mūlapaṭisambhidāya vasībhāvappattānampīti īdisesupi niṭṭhāvacanesu phalabojjhaṅgāti veditabbaṃ. Vasībhāvaṃ pattānantipi pāṭho.

18. "By way of being the root" and so on: In the 'root-root' decad, beginning with 'by way of being the root', the term 'by way of being the root' means that the earlier and earlier factors of enlightenment in insight and so on are the root for the later and later factors of enlightenment, for the co-arisen phenomena, and for each other, by way of being the root. "By way of being the root practice": The practice that proceeds by being the root is called root practice. Thus, 'by way of being the root practice' means by way of proceeding after being the root. "By way of being the root acquisition": These very factors of enlightenment, from the beginning, are acquired for the purpose of arising; thus, they are acquisitions. The roots themselves are the acquisitions, hence 'root acquisitions'. Thus, 'by way of being the root acquisition.' These same factors, for one another, are by way of being a retinue, and by way of being complete. By way of reaching the final stage, they are by way of maturation. And these very roots, being differentiated into six kinds, are also the discriminations, hence 'root-discrimination'. Thus, 'by way of being the root-discrimination.' "By way of leading to the root-discrimination": For a yogi devoted to the cultivation of the factors of enlightenment, this is by way of leading to that root-discrimination. For that same yogi, it is by way of mastery over that root-discrimination. In the remaining cases of such personal expressions, it should be understood that it is said, "They are factors of awakening because they are constituents of awakening." Even for those who have attained mastery over the root-discrimination, in such conclusive statements, it should be understood that these are the factors of enlightenment of fruition. There is also a reading: "having attained mastery."

Mūlamūlakadasakaṃ niṭṭhitaṃ.

The Root-Root Decad is completed.

Sesesupi hetumūlakādīsu navasu dasakesu imināva nayena sādhāraṇavacanānaṃ attho veditabbo. Asādhāraṇesu pana yathāvuttā eva bojjhaṅgā yathāvuttānaṃ dhammānaṃ janakattā hetū nāma honti. Upatthambhakattā paccayā nāma. Te eva tadaṅgasamucchedapaṭippassaddhivisuddhibhūtattā visuddhi nāma. Vajjavirahitattā anavajjā nāma. ‘‘Sabbepi kusalā dhammā nekkhamma’’nti vacanato nekkhammaṃ nāma. Kilesehi vimuttattā tadaṅgavimuttiādivasena vimutti nāma. Maggaphalabojjhaṅgā visayībhūtehi āsavehi virahitattā anāsavā. Tividhāpi bojjhaṅgā kilesehi suññattā tadaṅgavivekādivasena vivekā. Vipassanāmaggabojjhaṅgā pariccāgavosaggattā pakkhandanavosaggattā ca vosaggā. Phalabojjhaṅgā pakkhandanavosaggattā vosaggā.

In the remaining nine decads, such as the Cause-Root decad and so on, the meaning of common terms should be understood in this same way. As for the uncommon terms, however, the factors of enlightenment as described are called 'causes' (hetu) because they generate the aforementioned phenomena. They are called 'conditions' (paccaya) because they provide support. They are called 'purification' (visuddhi) because they are purification by way of substitution, eradication, and tranquilization. They are called 'blameless' (anavajjā) because they are devoid of fault. They are called 'renunciation' (nekkhamma) because of the statement, "All wholesome phenomena are renunciation." They are called 'liberation' (vimutti) because they are freed from defilements, by way of liberation by substitution and so on. The path and fruition factors of enlightenment are called 'taintless' (anāsavā) because they are devoid of the taints that are their objects. All three kinds of factors of enlightenment are called 'seclusion' (vivekā) because they are empty of defilements, by way of seclusion by substitution and so on. The insight and path factors of enlightenment are called 'relinquishment' (vosaggā) because they are relinquishment by way of abandonment and by way of plunging forth. The fruition factors of enlightenment are called 'relinquishment' (vosaggā) because they are relinquishment by way of plunging forth.

19. Mūlaṭṭhaṃ bujjhantītiādayo ekekapadavasena niddiṭṭhā nava dasakā vuttanayeneva veditabbā. Vasībhāvappattānanti padaṃ pana vattamānavacanābhāvena na yojitaṃ. Pariggahaṭṭhādayo abhiññeyyaniddese vuttatthā.

19. The nine decads, such as 'understanding the root-meaning', which are indicated word by word, should be understood in the same way as stated. The word 'having attained mastery', however, is not connected because of the absence of a present tense form. The meanings of 'by way of acquisition', etc., are stated in the Exposition of the Comprehensible.

20. Puna thero attanā desitaṃ suttantaṃ uddisitvā tassa niddesavasena bojjhaṅgavidhiṃ dassetukāmo ekaṃ samayantiādikaṃ nidānaṃ vatvā suttantaṃ tāva uddisi. Attanā desitasuttattā eva cettha evaṃ me sutanti na vuttaṃ. Āyasmā sāriputtoti panettha desakabyattibhāvatthaṃ attānaṃ paraṃ viya katvā vuttaṃ. Īdisañhi vacanaṃ loke ganthesu payujjanti. Pubbaṇhasamayanti sakalaṃ pubbaṇhasamayaṃ. Accantasaṃyogatthe upayogavacanaṃ. Sesadvayepi eseva nayo. Satisambojjhaṅgo iti ce [Pg.206] me hotīti satisambojjhaṅgoti evañce mayhaṃ hoti. Appamāṇoti me hotīti appamāṇoti evaṃ me hoti. Susamāraddhoti me hotīti suṭṭhu paripuṇṇoti evaṃ me hoti. Tiṭṭhantanti nibbānārammaṇe pavattivasena tiṭṭhantaṃ. Cavatīti nibbānārammaṇato apagacchati. Sesabojjhaṅgesupi eseva nayo.

20. Again, the Elder, wishing to show the method of the factors of enlightenment by way of explanation after reciting a discourse he himself had taught, first spoke the introduction beginning 'At one time' and then recited the discourse. Because it was a discourse taught by himself, 'Thus have I heard' was not said here. The phrase 'Venerable Sāriputta' is used here for the purpose of making the speaker's identity clear, presenting himself as if he were another. Such expressions are indeed employed in the world in texts. 'Early in the morning' refers to the entire morning period. The locative case is used in the sense of complete connection. The same method applies to the remaining two instances. The phrase 'if the factor of enlightenment of mindfulness is in me' means 'if the factor of enlightenment of mindfulness is thus in me'. The phrase 'it is boundless in me' means 'it is thus boundless in me'. The phrase 'it is well-aroused in me' means 'it is well and completely perfected in me'. The word 'abides' refers to abiding by way of occurring with Nibbāna as its object. 'Passes away' means departing from Nibbāna as its object. The same method applies to the remaining factors of enlightenment.

Rājamahāmattassāti rañño mahāamaccassa, mahatiyā vā bhogamattāya bhogappamāṇena samannāgatassa. Nānārattānanti nānāraṅgarattānaṃ, pūraṇatthe sāmivacanaṃ, nānārattehīti attho. Dussakaraṇḍakoti dussapeḷā. Dussayuganti vatthayugalaṃ. Pārupitunti acchādetuṃ. Imasmiṃ suttante therassa phalabojjhaṅgā kathitā. Yadā hi thero satisambojjhaṅgaṃ sīsaṃ katvā phalasamāpattiṃ samāpajjati, tadā itare tadanvayā honti. Yadā dhammavicayādīsu aññataraṃ, tadā sesāpi tadanvayā hontīti evaṃ phalasamāpattiyā attano ciṇṇavasībhāvaṃ dassento thero imaṃ suttantaṃ kathesīti.

Of the king’s chief minister: of the king’s great minister, or one endowed with a great measure of wealth, with a measure of riches. Of various colors: of various hues; in the sense of 'filling', it is a genitive case, meaning 'with various colors'. A chest of clothes: a clothes box. A pair of clothes: a pair of garments. To clothe: to cover. In this discourse, the Elder’s fruition factors of enlightenment are spoken of. For when the Elder, making the factor of enlightenment of mindfulness the head, attains fruition attainment, then the others are concordant with it. When any one of the factors, such as investigation of phenomena, is made the head, then the rest also are concordant with it. Thus, demonstrating his mastery over fruition attainment through long practice, the Elder taught this discourse.

Suttantaniddesavaṇṇanā

The Commentary on the Exposition of the Discourse

21. Kathaṃ satisambojjhaṅgo iti ce hotīti bojjhaṅgoti satisambojjhaṅgaṃ sīsaṃ katvā phalasamāpattiṃ samāpajjantassa aññesu bojjhaṅgesu vijjamānesu evaṃ ayaṃ satisambojjhaṅgo hotīti iti ce pavattassa kathaṃ so satisambojjhaṅgo hotīti attho. Yāvatā nirodhūpaṭṭhātīti yattakena kālena nirodho upaṭṭhāti, yattake kāle ārammaṇato nibbānaṃ upaṭṭhātīti attho. Yāvatā accīti yattakena parimāṇena jālā. Kathaṃ appamāṇo iti ce hotīti bojjhaṅgoti na appamāṇepi satisambojjhaṅge vijjamāne evaṃ ayaṃ appamāṇo hotīti iti ce pavattassa so appamāṇo satisambojjhaṅgo kathaṃ hotīti attho. Pamāṇabaddhāti kilesā ca pariyuṭṭhānā ca ponobhavikasaṅkhārā ca pamāṇabaddhā nāma honti. ‘‘Rāgopamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo’’ti (ma. ni. 1.459) vacanato rāgādayo yassa uppajjanti, ‘‘ayaṃ ettako’’ti tassa pamāṇakaraṇato pamāṇaṃ nāma. Tasmiṃ pamāṇe baddhā paṭibaddhā āyattāti [Pg.207] kilesādayo pamāṇabaddhā nāma honti. Kilesāti anusayabhūtā, pariyuṭṭhānāti samudācārappattakilesā. Saṅkhārā ponobhavikāti punappunaṃ bhavakaraṇaṃ punabhavo, punabhavo sīlametesanti ponabhavikā, ponabhavikā eva ponobhavikā. Kusalākusalakammasaṅkhātā saṅkhārā. Appamāṇoti vuttappakārassa pamāṇassa abhāvena appamāṇo. Maggaphalānampi appamāṇattā tato visesanatthaṃ acalaṭṭhena asaṅkhataṭṭhenāti vuttaṃ. Bhaṅgābhāvato acalo, paccayābhāvato asaṅkhato. Yo hi acalo asaṅkhato ca, so ativiya pamāṇavirahito hoti.

21. If it is asked, 'How is it the mindfulness enlightenment factor?' [The explanation is:] For one who, having made the mindfulness enlightenment factor the chief, is entering the attainment of fruition while the other enlightenment factors are present, this mindfulness enlightenment factor thus occurs. If this is so, how does that mindfulness enlightenment factor which has arisen become the chief? This is the meaning. 'As far as cessation is present' means for whatever period of time cessation appears, for whatever period of time Nibbāna appears as an object. 'As far as the flame' means to whatever extent is the measure of the flame. If it is asked, 'How is it measureless?' [The explanation is:] Even while a mindfulness enlightenment factor that is not measureless is present, this 'measureless' one thus occurs. If this is so, how does that measureless mindfulness enlightenment factor which has arisen become the chief? This is the meaning. 'Bound by measure': defilements, obsessions, and formations productive of renewed existence are called 'bound by measure.' In accordance with the statement, 'Lust is a maker of measure, hatred is a maker of measure, delusion is a maker of measure,' for whomever lust, etc., arise, because it makes a measure of that person, saying, 'This person is of such a measure,' it is called 'measure.' Because they are bound, tied, and dependent on that measure, defilements, etc., are called 'bound by measure.' 'Defilements' means those that exist as latent tendencies. 'Obsessions' means defilements that have reached the stage of manifestation. 'Formations productive of renewed existence': 'renewed existence' is the repeated conditioning of existence; 'productive of renewed existence' (ponobhavikā) are those that have the nature of renewed existence. These are the formations known as wholesome and unwholesome kamma. 'Measureless': because of the absence of the aforesaid type of measure, it is measureless. Because the paths and fruits are also measureless, in order to distinguish Nibbāna from them, it is said to be so in the sense of being 'unshaken' and 'unconditioned.' It is 'unshaken' because of the absence of dissolution; it is 'unconditioned' because of the absence of causes. For that which is unshaken and unconditioned is exceedingly devoid of measure.

Kathaṃ susamāraddho iti ce hotīti bojjhaṅgoti anantaraṃ vuttanayena yojetabbaṃ. Visamāti sayañca visamattā, visamassa ca bhāvassa hetuttā visamā. Samadhammoti santaṭṭhena paṇītaṭṭhena samo dhammo. Pamāṇābhāvato santo. ‘‘Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90) vacanato sabbadhammuttamaṭṭhena paṇīto. Tasmiṃ samadhammoti vutte susame āraddho susamāraddho. Āvajjitattāti phalasamāpattiyā pavattakālaṃ sandhāya vuttaṃ. Anuppādādisaṅkhāte nibbāne manodvārāvajjanassa uppannattāti vuttaṃ hoti. Tiṭṭhatīti pavattati. Uppādādīni heṭṭhā vuttatthāni. Sesabojjhaṅgamūlakesupi vāresu eseva nayo.

If it is asked, 'How is it well-aroused?' regarding the enlightenment factor, it should be connected in the way stated immediately before. 'Uneven' is so called because it is itself uneven and because it is a cause for the state of unevenness. 'Even Dhamma' is a Dhamma that is even in the sense of being peaceful and excellent. It is 'peaceful' because of the absence of measure. In accordance with the statement, 'Bhikkhus, as far as conditioned or unconditioned dhammas go, dispassion is declared the foremost among them,' it is 'excellent' in the sense of being the highest of all dhammas. When it is called the 'even Dhamma,' 'well-aroused' (susamāraddho) means aroused in that which is perfectly even. 'Because of having been adverted to' is said with reference to the time of the occurrence of the attainment of fruition. This is said because of the arising of mind-door adverting towards Nibbāna, which is designated as non-arising, etc. 'Stands' means it proceeds. The terms 'arising,' etc., have the meanings stated previously. This same method applies also in the sections based on the remaining enlightenment factors.

Bojjhaṅgakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Enlightenment Factors is concluded.

4. Mettākathā

4. The Discourse on Loving-Kindness

Mettākathāvaṇṇanā

The Commentary on the Discourse on Loving-Kindness

22. Idāni bojjhaṅgakathānantaraṃ kathitāya bojjhaṅgakathāgatiyā suttantapubbaṅgamāya mettākathāya apubbatthānuvaṇṇanā. Tattha suttante tāva āsevitāyāti ādarena sevitāya. Bhāvitāyāti vaḍḍhitāya. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti yuttayānasadisāya katāya. Vatthukatāyāti patiṭṭhānaṭṭhena vatthu viya katāya. Anuṭṭhitāyāti paccupaṭṭhitāya. Paricitāyāti samantato citāya upacitāya. Susamāraddhāyāti suṭṭhu samāraddhāya sukatāya[Pg.208]. Ānisaṃsāti guṇā. Pāṭikaṅkhāti paṭikaṅkhitabbā icchitabbā. Sukhaṃ supatīti yathā sesajanā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti. Sukhaṃ paṭibujjhatīti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ apaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati. Na pāpakaṃ supinaṃ passatīti supinaṃ passantopi bhaddakameva supinaṃ passati. Cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya ca hoti. Yathā panaññe attānaṃ corehi parivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya ca passanti, na evaṃ pāpakaṃ supinaṃ passati. Manussānaṃ piyo hotīti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo. Amanussānaṃ piyo hotīti yatheva ca manussānaṃ, evaṃ amanussānampi piyo hoti. Devatā rakkhantīti puttamiva mātāpitaro devatā rakkhanti. Nāssa aggi vā visaṃ vā satthaṃ vā kamatīti mettāvihārissa kāye aggi vā visaṃ vā satthaṃ vā na kamati na pavisati, nāssa kāyaṃ vikopetīti vuttaṃ hoti. Tuvaṭaṃ cittaṃ samādhiyatīti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ. Mukhavaṇṇo vippasīdatīti bandhanā pamuttatālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti. Asammūḷho kālaṃ karotīti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷho niddaṃ okkamanto viya kālaṃ karoti. Uttari appaṭivijjhantoti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokūpago hotīti brahmalokaṃ upapajjatīti attho.

22. Now, following the discourse on the enlightenment factors, there is an explanation of unprecedented points concerning the discourse on loving-kindness, which has the Suttanta collection as its forerunner and is similar in progression to the discourse on the enlightenment factors that has been delivered. Therein, in the suttas, first: 'cultivated' means practiced with care. 'Developed' means increased. 'Made much of' means done repeatedly. 'Made a vehicle' means made like a yoked vehicle. 'Made a basis' means made like a foundation in the sense of being a support. 'Established' means made present. 'Familiarized' means accumulated and built up from all sides. 'Well undertaken' means well undertaken and well done. 'Benefits' are the qualities. 'To be expected' means to be expected and wished for. 'He sleeps happily' means that unlike other people who toss and turn and make harsh noises while sleeping in discomfort, he does not sleep thus, but sleeps happily. Even when overcome by sleep, he is like one who has attained an absorption. 'He awakens happily' means that unlike others who awaken in discomfort, groaning, stretching, and tossing and turning, he does not awaken thus, but awakens happily and without change, like a blossoming lotus. 'He does not see a bad dream' means that even if he sees a dream, he sees only a good dream. It is as if he is paying homage at a shrine, making an offering, or listening to the Dhamma. And whereas others see themselves as if surrounded by thieves, as if assailed by wild beasts, or as if falling from a precipice, he does not see such a bad dream. 'He is dear to human beings' means he is dear and pleasing to human beings, like a pearl necklace worn on the chest or a garland worn on the head. 'He is dear to non-human beings' means that just as he is dear to human beings, so too is he dear to non-human beings. 'Deities protect him' means deities protect him as parents protect their son. 'Fire, poison, or a weapon does not affect him' means that for one who abides in loving-kindness, fire, poison, or a weapon does not take effect on his body, does not enter it, and does not harm his body; this is what is said. 'His mind concentrates quickly' means the mind of one who abides in loving-kindness becomes concentrated quickly; for him there is no sluggishness. 'His facial complexion is serene' means his face has a serene complexion, like a ripe palm fruit freed from its stalk. 'He dies unconfused' means for one who abides in loving-kindness there is no such thing as a confused death; unconfused, he passes away as if falling asleep. 'Not penetrating further' means one who is unable to attain arahantship beyond the attainment of loving-kindness, after passing away from here, becomes one who goes to the Brahma-world, like one awakened from sleep. The meaning is that he is reborn in the Brahma-world.

Mettāniddese anodhiso pharaṇāti odhi mariyādā, na odhi anodhi. Tato anodhiso, anodhitoti attho, nippadesato phusanāti vuttaṃ hoti. Odhisoti padesavasena. Disāpharaṇāti disāsu pharaṇā. Sabbeti anavasesapariyādānaṃ. Sattātipadassa attho ñāṇakathāmātikāvaṇṇanāyaṃ vutto, ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattati vilīvamayepi bījanivisese tālavaṇṭavohāro viya. Averāti verarahitā. Abyāpajjāti byāpādarahitā. Anīghāti niddukkhā. Anigghātipi pāṭho. Sukhī attānaṃ pariharantūti [Pg.209] sukhitā hutvā attabhāvaṃ vattayantu. ‘‘Averā’’ti ca sakasantāne ca pare paṭicca, parasantāne ca itare paṭicca verābhāvo dassito, ‘‘abyāpajjā’’tiādīsu verābhāvā tammūlakabyāpādābhāvo, ‘‘anīghā’’ti byāpādābhāvā tammūlakadukkhābhāvo, ‘‘sukhī attānaṃ pariharantū’’ti dukkhābhāvāsukhena attabhāvapariharaṇaṃ dassitanti evamettha vacanasambandho veditabboti. Imesu ca ‘‘averā hontū’’tiādīsu catūsupi vacanesu yaṃ yaṃ pākaṭaṃ hoti, tassa tassa vasena mettāya pharati.

In the exposition of loving-kindness, 'pervasion without boundaries' is explained: 'boundary' means a limit; 'without boundary' is not having a limit. From that comes 'without boundaries,' meaning 'without a limit'; this is said to be 'pervading without remainder.' 'With boundaries' means by way of a part. 'Pervasion of the directions' means pervasion in the directions. 'All' means the inclusion of everything without remainder. The meaning of the term 'beings' was explained in the commentary on the mātikā of the Discourse on Knowledge; however, by conventional usage, this term is also applied to those free from passion, just as the term 'palm-leaf fan' is used for a particular kind of fan even when it is made of bamboo strips. 'Free from enmity' means free from hostility. 'Free from ill will' means free from malice. 'Free from affliction' means without suffering. There is also the reading 'anigghā'. 'May they maintain themselves happily' means, being happy, may they carry on their existence. And by 'free from enmity,' the absence of enmity is shown both in one's own continuum with regard to others, and in the continuum of others with regard to oneself. In 'free from ill will' and so on, the absence of malice, which is rooted in that absence of enmity, is shown. By 'free from affliction,' the absence of suffering, which is rooted in that absence of malice, is shown. By 'may they maintain themselves happily,' the carrying on of one's existence with happiness due to the absence of suffering is shown. Thus the connection between the phrases here should be understood. And in these four phrases, beginning with 'may they be free from enmity,' one pervades with loving-kindness according to whichever aspect is prominent in each.

Pāṇātiādīsu pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho. Bhūtattā bhūtā, abhinibbattāti attho. Puṃ vuccati nirayo, taṃ puṃ galanti gacchantīti puggalā. Attabhāvo vuccati sarīraṃ, khandhapañcakameva vā, taṃ upādāya paññattimattasabbhāvato, tasmiṃ attabhāve pariyāpannā paricchinnā antogadhāti attabhāvapariyāpannā. Yathā ca sattāti vacanaṃ, evaṃ sesānipi ruḷhīvasena āropetvā sabbānetāni sabbasattavevacanānīti veditabbāni. Kāmañca aññānipi ‘‘sabbe jantū sabbe jīvā’’tiādīni sabbasattavevacanāni atthi, pākaṭavasena pana imāneva pañca gahetvā ‘‘pañcahākārehi anodhiso pharaṇā mettācetovimuttī’’ti vuccati. Ye pana ‘‘sattā pāṇā’’tiādīnaṃ na kevalaṃ vacanamattatova, atha kho atthatopi nānattameva iccheyyuṃ, tesaṃ anodhiso pharaṇā virujjhati. Tasmā tathā atthaṃ aggahetvā imesu pañcasu ākāresu aññataravasena anodhiso mettāya pharati.

In terms such as 'pāṇā': they are called 'breathers' because of breathing; the meaning is that their existence is dependent on in-and-out breathing. They are called 'beings' because of having come to be; the meaning is that they have been newly produced. 'Puṃ' is said to be hell; those who go to that 'puṃ' are called 'persons.' 'Individual existence' is said to be the body, or the five aggregates. Based on that, due to its existence as a mere concept, those who are included, defined, and contained within that 'individual existence' are called 'those included in an individual existence.' And just as the word 'sattā' is to be understood, so too the remaining terms should be understood by way of conventional usage as synonyms for all beings. Although there are indeed other synonyms for all beings, such as 'all creatures' and 'all living things,' for the sake of clarity only these five are taken, and it is said: 'The liberation of mind through loving-kindness is the boundless pervasion in five aspects.' As for those who would wish for a difference not merely in the wording of terms such as 'sattā' and 'pāṇā' but also in their meaning, for them, the 'boundless pervasion' is contradicted. Therefore, without taking the meaning in that way, one pervades with loving-kindness boundlessly by way of any one of these five aspects.

Odhiso pharaṇe pana itthiyo purisāti liṅgavasena vuttaṃ, ariyā anariyāti ariyaputhujjanavasena, devāmanussā vinipātikāti upapattivasena. Disāpharaṇepi disāvibhāgaṃ akatvā sabbadisāsu ‘‘sabbe sattā’’tiādinā nayena pharaṇato anodhiso pharaṇā hoti, sabbadisāsu ‘‘sabbā itthiyo’’tiādinā nayena pharaṇato odhiso pharaṇā.

Now, in specified pervasion, 'women' and 'men' is stated by way of gender; 'noble ones' and 'ignoble ones' is stated by way of noble persons and ordinary persons; 'gods, humans, and those in states of deprivation' is stated by way of rebirth. Even in directional pervasion, without making a division of directions, due to pervading in all directions by the method of 'all beings,' and so on, there is unspecified pervasion; due to pervading in all directions by the method of 'all women,' and so on, there is specified pervasion.

Yasmā pana ayaṃ tividhāpi mettāpharaṇā appanāpattacittassa vasena vuttā, tasmā tīsu vāresu appanā gahetabbā. Anodhiso pharaṇe tāva [Pg.210] ‘‘sabbe sattā averā hontū’’ti ekā, ‘‘abyāpajjā hontū’’ti ekā ‘‘anīghā hontū’’ti ekā, ‘‘sukhī attānaṃ pariharantū’’ti ekā. Tānipi hi cattāri hitopasaṃhāravaseneva vuttāni. Hitopasaṃhāralakkhaṇā hi mettā. Iti ‘‘sattā’’tiādīsu pañcasu ākāresu catassannaṃ catassannaṃ appanānaṃ vasena vīsati appanā honti, odhiso pharaṇe ‘‘sabbā itthiyo’’tiādīsu sattasu ākāresu catassannaṃ catassannaṃ vasena aṭṭhavīsati appanā. Disāpharaṇe pana ‘‘sabbe puratthimāya disāya sattā’’tiādinā nayena ekamekissā disāya vīsati vīsati katvā dve satāni, ‘‘sabbā puratthimāya disāya itthiyo’’tiādinā nayena ekamekissā disāya aṭṭhavīsati aṭṭhavīsati katvā asīti dve satānīti cattāri satāni asīti ca appanā. Iti sabbānipi idha vuttāni aṭṭhavīsādhikāni pañca appanāsatāni honti. Yathā ca mettāya tividhena pharaṇā vuttā, tathā karuṇāmuditāupekkhānampi vuttāva hotīti veditabbaṃ.

Since this threefold pervasion of loving-kindness is described by way of the mind that has attained absorption, absorption should be understood in the three sections. First, in unspecified pervasion: 'May all beings be free from enmity' is one absorption; 'may they be free from ill-will' is one absorption; 'may they be free from distress' is one absorption; 'may they maintain themselves happily' is one absorption. Indeed, these four are stated by way of bringing about welfare, for loving-kindness has the characteristic of bringing about welfare. Thus, in the five modes beginning with 'beings,' by way of four absorptions for each, there are twenty absorptions. In specified pervasion, in the seven modes beginning with 'all women,' by way of four absorptions for each, there are twenty-eight absorptions. In directional pervasion, however, by the method beginning with 'all beings in the eastern direction,' making twenty for each direction, there are two hundred absorptions; and by the method beginning with 'all women in the eastern direction,' making twenty-eight for each direction, there are two hundred and eighty—thus four hundred and eighty absorptions. In this way, all the absorptions mentioned here amount to five hundred and twenty-eight. And just as the threefold pervasion is described for loving-kindness, so too it should be understood that it is described for compassion, altruistic joy, and equanimity.

1. Indriyavāravaṇṇanā

1. Explanation of the Chapter on the Faculties

23. Atha mettūpasaṃhārākāraṃ indriyādiparibhāvanañca dassetuṃ sabbesaṃ sattānaṃ pīḷanaṃ vajjetvātiādimāha. Tattha pīḷananti abbhantarato sarīrapīḷanaṃ. Upaghātanti bāhirato sarīropaghātaṃ. Santāpanti yathā tathā vā cittasantāpanaṃ. Pariyādānanti pakatiyā jīvitādiparikkhayaṃ. Vihesanti parato jīvitaviheṭhanaṃ. Vajjetvāti pīḷanādīsu ekekaṃ attano citteneva apanetvā. Imāni pīḷanādīni pañca padāni mettopasaṃhārassa paṭipakkhavivajjanavasena vuttāni, apīḷanāyātiādīni mettopasaṃhāravasena. Apīḷanāyāti apīḷanākārena, sabbe satte mettāyatīti sambandho. Evaṃ sesesupi. Mā verino mā dukkhino mā dukkhitattāti imānipi tīṇi mettopasaṃhārassa paṭipakkhapaṭikkhepavacanāni. Mā-vacanassa mā hontūti attho. Averino sukhino sukhitattāti imāni tīṇi mettopasaṃhāravacanāni. ‘‘Abyāpajjā anīghā’’ti idaṃ dvayaṃ ‘‘sukhino’’ti vacanena saṅgahitanti veditabbaṃ. Sukhitattāti tasseva sukhassa niccappavattidassanaṃ. ‘‘Sukhitattā’’ti ca ‘‘sukhī attānaṃ pariharantū’’ti ca atthato ekaṃ. ‘‘Apīḷanāyā’’tiādīhi vā abyāpajjānīghavacanāni saṅgahitāni. Aṭṭhahākārehīti ‘‘apīḷanāyā’’tiādayo pañca [Pg.211] mettopasaṃhārākārā ‘‘averino hontū’’tiādayo tayo mettopasaṃhārākārāti imehi aṭṭhahākārehi. Mettāyatīti siniyhati. Taṃ dhammaṃ cetayatīti taṃ hitopasaṃhāraṃ cetayati abhisandahati, pavattetīti attho. Sabbabyāpādapariyuṭṭhānehi vimuccatīti mettāya paṭipakkhabhūtehi sabbehi byāpādasamudācārehi vikkhambhanato vimuccati. Mettā ca ceto ca vimutti cāti ekāyeva mettā tidhā vaṇṇitā.

23. Then, to show the mode of bringing about welfare through loving-kindness and the development of the faculties, etc., it is said: 'Having avoided oppressing all beings,' and so on. Herein, 'oppressing' (pīḷanaṃ) means internal bodily oppression. 'Harming' (upaghātaṃ) means external bodily harm. 'Afflicting' (santāpaṃ) means mental affliction in any way. 'Destruction' (pariyādānaṃ) means the natural exhaustion of life, etc. 'Harming' (vihesaṃ) means the harming of life by another. 'Having avoided' (vajjetvā) means having removed each of these—oppression, etc.—by one's own mind. These five terms—oppression, etc.—are stated by way of abandoning the opposing factors to the bringing about of welfare through loving-kindness, while 'for non-oppression' (apīḷanāya), etc., are stated by way of bringing about welfare through loving-kindness. 'For non-oppression' (apīḷanāya) means in the manner of non-oppression; the connection is: 'he loves all beings.' The same applies to the rest. 'May they not be enemies (mā verino), may they not be suffering (mā dukkhino), may they not be in a state of suffering (mā dukkhitattā)'—these three phrases are also statements rejecting the opposing factors. The meaning of the word 'mā' is 'may they not be.' 'Free from enmity (averino), happy (sukhino), and in a happy state (sukhitattā)'—these three are statements of bringing about welfare through loving-kindness. The pair 'free from ill-will (abyāpajjā) and free from distress (anīghā)' should be understood as included under the word 'happy' (sukhino). 'In a happy state' (sukhitattā) shows the constant occurrence of that very happiness. 'In a happy state' (sukhitattā) and 'may they maintain themselves happily (sukhī attānaṃ pariharantū)' are one in meaning. Or, the words 'free from ill-will' and 'free from distress' are included under 'for non-oppression,' etc. 'By eight modes' refers to these eight modes: the five modes of bringing about welfare through loving-kindness beginning with 'for non-oppression' (apīḷanāya) and the three modes of bringing about welfare through loving-kindness beginning with 'may they be free from enmity' (averino hontū). 'He loves' (mettāyati) means he cherishes. 'He intends that state' (taṃ dhammaṃ cetayati) means he intends, directs his mind to, and brings about that bringing of welfare; that is the meaning. 'He is freed from all obsessions of ill-will' (sabbabyāpādapariyuṭṭhānehi vimuccati) means he is liberated by suppression from all occurrences of ill-will, which are the opposing factors to loving-kindness. 'Loving-kindness (mettā), the mind (ceto), and liberation (vimutti)'—thus, one and the same loving-kindness is described in three ways.

Averino khemino sukhinoti imāni tīṇi padāni pubbe vutte ākāre saṅkhepena saṅgahetvā vuttāni. Saddhāya adhimuccatītiādinā nayena vuttāni pañcindriyāni mettāya sampayuttāniyeva. Āsevanātiādīsu chasu vāresu āsevīyati etehi mettāti āsevanā. Tathā bhāvanā bahulīkammaṃ. Alaṅkārāti vibhūsanā. Svālaṅkatāti suṭṭhu alaṅkatā bhūsitā. Parikkhārāti sambhārā. Suparikkhatāti suṭṭhu sambhatā. Parivārāti rakkhanaṭṭhena. Puna āsevanādīni aṭṭhavīsati padāni mettāya vaṇṇabhaṇanatthaṃ vuttāni. Tattha pāripūrīti paripuṇṇabhāvā. Sahagatāti mettāya sahagatā. Tathā sahajātādayo. Pakkhandanāti mettāya pavisanā, pakkhandati etehi mettāti vā pakkhandanā. Tathā saṃsīdanādayo. Etaṃ santanti phassanāti esā mettā santāti etehi phassanā hotīti etaṃ santanti phassanā ‘‘etadagga’’ntiādīsu (a. ni. 1.188 ādayo) viya napuṃsakavacanaṃ. Svādhiṭṭhitāti suṭṭhu patiṭṭhitā. Susamuggatāti suṭṭhu samussitā. Suvimuttāti attano attano paccanīkehi suṭṭhu vimuttā. Nibbattentīti mettāsampayuttā hutvā mettaṃ nibbattenti. Jotentīti pākaṭaṃ karonti. Patāpentīti virocenti.

'Free from enmity (averino), secure (khemino), happy (sukhino)'—these three terms are stated, having briefly summarized the modes mentioned previously. The five faculties, stated in the way beginning with 'being resolved through faith,' etc., are indeed associated with loving-kindness. In the six instances beginning with 'cultivation' (āsevanā), loving-kindness is cultivated by these; therefore, it is 'cultivation.' Similarly for 'development' (bhāvanā) and 'frequent practice' (bahulīkammaṃ). 'Adornment' (alaṅkārā) means embellishment. 'Well-adorned' (svālaṅkatā) means beautifully adorned, embellished. 'Requisites' (parikkhārā) means supports. 'Well-supported' (suparikkhātā) means thoroughly supported. 'Retinue' (parivārā) is in the sense of protecting. Again, the twenty-eight terms beginning with 'cultivation' are stated for the purpose of extolling the qualities of loving-kindness. Among them, 'fulfillment' (pāripūrī) is due to the state of being complete. 'Accompanied' (sahagatā) means accompanied by loving-kindness. Likewise for 'co-arisen' (sahajātā), etc. 'Entering' (pakkhandanā) means the entering of loving-kindness, or it is 'entering' because loving-kindness enters by means of these faculties. Similarly for 'sinking in' (saṃsīdanā), etc. The term `etaṃ santanti phassanā` (contacting this as peace) is explained thus: by means of these faculties, there is contact (`phassanā`) with this loving-kindness as peace (`esā mettā santā ti`); therefore, it is called `etaṃ santanti phassanā`. The phrase is a neuter expression, like in 'this is the highest' (etadaggaṃ) and so on. 'Well-established' (svādhiṭṭhitā) means firmly established. 'Well-arisen' (susamuggatā) means well-raised up. 'Well-liberated' (suvimuttā) means well-freed from their respective opposing factors. 'They produce' (nibbattenti) means that, being associated with loving-kindness, they produce loving-kindness. 'They illuminate' (jotenti) means they make it manifest. 'They make radiant' (patāpenti) means they cause it to shine.

2-4. Balādivārattayavaṇṇanā

2-4. Exposition of the Three Sections Beginning with Powers

24-27. Indriyavāre vuttanayeneva balavāropi veditabbo. Bojjhaṅgamaggaṅgavārā pariyāyena vuttā, na yathālakkhaṇavasena. Maggaṅgavāre sammāvācākammantājīvā mettāya pubbabhāgavasena vuttā, na appanāvasena. Na hi ete mettāya saha bhavanti. Sabbesaṃ pāṇānantiādīnaṃ sesavārānampi [Pg.212] sattavāre vuttanayeneva attho veditabbo. Mettābhāvanāvidhānaṃ pana visuddhimaggato (visuddhi. 1.240 ādayo) gahetabbanti.

24-27. The section on the powers should also be understood by the same method as stated in the section on the faculties. The sections on the enlightenment factors and the path factors are stated in a general way, not by way of their respective characteristics. In the section on the path factors, Right Speech, Right Action, and Right Livelihood are stated by way of the preliminary stage of loving-kindness, not by way of absorption. For these do not arise together with loving-kindness. The meaning of the remaining sections, such as 'all beings,' etc., should also be understood by the same method as stated in the section on beings. The method of cultivating loving-kindness, however, should be taken from the Visuddhimagga.

Mettākathāvaṇṇanā niṭṭhitā.

The Exposition of the Discourse on Loving-kindness is concluded.

5. Virāgakathā

5. 5. The Discourse on Dispassion

Virāgakathāvaṇṇanā

Exposition of the Discourse on Dispassion

28. Idāni maggapayojanapariyosānāya mettākathāya anantaraṃ kathitāya virāgasaṅkhātamaggapubbaṅgamāya virāgakathāya apubbatthānuvaṇṇanā. Tattha paṭhamaṃ tāva ‘‘nibbindaṃ virajjati virāgā vimuccatī’’ti (mahāva 23) vuttānaṃ dvinnaṃ suttantapadānaṃ atthaṃ niddisitukāmena virāgo maggo, vimutti phalanti uddeso ṭhapito. Tattha paṭhamaṃ vacanatthaṃ tāva niddisitukāmo kathaṃ virāgo maggotiādimāha. Tattha virajjatīti virattā hoti. Sesāni maggañāṇaniddese vuttatthāni. Virāgoti yasmā sammādiṭṭhi virajjati, tasmā virāgo nāmāti attho. So ca virāgo yasmā virāgārammaṇo…pe… virāge patiṭṭhito, tasmā ca virāgoti evaṃ ‘‘virāgārammaṇo’’tiādīnaṃ pañcannaṃ vacanānaṃ sambandho veditabbo. Tattha virāgārammaṇoti nibbānārammaṇo. Virāgagocaroti nibbānavisayo. Virāge samudāgatoti nibbāne samuppanno. Virāge ṭhitoti pavattivasena nibbāne ṭhito. Virāge patiṭṭhitoti anivattanavasena nibbāne patiṭṭhito.

28. 28. Now, following the discourse on loving-kindness which has the noble path as its fruit and culmination, comes the sequential exposition of the previously unstated meaning of the discourse on dispassion, which has the path called 'dispassion' as its precursor. Therein, first of all, wishing to explain the meaning of the two suttanta phrases, 'Being disenchanted, one becomes dispassionate; through dispassion, one is liberated,' the summary is established: 'Dispassion is the path, liberation is the fruit.' Therein, first wishing to explain the word-meaning, the Elder says, 'How is dispassion the path?' and so on. Therein, 'becomes dispassionate' means one becomes detached. The remaining terms have the meanings stated in the Exposition of Path Knowledge. 'Dispassion' means: because Right View becomes dispassionate, therefore it is called 'dispassion.' And that dispassion, because it has dispassion as its object... is established in dispassion, therefore it is also called 'dispassion.' Thus the connection of the five terms beginning with 'having dispassion as its object' should be understood. Therein, 'having dispassion as its object' means having Nibbāna as its object. 'Having dispassion as its resort' means having Nibbāna as its sphere. 'Arisen in dispassion' means arisen in Nibbāna. 'Standing in dispassion' means standing in Nibbāna by way of occurrence. 'Firmly established in dispassion' means firmly established in Nibbāna by way of non-returning.

Nibbānañca virāgoti nibbānaṃ virāgahetuttā virāgo. Nibbānārammaṇatājātāti nibbānārammaṇe jātā, nibbānārammaṇabhāvena vā jātā. Te maggasampayuttā sabbeva phassādayo dhammā virajjanaṭṭhena virāgā hontīti virāgā nāma honti. Sahajātānīti sammādiṭṭhisahajātāni sammāsaṅkappādīni satta maggaṅgāni. Virāgaṃ gacchantīti virāgo maggoti virāgaṃ nibbānaṃ ārammaṇaṃ katvā gacchantīti virāgārammaṇattā virāgo nāma, magganaṭṭhena maggo nāma hotīti attho. Ekekampi maggaṅgaṃ maggoti nāmaṃ labhati. Iti ekekassa aṅgassa maggatte vutte sammādiṭṭhiyāpi maggattaṃ vuttameva hoti. Tasmāyeva ca etena maggenāti aṭṭha maggaṅgāni gahetvā vuttaṃ. Buddhā cāti paccekabuddhāpi saṅgahitā. Tepi hi ‘‘dveme, bhikkhave, buddhā tathāgato ca arahaṃ sammāsambuddho paccekabuddho cā’’ti (a. ni. 2.57) vuttattā buddhāyeva[Pg.213]. Agatanti anamatagge saṃsāre agatapubbaṃ. Disanti sakalāyapaṭipattiyā dissati apadissati abhisandahīyatīti disā, sabbabuddhehi vā paramaṃ sukhanti dissati apadissati kathīyatīti disā, sabbadukkhaṃ vā dissanti vissajjenti ujjhanti etāyāti disā. Taṃ disaṃ. Aṭṭhaṅgiko maggoti kiṃ vuttaṃ hoti? Yo so aṭṭhaṅgiko dhammasamūho, so etena nibbānaṃ gacchantīti gamanaṭṭhena maggo nāmāti vuttaṃ hoti. Puthusamaṇabrāhmaṇānaṃ parappavādānanti visuṃ visuṃ samaṇānaṃ brāhmaṇānañca ito aññaladdhikānaṃ. Aggoti tesaṃ sesamaggānaṃ visiṭṭho. Seṭṭhoti sesamaggato ativiya pasaṃsanīyo. Mokkhoti mukhe sādhu, sesamaggānaṃ abhimukhe ayameva sādhūti attho. Uttamoti sesamagge ativiya uttiṇṇo. Pavaroti sesamaggato nānappakārehi saṃbhajanīyo. Itīti kāraṇatthe nipāto. Tasmā bhagavatā ‘‘maggānaṃ aṭṭhaṅgiko seṭṭho’’ti vuttoti adhippāyo. Vuttañhi bhagavatā –

And Nibbāna is dispassion: Nibbāna is called 'dispassion' because it is the cause of dispassion. 'Born from having Nibbāna as an object' means born in the object that is Nibbāna, or born through the state of having Nibbāna as an object. All those phenomena associated with the path, such as contact, are called 'dispassion' in the sense of being free from passion. 'Co-nascent' means the seven path factors, such as Right Intention, that are co-nascent with Right View. 'They go to dispassion, thus the path is dispassion' means: because they go having made Nibbāna, which is dispassion, their object, it is called 'dispassion' due to having dispassion as its object; and in the sense of seeking, it is called 'path'—this is the meaning. Each single path factor obtains the name 'path.' Thus, when the path-nature of each factor is stated, the path-nature of Right View is also stated indeed. Therefore, taking the eight path factors, it is said, 'by this path.' 'And Buddhas': Paccekabuddhas are also included. For they too are indeed Buddhas, because it is said: 'Bhikkhus, there are these two Buddhas: the Tathāgata, the Arahant, the Perfectly Enlightened One, and the Paccekabuddha.' 'Unreached' means never before reached in beginningless saṃsāra. 'Direction': it is seen, revealed, and fully comprehended through the entire practice, thus it is a 'direction'; or, it is seen, revealed, and declared by all Buddhas as the supreme happiness, thus it is a 'direction'; or, by this all suffering is seen, dispelled, and abandoned, thus it is a 'direction.' That direction. 'The eightfold path'—what is meant by this? That collection of eight factors—by this they go to Nibbāna; thus, in the sense of going, it is called 'path'—this is what is meant. 'Of the various doctrines of other ascetics and brahmins' means of the various ascetics and brahmins who hold other views than this. 'Foremost' (agga) means it is distinguished from their other paths. 'Best' (seṭṭha) means it is exceedingly praiseworthy compared to other paths. 'Leading' (mokkha) means 'excellent in the lead' (mukhe sādhu); in the face of other paths, this alone is excellent—this is the meaning. 'Supreme' (uttama) means it has exceedingly transcended other paths. 'Excellent' (pavara) means it is to be revered in various ways more than other paths. 'Thus' (iti) is a particle in the sense of 'reason.' Therefore, the intended meaning is that the Blessed One said, 'Of paths, the eightfold is the best.' For it has been said by the Blessed One:

‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā’’ti. (dha. pa. 273);

“Of paths, the eightfold is the best; of truths, the four statements; of states, dispassion is the best; and of the two-footed, the one with the eye.”

Taṃ idha vicchinditvā ‘‘maggānaṃ aṭṭhaṅgiko seṭṭho’’ti vuttaṃ. Sesavāresupi iminā ca nayena heṭṭhā vuttanayena ca attho veditabbo.

Having extracted that here, it is said, 'Of paths, the eightfold is the best.' In the remaining sections as well, the meaning should be understood by this method and by the method stated previously.

Dassanavirāgotiādīsu dassanasaṅkhāto virāgo dassanavirāgo. Indriyaṭṭhato balassa visiṭṭhattā idha indriyato balaṃ paṭhamaṃ vuttanti veditabbaṃ. Ādhipateyyaṭṭhena indriyānītiādi indriyādīnaṃ atthavibhāvanā, na virāgassa. Tathaṭṭhena saccāti saccañāṇaṃ veditabbaṃ. Sīlavisuddhīti sammāvācākammantājīvā. Cittavisuddhīti sammāsamādhi. Diṭṭhivisuddhīti sammādiṭṭhisaṅkappā. Vimuttaṭṭhenāti taṃtaṃmaggavajjhakilesehi muttaṭṭhena. Vijjāti sammādiṭṭhi. Vimuttīti samucchedavimutti. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti maggaphalapaccavekkhaṇāhi maggīyatīti maggo.

In 'dispassion of vision' and so on, 'dispassion of vision' is dispassion reckoned as vision. It should be understood that here power is stated first before faculty because of the superiority of power over the meaning of faculty. 'Faculties in the sense of sovereignty,' etc., is an explanation of the meaning of the faculties and so on, not of dispassion. By 'truth in the sense of being real,' the knowledge of the truths should be understood. 'Purification of virtue' is Right Speech, Right Action, and Right Livelihood. 'Purification of mind' is Right Concentration. 'Purification of view' is Right View and Right Intention. 'In the sense of being liberated' means in the sense of being liberated from the defilements to be abandoned by the respective paths. 'Knowledge' is Right View. 'Liberation' is liberation by eradication. Regarding 'the path that culminates in Nibbāna, which is immersed in the Deathless': it is the 'path' because it is sought by means of path, fruition, and reviewing.

Imasmiṃ virāganiddese vuttā dhammā sabbepi maggakkhaṇeyeva. Vimuttiniddese phalakkhaṇe. Tasmā chandamanasikārāpi maggaphalasampayuttā.

In this exposition of dispassion, all the states stated are obtained only at the moment of the path. In the exposition of liberation, they are obtained at the moment of fruition. Therefore, zeal and attention are also associated with path and fruition.

29. Virāganiddese [Pg.214] vuttanayeneva vimuttiniddesepi attho veditabbo. Phalaṃ panettha paṭippassaddhivimuttattā vimutti, nibbānaṃ nissaraṇavimuttattā vimutti. ‘‘Sahajātāni sattaṅgānī’’tiādīni vacanāni idha na labbhantīti na vuttāni. Sayaṃ phalavimuttattā pariccāgaṭṭhena vimuttīti ettakameva vuttaṃ. Sesaṃ vuttanayamevāti.

29. The meaning in the section on liberation should also be understood in the same way as stated in the section on dispassion. Herein, however, the fruit is called liberation because it is liberation by tranquilization; Nibbāna is called liberation because it is liberation by escape. The statements such as, 'The seven co-nascent factors,' are not found here, and therefore are not mentioned. In the section on liberation, only this much is stated: 'The fruit itself, because of being liberation by fruit, is liberation in the sense of relinquishment.' The rest is just as has been stated.

Virāgakathāvaṇṇanā niṭṭhitā.

The Exposition of the Discourse on Dispassion is concluded.

6. Paṭisambhidākathā

6. The Discourse on Analytical Knowledge

1. Dhammacakkapavattanavāravaṇṇanā

1. Elucidation of the Chapter on the Turning of the Wheel of Dhamma

30. Idāni virāgasaṅkhātamaggavasena siddhaṃ paṭisambhidāpabhedaṃ dassentena kathitāya dhammacakkappavattanasuttantapubbaṅgamāya paṭisambhidākathāya apubbatthānuvaṇṇanā. Suttante tāva bārāṇasiyanti bārāṇasā nāma nadī, bārāṇasāya avidūre bhavā nagarī bārāṇasī. Tassaṃ bārāṇasiyaṃ. Isipatane migadāyeti isīnaṃ patanuppatanavasena evaṃladdhanāme migānaṃ abhayadānadinnaṭṭhānattā migadāyasaṅkhāte ārāme. Tattha hi uppannuppannā sabbaññuisayo patanti, dhammacakkappavattanatthaṃ nisīdantīti attho. Nandamūlakapabbhārato sattāhaccayena nirodhasamāpattito vuṭṭhitā anotattadahe katamukhadhovanakiccā ākāsena āgantvā paccekabuddhaisayopettha samosaraṇavasena patanti, uposathatthañca anuposathatthañca sannipatanti, gandhamādanaṃ paṭigacchantā ca tato ca uppatantītipi iminā isīnaṃ patanuppatanavasena taṃ ‘‘isipatana’’nti vuccati. ‘‘Isipadana’’ntipi pāṭho. Pañcavaggiyeti –

30. Now, for one showing the division of analytical knowledge accomplished by means of the path called dispassion, there is an unprecedented explanation of the Discourse on Analytical Knowledge, which is preceded by the Dhammacakkappavattana Sutta. In the Sutta, first, regarding 'at Bārāṇasī': Bārāṇasā is the name of a river; the city established not far from the Bārāṇasā is Bārāṇasī. In that Bārāṇasī. Regarding 'at Isipatana, in the Deer Park': in the park that thus received its name by means of the descending and ascending of the sages, and which is known as Migadāya because of being a place where safety was given to the deer. For there, all-knowing sages, whenever they arise, descend; the meaning is that they sit down for the purpose of turning the Wheel of Dhamma. Having risen from the attainment of cessation after an interval of seven days from the Nandamūlaka slope, having performed the duty of washing their faces in Lake Anotatta, and having come through the air, Paccekabuddha sages also descend here by way of gathering. They assemble for the purpose of the Uposatha and for non-Uposatha purposes. And those returning to Gandhamādana also ascend from there. For this reason also, on account of this descending and ascending of the sages, it is called 'Isipatana'. There is also the reading 'Isipadana'. Regarding 'the group of five'—

‘‘Koṇḍañño bhaddiyo vappo, mahānāmo ca assaji;

Ete pañca mahātherā, pañcavaggāti vuccare’’ti. –

"Koṇḍañña, Bhaddiya, Vappa, Mahānāma, and Assaji—these five great elders are called the group of five."

Evaṃ vuttānaṃ pañcannaṃ bhikkhūnaṃ vaggo pañcavaggo. Tasmiṃ pañcavagge bhavā taṃpariyāpannattāti pañcavaggiyā, te pañcavaggiye. Bhikkhū āmantesīti dīpaṅkaradasabalassa pādamūle katābhinīhārato paṭṭhāya pāramiyo pūrento [Pg.215] anupubbena pacchimabhavaṃ patvā pacchimabhave ca katābhinikkhamano anupubbena bodhimaṇḍaṃ patvā tattha aparājitapallaṅke nisinno mārabalaṃ bhinditvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāmāvasāne dasasahassilokadhātuṃ unnādento sampakampento sabbaññutaṃ patvā satta sattāhāni bodhimaṇḍe vītināmetvā mahābrahmunā āyācitadhammadesanā buddhacakkhunā lokaṃ voloketvā lokānuggahena bārāṇasiṃ gantvā pañcavaggiye bhikkhū saññāpetvā dhammacakkaṃ pavattetukāmo āmantesi.

The group of the five bhikkhus thus spoken of is the Pañcavagga. Those belonging to that group of five, because they are included in it, are called the Pañcavaggiyā. He addressed those Pañcavaggiyā bhikkhus. Starting from having made the aspiration at the feet of Dīpaṅkara, the one of Ten Powers, and fulfilling the perfections, he gradually reached his final existence. In that final existence, having made the great renunciation, he gradually reached the Bodhi-maṇḍa. There, seated on the unconquered throne, he shattered the force of Māra. In the first watch, he recollected past lives; in the middle watch, he purified the divine eye; at the end of the last watch, causing the ten-thousandfold world-system to resound and tremble, he attained omniscience. After spending seven weeks at the Bodhi-maṇḍa, and after the Dhamma teaching had been requested by Mahā Brahmā, he surveyed the world with the Buddha-eye. Out of compassion for the world, he went to Bārāṇasī, and having informed the Pañcavaggiyā bhikkhus, wishing to set in motion the Wheel of Dhamma, he addressed them.

Dveme, bhikkhave, antāti dveme, bhikkhave, koṭṭhāsā. Imassa pana vacanassa samudāhārena samudāhāranigghoso heṭṭhā avīciṃ upari bhavaggaṃ patvā dasasahassiṃ lokadhātuṃ pattharitvā aṭṭhāsi, tasmiṃyeva samaye aṭṭhārasakoṭisaṅkhā brahmāno samāgacchiṃsu. Pacchimadisāya sūriyo atthaṅgameti, puratthimāya disāya uttarāsāḷhanakkhattena yutto puṇṇacando uggacchati. Tasmiṃ samaye bhagavā dhammacakkappavattanasuttantaṃ ārabhanto ‘‘dveme, bhikkhave, antā’’tiādimāha.

'These two, O bhikkhus, are extremes' means: these two, O bhikkhus, are parts. Now, with the utterance of this statement, the resounding sound of the utterance, having reached Avīci below and the peak of existence above, spread and stood throughout the ten-thousandfold world-system. At that very moment, eighteen koṭis of brahmās assembled. In the western direction the sun sets; in the eastern direction the full moon, conjoined with the Uttarāsāḷha constellation, rises. At that time, the Blessed One, beginning the Dhammacakkappavattana Sutta, said, 'These two, O bhikkhus, are extremes,' and so on.

Tattha pabbajitenāti gihisaṃyojanaṃ vatthukāmaṃ chetvā pabbajitena. Na sevitabbāti na valañjetabbā. Pabbajitānaṃyeva visesato paṭipattiyā bhājanabhūtattā ‘‘pabbajitena na sevitabbā’’ti vuttaṃ. Yo cāyaṃ kāmesu kāmasukhallikānuyogoti yo ca ayaṃ vatthukāmesu kilesakāmasukhassa, kilesakāmasukhanissayassa vā anuyogo. Hīnoti lāmako. Gammoti gāmavāsīnaṃ santako. Pothujjanikoti puthujjanena andhabālajanena āciṇṇo. Anariyoti na ariyo. Atha vā na visuddhānaṃ uttamānaṃ ariyānaṃ santako. Anatthasaṃhitoti na atthasaṃhito, sukhāvahakāraṇaṃ anissitoti attho. Attakilamathānuyogoti attano kilamathassa anuyogo, attano dukkhakaraṇanti attho. Dukkhoti kaṇṭakāpassayaseyyādīhi attamāraṇehi dukkhāvaho. Tapassīhi ‘‘uttamaṃ tapo’’ti gahitattā tesaṃ cittānurakkhanatthaṃ idha ‘‘hīno’’ti na vuttaṃ, pabbajitānaṃ dhammattā ‘‘gammo’’ti ca, gihīhi asādhāraṇattā ‘‘pothujjaniko’’ti ca na vuttaṃ. Tattha pana kehici pabbajitapaṭiññehi diṭṭhadhammanibbānavādehi ‘‘yato kho, bho[Pg.216], ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti, ettāvatā kho, bho, ayaṃ attā diṭṭhadhammanibbānappatto hotī’’ti (dī. ni. 1.94) gahitattā tesaṃ cittānurakkhanatthañca paccuppanne sukhattā ca tassa dhammasamādānassa ‘‘dukkho’’ti na vuttaṃ. Kāmasukhallikānuyogo paccuppanne taṇhādiṭṭhisaṃkiliṭṭhasukhattā āyatiñca dukkhavipākattā tadanuyuttānaṃ taṇhādiṭṭhibandhanabaddhattā ca na sevitabbo, attakilamathānuyogo paccuppanne diṭṭhisaṃkiliṭṭhadukkhattā āyatiñca dukkhavipākattā tadanuyuttānaṃ diṭṭhibandhanabaddhattā ca na sevitabbo, ete khoti te ete. Anupagammāti na upagantvā. Majjhimāti saṃkiliṭṭhasukhadukkhānaṃ abhāvā majjhe bhavāti majjhimā. Sā eva nibbānaṃ paṭipajjanti etāyāti paṭipadā. Abhisambuddhāti paṭividdhā. Cakkhukaraṇītiādīsu paññācakkhuṃ karotīti cakkhukaraṇī. Ñāṇakaraṇīti tasseva vevacanaṃ. Upasamāyāti kilesūpasamāya. Abhiññāyāti catunnaṃ saccānaṃ abhijānanatthāya. Sambodhāyāti tesaṃyeva sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyatthāya. Atha vā dassanamaggañāṇaṃ karotīti cakkhukaraṇī. Bhāvanāmaggañāṇaṃ karotīti ñāṇakaraṇī. Sabbakilesānaṃ upasamāya. Sabbadhammānaṃ abhiññāya. Arahattaphalasambodhāya. Kilesānañca khandhānañca nibbānāya. Saccakathā abhiññeyyaniddese vuttā.

Here, 'by one who has gone forth' means by one who has gone forth, having cut off the householder’s fetter, which is material sensual desire. 'Should not be indulged in' means should not be practiced. It is said, 'should not be indulged in by one who has gone forth,' because they are especially vessels for the practice. And this 'indulgence in sensual pleasures' refers to the pursuit, in regard to material sensual pleasures, of the pleasure of defilement-based sensuality, or of that which is a support for the pleasure of defilement-based sensuality. 'Low' means inferior. 'Vulgar' means belonging to village-dwellers. 'Worldly' means practiced by ordinary, blind, and ignorant people. 'Unworthy' means not noble. Alternatively, it is not the possession of the purified, supreme noble ones. 'Not connected with the goal' means not connected with benefit; the meaning is that it is not based on a cause that brings happiness. 'Devotion to self-mortification' means the pursuit of one's own torment; the meaning is causing suffering to oneself. 'Painful' means bringing suffering through means of self-torment like lying on a bed of thorns. Because it is grasped by ascetics as 'the highest austerity,' it is not called 'low' here in order to protect their minds; because it is a practice of renunciants, it is not called 'vulgar'; and because it is not shared with householders, it is not called 'worldly'. However, regarding the indulgence in sensual pleasures, because it is grasped by some who profess to be renunciants and hold the view of Nibbāna in this very life, saying, 'Friends, when this self is furnished and endowed with the five strands of sensual pleasure and enjoys them, to that extent, friends, this self attains Nibbāna in this very life,' it is not called 'painful' in order to protect their minds and also because of the pleasure of that practice in the present. The indulgence in sensual pleasures should not be pursued because in the present it is pleasure defiled by craving and wrong view, and in the future it has a painful result, and because those devoted to it are bound by the fetters of craving and wrong view. The devotion to self-mortification should not be pursued because in the present it is suffering defiled by wrong view, and in the future it has a painful result, and because those devoted to it are bound by the fetter of wrong view. 'These two' means these two. 'Not having approached' means not having gone to them. 'The Middle' is so called because it exists in the middle, due to the absence of defiled pleasure and pain. That itself is the 'Path' because by it they proceed to Nibbāna. 'Fully understood' means penetrated. In 'vision-producing,' etc., 'vision-producing' is so called because it produces the eye of wisdom. 'Knowledge-producing' is a synonym for that same term. 'For calming' means for the calming of defilements. 'For direct knowledge' means for the purpose of directly knowing the four truths. 'For awakening' means for the purpose of awakening to those same truths. 'For Nibbāna' means for the purpose of realizing Nibbāna. Alternatively, 'vision-producing' is so called because it produces the knowledge of the path of seeing. 'Knowledge-producing' is so called because it produces the knowledge of the path of development. For the calming of all defilements. For the direct knowledge of all phenomena. For the awakening to the fruit of Arahantship. For the extinguishing of both the defilements and the aggregates. The discourse on the truths is stated in the explanation of what is to be directly known.

Evaṃ bhagavā saccāni pakāsetvā attani katabahumānānaṃ tesaṃ attano paṭivedhakkamaṃ sutvā paṭipattiyā bahumānāropanena paṭipattiyaṃ ṭhatvā saccappaṭivedhaṃ passanto idaṃ dukkhaṃ ariyasaccanti me, bhikkhavetiādinā attano paṭivedhakkamaṃ dassesi. Tattha ananussutesūti na anussutesu, paraṃ anugantvā assutesūti attho. Cakkhūtiādīnaṃ attho parato āvi bhavissati. Idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ, idaṃ dukkhanirodhaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti catunnaṃ saccānaṃ dassanapaṭivedho sekhabhūmiyaṃ. Pariññeyyaṃ pahātabbaṃ sacchikātabbaṃ bhāvetabbanti catunnaṃ saccānaṃ bhāvanāpaṭivedho sekhabhūmiyaṃyeva. Pariññātaṃ pahīnaṃ sacchikataṃ bhāvitanti catunnaṃ saccānaṃ paccavekkhaṇā asekhabhūmiyaṃ.

Thus the Blessed One, having revealed the truths to those who had great esteem for him, and seeing that they, having heard his sequence of realization and being established in the practice through the instilling of great esteem for it, would realize the truths, showed his own sequence of realization, beginning with 'This, monks, is the noble truth of suffering,' and so on. There, 'not heard before' means not heard in succession; that is, not heard by following after another—this is the meaning. The meaning of 'eye,' etc., will become clear from what follows. 'This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering'—the realization through vision of these four truths occurs in the stage of a learner. 'What is to be fully understood, what is to be abandoned, what is to be realized, what is to be developed'—the realization through cultivation of these four truths occurs only in the stage of a learner. 'What has been fully understood, what has been abandoned, what has been realized, what has been developed'—the reviewing of these four truths occurs in the stage of one beyond training.

Tiparivaṭṭanti saccañāṇakiccañāṇakatañāṇasaṅkhātānaṃ tiṇṇaṃ parivaṭṭānaṃ vasena tayo parivaṭṭā assāti tiparivaṭṭaṃ. Ettha hi ‘‘idaṃ dukkhaṃ, idaṃ dukkhasamudayaṃ[Pg.217], idaṃ dukkhanirodhaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti evaṃ catūsu saccesu yathābhūtañāṇaṃ saccañāṇaṃ nāma. Tesuyeva ‘‘pariññeyyaṃ pahātabbaṃ sacchikātabbaṃ bhāvetabba’’nti evaṃ kattabbakiccajānanañāṇaṃ kiccañāṇaṃ nāma. ‘‘Pariññātaṃ pahīnaṃ sacchikataṃ bhāvita’’nti evaṃ tassa kiccassa katabhāvajānanañāṇaṃ katañāṇaṃ nāma. Dvādasākāranti tesaṃyeva ekekasmiṃ sacce tiṇṇaṃ tiṇṇaṃ ākārānaṃ vasena dvādasa ākārā assāti dvādasākāraṃ. Ñāṇadassananti etesaṃ tiparivaṭṭānaṃ dvādasannaṃ ākārānaṃ vasena uppannaṃ ñāṇasaṅkhātaṃ dassanaṃ. Attamanāti sakamanā. Sattānañhi sukhakāmattā dukkhapaṭikūlattā pītisomanassayuttamano sakamano nāma, pītisomanassehi attamanā gahitamanā byāpitamanāti vā attho. Abhinandunti abhimukhā hutvā nandiṃsu. Veyyākaraṇeti suttante. Niggāthako hi suttanto kevalaṃ atthassa byākaraṇato veyyākaraṇaṃ nāma. Bhaññamāneti kathiyamāne. Vattamānasamīpe vattamānavacanaṃ kataṃ, bhaṇiteti attho. Virajanti vigatarāgādirajaṃ. Vītamalanti vigatarāgādimalaṃ. Rāgādayo hi ajjhottharaṇaṭṭhena rajo nāma, dūsanaṭṭhena malaṃ nāma. Dhammacakkhunti katthaci paṭhamamaggañāṇaṃ, katthaci ādīni tīṇi maggañāṇāni, katthaci catutthamaggañāṇampi. Idha pana paṭhamamaggañāṇameva. Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti vipassanāvasena evaṃ pavattassa dhammacakkhuṃ udapādīti attho.

It is called `tiparivaṭṭa` (of three turnings) because this knowledge has three turnings by way of what are known as the knowledge of the truth (saccañāṇa), the knowledge of the function (kiccañāṇa), and the knowledge of the accomplishment (katañāṇa). Herein, the knowledge of the four noble truths as they truly are—‘This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering’—is called the knowledge of the truth. Regarding these same truths, the knowledge of knowing the duty to be performed—‘This should be fully understood, this should be abandoned, this should be realized, this should be developed’—is called the knowledge of the function. Regarding these same truths, the knowledge of knowing that the duty has been accomplished—‘This has been fully understood, this has been abandoned, this has been realized, this has been developed’—is called the knowledge of the accomplishment. It is called `dvādasākāra` (of twelve aspects) because this knowledge has twelve aspects, by way of three aspects for each of these same truths. The vision of knowledge (`ñāṇadassana`) is the seeing, designated as knowledge, that has arisen by way of these three turnings and twelve aspects. `Attamanā` means with their own minds (`sakamanā`). Indeed, for beings, because of their desire for happiness and aversion to suffering, a mind endowed with joy and gladness is called `sakamanā`. Alternatively, the meaning is that `attamanā` means with minds taken up (`gahitamanā`) and pervaded (`byāpitamanā`) by joy and gladness. `Abhinandunti` means having turned towards it, they rejoiced. `Veyyākaraṇa` refers to a sutta. Indeed, a sutta without verses (`niggāthako`) is called a `veyyākaraṇa` because it is purely an exposition of the meaning. `Bhaññamāne` means while being spoken (`kathiyamāne`). The present tense form is used in the sense of the near past; the meaning is `bhaṇite` (when it had been spoken). `Virajaṃ` means free from the dust of lust and so on. `Vītamalaṃ` means free from the stain of lust and so on. Indeed, lust and other defilements are called ‘dust’ (`rajo`) in the sense of overwhelming, and ‘stain’ (`malaṃ`) in the sense of corrupting. The Dhamma-eye (`dhammacakkhu`) in some places refers to the knowledge of the first path, in others to the first three path-knowledges, and elsewhere even to the knowledge of the fourth path. Here, however, it refers only to the knowledge of the first path. The meaning is that for one who proceeds thus by way of insight—‘Whatever is of a nature to arise, all that is of a nature to cease’—the Dhamma-eye arose.

Dhammacakketi paṭivedhañāṇe ca desanāñāṇe ca. Bodhipallaṅke nisinnassa hi bhagavato catūsu saccesu dvādasākāraṃ paṭivedhañāṇampi isipatane nisinnassa dvādasākārameva saccadesanāya pavattakadesanāñāṇampi dhammacakkaṃ nāma. Ubhayampi hetaṃ dasabalassa pavattañāṇameva. Taṃ imāya desanāya pakāsentena bhagavatā dhammacakkaṃ pavattitaṃ nāma. Taṃ panetaṃ dhammacakkaṃ yāva aññātakoṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale na patiṭṭhāti, tāva bhagavā pavatteti nāma, patiṭṭhite pana pavattitaṃ nāma. Taṃ sandhāya ‘‘pavattite ca bhagavatā dhammacakke’’ti vuttaṃ.

The Wheel of Dhamma (`dhammacakka`) refers to both the knowledge of penetration (`paṭivedhañāṇa`) and the knowledge of teaching (`desanāñāṇa`). Indeed, for the Blessed One seated on the throne of enlightenment, the twelve-aspected knowledge of penetration into the four truths is called the Wheel of Dhamma; and the twelve-aspected knowledge of teaching that sets forth the teaching of the truths, while he was seated at Isipatana, is also called the Wheel of Dhamma. Both of these are solely the arisen knowledge of the Ten-Powered One. By making this teaching manifest, the Blessed One is said to have set that Wheel of Dhamma in motion. However, as long as the elder Aññāta Koṇḍañña, together with eighteen crores of Brahmā deities, was not yet established in the fruit of stream-entry, for that long the Blessed One is said to be ‘setting it in motion’ (`pavatteti`). But once they were established, it is said to have been ‘set in motion’ (`pavattitaṃ`). With reference to that, it was said: ‘And when the Wheel of Dhamma had been set in motion by the Blessed One...’

Bhummā devāti bhūmaṭṭhakā devā. Saddamanussāvesunti ekappahāreneva sādhukāraṃ datvā etaṃ bhagavatātiādīni vadantā saddaṃ anussāvayiṃsu. Appaṭivattiyanti [Pg.218] ‘‘nayidaṃ tathā’’ti paṭilomaṃ vattetuṃ asakkuṇeyyaṃ. Sannipatitā cettha devabrahmāno desanāpariyosāne ekappahāreneva sādhukāraṃ adaṃsu, sannipātaṃ anāgatā pana bhummadevādayo tesaṃ tesaṃ saddaṃ sutvā sādhukāramadaṃsūti veditabbaṃ. Tesu pana pabbatarukkhādīsu nibbattā bhummadevā. Te cātumahārājikapariyāpannā hontāpi idha visuṃ katvā vuttā. Cātumahārājikāti ca dhataraṭṭhavirūḷhakavirūpakkhakuverasaṅkhātā catumahārājā devatā etesanti cātumahārājikā. Te sineruvemajjhe honti. Tesu pabbataṭṭhakāpi atthi ākāsaṭṭhakāpi. Tesaṃ paramparā cakkavāḷapabbataṃ pattā. Khiḍḍāpadosikā manopadosikā sītavalāhakā uṇhavalāhakā candimā devaputto sūriyo devaputtoti ete sabbepi cātumahārājikadevalokaṭṭhā eva. Tettiṃsa janā tattha uppannāti tāvatiṃsā. Apica ‘‘tāvatiṃsā’’ti tesaṃ devānaṃ nāmamevātipi vuttaṃ. Tepi atthi pabbataṭṭhakā atthi ākāsaṭṭhakā. Tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Dibbaṃ sukhaṃ yātā payātā sampattāti yāmā. Tuṭṭhā pahaṭṭhāti tusitā. Pakatipaṭiyattārammaṇato atirekena ramitukāmakāle yathārucite bhoge nimminitvā nimminitvā ramantīti nimmānaratī. Cittācāraṃ ñatvā paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattī. Brahmakāye brahmaghaṭāya niyuttāti brahmakāyikā. Sabbepi pañcavokārabrahmāno gahitā.

`Bhummā devā` means earth-dwelling deities (`bhūmaṭṭhakā devā`). `Saddamanussāvesuṃ` means that, giving a cry of approval all at once, they proclaimed the sound, saying, ‘This is the Blessed One,’ and so on. `Appaṭivattiyaṃ` means that it would be impossible to contradict it by saying, ‘This is not so.’ Here, the deities and Brahmās who had gathered gave a single, unanimous cry of approval at the conclusion of the discourse. It should be understood, however, that the earth-dwelling deities and others who had not come to the assembly heard the sounds of those gathered and gave their cry of approval accordingly. Among them, the earth-dwelling deities are those born on mountains, trees, and so forth. Though they are included in the realm of the Four Great Kings, they are mentioned separately here. `Cātumahārājikā` means that for them there are the four great king deities known as Dhataraṭṭha, Virūḷhaka, Virūpakkha, and Kuvera; therefore they are called `Cātumahārājikā`. They dwell around the middle of Mount Sineru. Among them, some reside on mountains and others in the sky. Their succession extends up to the Cakkavāḷa mountain. The Khiḍḍāpadosikā, Manopadosikā, Sītavalāhakā, Uṇhavalāhakā, the moon-deva, and the sun-deva—all these are based in the deva-world of the Four Great Kings. `Tāvatiṃsā` means that thirty-three persons were born there. Moreover, it is also said that ‘Tāvatiṃsā’ is simply the name of those deities. Among them too, some reside on mountains and others in the sky. Their succession extends up to the Cakkavāḷa mountain, as does that of the Yāmā and other realms. Indeed, in any single deva-world, there is no succession of deities that does not reach the Cakkavāḷa mountain. `Yāmā` means those who have gone to, proceeded to, and attained divine happiness. `Tusitā` means those who are satisfied and delighted. `Nimmānaratī` means those who, when they wish to delight in pleasures exceeding the normally prepared sense-objects, create and re-create whatever luxuries they wish and find enjoyment in them. `Paranimmitavasavattī` means those who, knowing the inclination of others’ minds, exercise control over the luxuries created by others. `Brahmakāyikā` means those who are attached to the Brahmā group and the Brahmā assembly. All Brahmās of the five-constituent existence are included.

Tena khaṇenāti vacanaṃ visesetvā tena muhuttenāti vuttaṃ. Muhuttasaṅkhātena khaṇena, na paramatthakhaṇenāti vuttaṃ hoti. Yāva brahmalokāti brahmalokaṃ antokatvā. Saddoti sādhukārasaddo. Dasasahassīti dasasahassacakkavāḷavatī. Saṅkampīti uddhaṃ uggacchantī suṭṭhu kampi. Sampakampīti uddhaṃ uggacchantī adho okkamantī suṭṭhu pakampi. Sampavedhīti catudisā gacchantī suṭṭhu pavedhi. Sambuddhabhāvāya mātukucchiṃ okkamante ca bodhisatte tato nikkhamante ca mahāpathavī puññatejena akampittha, abhisambodhiyaṃ paṭivedhañāṇatejena. Dhammacakkappavattane desanāñāṇatejena sādhukāraṃ dātukāmā viya pathavī devatānubhāvena akampittha, āyusaṅkhārossajjane mahāparinibbāne ca kāruññena cittasaṅkhobhaṃ asahamānā [Pg.219] viya pathavī devatānubhāvena akampittha. Appamāṇoti vuddhappamāṇo. Uḷāroti ettha ‘‘uḷārāni uḷārāni khādanīyāni khādantī’’tiādīsu (ma. ni. 1.366) madhuraṃ uḷāranti vuttaṃ. ‘‘Uḷārāya vatthabhogāya cittaṃ na namatī’’tiādīsu (a. ni. 9.20) paṇītaṃ uḷāranti vuttaṃ. ‘‘Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’tiādīsu seṭṭhaṃ uḷāranti vuttaṃ. Idha pana ‘‘vipulo uḷāro’’ti vutto. Obhāsoti desanāñāṇānubhāvena ca devatānubhāvena ca jātaobhāso. Loketi cakkavāḷassa dasasahassiyaṃyeva. Atikkammeva devānaṃ devānubhāvanti devānaṃ ayamānubhāvo – nivatthavatthappabhā dvādasa yojanāni pharati, tathā sarīrassa alaṅkārassa vimānassa ca. Taṃ devānaṃ devānubhāvaṃ atikkamitvāyevāti attho. Udānanti somanassañāṇamayikaṃ udāhāraṃ. Udānesīti udāhari. Aññāsi vata, bho koṇḍaññoti imassapi udānassa udāharaṇaghoso dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Aññāsikoṇḍaññoti bhusaṃ ñātakoṇḍaññoti attho.

The phrase 'tena khaṇena' is specified as 'tena muhuttena,' meaning 'at that instant.' This means by an instant reckoned as a 'muhutta,' not by an ultimate moment. 'Yāva brahmalokā' means including the Brahmā world. 'Sadda' means the sound of joyous acclaim. 'Dasasahassī' means possessing a ten-thousandfold world-system. 'Saṅkampī' means it trembled intensely as it rose upward. 'Sampakampī' means it quaked intensely as it rose upward and descended downward. 'Sampavedhī' means it throbbed intensely as it spread in all directions. When the Bodhisatta entered his mother’s womb for the attainment of Buddhahood, and when he emerged from it, the great earth trembled due to the power of his merit; at his full enlightenment, it trembled due to the power of his knowledge of penetration; at the turning of the Wheel of Dhamma, as if wishing to offer joyous praise, the earth trembled due to the power of the deities; and at the relinquishment of the life-formation and at the great final passing away, as if unable to bear the agitation of mind due to compassion, the earth trembled due to the power of the deities. 'Appamāṇa' means immeasurable. 'Uḷāra': Here, in passages such as 'eating the most sublime delicacies' (MN 1.366), 'uḷāra' is said to mean sweet. In passages such as 'his mind does not incline toward sublime wealth' (AN 9.20), 'uḷāra' is said to mean refined. In passages such as 'Vacchāyana praises the ascetic Gotama with the highest praise,' 'uḷāra' is said to mean supreme. Here, however, it is said to mean 'vast.' 'Obhāsa' means the radiance that arose due to the power of the teaching knowledge and the power of the deities. 'Loke' means specifically within the ten-thousandfold world-system. 'Atikkammeva devānaṃ devānubhāvaṃ' means surpassing even the divine power of the gods. This is the divine power of the gods: the radiance of their worn clothes extends twelve yojanas, as does that of their bodies, ornaments, and celestial mansions. The meaning is that it surpassed even that divine power. 'Udāna' means an utterance born of joy and knowledge. 'Udānesī' means he exclaimed (udāhari). The sound of this exclamation, 'Indeed, Koṇḍañña has understood!', filled the ten-thousandfold world-system and remained. 'Aññāsikoṇḍañña' means 'Koṇḍañña who has greatly known.'

Cakkhuādīnaṃ niddese dassanaṭṭhenātiādīsu ekameva ñāṇaṃ yathāvuttassa neyyassa cakkhu viya dassanakiccakaraṇena cakkhu. Ñāṇakiccakaraṇena ñāṇaṃ. Nānappakārato jānanakiccakaraṇena paññā. Anavasesapaṭivedhakaraṇena vijjā. Sabbathā obhāsakiccakaraṇena āloko nāmāti attho. Cakkhuṃ dhammotiādīsupi ekaṃyeva ñāṇaṃ kiccanānattena pañcadhā vaṇṇitaṃ. Ārammaṇāti upatthambhanaṭṭhena. Gocarāti visayaṭṭhena. Dassanaṭṭhenātiādīsu ñāṇakiccaṃ pañcadhā vuttaṃ. Iminā nayena tīsu vāresu ekekasmiṃ pañca pañca katvā pannarasa dhammā, pannarasa atthā, dvīsu pannarasakesu tiṃsa niruttiyo, pannarasasu dhammesu pannarasasu atthesu tiṃsāya niruttīsūti saṭṭhi ñāṇāni veditabbāni. Sesaariyasaccesupi eseva nayo. Catūsu ariyasaccesu ekekasmiṃ ariyasacce pannarasannaṃ pannarasannaṃ dhammānaṃ atthānañca vasena saṭṭhi dhammā, saṭṭhi atthā, saṭṭhiyā dhammesu saṭṭhiyā atthesu ca vīsasataṃ niruttiyo, vīsādhikaṃ satanti attho. Saṭṭhiyā dhammesu saṭṭhiyā atthesu vīsuttarasate niruttīsūti evaṃ cattārīsañca dve ca ñāṇasatāni.

In the explanation of 'eye' and so on, in terms of the function of seeing, etc., there is only one knowledge. Because it performs the function of seeing the knowable as stated, like an eye, it is called 'eye.' Because it performs the function of knowing, it is 'knowledge.' Because it performs the function of knowing in various ways, it is 'wisdom.' Because it performs the function of penetrating without remainder, it is 'true knowledge.' Because it performs the function of illuminating in every way, it is called 'light'—this is the meaning. In 'the eye is a Dhamma,' etc., also, the one single knowledge is described in five ways due to the diversity of its function. 'Object' means in the sense of supporting. 'Range' means in the sense of sphere. In 'in terms of the function of seeing,' etc., the function of knowledge is described in five ways. By this method, in the three sections, taking five in each, there are fifteen phenomena and fifteen meanings. In these two sets of fifteen, there are thirty expressions. In the fifteen phenomena, fifteen meanings, and thirty expressions, thus sixty knowledges should be understood. The same method applies to the remaining noble truths. In the four noble truths, since there are fifteen phenomena and fifteen meanings for each truth, there are sixty phenomena and sixty meanings in total. For these sixty phenomena and sixty meanings, there are one hundred and twenty expressions; 'vīsādhikaṃ sataṃ' means one hundred and twenty. In the sixty phenomena, sixty meanings, and one hundred and twenty expressions, thus there are two hundred and forty knowledges.

2-3. Satipaṭṭhānavārādivaṇṇanā

2–3. Commentary on the Section on the Foundations of Mindfulness and so forth.

31-32. Satipaṭṭhānasuttantapubbaṅgame [Pg.220] iddhipādasuttantapubbaṅgame ca paṭisambhidāniddese imināva nayena attho ca gaṇanā ca veditabbā.

31–32. In the Exposition of the Discriminations, in the sections preceded by the Satipaṭṭhāna Suttanta and the Iddhipāda Suttanta, the meaning and the enumeration should be understood by this very method.

4-8. Sattabodhisattavārādivaṇṇanā

4–8. The Exposition on the Section of the Seven Bodhisattas and so forth.

33-37. Sattannaṃ bodhisattānaṃ suttantesu ekekasmiṃyeva samudaye cakkhādayo pañca, nirodhe pañcāti dasa dhammā, samudaye dassanaṭṭhādayo pañca, nirodhe pañcāti dasa atthā, tesaṃ vasena vīsati niruttiyo cattārīsaṃ ñāṇāni. Satta ekato katvā vuttagaṇanā suviññeyyā eva. Sabbaññutaññāṇavasena vuttapaṭisambhidāniddese ekekamūlakesu ‘‘ñāto diṭṭho vidito sacchikato phassito paññāyā’’ti (paṭi. ma. 1.121) imesu pañcasu vacanesu ekekasmiṃyeva cakkhādayo pañca, dassanaṭṭhādayo pañcāti pañcapañcakānaṃ vasena pañcavīsati dhammā, pañcavīsati atthā, taddiguṇā niruttiyo, taddiguṇāni ñāṇāni ñeyyāni. Pañca ekato katvā vuttavārepi pañcakkhattuṃ pañca pañcavīsati katvā pañcavīsasataṃ dhammā, pañcavīsasataṃ atthā, taddiguṇā niruttiyo, taddiguṇāni ñāṇāni ñeyyāni. Aḍḍhateyyānīti cettha dve satāni ca paññāsañca. Khandhādīsupi eseva nayo. Imināva nayena saccavārapaṭisambhidāvāre ca dhammādigaṇanā veditabbā.

33–37. In the suttas concerning the seven Bodhisattas, for each one, in the truth of origin there are five factors beginning with 'eye,' and in the truth of cessation, five, thus making ten phenomena. In the truth of origin, there are five factors beginning with the 'meaning of seeing,' and in the truth of cessation, five, thus making ten meanings. By means of these, there are twenty expressions and forty knowledges. The calculation given by combining the seven is indeed easy to understand. In the exposition of the discriminations taught by way of the knowledge of omniscience, in the sections with a single root, regarding these five words—'known, seen, understood, realized, contacted by wisdom'—for each single word there are five factors beginning with 'eye' and five factors beginning with the 'meaning of seeing.' Thus, by way of five pentads, twenty-five phenomena and twenty-five meanings are to be known; the expressions are double that number (fifty), and the knowledges are double the number of expressions (one hundred). Also in the section taught by combining the five terms, by taking the twenty-five five times, one hundred and twenty-five phenomena and one hundred and twenty-five meanings are to be known; the expressions are double that number (two hundred and fifty), and the knowledges are double the number of expressions (five hundred). And here, 'aḍḍhateyyāni' means two hundred and fifty. This same method applies to the aggregates and so on. By this very method, the enumeration of phenomena and so on should be known in the section on the truths and the section on the discriminations.

9. Chabuddhadhammavāravaṇṇanā

9. 9. The Exposition on the Section of the Six Buddha-dhammas.

38. Buddhadhammavāre diyaḍḍhasatanti chakkhattuṃ pañcavīsati satañca paññāsañca honti, taddiguṇā niruttiyo taddiguṇāni ñāṇāni. Paṭisambhidādhikaraṇeti paṭisambhidādhikāre. Aḍḍhanavadhammasatānīti paṭhamaṃ vuttesu catūsu saccesu saṭṭhi, catūsu satipaṭṭhānesu saṭṭhi, catūsu sammappadhānesu saṭṭhi, sattabodhisattaveyyākaraṇesu sattati, abhiññaṭṭhādīsu pañcasu pañcavīsasataṃ, khandhaṭṭhādīsu pañcasu pañcavīsasataṃ, puna catūsu ariyasaccesu sataṃ, catūsu paṭisambhidāsu sataṃ, chasu buddhadhammesu diyaḍḍhasatanti evaṃ aṭṭhasatāni ca paññāsañca dhammā honti. Evaṃ atthāpi tattakā eva honti. Evameva saccādīsu tīsu ṭhānesu vīsasataṃ niruttiyo, sattasu veyyākaraṇesu cattārīsasataṃ niruttiyo, abhiññaṭṭhādīsu khandhaṭṭhādīsu ca aḍḍhateyyāni [Pg.221] aḍḍhateyyāni niruttisatāni, ariyasaccesu paṭisambhidāsu ca dve dve niruttisatāni, buddhadhammesu tīṇi niruttisatānīti evaṃ niruttisahassañca sattaniruttisatāni ca honti. Evameva saccādīsu tīsu ṭhānesu cattārīsādhikāni dve dve ñāṇasatāni, sattasu veyyākaraṇesu asītiadhikāni dve ñāṇasatāni, abhiññaṭṭhādīsu khandhaṭṭhādīsu ca pañcapañcañāṇasatāni, saccesu paṭisambhidāsu ca cattāri cattāri ñāṇasatāni, buddhadhammesu cha ñāṇasatānīti evaṃ tīṇi ca ñāṇasahassāni cattāri ca ñāṇasatāni hontīti.

38. In the section on the Buddha-dhammas, `diyaḍḍhasataṃ` means one hundred and fifty, which is twenty-five taken six times. The expressions are double that number, and the knowledges are double the number of expressions. `Paṭisambhidādhikaraṇeti` means in the chapter on the discriminations. As for the eight hundred and fifty phenomena: firstly, in the four truths that were mentioned, there are sixty; in the four foundations of mindfulness, sixty; in the four right strivings, sixty; in the seven declarations of the Bodhisattas, seventy; in the five topics beginning with the meaning of higher knowledge, one hundred and twenty-five; in the five topics beginning with the meaning of the aggregates, one hundred and twenty-five; again, in the four noble truths, one hundred; in the four discriminations, one hundred; in the six Buddha-dhammas, one hundred and fifty—thus there are eight hundred and fifty phenomena. In the same way, the meanings are also of that same number. Likewise, for the expressions: in the three places beginning with the truths, one hundred and twenty in each; in the seven declarations, one hundred and forty; in the topics beginning with the meaning of higher knowledge and the meaning of the aggregates, two hundred and fifty in each; in the noble truths and the discriminations, two hundred in each; in the Buddha-dhammas, three hundred—thus there are one thousand seven hundred expressions. Likewise, for the knowledges: in the three places beginning with the truths, two hundred and forty in each; in the seven declarations, two hundred and eighty; in the topics beginning with the meaning of higher knowledge and the meaning of the aggregates, five hundred in each; in the truths and the discriminations, four hundred in each; in the Buddha-dhammas, six hundred—thus there are three thousand four hundred knowledges.

Paṭisambhidākathāvaṇṇanā niṭṭhitā.

The Exposition on the Discourse on Discriminations is concluded.

7. Dhammacakkakathā

7. The Discourse on the Wheel of the Dhamma

1. Saccavāravaṇṇanā

1. Exposition of the Section on the Truths

39. Puna dhammacakkappavattanasuttantameva pubbaṅgamaṃ katvā kathitāya dhammacakkakathāya apubbatthānuvaṇṇanā. Tattha dukkhavatthukāti ekābhisamayavasena dukkhaṃ vatthu etesanti dukkhavatthukā. Tadeva dukkhaṃ visesetvā saccavatthukātiādimāha. Tattha saccaṃ ārammaṇaṃ upatthambho etesanti saccārammaṇā. Saccaṃ gocaro visayo etesanti saccagocarā. Saccasaṅgahitāti maggasaccena saṅgahitā. Saccapariyāpannāti maggasaccāyattā. Sacce samudāgatāti dukkhaparijānanena dukkhasacce samuppannā. Tathā tattheva ṭhitā patiṭṭhitā ca.

39. Again, making the Dhammacakkappavattana Sutta the precedent, this is an exposition of meanings not previously explained in the Discourse on the Wheel of the Dhamma that was taught. Therein, 'having suffering as their basis' (dukkhavatthukā) means: for these, suffering is the basis, by way of simultaneous penetration. Having distinguished that very suffering, he spoke the words 'having truth as its basis' (saccavatthukā), and so on. Therein, 'having truth as their object' (saccārammaṇā) means: for these, truth is the object and support. 'Having truth as their resort' (saccagocarā) means: for these, truth is the resort and domain. 'Included in truth' (saccasaṅgahitā) means: included by the truth of the path. 'Comprised in truth' (saccapariyāpannā) means: dependent on the truth of the path. 'Arisen in truth' (sacce samudāgatā) means: arisen in the truth of suffering through the full understanding of suffering. Similarly, they are established and firmly established in that very truth.

40. Idāni ‘‘pavattite ca bhagavatā dhammacakke’’ti vuttaṃ dhammacakkaṃ niddisitukāmo dhammacakkantiādimāha. Tattha duvidhaṃ dhammacakkaṃ paṭivedhadhammacakkaṃ desanādhammacakkañca. Paṭivedhadhammacakkaṃ bodhipallaṅke, desanādhammacakkaṃ isipatane. Dhammañca pavatteti cakkañcāti paṭivedhadhammacakkaṃ vuttaṃ, cakkañca pavatteti dhammañcāti desanādhammacakkaṃ. Kathaṃ? Bhagavā hi bodhipallaṅke nisinno maggakkhaṇe indriyabalabojjhaṅgamaggaṅgādibhedaṃ dhammañca pavatteti, soyeva ca dhammo kilesasattughātāya pavattanato paharaṇacakkaṃ viyāti [Pg.222] cakkañca. Dhammaṃ pavattentoyeva bhagavā taṃ cakkaṃ pavatteti nāma. Etena dhammoyeva cakkanti kammadhārayasamāsatā vuttā hoti. Isipatane nisinno bhagavā dhammadesanakkhaṇe veneyyasantāne kilesasattughātāya pavattanato paharaṇacakkasadisaṃ desanācakkañca pavatteti, veneyyasantāne indriyabalabojjhaṅgamaggaṅgādibhedaṃ dhammacakkañca pavatteti. Etena dhammo ca cakkañca dhammacakkanti dvandasamāsatā vuttā hoti. Yasmā pana pavattake sati pavattanā nāma hoti, tasmā sabbatthāpi ‘‘pavattetī’’ti vuttaṃ, pavattanaṭṭhena pana ‘‘cakka’’nti vuttaṃ hotīti veditabbaṃ. Dhammena pavattetīti dhammacakkantiādīni desanādhammacakkameva sandhāya vuttānīti veditabbāni.

40. Now, wishing to point out the 'Dhamma Wheel' spoken of in the phrase 'the Dhamma Wheel set in motion by the Blessed One,' the Elder spoke the words 'Dhamma Wheel,' and so on. Therein, the Dhamma Wheel is twofold: the Dhamma Wheel of penetration and the Dhamma Wheel of teaching. The Dhamma Wheel of penetration is at the Bodhi-seat; the Dhamma Wheel of teaching is at Isipatana. 'It sets the Dhamma in motion and the Wheel'—thus the Dhamma Wheel of penetration is spoken of. 'It sets the Wheel in motion and the Dhamma'—thus the Dhamma Wheel of teaching is spoken of. How so? The Blessed One, seated at the Bodhi-seat, at the moment of the path, sets in motion the Dhamma, which is differentiated into faculties, powers, factors of enlightenment, path factors, and so on. And that very Dhamma, because it proceeds for the destruction of the enemy, the defilements, is like a weapon-wheel; thus, it is also a 'Wheel.' The Blessed One, in the very act of setting the Dhamma in motion, is said to set that Wheel in motion. By this, 'the Dhamma itself is the Wheel' is stated to be a determinative compound (kammadhāraya). The Blessed One, seated at Isipatana, at the moment of teaching the Dhamma, sets in motion the teaching-wheel, which is like a weapon-wheel because it proceeds for the destruction of the enemy, the defilements, in the mental continuum of trainable beings; and he sets in motion the Dhamma-wheel, differentiated into faculties, powers, factors of enlightenment, path factors, and so on, in the mental continuum of trainable beings. By this, 'the Dhamma and the Wheel are the Dhamma Wheel' is stated to be a copulative compound (dvanda). Furthermore, since the act of 'setting in motion' occurs when there is one who 'sets in motion,' the term 'sets in motion' (pavattetī) is used everywhere. It should be understood, however, that 'wheel' (cakka) is said in the sense of 'setting in motion' (pavattana). It should be understood that phrases such as 'It is set in motion by the Dhamma, therefore it is the Dhamma Wheel' are spoken only with reference to the Dhamma Wheel of teaching.

Tattha dhammena pavattetīti yathāsabhāvattā dhammena pavattaṃ cakkanti dhammacakkanti vuttaṃ hoti. Dhammacariyāya pavattetīti veneyyasantāne dhammatthāya pavattaṃ cakkanti dhammacakkanti vuttaṃ hoti. Dhamme ṭhitotiādīhi bhagavato dhammabhūtatā dhammassāmitā ca vuttā hoti. Yathāha – ‘‘so hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti (ma. ni. 1.203). Tasmā tehi dhammassa cakkanti dhammacakkanti vuttaṃ hoti. Ṭhitoti visayībhāvena ṭhito. Patiṭṭhitoti acalabhāvena patiṭṭhito. Vasippattoti issarabhāvaṃ patto. Pāramippattoti koṭippatto. Vesārajjappattoti visāradabhāvaṃ patto. Dhamme patiṭṭhāpentotiādīhi veneyyasantānamapekkhitvā vuttehi pana vacanehi dhammassāmitāya ca dhammatthāya cakkanti vuttaṃ hoti. Dhammaṃ sakkarontotihaādīhi dhammatthāya cakkanti vuttaṃ hoti. Yo hi dhammaṃ sakkārādivasena pavatteti, so dhammatthaṃ pavatteti. Dhammaṃ sakkarontoti yathā kato so dhammo sukato hoti, evameva naṃ karonto. Dhammaṃ garuṃ karontoti tasmiṃ gāravuppattiyā taṃ garuṃ karonto. Dhammaṃ mānentoti dhammaṃ piyañca bhāvanīyañca katvā viharanto. Dhammaṃ pūjentoti taṃ apadisitvā desanāpaṭipattipūjāya pūjaṃ karonto. Dhammaṃ apacāyamānoti tasseva dhammassa sakkāragarukārehi nīcavuttitaṃ karonto. Dhammaddhajo dhammaketūti taṃ dhammaṃ dhajamiva purakkhatvā ketumiva ca ukkhipitvā pavattiyā dhammaddhajo dhammaketu [Pg.223] ca hutvāti attho. Dhammādhipateyyoti dhammādhipatito āgato bhāvanādhammavaseneva ca sabbakiriyānaṃ karaṇena dhammādhipateyyo hutvā. Taṃ kho pana dhammacakkaṃ appaṭivattiyanti kenaci nivattetuṃ asakkuṇeyyatāya appaṭihatapavattitā vuttā. Tasmā so dhammo pavattanaṭṭhena cakkanti vuttaṃ hoti.

Therein, 'it is set in motion by the Dhamma' (dhammena pavatteti) means: because it is in accordance with its own nature, the wheel that proceeds rightly is called the 'Dhamma Wheel.' 'It is set in motion for the practice of Dhamma' (dhammacariyāya pavatteti) means: the wheel that proceeds in the mental continuum of trainable beings for the sake of the Dhamma is called the 'Dhamma Wheel.' By phrases such as 'established in the Dhamma' (dhamme ṭhito), the Blessed One’s state of being the embodiment of Dhamma and his mastery over the Dhamma are stated. As it is said: 'Friends, the Blessed One knows what is to be known, sees what is to be seen. He is vision, he is knowledge, he is the embodiment of the Dhamma, he is the embodiment of Brahma. He is the speaker, the proclaimer, the guide to the meaning, the giver of the deathless, the Lord of the Dhamma, the Tathāgata.' Therefore, by these phrases, 'the wheel of the Dhamma' is called the 'Dhamma Wheel.' 'Established' (ṭhito) means established by way of being the subject. 'Firmly established' (patiṭṭhito) means firmly established by way of being unshakeable. 'Attained to mastery' (vasippatto) means having attained sovereignty. 'Attained to perfection' (pāramippatto) means having reached the summit. 'Attained to fearlessness' (vesārajjappatto) means having attained the state of confidence. Furthermore, by the words spoken with reference to the mental continuum of trainable beings, such as 'establishing [others] in the Dhamma' (dhamme patiṭṭhāpento), it is said to be a 'wheel' on account of his mastery over the Dhamma and for the sake of the Dhamma. By phrases such as 'honoring the Dhamma' (dhammaṃ sakkaronto), it is said to be a 'wheel' for the sake of the Dhamma. For whoever sets the Dhamma in motion by way of honoring it, etc., sets it in motion for the sake of the Dhamma. 'Honoring the Dhamma' means acting in such a way that the Dhamma is well-practiced. 'Revering the Dhamma' (dhammaṃ garuṃ karonto) means making it revered by generating respect for it. 'Esteeming the Dhamma' (dhammaṃ mānentoti) means dwelling having made the Dhamma dear and worthy of development. 'Venerating the Dhamma' (dhammaṃ pūjento) means making an offering by way of the veneration of teaching and practice, with reference to that Dhamma. 'Paying homage to the Dhamma' (dhammaṃ apacāyamāno) means adopting humble conduct through honor and respect for that very Dhamma. 'Having the Dhamma as his banner, the Dhamma as his standard' (dhammaddhajo dhammaketu) means: having placed that Dhamma before him like a banner and raised it like a standard, he proceeds; thus he becomes one with the Dhamma as his banner and the Dhamma as his standard—this is the meaning. 'Having the Dhamma as his sovereign' (dhammādhipateyyo) means: having become one who has the Dhamma as his sovereign, having arrived at this state through the sovereignty of the Dhamma and by performing all actions by way of the Dhamma of development. By the phrase 'Moreover, that Wheel of Dhamma is irreversible' (taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ), its unobstructed proceeding is stated, due to its inability to be turned back by anyone. Therefore, that Dhamma is said to be a 'wheel' in the sense of 'setting in motion'.

Saddhindriyaṃ dhammo, taṃ dhammaṃ pavattetīti veneyyasantāne maggasampayuttasaddhindriyuppādanena taṃ saddhindriyaṃ dhammaṃ pavattetīti attho. Eseva nayo sesesupi. Saccāti saccañāṇāni. Vipassanā ca vijjā ca maggañāṇameva. Anuppāde ñāṇanti arahattaphale ñāṇaṃ. Tampi veneyyasantāne pavattetiyeva, nibbānañca paṭivedhaṃ karonto pavattetiyeva nāma.

The faculty of faith is Dhamma. 'He sets that Dhamma in motion' means that by causing the arising of the faculty of faith associated with the path in the mental continuum of trainable beings, he sets in motion that Dhamma, the faculty of faith. This is the meaning. This same method applies to the remaining terms. 'Truth' (sacca) means the knowledges of the truths. Insight (vipassanā) and knowledge (vijjā) are indeed the knowledge of the path. 'The knowledge of non-arising' (anuppāde ñāṇaṃ) is the knowledge in the fruit of arahantship. That too he certainly sets in motion in the mental continuum of trainable beings; and while bringing about penetration, he certainly sets Nibbāna in motion.

Samudayavārādīsu samudayavatthukā nirodhavatthukā maggavatthukāti visesapadaṃ dassetvā saṅkhittā. Etthāpi vuttasadisaṃ paṭhamaṃ vuttanayeneva veditabbaṃ.

In the sections beginning with 'origin,' they are abbreviated by showing the distinguishing terms: 'having origin as their basis,' 'having cessation as their basis,' and 'having the path as their basis.' Here too, the explanation should be understood in accordance with the method stated in the first section.

2-3. Satipaṭṭhānavārādivaṇṇanā

2-3. Commentary on the Section Beginning with the Foundations of Mindfulness

41-42. Satipaṭṭhānaiddhipādapubbaṅgamavārāpi maggakkhaṇavasena vuttā. Tepi tattha tattha visesapadaṃ dassetvā saṅkhittāti.

41-42. The sections that have the Foundations of Mindfulness and the Bases of Spiritual Power as their forerunner are also stated by means of the path-moment. These too, it should be known, are abbreviated, having shown the special terms in their respective places.

Dhammacakkakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Wheel of Dhamma is completed.

8. Lokuttarakathā

8. The Discourse on the Supramundane

Lokuttarakathāvaṇṇanā

8. The Commentary on the Supramundane Discourse

43. Idāni lokuttaradhammavatiyā dhammacakkakathāya anantaraṃ kathitāya lokuttarakathāya apubbatthānuvaṇṇanā. Tattha lokuttarapadassa attho niddesavāre āvi bhavissati. Cattāro satipaṭṭhānātiādayo sattatiṃsa bodhipakkhiyadhammā yathāyogaṃ maggaphalasampayuttā. Te bujjhanaṭṭhena bodhīti evaṃladdhanāmassa ariyassa pakkhe bhavattā bodhipakkhiyā nāma. Pakkhe bhavattāti upakārabhāve ṭhitattā. Tesu ārammaṇesu okkantitvā pakkhanditvā upaṭṭhānato upaṭṭhānaṃ, satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ. Kāyavedanācittadhammesu panassa asubhadukkhāniccānattākāragahaṇavasena subhasukhaniccaattasaññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. Tasmā cattāro satipaṭṭhānāti vuccati. Padahanti [Pg.224] etenāti padhānaṃ, sobhanaṃ padhānaṃ sammappadhānaṃ, sammā vā padahanti etenāti sammappadhānaṃ, sobhanaṃ vā taṃ kilesavirūpapavattavirahitato padhānañca hitasukhanipphādakaṭṭhena seṭṭhabhāvāvahanato padhānabhāvakaraṇato vāti sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ, anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti. Tasmā cattāro sammappadhānāti vuccati. Nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhi, tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. So chandavīriyacittavīmaṃsāvasena catubbidhova hoti. Tasmā cattāro iddhipādāti vuccati. Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. Assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena balaṃ. Tadubhayampi saddhāvīriyasatisamādhipaññāvasena pañcavidhaṃ hoti. Tasmā pañcindriyāni pañca balānīti vuccanti. Bujjhanakasattassa pana aṅgabhāvena satiādayo satta dhammā bojjhaṅgā, niyyānaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. Tena vuccati satta bojjhaṅgā ariyo aṭṭhaṅgiko maggoti.

43. Now, there is an unprecedented commentary on the meaning of the Supramundane Discourse, which was spoken immediately after the Discourse on the Wheel of Dhamma, a discourse possessing supramundane states. Herein, the meaning of the term 'supramundane' will be made clear in the section on explanation. The thirty-seven factors of enlightenment—beginning with the four foundations of mindfulness—are, as appropriate, associated with the path and fruition. They are called 'factors of enlightenment' (bodhipakkhiyā) because they exist in the faction (pakkhe) of the noble one, which is so named 'enlightenment' (bodhi) due to its nature of awakening (bujjhanaṭṭhena). 'Existing in the faction' means standing in a supportive role. Because it is established (upaṭṭhānato) by entering into (okkantitvā) and plunging into (pakkhanditvā) those objects, it is a 'foundation' (upaṭṭhāna). Mindfulness itself is the foundation; hence, 'foundation of mindfulness' (satipaṭṭhāna). Furthermore, its division is fourfold because it proceeds with respect to the body, feelings, mind, and dhammas by way of grasping the characteristics of foulness, suffering, impermanence, and non-self, and by way of accomplishing the task of abandoning the perceptions of beauty, pleasure, permanence, and self. Therefore, they are called the 'four foundations of mindfulness.' They strive (padahanti) with it (etena), thus it is 'effort' (padhāna). Excellent effort is 'right effort' (sammappadhāna); or, they strive rightly (sammā) with it, thus it is 'right effort.' It is excellent (sobhanaṃ) because it is free from any occurrence corrupted by defilements, and it is the chief effort (padhānaṃ) because it accomplishes welfare and happiness, brings about a state of excellence, and establishes pre-eminence. This is a synonym for energy (vīriya). This effort is fourfold, as it accomplishes the task of abandoning arisen unwholesome states and preventing the arising of unarisen ones, and of arousing unarisen wholesome states and maintaining arisen ones. Therefore, they are called the 'four right efforts.' In the sense of accomplishment, because of its nature of succeeding (ijjhanaṭṭhena), it is called 'power' (iddhi). Or, because beings succeed (ijjhanti) by means of it—becoming prosperous, developed, and reaching an exalted state—it is called 'power.' The 'base' (pāda) of that power is so called because it is a forerunner of the associated power and because it is the cause in the preliminary stage for the resultant power; hence, 'base of spiritual power' (iddhipāda). It is fourfold by way of desire, energy, mind, and investigation. Therefore, they are called the 'four bases of spiritual power.' Because it overpowers (abhibhavanato) faithlessness, laziness, heedlessness, distraction, and delusion, in the sense of sovereignty (adhipatiyaṭṭhena) which is described as 'overpowering,' it is a 'faculty' (indriya). Because it is not to be overpowered by faithlessness and the like, in the sense of being unshakable (akampiyaṭṭhena), it is a 'power' (bala). Both of these are fivefold by way of faith, energy, mindfulness, concentration, and wisdom. Therefore, they are called the 'five faculties' and the 'five powers.' Furthermore, for a being who is to awaken, the seven dhammas beginning with mindfulness are 'enlightenment factors' (bojjhaṅgā) because they are limbs (aṅga) of enlightenment. And because of their nature of leading out (niyyānaṭṭhena), the eight dhammas beginning with right view are 'path factors' (maggaṅgā). Therefore it is said: 'the seven enlightenment factors' and 'the noble eightfold path.'

Iti ime sattatiṃsa bodhipakkhiyā dhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. Iti imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā ‘‘yathā paṭipannassa tassa taṃ uppannaṃ, na tathā paṭipajjissāmi, evaṃ me etaṃ nuppajjissatī’’ti tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ, attano samudācārappattamakusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ, imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ, uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo, vīriyaṃ, cittaṃ, vīmaṃsaṃ dhuraṃ katvā kusaluppādanakāle vīmaṃsiddhipādo. Micchāvācāya viramaṇakāle sammāvācā[Pg.225], micchākammantā, micchājīvā viramaṇakāle sammājīvoti evaṃ nānācittesu labbhanti. Catumaggakkhaṇe pana ekacitte labbhanti, phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti. Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādipahānakiccasādhanavasena ‘‘cattāro satipaṭṭhānā’’ti vuccati. Ekameva ca vīriyaṃ anuppannuppannānaṃ anuppādādikiccasādhanavasena ‘‘cattāro sammappadhānā’’ti vuccati. Sesesu hāpanavaḍḍhanaṃ natthi.

Thus, these thirty-seven factors of enlightenment are obtained in the preliminary stage, while worldly insight is occurring. For one who comprehends the body in fourteen ways, there is the foundation of mindfulness as contemplation of the body. For one who comprehends feeling in nine ways, there is the foundation of mindfulness as contemplation of feeling. For one who comprehends the mind in sixteen ways, there is the foundation of mindfulness as contemplation of the mind. For one who comprehends dhammas in five ways, there is the foundation of mindfulness as contemplation of dhammas. Thus, in this present existence, having seen an unwholesome state that has not previously arisen in oneself but has arisen in another, one thinks, 'I will not practice in the way that person practiced for that to arise; in this way, it will not arise for me.' At the time of striving for its non-arising, there is the first right effort. Having seen an unwholesome state that has reached manifestation in oneself, at the time of striving for its abandonment, there is the second right effort. For one striving to arouse a jhāna or insight that has not previously arisen in this present existence, there is the third right effort. For one who repeatedly arouses what has arisen so that it does not decline, there is the fourth right effort. At the time of arousing a wholesome state, having made desire the foremost factor, there is the base of spiritual power through desire; having made energy the foremost factor, there is the base of spiritual power through energy; having made mind the foremost factor, there is the base of spiritual power through mind; and having made investigation the foremost factor, there is the base of spiritual power through investigation. At the time of refraining from wrong speech, there is right speech. At the time of refraining from wrong action and wrong livelihood, there is right livelihood. In this way, they are obtained in various minds. At the moment of the four paths, however, they are obtained in a single mind. At the moment of fruition, excluding the four right efforts, the remaining thirty-three are obtained. Thus, among these factors being obtained in a single mind, the single mindfulness with Nibbāna as its object is called the 'four foundations of mindfulness' by means of accomplishing the task of abandoning the perception of beauty and so on with regard to the body, etc. And the single energy is called the 'four right efforts' by means of accomplishing the tasks, beginning with non-arising, for unarisen and arisen states. In the remaining groups, there is no abandoning or developing.

Apica tesu –

Furthermore, among them:

Nava ekavidhā eko, dvedhātha catupañcadhā;

Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te.

Nine are of one kind; one is twofold; then one is fourfold, and one is fivefold; one is eightfold, and one is ninefold. Thus they are of six kinds.

Nava ekavidhāti chando cittaṃ pīti passaddhi upekkhā saṅkappo vācā kammanto ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, aññakoṭṭhāsaṃ na bhajanti. Eko dvedhāti saddhā indriyabalavasena dvedhā ṭhitā. Atha catupañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. Tattha samādhi eko indriyabalabojjhaṅgamaggaṅgavasena catudhā ṭhito, paññā tesaṃ catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. Catusatipaṭṭhānaindriyabalabojjhaṅgamaggaṅgavasena sati aṭṭhadhā ṭhitā, catusammappadhānaiddhipādaindriyabalabojjhaṅgamaggaṅgavasena vīriyaṃ navadhāti. Evaṃ –

“Nine are of one kind” means that desire, mind, joy, tranquility, equanimity, resolve, speech, action, and livelihood—these nine—are of one kind only, by way of the bases of psychic power of zeal and so forth; they do not enter into another division. “One is twofold” means faith stands as twofold by way of the faculties and powers. “Then fourfold and fivefold” means that another one stands as fourfold, and another as fivefold. In this case, the one that is concentration stands as fourfold by way of the faculties, powers, enlightenment factors, and path factors. Wisdom stands as fivefold by way of those four and the division of the bases of psychic power. “And eightfold and ninefold” means that another one stands as eightfold, and one stands as ninefold. Mindfulness stands as eightfold by way of the four foundations of mindfulness, the faculties, the powers, the enlightenment factors, and the path factors. Energy stands as ninefold by way of the four right exertions, the bases of psychic power, the faculties, the powers, the enlightenment factors, and the path factors. Thus—

Cuddaseva asambhinnā, hontete bodhipakkhiyā;

Koṭṭhāsato sattavidhā, sattatiṃsa pabhedato.

Fourteen indeed are these unmixed factors of enlightenment. By way of divisions, they are sevenfold; by way of distinctions, they are thirty-seven.

Sakiccanipphādanato, sarūpena ca vuttito;

Sabbeva ariyamaggassa, sambhave sambhavanti te.

By accomplishing their own function, and by being stated according to their intrinsic nature, all these indeed arise when the noble path arises.

Evaṃ maggaphalasampayutte sattatiṃsa bodhipakkhiyadhamme dassetvā puna te maggaphalesu saṅkhipitvā cattāro ariyamaggā cattāri ca sāmaññaphalānīti āha. Samaṇabhāvo sāmaññaṃ, catunnaṃ ariyamaggānametaṃ nāmaṃ. Sāmaññānaṃ phalāni sāmaññaphalāni. Nibbānaṃ pana sabbehi asammissameva. Iti vitthārato sattatiṃsabodhipakkhiyacatumaggacatuphalanibbānānaṃ vasena chacattālīsa [Pg.226] lokuttaradhammā, tato saṅkhepena catumaggacatuphalanibbānānaṃ vasena nava lokuttaradhammā, tatopi saṅkhepena maggaphalanibbānānaṃ vasena tayo lokuttaradhammāti veditabbaṃ. Satipaṭṭhānādīnaṃ maggaphalānañca lokuttaratte vutte taṃsampayuttānaṃ phassādīnampi lokuttarattaṃ vuttameva hoti. Padhānadhammavasena pana satipaṭṭhānādayova vuttā. Abhidhamme (dha. sa. 277 ādayo, 505 ādayo) ca lokuttaradhammaniddese maggaphalasampayuttānaṃ phassādīnaṃ lokuttarattaṃ vuttamevāti.

Having thus shown the thirty-seven factors of enlightenment associated with the path and fruition, he then summarizes them into the paths and fruitions, saying that there are four noble paths and four fruits of recluseship. The state of a recluse is recluseship (sāmañña); this is the name for the four noble paths. The fruits of these states of recluseship are the fruits of recluseship. However, Nibbāna is entirely unmixed with all of them. Thus, in detail, there are forty-six supramundane states by way of the thirty-seven factors of enlightenment, the four paths, the four fruitions, and Nibbāna. Then, in brief, there are nine supramundane states by way of the four paths, the four fruitions, and Nibbāna. Further condensed from that, there are three supramundane states by way of the path, fruition, and Nibbāna—this should be understood. When the supramundane nature of the foundations of mindfulness and so forth, and of the paths and fruitions, is stated, the supramundane nature of the associated factors such as contact is also stated indeed. However, by way of the principal states, only the foundations of mindfulness and so forth are stated. And in the Abhidhamma, in the exposition of supramundane states, the supramundane nature of the factors such as contact associated with the path and fruition is stated indeed.

Lokaṃ tarantīti lokaṃ atikkamanti. Sabbamidha īdisaṃ vattamānakālavacanaṃ cattāro ariyamagge sandhāya vuttaṃ. Sotāpattimaggo hi apāyalokaṃ tarati, sakadāgāmimaggo kāmāvacaralokekadesaṃ tarati, anāgāmimaggo kāmāvacaralokaṃ tarati, arahattamaggo rūpārūpāvacaralokaṃ tarati. Lokā uttarantīti lokā uggacchanti. Lokatoti ca lokamhāti ca tadeva nissakkavacanaṃ visesetvā dassitaṃ. Lokaṃ samatikkamantīti paṭhamaṃ vuttatthameva. Tattha upasaggatthaṃ anapekkhitvā vuttaṃ, idha saha upasaggatthena vuttaṃ. Lokaṃ samatikkantāti yathāvuttaṃ lokaṃ sammā atikkantā. Sabbamidha īdisaṃ atītakālavacanaṃ phalanibbānāni sandhāya vuttaṃ, sotāpattiphalādīni hi yathāvuttaṃ lokaṃ atikkamitvā ṭhitāni, sadā nibbānaṃ sabbalokaṃ atikkamitvā ṭhitaṃ. Lokena atirekāti lokato adhikabhūtā. Idaṃ sabbepi lokuttaradhamme sandhāya vuttaṃ. Nissarantīti niggacchanti. Nissaṭāti niggatā. Loke na tiṭṭhantītiādīni aṭṭhārasa vacanāni sabbalokuttaresupi yujjanti. Na tiṭṭhantīti loke apariyāpannattā vuttaṃ. Loke na limpantīti khandhasantāne vattamānāpi tasmiṃ na limpantīti attho. Lokena na limpantīti akatapaṭivedhānaṃ kenaci cittena, katapaṭivedhānaṃ akusalena appamattenapi cittena na limpantīti attho. Asaṃlittā anupalittāti upasaggena visesitaṃ.

“They cross the world” means they transcend the world. Here, all such expressions in the present tense are stated with reference to the four noble paths. For the stream-entry path crosses the world of the lower realms; the once-returner path crosses part of the sense-sphere world; the non-returner path crosses the sense-sphere world; and the Arahant path crosses the form and formless worlds. “They rise above the world” means they ascend from the world. 'From the world' (lokato) and 'from the world' (lokamhā) show that same ablative expression with a distinction. “They fully transcend the world” has the same meaning as stated first. There it was stated without regard to the meaning of the prefix; here it is stated together with the meaning of the prefix. “Having fully transcended the world” means having rightly transcended the world as described. Here, all such expressions in the past tense are stated with reference to the fruitions and Nibbāna. For the fruits of stream-entry and so on remain established, having crossed the world as described; and Nibbāna always remains established, having transcended all worlds. “Beyond the world” means having become superior to the world. This is stated with reference to all supramundane states. “They escape” means they depart. “Having escaped” means having departed. The eighteen expressions, such as “they do not remain in the world,” are applicable to all supramundane states. “They do not remain” is stated because of not being included in the world. “They are not stained by the world” means that even while existing in the continuum of aggregates, they are not stained by it. “They are not stained by the world” means that for those who have not penetrated the truths, the supramundane states are not stained by any of their minds; and for those who have penetrated, they are not stained by an unwholesome mind, nor even by a minor mind. The words 'unattached' (asaṃlittā) and 'unstained' (anupalittā) specify this same meaning with prefixes.

Vippamuttāti alittattameva nānābyañjanena visesitaṃ. Ye keci hi yattha yena vā alittā, te tattha tena vā vippamuttā honti. Lokā vippamuttātiādīni tīṇi nissakkavasena vuttāni. Visaññuttāti vippamuttattavisesanaṃ. Ye keci hi yattha yena yato vippamuttā, te tattha [Pg.227] tena tato visaññuttā nāma honti. Lokā sujjhantīti lokamalaṃ dhovitvā lokā sujjhanti. Visujjhantīti tadeva upasaggena visesitaṃ. Vuṭṭhahantīti uṭṭhitā honti. Vivaṭṭantīti nivaṭṭanti. Na sajjantīti na lagganti. Na gayhantīti na gaṇhīyanti. Na bajjhantīti na bādhīyanti. Samucchindantīti appavattiṃ karonti. Yathā ca lokaṃ samucchinnattāti, tatheva ‘‘lokā visuddhattā’’tiādi vuttameva hoti. Paṭippassambhentīti nirodhenti. Apathātiādīni cattāri sabbesupi lokuttaresu yujjanti. Apathāti amaggā. Agatīti appatiṭṭhā. Avisayāti anāyattā. Asādhāraṇāti asamānā. Vamantīti uggilanti. Na paccāvamantīti vuttapaṭipakkhanayena vuttaṃ, vantaṃ puna na adantīti attho. Etena vantassa suvantabhāvo vutto hoti. Anantaradukattayepi eseva nayo. Visīnentīti vikiranti vimuccanti, na bandhantīti attho. Na ussīnentīti na vikiranti na vimuccanti. ‘‘Visinentī’’ti ‘‘na ussinentī’’ti rassaṃ katvā pāṭho sundaro. Vidhūpentīti nibbāpenti. Na saṃdhūpentīti na ujjalanti. Lokaṃ samatikkamma abhibhuyya tiṭṭhantīti sabbepi lokuttarā dhammā lokaṃ sammā atikkamitvā abhibhavitvā ca tiṭṭhantīti lokuttarā. Sabbehipi imehi yathāvuttehi pakārehi lokuttarānaṃ lokato uttarabhāvo adhikabhāvo ca vutto hotīti.

'Vippamuttā' is simply the state of being unsoiled, specified by various expressions. For whatever supramundane states are unsoiled, wherever or by whatever, they are liberated there or by that. The three terms beginning with 'lokā vippamuttā' are stated in the sense of the ablative case. 'Visaññuttā' is a specification of the state of being liberated. For whatever supramundane states are liberated, wherever, by whatever, or from whatever, they are called 'disjoined' there, by that, or from that. 'Lokā sujjhanti' means, having washed away the world's defilement, they are purified from the world. 'Visujjhanti' is that very same term specified by a prefix. 'Vuṭṭhahanti' means they have risen up. 'Vivaṭṭanti' means they turn back. 'Na sajjanti' means they do not cling. 'Na gayhanti' means they are not grasped. 'Na bajjhanti' means they are not bound. 'Samucchindanti' means they bring about non-occurrence. And just as it is said, 'because the world is cut off,' so too it is said, 'because they are purified from the world,' and so on. 'Paṭippassambhenti' means they bring to cessation. The four terms beginning with 'apathā' are applicable to all supramundane states. 'Apathā' means not the path. 'Agati' means without support. 'Avisayā' means not subject to. 'Asādhāraṇā' means not common. 'Vamanti' means they vomit. 'Na paccāvamanti' is stated in a manner opposite to what was said, meaning 'they do not eat again what has been vomited.' By this, the state of what is vomited being well-vomited is stated. This same method applies to the immediately following three pairs. 'Visīnentī' means they scatter, they are released; the meaning is 'they do not bind.' 'Na ussīnentī' means they do not scatter, they are not released. The reading with the short vowel, 'visinenti' and 'na ussinenti,' is good. 'Vidhūpenti' means they extinguish. 'Na saṃdhūpenti' means they do not blaze up. 'Lokaṃ samatikkamma abhibhuyya tiṭṭhanti' means all supramundane states stand having rightly transcended and overcome the world; therefore, they are called 'supramundane.' By all these ways, as stated, the supramundane's state of being beyond the world and its state of superiority have been stated.

Lokuttarakathāvaṇṇanā niṭṭhitā.

The commentary on the discourse on the supramundane is concluded.

9. Balakathā

9. Discourse on Strengths

Balakathāvaṇṇanā

Commentary on the Discourse on Strengths

44. Idāni lokuttarakathāya anantaraṃ kathitāya lokuttarakathāvatiyā suttantapubbaṅgamāya balakathāya apubbatthānuvaṇṇanā. Tattha ādito suttantavasena pañca balāni dassetvā tadaññānipi balāni dassetukāmo apica aṭṭhasaṭṭhi balānītiādimāha. Sabbānipi taṃtaṃpaṭipakkhehi akampiyaṭṭhena balāni nāma honti. Hiribalantiādīsu pāpato hirīyanti etāyāti hirī, lajjāyetaṃ nāmaṃ. Pāpato ottappanti etenāti ottappaṃ, pāpato ubbegassetaṃ nāmaṃ. Ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipati hirī, lokādhipati ottappaṃ[Pg.228]. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ. Sā eva hirī ahirikena na kampatīti hiribalaṃ. Tadeva ottappaṃ anottappena na kampatīti ottappabalaṃ. Appaṭisaṅkhānena na kampatīti paṭisaṅkhānabalaṃ. Upaparikkhaṇapaññāyetaṃ nāmaṃ. Vīriyasīsena satta bojjhaṅge bhāventassa uppannabalaṃ bhāvanābalaṃ. Tathāpavattānaṃ catunnaṃ khandhānametaṃ nāmaṃ. Parisuddhāni sīlādīni anavajjabalaṃ. Cattāri saṅgahavatthūni saṅgahabalaṃ. Saṅgahe balantipi pāṭho. Dukkhamānaṃ adhivāsanaṃ khantibalaṃ. Dhammakathāya paresaṃ tosanaṃ paññattibalaṃ. Adhitassa atthassa adhigamāpanaṃ nijjhattibalaṃ. Kusalesu bahubhāvo issariyabalaṃ. Kusalesu yathāruci patiṭṭhānaṃ adhiṭṭhānabalaṃ. Hiribalādīnaṃ attho mātikāpadesu byañjanavasena visesato yujjamānaṃ gahetvā vutto. Samathabalaṃ vipassanābalanti balappattā samathavipassanā eva.

44. Now, following the discourse on the supramundane, is the explanation of previously un-expounded meanings in the discourse on strengths, which was taught, contains talk on the supramundane, and is preceded by the Suttanta. Therein, having first shown the five strengths according to the Suttanta, and wishing to show other strengths as well, he said, 'And there are sixty-eight strengths,' and so on. All of them are called strengths in the sense of being unshakable by their respective opposites. In the case of the strength of moral shame (hiribala) and so on: 'One is ashamed of evil by this,' thus it is moral shame (hirī); this is a name for shame. 'One is apprehensive of evil by this,' thus it is moral dread (ottappa); this is a name for fear of wrongdoing. Moral shame arises internally; moral dread arises externally. Moral shame has oneself as overlord; moral dread has the world as overlord. Moral shame is established in the nature of modesty; moral dread is established in the nature of fear. Moral shame has the characteristic of respect; moral dread has the characteristic of seeing danger in faults. That very moral shame is unshaken by shamelessness, thus it is the strength of moral shame (hiribala). That very moral dread is unshaken by lack of moral dread, thus it is the strength of moral dread (ottappabala). It is unshaken by lack of reflection, thus it is the strength of reflection (paṭisaṅkhānabala). This is a name for the wisdom of thorough examination. For one who develops the seven factors of enlightenment with energy at the forefront, the arisen strength is the strength of development (bhāvanābala). This is a name for the four mental aggregates that proceed in such a way. Purified virtue and so on are the strength of blamelessness (anavajjabala). The four bases of beneficence are the strength of beneficence (saṅgahabala). There is also the reading 'saṅgahe bala' (strength in beneficence). Enduring what is hard to bear is the strength of patience (khantibala). Delighting others through a Dhamma talk is the strength of declaration (paññattibala). Causing the attainment of the meaning of what has been studied is the strength of penetration (nijjhattibala). Abundance in wholesome qualities is the strength of sovereignty (issariyabala). Establishing oneself in wholesome qualities as one wishes is the strength of resolve (adhiṭṭhānabala). The meaning of the strength of moral shame and so on is stated by taking what is specially applicable by way of the expression in the matrix sections. The strength of serenity (samathabala) and the strength of insight (vipassanābala) are simply serenity and insight that have attained to the level of a strength.

Mātikāniddese assaddhiye na kampatīti saddhābalanti mūlabalaṭṭhaṃ vatvā tameva aparehi navahi pariyāyehi visesetvā dassesi. Yo hi dhammo akampiyo balappatto hoti, so sahajāte upatthambheti, attano paṭipakkhe kilese pariyādiyati, paṭivedhassa ādibhūtaṃ sīlaṃ diṭṭhiñca visodheti, cittaṃ ārammaṇe patiṭṭhāpeti, cittaṃ pabhassaraṃ karonto vodāpeti, vasiṃ pāpento visesaṃ adhigamāpeti, tato uttariṃ pāpento uttaripaṭivedhaṃ kāreti, kamena ariyamaggaṃ pāpetvā saccābhisamayaṃ kāreti, phalappattiyā nirodhe patiṭṭhāpeti. Tasmā navadhā balaṭṭho visesito. Esa nayo vīriyabalādīsu catūsu.

In the exposition of the matrix, having stated the fundamental meaning of the strength of faith as 'it is not shaken by faithlessness,' he then showed it specified by nine other aspects. For that quality which is unshaken and has attained to the level of a strength supports its co-nascent states, overcomes its opposing defilements, purifies the virtue and view that are the basis for penetration, establishes the mind on its object, makes the mind luminous and clarifies it, brings about the attainment of distinction by leading to mastery, brings about higher penetration by leading to what is further beyond, brings about the realization of the truths by gradually leading to the noble path, and establishes one in cessation through the attainment of the fruit. Therefore, the meaning of 'strength' is specified in nine ways. This is the method for the four strengths beginning with the strength of energy.

Kāmacchandaṃ hirīyatīti nekkhammayutto yogī nekkhammena kāmacchandato hirīyati. Ottappepi eseva nayo. Etehi sabbākusalehipi hirīyanā ottappanā vuttāyeva honti. Byāpādantiādīnampi imināva nayena attho veditabbo. Paṭisaṅkhātīti asammohavasena ādīnavato upaparikkhati. Bhāvetīti vaḍḍheti. Vajjanti rāgādivajjaṃ. Saṅgaṇhātīti bandhati. Khamatīti tassa yogissa khamati ruccati. Paññāpetīti toseti. Nijjhāpetīti cintāpeti. Vasaṃ vattetīti citte pahu hutvā cittaṃ attano [Pg.229] vasaṃ katvā pavatteti. Adhiṭṭhātīti vidahati. Bhāvanābalādīni sabbānipi nekkhammādīniyeva. Mātikāvaṇṇanāya aññathā vutto, attho pana byañjanavaseneva pākaṭattā idha na vuttoti veditabbaṃ. Samathabalaṃ vipassanābalañca vitthārato niddisitvā avasāne uddhaccasahagatakilese ca khandhe ca na kampatītiādi ca avijjāsahagatakilese ca khandhe ca na kampatītiādi ca samathabalavipassanābalānaṃ lakkhaṇadassanatthaṃ vuttaṃ.

‘He is ashamed of sensual desire’ means: the yogi endowed with jhāna is ashamed of sensual desire by means of jhāna. The same method applies to moral dread. By these, shame and dread regarding all unwholesome states are indeed spoken of. The meaning of terms such as ‘ill will’ should also be understood by this same method. ‘He reflects’ means he investigates it as a danger by means of non-delusion. ‘He develops’ means he increases. ‘Fault’ means a fault such as lust. ‘He grasps’ means he binds. ‘It is agreeable’ means it is agreeable and pleasing to that yogi endowed with jhāna. ‘He makes known’ means he pleases. ‘He makes one reflect’ means he makes one contemplate. ‘He brings under control’ means, having become master of the mind, making the mind subject to his will—the will of the jhāna-attainer—he directs it. ‘He determines’ means he establishes. All the powers, beginning with the power of development, are indeed the same as renunciation and so on. In the commentary on the matrix, it is explained differently; however, since the meaning is evident from the phrasing itself, it should be understood that it is not stated here. Having explained in detail the power of serenity and the power of insight, at the end, ‘he is not shaken by the defilements and aggregates associated with restlessness,’ etc., and ‘he is not shaken by the defilements and aggregates associated with ignorance,’ etc., is stated to show the characteristics of the powers of serenity and insight.

Sekhāsekhabalesu sammādiṭṭhiṃ sikkhatīti sekhabalanti sekhapuggalo sammādiṭṭhiṃ sikkhatīti sekho, sā sammādiṭṭhi tassa sekhassa balanti sekhabalanti attho. Tattha sikkhitattā asekhabalanti asekhapuggalo tattha sammādiṭṭhiyā sikkhitattā na sikkhatīti asekho, sāyeva sammādiṭṭhi tassa asekhassa balanti asekhabalaṃ. Eseva nayo sammāsaṅkappādīsu. Sammāñāṇanti paccavekkhaṇañāṇaṃ. Tampi hi lokikampi hontaṃ sekhassa pavattattā sekhabalaṃ, asekhassa pavattattā asekhabalanti vuttaṃ. Sammāvimuttīti aṭṭha maggaṅgāni ṭhapetvā sesā phalasampayuttā dhammā. Keci pana ‘‘ṭhapetvā lokuttaravimuttiṃ avasesā vimuttiyo sammāvimuttī’’ti vadanti. Tassa sekhāsekhabalattaṃ vuttanayameva.

Regarding the powers of the trainee and the non-trainee: ‘The trainee’s power’ is so called because a trainee trains in right view. That is, a person trains (sikkhati) in right view, so he is a trainee (sekha); that right view is the power (bala) of that trainee, hence the meaning is ‘trainee’s power’ (sekhabala). ‘The non-trainee’s power’ is so called because it has been trained in. That is, a person does not train (na sikkhati) in that right view because it has already been trained in, so he is a non-trainee (asekha); that very right view is the power (bala) of that non-trainee, hence it is the ‘non-trainee’s power’ (asekhabala). The same method applies to right intention and the rest. ‘Right knowledge’ is reviewing knowledge. It is said that this, even when it is mundane, is called the trainee’s power because it occurs for a trainee, and the non-trainee’s power because it occurs for a non-trainee. ‘Right liberation’ means the remaining mental states associated with the fruit, setting aside the eight path factors. Some, however, say, ‘Setting aside supramundane liberation, the remaining liberations are “right liberation”.’ Its nature of being a trainee’s power and a non-trainee’s power is just as has been explained.

Khīṇāsavabalesu sabbānipi ñāṇabalāni. Khīṇāsavassa bhikkhunoti karaṇatthe sāmivacanaṃ, khīṇāsavena bhikkhunāti attho. Aniccatoti hutvā abhāvākārena aniccato. Yathābhūtanti yathāsabhāvato. Paññāyāti sahavipassanāya maggapaññāya. Aniccato sudiṭṭhā dukkhato anattato sudiṭṭhā honti tammūlakattā. Yanti bhāvanapuṃsakavacanaṃ, yena kāraṇenāti vā attho. Āgammāti paṭicca. Paṭijānātīti sampaṭicchati paṭiññaṃ karoti. Aṅgārakāsūpamāti mahābhitāpaṭṭhena aṅgārakāsuyā upamitā. Kāmāti vatthukāmā ca kilesakāmā ca.

In the powers of one whose taints are destroyed, all are powers of knowledge. The phrase ‘of the monk whose taints are destroyed’ is a genitive case used in the sense of the instrumental; the meaning is ‘by the monk whose taints are destroyed’. ‘As impermanent’ means as impermanent in the sense of non-existence after having been. ‘As it really is’ means according to its actual nature. ‘With wisdom’ means with the wisdom of the path together with insight. When things are well seen as impermanent, they are well seen as suffering and as non-self, because seeing them as impermanent is the root of this. ‘Yaṃ’ is a neuter noun used adverbially; or the meaning is ‘for which reason’. ‘Āgamma’ means depending on. ‘He acknowledges’ means he accepts, he makes an affirmation. ‘Like a pit of coals’ means compared to a pit of coals because of its great heat. ‘Sensual pleasures’ means both sensual objects and sensual defilements.

Vivekaninnanti phalasamāpattivasena upadhivivekasaṅkhātanibbānaninnaṃ. Tayo hi vivekā – kāyaviveko cittaviveko upadhivivekoti. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca adhicittamanuyuttānaṃ. Upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ, nissaraṇavivekasaṅkhātanibbānaninnaṃ vā. Pañca hi vivekā – vikkhambhanaviveko tadaṅgaviveko [Pg.230] samucchedaviveko paṭippassaddhiviveko nissaraṇavivekoti. Vivekaninnanti viveke ninnaṃ. Vivekapoṇanti viveke nataṃ. Vivekapabbhāranti vivekasīsabhāraṃ. Dvepi purimasseva vevacanāni. Vivekaṭṭhanti kilesehi vajjitaṃ, dūrībhūtaṃ vā. Nekkhammābhiratanti nibbāne abhirataṃ, pabbajjāya abhirataṃ vā. Byantībhūtanti vigatantībhūtaṃ, ekadesenāpi anallīnaṃ vippamuttaṃ visaṃsaṭṭhaṃ. Sabbasoti sabbathā. Āsavaṭṭhāniyehi dhammehīti saṃyogavasena āsavānaṃ kāraṇabhūtehi kilesadhammehīti attho. Atha vā byantībhūtanti vigatanikantibhūtaṃ, nittaṇhanti attho. Kuto? Sabbaso āsavaṭṭhāniyehi dhammehi sabbehi tebhūmakadhammehīti attho. Idha dasahi khīṇāsavabalehi khīṇāsavassa lokiyalokuttaro maggo kathito. ‘‘Aniccato sabbe saṅkhārā’’ti dukkhapariññābalaṃ, ‘‘aṅgārakāsūpamā kāmā’’ti samudayapahānabalaṃ, ‘‘vivekaninnaṃ cittaṃ hotī’’ti nirodhasacchikiriyābalaṃ, ‘‘cattāro satipaṭṭhānā’’tiādi sattavidhaṃ maggabhāvanābalantipi vadanti. Dasa iddhibalāni iddhikathāya āvi bhavissanti.

‘Inclined to seclusion’ means, by way of the attainment of fruition, being inclined to Nibbāna, which is known as seclusion from the substrates of existence. For there are three kinds of seclusion: bodily seclusion, mental seclusion, and seclusion from the substrates. Bodily seclusion is for those whose bodies are established in seclusion, who delight in jhāna. Mental seclusion is for those devoted to the higher mind, that is, absorption concentration. Seclusion from the substrates is for persons who are without substrates, who have gone to the unconditioned by way of the attainment of fruition; or it is an inclination to Nibbāna, known as the seclusion of escape. For there are five kinds of seclusion: seclusion by suppression, seclusion by substitution of opposites, seclusion by eradication, seclusion by tranquilization, and seclusion by escape. ‘Inclined to seclusion’ (vivekaninna) means leaning towards seclusion. ‘Sloping towards seclusion’ (vivekapoṇa) means bent towards seclusion. ‘Leading to seclusion’ (vivekapabbhāra) means being the pinnacle of seclusion. The latter two are synonyms of the first. ‘Established in seclusion’ means devoid of defilements, or far removed from them. ‘Delighting in renunciation’ means delighting in Nibbāna, or delighting in the going forth. ‘Ended’ means become ended, not clinging even in part, released, dissociated. ‘From all states that are the grounds for the taints’ means from the defilements that are the cause of the taints by way of connection. Alternatively, ‘ended’ means become free from craving, that is, without thirst. How so? The meaning is: from all states that are the grounds for the taints, and from all states of the three planes. Here, by means of the ten powers of one whose taints are destroyed, the mundane and supramundane path of one whose taints are destroyed is taught. They also say: The power ‘All formations are impermanent’ is the power of fully understanding suffering. The power ‘Sensual pleasures are like a pit of coals’ is the power of abandoning the origin. The power ‘The mind is inclined to seclusion’ is the power of realizing cessation. The seven powers beginning with ‘The four foundations of mindfulness’ are the power of developing the path. The ten powers of psychic potency will become clear in the discourse on psychic potency.

Tathāgatabalaniddese tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. Yathā vā pubbabuddhānaṃ balāni puññussayasampattiyā āgatāni, tathā āgatabalānītipi attho. Tattha duvidhaṃ tathāgatabalaṃ – kāyabalaṃ ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

In the exposition of the Tathāgata’s powers, ‘the powers of the Tathāgata’ means powers belonging only to the Tathāgata, not shared with others such as Paccekabuddhas and disciples. Alternatively, just as the powers of past Buddhas arose due to the accomplishment of the accumulation of merit, so too these are powers that have ‘thus come’ (tathā āgata); this is also the meaning. Herein, the Tathāgata’s power is twofold: physical power and knowledge-power. Among these, physical power should be understood in accordance with the ten families of elephants. For it was said by the ancients:

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (vibha. aṭṭha. 760;

ma. ni. aṭṭha. 1.148;

saṃ. ni. aṭṭha. 2.2.22);

“The Kāḷāvaka, Gaṅgeyya, Paṇḍara, Tamba, Piṅgala, Gandha, Maṅgala, Hema, Uposatha, and Chaddanta—these are the ten families of elephants.”

Imāni dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino balaṃ. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa balaṃ. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalahatthino. Yaṃ dasannaṃ maṅgalahatthīnaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ [Pg.231] hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa balaṃ. Nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthino gaṇanāya hatthīnaṃ koṭisahassassa, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ.

These are the ten clans of elephants. Therein, the Kāḷāvaka should be understood as the ordinary elephant clan. The physical strength of ten men is the strength of one Kāḷāvaka elephant. The strength of ten Kāḷāvaka elephants is the strength of one Gaṅgeyya. The strength of ten Gaṅgeyyas is that of one Paṇḍara. The strength of ten Paṇḍaras is that of one Tamba. The strength of ten Tambas is that of one Piṅgala. The strength of ten Piṅgalas is that of one Gandha elephant. The strength of ten Gandha elephants is that of one Maṅgala elephant. The strength of ten Maṅgala elephants is that of one Hemavata. The strength of ten Hemavatas is that of one Uposatha. The strength of ten Uposathas is that of one Chaddanta. The strength of ten Chaddantas is the strength of one Tathāgata. This very strength is also called Nārāyanasaṅghātabala. This strength of the Tathāgata, by the count of ordinary elephants, is the strength of one thousand koṭis of elephants; by the count of men, it is the strength of ten thousand koṭis of men. This, for now, is the physical strength of the Tathāgata.

Ñāṇabalaṃ pana idha tāva aññattha ca pāḷiyaṃ āgatameva dasabalañāṇaṃ, majjhime (ma. ni. 1.150) āgataṃ catuvesārajjañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, saṃyuttake (saṃ. ni. 2.33-34) āgatāni tesattati ñāṇāni, sattasattati ñāṇānīti evamaññānipi anekāni ñāṇasahassāni. Etaṃ ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ. Ñāṇañhi akampiyaṭṭhena upatthambhanaṭṭhena ca balanti vuttaṃ.

Now, as for the knowledge-power, it has already appeared here and elsewhere in the Pāli. These include: the ten-power-knowledge which has come in the Majjhima Nikāya; the four fearlessness-knowledges; the unshakable knowledge in the eight assemblies; the knowledge that defines the four kinds of birth; the knowledge that defines the five destinations; the seventy-three knowledges and the seventy-seven knowledges that have come in the Saṃyutta Nikāya; and thus many other thousands of knowledges. All this is called knowledge-power. Here too, it is knowledge-power that is intended. For knowledge is called 'power' because of its meaning as unshakable and its meaning as supporting.

Ṭhānañca ṭhānatoti kāraṇañca kāraṇato. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Taṃ bhagavā ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānanti, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhānanti pajānanto ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampīti yena ñāṇena. Idampīti idampi ṭhānāṭṭhānañāṇaṃ, tathāgatassa tathāgatabalaṃ nāma hotīti attho. Evaṃ sesapadesupi yojanā veditabbā.

'A basis as a basis' means 'a cause as a cause.' For, because the result stands in that cause—it both arises and continues due to its nature of being dependent on that—it is therefore called a 'basis' (ṭhāna). The Blessed One, knowing, 'Whatever phenomena are causes and conditions for the arising of certain other phenomena, that is a basis,' and 'Whatever phenomena are not causes and conditions for the arising of certain other phenomena, that is a non-basis,' thus knows as it truly is a basis as a basis and a non-basis as a non-basis. The phrase 'yampi' means 'by which knowledge.' The phrase 'idampi' means 'this knowledge of basis and non-basis is also called a power of the Tathāgata.' This is the meaning. The application to the remaining passages should be understood in the same way.

Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ, āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asantasanīyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā avaṭṭhānaṃ. Idaṃ pana āsabhaṃ viyāti āsabhaṃ yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā [Pg.232] acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati, evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. Tena vuttaṃ – ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti (saṃ. ni. aṭṭha. 2.2.22; ma. ni. aṭṭha. 1.148).

'Āsabhaṃ ṭhānaṃ' means the excellent place, the supreme place. Or, the former Buddhas are 'āsabhā' (bull-like); it is their place. This is the meaning. Furthermore, the chief of a hundred cows is an 'usabha'; the chief of a thousand cows is a 'vasabha'; or the chief of a hundred ox-pens is an 'usabha'; the chief of a thousand ox-pens is a 'vasabha'. The 'nisabha' is the chief of all cattle, who endures all dangers, is white, pleasing, a bearer of great burdens, and is not frightened even by the sounds of a hundred thunderclaps; it is he who is intended here by 'usabha'. For this too is a synonym for him. 'Āsabhaṃ' means 'that which belongs to the bull (usabha).' 'Ṭhāna' (place, standing) means standing, having pressed down on the earth with four feet. Now, this is 'āsabhaṃ' because it is like an 'āsabha' (bull). For just as the bull known as 'nisabha', endowed with a bull's strength, stands in an unshakable stance, having pressed down on the earth with its four feet, so too the Tathāgata, endowed with the ten Tathāgata-powers, stands in an unshakable stance, not to be shaken by any adversary or enemy in the world with its devas, having pressed down on the earth of the eight assemblies with the four feet of the fearlessnesses. And standing thus, he professes that 'āsabhaṃ ṭhānaṃ', resorts to it, does not reject it, and applies it to himself. Therefore it is said: 'He professes the bull's place.'

Parisāsūti khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmānaṃ vasena aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ achambhitanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena (ma. ni. 1.146 ādayo; dī. ni. 1.381 ādayo) dīpetabbo. Yathā vā sīho sahanato hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānaṃ hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78) nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ – ‘‘parisāsu sīhanādaṃ nadatī’’ti.

Regarding 'in the assemblies': in the eight assemblies, by way of the assemblies of nobles, brahmins, householders, ascetics, Cātumahārājika devas, Tāvatiṃsa devas, Māra, and Brahmā. 'He roars the lion's roar' means he utters the excellent roar, the fearless roar, or he utters a roar similar to a lion's roar. This meaning should be clarified by the Sīhanāda Sutta. Or, just as a lion is called a 'lion' (sīha) from enduring (sahanato) and from slaying (hananato), so too the Tathāgata is called a 'lion' from enduring the worldly conditions and from slaying the doctrines of others. The roar of a 'lion' so called is a 'lion's roar.' In this regard, just as a lion, endowed with a lion's strength, confident and with goosebumps vanished, roars the lion's roar everywhere, so too the Tathāgata-lion, endowed with the Tathāgata's powers, confident and with goosebumps vanished in the eight assemblies, utters the lion's roar, which is endowed with the grace of manifold teachings, in the manner of 'Such is form...' Therefore it is said: 'He roars the lion's roar in the assemblies.'

Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visuddhaṃ. Cakkasaddo panāyaṃ –

In the passage 'He sets the Brahma-wheel in motion,' 'brahma' means excellent, supreme, pure. Now, this word 'cakka'—

Sampattiyaṃ lakkhaṇe ca, rathaṅge iriyāpathe;

Dāne ratanadhammūra, cakkādīsu ca dissati;

Dhammacakke idha mato, tampi dvedhā vibhāvaye.

It is seen in the sense of accomplishment and of a characteristic, of a chariot-part and of deportment; of giving, of a jewel, and of the Dhamma; and of a disc-weapon and so on. Here, it is intended in the sense of the Dhamma-wheel. That too should be explained in two ways.

‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) hi ayaṃ sampattiyaṃ dissati. ‘‘Heṭṭhā pādatalesu cakkāni jātāni hontī’’ti (dī. ni. 2.35) ettha lakkhaṇe. ‘‘Cakkaṃva vahato pada’’nti (dha. pa. 1) ettha rathaṅge. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) ettha iriyāpathe. ‘‘Dadaṃ bhuñja mā ca pamādo[Pg.233], cakkaṃ vattaya kosalādhipā’’ti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pāturahosī’’ti (dī. ni. 2.243) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.1.104; 1.5.103) ettha uracakke. ‘‘Khurapariyantena cepi cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanivicakka’’nti (dī. ni. 3.61; saṃ. ni. 2.162) ettha asanimaṇḍale. Idha panāyaṃ dhammacakke mato.

In ‘These four wheels, monks, possessed by which gods and humans…,’ etc. (AN 4.31), this word is seen in the sense of accomplishment. In ‘Wheels are born on the soles of the feet’ (DN 2.35), it is in the sense of a mark. In ‘Like the wheel to the foot of the one pulling’ (Dhp 1), it is in the sense of a chariot part. In ‘Four-wheeled, nine-gated’ (SN 1.29), it is in the sense of deportment. In ‘Give, enjoy, and be not heedless; turn the wheel, O lord of Kosala’ (Ja 1.7.149), it is in the sense of giving. In ‘A divine wheel-jewel appeared’ (DN 2.243), it is in the sense of a jewel-wheel. In ‘The wheel set in motion by me’ (SNip 562), it is in the sense of the Dhamma-wheel. In ‘For a person overcome by desire, a wheel spins on his head’ (Ja 1.1.104; 1.5.103), it is in the sense of a razor-wheel. In ‘Even with a wheel having a razor-sharp rim’ (DN 1.166), it is in the sense of a weapon-wheel. In ‘A thunderbolt-wheel’ (DN 3.61; SN 2.162), it is in the sense of a thunderbolt-disc. Here, however, it is intended in the sense of the Dhamma-wheel.

Taṃ panetaṃ dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ nāma, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva bodhipallaṅke arahattamaggā uppajjamānaṃ nāma, phalakkhaṇe uppannaṃ nāma. Dīpaṅkaradasabalato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ nāma, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññātakoṇḍaññattherassa arahattamaggā pavattamānaṃ nāma, phalakkhaṇe pavattaṃ nāma. Tattha paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ. Tena vuttaṃ – ‘‘brahmacakkaṃ pavattetī’’ti.

Now, this Dhamma-wheel is twofold: the knowledge of penetration and the knowledge of teaching. Therein, the knowledge of penetration is that which, produced by wisdom, brings the noble fruit to oneself; the knowledge of teaching is that which, produced by compassion, brings the noble fruit to disciples. Therein, the knowledge of penetration is twofold: arising and arisen. For it is called ‘arising’ from the great renunciation up to the path of arahantship, and ‘arisen’ at the moment of the fruit. Or, it is called ‘arising’ from the Tusita heaven up to the path of arahantship at the seat of Awakening, and ‘arisen’ at the moment of the fruit. Or, starting from the time of the Ten-Powered Dīpaṅkara up to the path of arahantship, it is called ‘arising,’ and ‘arisen’ at the moment of the fruit. The knowledge of teaching is also twofold: occurring and occurred. For it is called ‘occurring’ up to the path of arahantship of the Elder Aññāta Koṇḍañña, and ‘occurred’ at the moment of the fruit. Therein, the knowledge of penetration is supramundane, while the knowledge of teaching is mundane. Both, however, are unshared by others; they are the innate knowledge of the Buddhas alone. Therefore it is said: ‘He sets the Brahma-wheel in motion.’

Kammasamādānānanti samādiyitvā katānaṃ kusalākusalakammānaṃ, kammameva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ceva hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ. Kammaṃ hetu.

Regarding ‘the undertaking of kamma’: this refers to wholesome and unwholesome kammas performed after having undertaken them; or, kamma itself is the ‘undertaking of kamma.’ Regarding ‘by way of circumstance and cause’: this means by way of condition and by way of cause. Therein, the destination, substratum of existence, time, and effort are the ‘circumstance’ for the result. Kamma is the cause.

Sabbatthagāmininti sabbagatigāminiñca agatigāminiñca. Paṭipadanti maggaṃ. Yathābhūtaṃ pajānātīti bahūsupi manussesu ekameva pāṇaṃ ghātentesu imassa cetanā nirayagāminī bhavissati, imassa tiracchānayonigāminīti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvaṃ jānāti.

Regarding ‘that which goes everywhere’: this means that which leads to all destinations and that which leads to no destination. Regarding ‘the path’: this means the way. Regarding ‘he understands as it really is’: this means that even when many people kill a single living being, he knows without distortion the true nature of the courses of conduct—designated as wholesome and unwholesome intentions—even within a single instance. By this method, he knows: ‘This one’s intention will lead to hell; that one’s will lead to the animal realm.’

Anekadhātunti [Pg.234] cakkhudhātuādīhi, kāmadhātuādīhi vā dhātūhi bahudhātuṃ. Nānādhātunti tāsaṃyeva dhātūnaṃ vilakkhaṇattā nānappakāradhātuṃ. Lokanti khandhāyatanadhātulokaṃ. Yathābhūtaṃ pajānātīti tāsaṃ tāsaṃ dhātūnaṃ aviparītato sabhāvaṃ paṭivijjhati.

Regarding ‘many elements’: this means the many elements, such as the eye-element and so on, or the elements such as the desire realm and so on. Regarding ‘various elements’: this means the various kinds of elements, due to the distinct characteristics of those same elements. Regarding ‘the world’: this means the world of aggregates, sense bases, and elements. Regarding ‘he understands as it really is’: this means he penetrates the undistorted nature of each of those elements.

Nānādhimuttikatanti hīnapaṇītādiadhimuttīhi nānādhimuttikabhāvaṃ.

Regarding ‘the diversity of dispositions’: this means the state of having various dispositions due to inferior, superior, and other dispositions.

Parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ veneyyavasena bhagavatā dvedhā vuttaṃ. Idhāpi bhagavatā vuttanayeneva vuttaṃ. Indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvañca aparabhāvañca, vuddhiñca hāniñcāti attho.

Regarding ‘other beings’: this means eminent beings. Regarding ‘other individuals’: this means inferior beings other than those. Or, this pair of terms has just one meaning, but was spoken of in two ways by the Blessed One according to the capacity of those to be trained. Here too, it is spoken of in the way the Blessed One spoke. Regarding ‘the superiority and inferiority of the faculties’: this means the superior state and the inferior state of the faculties such as faith and so on, that is, their growth and decline.

Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ (paṭi. ma. 1.209) aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti yena kāraṇena jhānādīhi vuṭṭhahanti, taṃ kāraṇaṃ. Taṃ pana ‘‘vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttaṃ paguṇajjhānañceva bhavaṅgaphalasamāpattiyo ca. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā ‘‘vodānampi vuṭṭhāna’’nti vuttaṃ. Bhavaṅgena pana sabbajjhānehi vuṭṭhānaṃ hoti, nirodhasamāpattito phalasamāpattiyā vuṭṭhānaṃ hoti. Taṃ sandhāya ‘‘tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti vuttaṃ.

Regarding ‘jhāna, liberation, concentration, and attainments’: this refers to the four jhānas beginning with the first; the eight liberations, such as ‘one with form sees forms’ (Paṭisambhidāmagga 1.209); the three concentrations, such as that with initial and sustained thought; and the nine successive attainments beginning with the first jhāna attainment. Regarding ‘defilement’: this refers to states pertaining to decline. Regarding ‘purification’: this refers to states pertaining to distinction. Regarding ‘emergence’: this refers to the reason by which one emerges from jhāna and the like. However, it is said: ‘Purification is also emergence, and emergence from each concentration is also emergence’ (Vibhaṅga 828). This refers to both proficient jhāna and the attainments of the life-continuum and fruition. For each lower proficient jhāna is the proximate cause for the next higher one; therefore, it is said, ‘Purification is also emergence.’ Moreover, emergence from all jhānas occurs through the life-continuum, and emergence from the attainment of cessation occurs through the fruition attainment. With reference to this, it is said, ‘Emergence from each concentration is also emergence.’

Pubbenivāsadibbacakkhuāsavakkhayañāṇāni heṭṭhā pakāsitāneva.

The knowledges of recollection of past lives, the divine eye, and the destruction of the taints have already been explained above.

Tattha āsavānaṃ khayāti arahattamaggena sabbakilesānaṃ khayā. Anāsavanti āsavavirahitaṃ. Cetovimuttiṃ paññāvimuttinti ettha cetovacanena arahattaphalasampayutto samādhi, paññāvacanena taṃsampayuttā ca paññā vuttā. Tattha ca samādhi rāgato vimuttattā cetovimutti, paññā avijjāya vimuttattā paññāvimuttīti veditabbā. Vuttañhetaṃ bhagavatā – ‘‘yo hissa, bhikkhave, samādhi, tadassa samādhindriyaṃ. Yā hissa, bhikkhave, paññā, tadassa paññindriyaṃ. Iti kho, bhikkhave, rāgavirāgā cetovimutti avijjāvirāgā [Pg.235] paññāvimuttī’’ti (saṃ. ni. 5.516; 520). Apicettha samathabalaṃ cetovimutti, vipassanābalaṃ paññāvimuttīti veditabbaṃ. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti adhikāya paññāya attanāyeva paccakkhaṃ katvā, aparappaccayena ñatvāti attho. Upasampajjāti adhigantvā, nipphādetvā vā. Imesaṃ pana dasannaṃ dasabalañāṇānaṃ vitthāro abhidhamme (vibha. 809 ādayo) vuttanayena veditabbo.

Herein, 'the destruction of the taints' means the destruction of all defilements by the path of arahantship. Regarding 'taintless': it means devoid of taints. Regarding 'liberation of mind and liberation by wisdom': here, by the term 'mind' (ceto), the concentration associated with the fruit of arahantship is meant, and by the term 'wisdom' (paññā), the wisdom associated with it is spoken of. And herein, concentration is called 'liberation of mind' because it is liberated from lust, and wisdom is called 'liberation by wisdom' because it is liberated from ignorance—thus it should be understood. For this was said by the Blessed One: 'Monks, whatever concentration he has, that is his faculty of concentration. Whatever wisdom he has, that is his faculty of wisdom. Thus, monks, through the fading away of lust, there is liberation of mind; through the fading away of ignorance, there is liberation by wisdom' (Saṃyutta Nikāya 5.516, 520). Moreover, here, the power of serenity should be understood as liberation of mind, and the power of insight as liberation by wisdom. Regarding 'in this very life': it means in this very existence. Regarding 'having realized it oneself through direct knowledge': it means having personally realized it with higher wisdom, knowing without dependence on others—that is the meaning. Regarding 'having attained': it means having achieved or having perfected. However, the detailed explanation of these ten powers of knowledge should be understood according to the method stated in the Abhidhamma (Vibhaṅga 809 ff.).

Tattha paravādikathā hoti – dasabalañāṇaṃ nāma pāṭiyekkaṃ ñāṇaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedoti. Na taṃ tathā daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakasakakiccameva jānāti, sabbaññutaññāṇaṃ tampi, tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva, pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva. Sabbaññutaññāṇaṃ pana etehi jānitabbañca, tato uttariñca pajānāti. Etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti.

Therein, the discussion of others is this: "The knowledge of the ten powers is not a distinct knowledge; it is merely a subdivision of omniscient knowledge." That should not be seen as such. For the knowledge of the ten powers is one thing, and omniscient knowledge is another. The knowledge of the ten powers knows only its own specific functions, while omniscient knowledge knows that too, and also what remains beyond that. For among the ten powers: First, it knows only the possible and the impossible. Second, it knows only the difference in kamma and its results. Third, it knows only the determination of kamma. Fourth, it knows only the cause of the diversity of elements. Fifth, it knows only the inclinations and dispositions of beings. Sixth, it knows only the keenness or dullness of faculties. Seventh, it knows only their defilement, purification, and emergence in relation to the jhānas, etc. Eighth, it knows only the continuity of past aggregates. Ninth, it knows only the passing away and reappearance of beings. Tenth, it knows only the discernment of truths. But omniscient knowledge understands what should be known by these, and also what is beyond them. Yet, it does not perform all of their functions. For it cannot, as jhāna, attain absorption; nor, as psychic power, perform transformations; nor, as the path, eradicate defilements.

Apica paravādī evaṃ pucchitabbo ‘‘dasabalañāṇaṃ nāmetaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkāvicāraṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokiyaṃ lokuttara’’nti. Jānanto ‘‘paṭipāṭiyā satta ñāṇāni savitakkasavicārānī’’ti vakkhati. ‘‘Tato parāni dve avitakkaavicārānī’’ti vakkhati. ‘‘Āsavakkhayañāṇaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāra’’nti vakkhati. Tathā ‘‘paṭipāṭiyā satta kāmāvacarāni, tato parāni dve rūpāvacarāni, tato avasāne ekaṃ lokuttara’’nti vakkhati. ‘‘Sabbaññutaññāṇaṃ pana savitakkasavicārameva kāmāvacarameva lokiyamevā’’ti vakkhati.

Moreover, the opponent should be asked thus: "Is this knowledge of the ten powers with initial and sustained thought, without initial thought but with sustained thought only, without initial and sustained thought, pertaining to the sense-sphere, the form-sphere, the formless-sphere, mundane, or supramundane?" One who knows would say: "In order, seven knowledges are with initial and sustained thought." They would say: "The two that follow are without initial and sustained thought." They would say: "The knowledge of the destruction of the taints might be with initial and sustained thought, might be without initial thought but with sustained thought only, or might be without initial and sustained thought." Similarly, they would say: "In order, seven are pertaining to the sense-sphere, the two that follow are pertaining to the form-sphere, and at the end, one is supramundane." But they would say: "Omniscient knowledge is only with initial and sustained thought, only pertaining to the sense-sphere, and only mundane."

Evamettha [Pg.236] apubbatthānuvaṇṇanaṃ ñatvā idāni yasmā tathāgato paṭhamaṃyeva ṭhānāṭṭhānañāṇena veneyyasattānaṃ āsavakkhayādhigamassa ceva anadhigamassa ca ṭhānāṭṭhānabhūtaṃ kilesāvaraṇābhāvaṃ passati lokiyasammādiṭṭhiṭṭhānadassanato niyatamicchādiṭṭhiṭṭhānābhāvadassanato ca. Atha nesaṃ kammavipākañāṇena vipākāvaraṇābhāvaṃ passati tihetukapaṭisandhidassanato. Sabbatthagāminipaṭipadāñāṇena kammāvaraṇābhāvaṃ passati ānantarikakammābhāvadassanato. Evaṃ anāvaraṇānaṃ anekadhātunānādhātuñāṇena anukūladhammadesanatthaṃ cariyāvisesaṃ passati dhātuvemattadassanato. Atha nesaṃ nānādhimuttikatāñāṇena adhimuttiṃ passati payogaṃ anādiyitvāpi adhimuttivasena dhammadesanatthaṃ. Athevaṃ diṭṭhaadhimuttīnaṃ yathāsatti yathābalaṃ dhammaṃ desetuṃ indriyaparopariyattañāṇena indriyaparopariyattaṃ passati saddhādīnaṃ tikkhamudubhāvadassanato. Evaṃ pariññātindriyaparopariyattāpi panete sace dūre honti, atha jhānādiñāṇena jhānādīsu vasībhūtattā iddhivisesena khippaṃ upagacchati. Upagantvā ca nesaṃ pubbenivāsānussatiñāṇena pubbajātivibhāvanaṃ dibbacakkhānubhāvato pattabbena cetopariyañāṇena sampati cittavisesaṃ passanto āsavakkhayañāṇānubhāvena āsavakkhayagāminiyā paṭipadāya vigatasammohattā āsavakkhayāya dhammaṃ deseti. Tasmā iminānukkamena imāni dasa balāni vuttānīti veditabbānīti.

Having thus understood the unprecedented exposition here, now, because the Tathāgata first sees with the knowledge of the possible and impossible the absence of defilement-hindrances—which is the basis for the attainment or non-attainment of the destruction of taints by beings capable of being taught—through seeing the presence of mundane right view as a basis and the absence of fixed wrong view as a non-basis. Then, with the knowledge of kamma and its results, he sees the absence of result-hindrances through seeing three-rooted rebirth-linking. With the knowledge of the way leading to all destinations, he sees the absence of kamma-hindrances through seeing the absence of immediately effective kamma. Thus, for those without hindrances, with the knowledge of diverse elements and multiple elements, he sees the variety of conduct suitable for teaching the Dhamma through seeing the diversity of elements. Then, with the knowledge of diverse dispositions, he sees their dispositions for the purpose of teaching the Dhamma according to their dispositional tendency, even without taking their outward conduct into account. Then, for those whose dispositions are thus seen, in order to teach the Dhamma according to their capability and strength, he sees the maturity of their faculties with the knowledge of the keenness and dullness of the faculties of others, through seeing the sharpness or dullness of faith and so on. However, even though their faculties' maturity is fully understood, if these beings are far away, then he quickly approaches them through a special psychic power, due to his mastery of the jhānas and other attainments, with the knowledge of jhānas, etc. Having approached, he sees their past lives' details with the knowledge of recollection of past lives, and their current mental state with the knowledge of others' minds attainable through the power of the divine eye. Then, with the power of the knowledge of the destruction of taints, and being free from delusion regarding the path leading to the destruction of taints, he teaches the Dhamma for the destruction of taints. Therefore, it should be understood that these ten powers are stated in this sequence.

45. Idāni sabbabalāni lakkhaṇato niddisitukāmo kenaṭṭhena saddhābalantiādinā nayena pucchaṃ katvā assaddhiye akampiyaṭṭhenātiādinā nayena vissajjanaṃ akāsi. Tattha hirīyatītiādi puggalādhiṭṭhānā desanā. Bhāvanābalādīsu adhiṭṭhānabalapariyantesu ‘‘tatthā’’ti ca, ‘‘tenā’’ti ca, ‘‘ta’’nti ca nekkhammādikameva sandhāya vuttanti veditabbaṃ. Tena cittaṃ ekagganti tena samādhinā cittaṃ ekaggaṃ hotīti vuttaṃ hoti. Tattha jāteti tattha samathe sampayogavasena jāte, tasmiṃ vā vipassanārammaṇaṃ hutvā jāte. Tattha sikkhatīti tattha sekhabale sekho sikkhatīti sekhabalanti attho. Tattha sikkhitattāti tattha asekhabale asekhassa sikkhitattā asekhabalaṃ. Tena āsavā khīṇāti tena lokiyalokuttarena ñāṇena āsavā khīṇāti taṃ ñāṇaṃ khīṇāsavabalaṃ[Pg.237]. Lokiyenāpi hi ñāṇena āsavā khīṇā nāma vipassanāya abhāve lokuttaramaggābhāvato. Evaṃ khīṇāsavassa balanti khīṇāsavabalaṃ. Tassa ijjhatīti iddhibalanti tassa iddhimato ijjhatīti iddhiyeva balaṃ iddhibalaṃ. Appameyyaṭṭhenāti yasmā sāvakā ṭhānāṭṭhānādīni ekadesena jānanti, sabbākārena pajānanaṃyeva sandhāya ‘‘yathābhūtaṃ pajānātī’’ti vuttaṃ. Kiñcāpi tīsu vijjāsu ‘‘yathābhūtaṃ pajānātī’’ti na vuttaṃ, aññattha pana vuttattā tāsupi vuttameva hoti. Aññatthāti sesesu sattasu ñāṇabalesu ca abhidhamme (vibha. 760) ca dasasupi balesu. Indriyaparopariyattañāṇaṃ pana sabbathāpi sāvakehi asādhāraṇameva. Tasmā dasapi balāni sāvakehi asādhāraṇānīti. Adhimattaṭṭhena atuliyaṭṭhena appameyyāni, tasmāyeva ca ‘‘appameyyaṭṭhena tathāgatabala’’nti vuttanti.

45. Now, wishing to explain all the powers by their characteristics, he posed the question, 'In what sense is it the power of faith?' and so on, and then gave the answer, 'In the sense of being unshakable by faithlessness,' and so on. Herein, the teaching that begins 'one feels shame...' is a discourse based on the individual. In the sections from the power of development up to the power of determination, it should be understood that the words 'therein,' 'by that,' and 'that' are spoken in reference only to renunciation and so forth. 'By that, the mind becomes unified' means that through that concentration, the mind becomes unified; thus it is said. 'Arisen therein' means arisen in that serenity by way of association, or arisen in that serenity, having become an object for insight. 'One trains therein' means that a trainee trains in the trainee's power—thus, it is the trainee's power. 'Because of having trained therein' means that in the non-trainee's power, because the non-trainee has trained—thus, it is the non-trainee's power. 'The taints are destroyed by that' means that the taints are destroyed by that mundane or supramundane knowledge—thus, that knowledge is the power of one whose taints are destroyed. For even by mundane knowledge, the taints are called 'destroyed', because in the absence of insight, there is no supramundane path. Thus, the power of one whose taints are destroyed is the power of one whose taints are destroyed. 'It succeeds for him, thus it is the power of psychic potency' means: for one possessing psychic potency, it succeeds; therefore, psychic potency itself is the power, the power of psychic potency. 'In the sense of being immeasurable'—since disciples know what is possible and impossible, etc., only in part, it is with reference to knowing in all aspects that it is said, 'He understands as it really is.' Although 'He understands as it really is' is not stated in the three kinds of knowledge, since it is stated elsewhere, it is indeed stated in those cases also. 'Elsewhere' means in the remaining seven knowledge-powers, and also in the ten powers in the Abhidhamma (Vibhaṅga 760). The knowledge of the faculties of others, however, is entirely unshared with disciples. Therefore, all ten powers are unshared with disciples. Because of the meaning of being supreme and the meaning of being incomparable, they are immeasurable, and for that very reason it is said, 'In the sense of being immeasurable, it is the power of the Tathāgata.' Thus it should be understood.

Balakathāvaṇṇanā niṭṭhitā.

The commentary on the discourse on the powers is concluded.

10. Suññakathā

10. The Discourse on Emptiness

Suññakathāvaṇṇanā

10. The Commentary on the Discourse on Emptiness

46. Idāni lokuttarabalapariyosānāya balakathāya anantaraṃ kathitāya lokuttarasuññatāpariyosānāya suttantapubbaṅgamāya suññatākathāya apubbatthānuvaṇṇanā. Suttante tāva athāti vacanopādāne nipāto. Etena āyasmātiādivacanassa upādānaṃ kataṃ hoti. Khoti padapūraṇatthe nipāto. Yena bhagavā tenupasaṅkamīti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, teneva kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evañca gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

Now, immediately after the discourse on the powers, which concludes with the supramundane powers, there is the exposition of an unprecedented meaning in the discourse on emptiness, which is preceded by a Sutta and concludes with supramundane emptiness. In the Sutta, the word 'atha' is a particle used for introducing a statement. By this, the expression 'the venerable one...' and so on is introduced. The word 'kho' is a particle used to fill out the sentence. The phrase 'Yena bhagavā tenupasaṅkami' is an instrumental expression used in the locative sense. Therefore, the meaning here should be understood as: 'He approached wherever the Blessed One was.' Alternatively, it can mean: 'He approached for the same reason that the Blessed One should be approached by gods and humans.' For what reason should the Blessed One be approached? With the intention of attaining various excellent qualities, just as a great, ever-fruitful tree is approached by flocks of birds with the intention of enjoying its sweet fruits. For that reason, he approached. This is the meaning to be understood here. 'Upasaṅkami' means 'he went.' 'Upasaṅkamitvā' indicates the completion of the approach. Alternatively, it can also mean: 'Having thus gone, he went from there to a nearer place, designated as the presence of the Blessed One.'

Abhivādetvāti [Pg.238] pañcapatiṭṭhitena vanditvā. Idāni yenaṭṭhena loke aggapuggalassa upaṭṭhānaṃ āgato, taṃ pucchitukāmo dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi patiṭṭhapetvā ekamantaṃ nisīdi. Ekamantanti ca bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā pariharantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti nisajjaṃ kappesi. Paṇḍitā hi devamanussā garuṭṭhānīyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti, ayañca thero tesaṃ aññataro, tasmā ekamantaṃ nisīdi.

46. ‘Having paid homage’ means having venerated with the five-point prostration. Now, wishing to ask about the matter for which he had come to attend upon the foremost person in the world, he placed his joined hands, radiant with his ten assembled fingernails, upon his head and sat down to one side. ‘To one side’ is a neuter expression of state, as in ‘the moon and sun revolve unevenly’ (A.N. 4.70), and so on. Therefore, the meaning here should be understood thus: he sat in such a way that, being seated, he was seated to one side. Alternatively, this is an accusative expression in the locative sense. ‘He sat down’ means he took up a seat. Indeed, wise gods and humans, having approached one worthy of reverence, sit to one side due to their skill in seating; and this elder was one of them, therefore he sat down to one side.

Kathaṃ nisinno pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ accāsannaṃ uparivātaṃ unnatappadesaṃ atisammukhaṃ atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti. Etadavocāti etaṃ avoca.

How then is one who is seated, seated to one side? By avoiding the six faults of sitting. They are as follows: too far, too near, upwind, in a high place, too directly in front, and too directly behind. Indeed, one seated too far, if one wishes to speak, must speak with a loud voice. One seated too near causes crowding. One seated upwind offends with bodily odor. One seated in a high place displays disrespect. One seated too directly in front, if one wishes to look, must look by having eye meet eye. One seated too directly behind, if one wishes to look, must look by stretching the neck. Therefore, he too sat down, having avoided these six faults of sitting. For that reason, it is said, 'he sat down to one side.' 'Etadavoca' means: 'this he said.'

Suñño loko suñño lokoti, bhante, vuccatīti imasmiṃ sāsane paṭipannehi tehi tehi bhikkhūhi ‘‘suñño loko suñño loko’’ti kathīyatīti attho. Tahiṃ tahiṃ tādisānaṃ vacanānaṃ bahukattā tesaṃ sabbesaṃ saṅgaṇhanatthaṃ āmeḍitavacanaṃ kataṃ. Evañhi vutte sabbāni tāni vacanāni saṅgahitāni honti. Kittāvatāti kittakena parimāṇena. Nu-iti saṃsayatthe nipāto. Suññaṃ attena vā attaniyena vāti ‘‘kārako vedako sayaṃvasī’’ti evaṃ lokaparikappitena attanā ca attābhāvatoyeva attano santakena parikkhārena ca suññaṃ. Sabbaṃ cakkhādi lokiyaṃ dhammajātaṃ, taṃyeva lujjanapalujjanaṭṭhena loko nāma. Yasmā ca attā ca ettha natthi, attaniyañca ettha natthi, tasmā suñño lokoti vuccatīti attho. Lokuttaropi ca [Pg.239] dhammo attattaniyehi suñño eva, pucchānurūpena pana lokiyova dhammo vutto. Suññoti ca dhammo natthīti vuttaṃ na hoti, tasmiṃ dhamme attattaniyasārassa natthibhāvo vutto hoti. Loke ca ‘‘suññaṃ gharaṃ, suñño ghaṭo’’ti vutte gharassa ghaṭassa ca natthibhāvo vutto na hoti, tasmiṃ ghare ghaṭe ca aññassa natthibhāvo vutto hoti. Bhagavatā ca ‘‘iti yañhi kho tattha na hoti, tena taṃ suññaṃ samanupassati. Yaṃ pana tattha avasiṭṭhaṃ hoti, taṃ santaṃ idamatthīti pajānātī’’ti ayameva attho vutto. Tathā ñāyaganthe ca saddaganthe ca ayameva attho. Iti imasmiṃ suttante anattalakkhaṇameva kathitaṃ.

“Venerable sir, it is said, ‘The world is empty, the world is empty.’” The meaning is this: In this Dispensation, by those various monks who have practiced, it is declared, “The world is empty, the world is empty.” Here and there, because of the abundance of such statements, the repetitive statement was made to encompass them all. For when it is said thus, all those statements are included. “To what extent?” means by what measure. This particle is in the sense of doubt. “Empty of self or of what belongs to a self” means: empty of a self conceived by the world as “the doer, the experiencer, the one who is master of oneself”; and, due to the very absence of a self, it is empty of what belongs to a self as its requisite. All worldly phenomena beginning with the eye—that very collection of phenomena is called “the world” in the sense of breaking up and crumbling away. And because herein there is no self, nor anything belonging to a self, therefore it is said, “The world is empty.” This is the meaning. And the supramundane Dhamma is also empty of self and what belongs to a self; however, in accordance with the question, only the worldly Dhamma was spoken of. And by “empty,” it is not said that the Dhamma does not exist; rather, the absence of the essence of self and what belongs to a self in that Dhamma is spoken of. And in the world, when it is said, “The house is empty, the pot is empty,” the non-existence of the house or the pot is not spoken of; rather, the non-existence of something else in that house and that pot is spoken of. And by the Blessed One, this very meaning was spoken: “Thus, whatever is not there, by that he regards it as empty. But whatever remains there, that he knows as existing: ‘This exists.’” Likewise, in the Nyāya texts and the grammar texts, this very meaning is stated. Thus, in this Suttanta, only the characteristic of not-self is taught.

47. Suttantaniddese suññasuññantiādīni pañcavīsati mātikāpadāni suññasambandhena uddisitvā tesaṃ niddeso kato. Tattha mātikāya tāva suññasaṅkhātaṃ suññaṃ, na aññena upapadena visesitanti suññasuññaṃ. Asukanti aniddiṭṭhattā cettha suññattameva vā apekkhitvā napuṃsakavacanaṃ kataṃ. Evaṃ sesesupi. Saṅkhāroyeva sesasaṅkhārehi suññoti saṅkhārasuññaṃ. Jarābhaṅgavasena virūpo pariṇāmo vipariṇāmo, tena vipariṇāmena suññaṃ vipariṇāmasuññaṃ. Aggañca taṃ attattaniyehi, sabbasaṅkhārehi vā suññañcāti aggasuññaṃ. Lakkhaṇameva sesalakkhaṇehi suññanti lakkhaṇasuññaṃ. Nekkhammādinā vikkhambhanena suññaṃ. Vikkhambhanasuññaṃ. Tadaṅgasuññādīsupi catūsu eseva nayo. Ajjhattañca taṃ attattaniyādīhi suññañcāti ajjhattasuññaṃ. Bahiddhā ca taṃ attattaniyādīhi suññañcāti bahiddhāsuññaṃ. Tadubhayaṃ attattaniyādīhi suññanti dubhatosuññaṃ. Samāno bhāgo etassāti sabhāgaṃ, sabhāgañca taṃ attattaniyādīhi suññañcāti sabhāgasuññaṃ, sadisasuññanti attho. Vigataṃ sabhāgaṃ visabhāgaṃ, visabhāgañca taṃ attattaniyādīhi suññañcāti visabhāgasuññaṃ, visadisasuññanti attho. Kesuci potthakesu sabhāgasuññaṃ visabhāgasuññaṃ nissaraṇasuññānantaraṃ likhitaṃ. Nekkhammādiesanā kāmacchandādinā suññāti esanāsuññaṃ. Pariggahasuññādīsu tīsupi eseva nayo. Ekārammaṇe patiṭṭhitattā nānārammaṇavikkhepābhāvato ekattañca taṃ nānattena suññañcāti ekattasuññaṃ. Tabbiparītena nānattañca [Pg.240] taṃ ekattena suññañcāti nānattasuññaṃ. Nekkhammādikhanti kāmacchandādinā suññāti khantisuññaṃ. Adhiṭṭhānasuññe pariyogāhanasuññe ca eseva nayo. Pariyogahanasuññantipi pāṭho. Sampajānassāti sampajaññena samannāgatassa parinibbāyantassa arahato. Pavattapariyādānanti anupādāparinibbānaṃ. Sabbasuññatānanti sabbasuññānaṃ. Paramatthasuññanti sabbasaṅkhārābhāvato uttamatthabhūtaṃ suññaṃ.

47. In the Exposition of the Suttanta, twenty-five matrix terms beginning with “empty of empty” are set forth in connection with emptiness, and their exposition is made. Therein, in the matrix, firstly, what is designated as “empty” is empty; it is not specified by another subordinate term, therefore it is “empty of empty.” And here, because it is not specified as “such and such,” the neuter gender is used; or, with reference to emptiness itself, the neuter gender is used. Likewise in the remaining terms. A formation itself is empty of the remaining formations, thus “formations-empty.” Altered transformation due to aging and dissolution is `vipariṇāma`; empty of that transformation is “transformation-empty.” It is foremost, and it is empty of self and what belongs to a self, or of all formations; thus “foremost-empty.” A characteristic itself is empty of the remaining characteristics, thus “characteristic-empty.” Empty by suppression through renunciation, etc., is “suppression-empty.” In the four terms beginning with “substitution-empty,” this is the method. It is internal, and it is empty of self, what belongs to a self, etc.; thus “internal-empty.” And it is external, and it is empty of self, what belongs to a self, etc.; thus “external-empty.” Both are empty of self, what belongs to a self, etc.; thus “both-empty.” It has a similar part, thus “similar”; it is similar and it is empty of self, what belongs to a self, etc., thus “similar-empty”; the meaning is “like-empty.” Devoid of a similar part is “dissimilar”; it is dissimilar and it is empty of self, what belongs to a self, etc., thus “dissimilar-empty”; the meaning is “unlike-empty.” In some books, “similar-empty” and “dissimilar-empty” are written after “escape-empty.” Seeking, such as for renunciation, is empty of sensual desire, etc., thus “seeking-empty.” In the three terms beginning with “grasping-empty,” this is the method. Because it is established on a single object, and because there is no distraction by various objects, it is oneness; and that is empty of diversity, thus “oneness-empty.” By the opposite of that, it is diversity; and that is empty of oneness, thus “diversity-empty.” Forbearance, such as for renunciation, is empty of sensual desire, etc., thus “forbearance-empty.” In “resolve-empty” and “penetration-empty,” this is the method. There is also the reading “comprehension-empty.” “Of one who is clearly comprehending” means: of an Arahant endowed with clear comprehension who is attaining Parinibbāna. “The taking up of what has occurred” means: Parinibbāna without residue of clinging. “Of all emptinesses” means all the emptinesses. “Ultimate emptiness” means the emptiness which is the ultimate meaning due to the absence of all formations.

48. Mātikāniddese niccena vāti bhaṅgaṃ atikkamitvā pavattamānassa kassaci niccassa abhāvato niccena ca suññaṃ. Dhuvena vāti vijjamānakālepi paccayāyattavuttitāya thirassa kassaci abhāvato dhuvena ca suññaṃ. Sassatena vāti abbocchinnassa sabbakāle vijjamānassa kassaci abhāvato sassatena ca suññaṃ. Avipariṇāmadhammena vāti jarābhaṅgavasena avipariṇāmapakatikassa kassaci abhāvato avipariṇāmadhammena ca suññaṃ. Suttante attasuññatāya eva vuttāyapi niccasuññatañca sukhasuññatañca dassetuṃ idha niccena vātiādīnipi vuttāni. Aniccasseva hi pīḷāyogena dukkhattā niccasuññatāya vuttāya sukhasuññatāpi vuttāva hoti. Rūpādayo panettha cha visayā, cakkhuviññāṇādīni cha viññāṇāni, cakkhusamphassādayo cha phassā, cakkhusamphassajā vedanādayo cha vedanā cha saṅkhittāti veditabbaṃ.

48. In the Exposition of the Matrix, “by what is permanent” means: because of the absence of anything permanent that exists having overcome dissolution, it is empty of permanence. “By what is stable” means: because of the absence of anything stable, due to its existence being dependent on conditions even while it exists, it is empty of stability. “By what is eternal” means: because of the absence of anything existing at all times uninterruptedly, it is empty of eternity. “By what is not subject to change” means: because of the absence of anything whose nature is not to change by way of aging and dissolution, it is empty of what is not subject to change. Although in the Suttanta only emptiness of self was spoken of, here “by what is permanent,” etc., are also stated in order to show emptiness of permanence and emptiness of happiness. For it is only what is impermanent that is suffering, due to its connection with affliction; therefore, when emptiness of permanence is stated, emptiness of happiness is also stated. Herein, it should be understood that the six sense objects beginning with form, the six consciousnesses beginning with eye-consciousness, the six contacts beginning with eye-contact, and the six feelings beginning with feeling born of eye-contact are summarized.

Puññābhisaṅkhārotiādīsu punāti attano kārakaṃ, pūreti cassa ajjhāsayaṃ, pujjañca bhavaṃ nibbattetīti puññaṃ, abhisaṅkharoti vipākaṃ kaṭattārūpañcāti abhisaṅkhāro, puññaṃ abhisaṅkhāro puññābhisaṅkhāro. Puññapaṭipakkhato apuññaṃ abhisaṅkhāro apuññābhisaṅkhāro. Na iñjaṃ aneñjaṃ, aneñjaṃ bhavaṃ abhisaṅkharotīti āneñjābhisaṅkhāro. Puññābhisaṅkhāro dānasīlabhāvanāvasena pavattā aṭṭha kāmāvacarakusalacetanā, bhāvanāvaseneva pavattā pañca rūpāvacarakusalacetanāti terasa cetanā honti, apuññābhisaṅkhāro pāṇātipātādivasena pavattā dvādasa akusalacetanā, āneñjābhisaṅkhāro bhāvanāvaseneva pavattā catasso arūpāvacaracetanāti tayopi saṅkhārā ekūnatiṃsa cetanā honti. Kāyasaṅkhārotiādīsu kāyato vā pavatto, kāyassa vā saṅkhāroti kāyasaṅkhāro. Vacīsaṅkhāracittasaṅkhāresupi eseva nayo. Ayaṃ tiko [Pg.241] kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanā, abhiññācetanā cāti ekavīsati cetanā kāyasaṅkhāro nāma, tā eva ca vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma, manodvāre pavattā pana sabbāpi ekūnatiṃsa cetanā cittasaṅkhāro nāma. Atītā saṅkhārātiādīsu sabbepi saṅkhatadhammā sakakkhaṇaṃ patvā niruddhā atītā saṅkhārā, sakakkhaṇaṃ appattā anāgatā saṅkhārā, sakakkhaṇaṃ pattā paccuppannā saṅkhārāti.

Regarding the term 'puññābhisaṅkhāra' and so forth, 'merit' (puñña) is so called because it purifies its doer, fulfills his aspiration, and produces a venerable existence. 'Volitional formation' (abhisaṅkhāra) is so called because it fabricates the result (vipāka) and kamma-born matter (kaṭattārūpa). Merit that is a volitional formation is 'puññābhisaṅkhāra'. Opposite to merit is demerit (apuñña); a demeritorious volitional formation is 'apuññābhisaṅkhāra'. That which does not tremble (na iñjaṃ) is the imperturbable (aneñjaṃ); it fabricates the imperturbable existence—thus it is called 'āneñjābhisaṅkhāra'. The meritorious formation consists of eight sense-sphere wholesome volitions that arise by way of giving, virtue, and development, and five form-sphere wholesome volitions that arise by way of development alone—thus there are thirteen volitions. The demeritorious formation consists of twelve unwholesome volitions that arise by way of killing living beings and so forth. The imperturbable formation consists of four formless-sphere wholesome volitions that arise by way of development alone. Thus, these three formations comprise twenty-nine volitions. Regarding the term 'kāyasaṅkhāra' and so forth, it is called bodily formation (kāyasaṅkhāra) because it proceeds from the body or is a formation of the body. The same method applies to verbal formation (vacīsaṅkhāra) and mental formation (cittasaṅkhāra). This triad is stated to show the functioning of the meritorious formations and so forth through the doors at the moment of accumulating kamma. For indeed, twenty-one volitions—eight sense-sphere wholesome volitions, twelve unwholesome volitions, and the volition of direct knowledge—that arise through the body-door by producing bodily intimation are called 'bodily formation'. And those same volitions, when arising through the speech-door by producing verbal intimation, are called 'verbal formation'. However, all twenty-nine volitions that arise in the mind-door are called 'mental formation'. Regarding the term 'past formations' and so forth, all conditioned phenomena that have reached their own moment and ceased are 'past formations'. Those that have not reached their own moment are 'future formations'. Those that have reached their own moment are 'present formations'.

Vipariṇāmasuññe paccuppannaṃ dassetvā tassa tassa vipariṇāmo sukhena vattuṃ sakkāti paṭhamaṃ paccuppannadhammā dassitā. Tattha jātaṃ rūpanti paccuppannaṃ rūpaṃ. Sabhāvena suññanti ettha sayaṃ bhāvo sabhāvo, sayameva uppādoti attho. Sato vā bhāvo sabhāvo, attatoyeva uppādoti attho. Paccayāyattavuttittā paccayaṃ vinā sayameva bhāvo, attato eva vā bhāvo etasmiṃ natthīti sabhāvena suññaṃ, sayameva bhāvena, attato eva vā bhāvena suññanti vuttaṃ hoti. Atha vā sakassa bhāvo sabhāvo. Pathavīdhātuādīsu hi anekesu rūpārūpadhammesu ekeko dhammo paraṃ upādāya sako nāma. Bhāvoti ca dhammapariyāyavacanametaṃ. Ekassa ca dhammassa añño bhāvasaṅkhāto dhammo natthi, tasmā sakassa aññena bhāvena suññaṃ, sako aññena bhāvena suññoti attho. Tena ekassa dhammassa ekasabhāvatā vuttā hoti. Atha vā sabhāvena suññanti suññasabhāveneva suññaṃ. Kiṃ vuttaṃ hoti? Suññasuññatāya eva suññaṃ, na aññāhi pariyāyasuññatāhi suññanti vuttaṃ hoti.

In the section on emptiness of change, present phenomena are shown first because, having shown a present phenomenon, one can speak of its change with ease. Herein, 'form that has arisen' means present form. 'Empty by intrinsic nature': Here, 'intrinsic nature' (sabhāva) means a self-existent state (sayaṃ bhāvo), that is, arising by itself. Or, 'intrinsic nature' means an existent state (sato bhāvo), that is, arising from itself. Because its occurrence is dependent on conditions, there is no self-existent state or self-arising state in it without conditions; thus, it is said to be 'empty by intrinsic nature,' meaning empty of a self-existent state or a self-arising state. Alternatively, 'intrinsic nature' means its own state. For among the many material and immaterial phenomena such as the earth element, each phenomenon is called 'its own' only in dependence on another. And 'state' (bhāva) is a synonym for phenomenon (dhamma). And for a single phenomenon, there is no other phenomenon designated as its state; therefore, its own phenomenon is empty of another state; this is the meaning. By this, the single intrinsic nature of a single phenomenon is stated. Alternatively, 'empty by intrinsic nature' means empty precisely by its empty nature. What is meant? It is said to be empty by the emptiness of emptiness itself, not by other kinds of conventional emptiness.

Sace pana keci vadeyyuṃ ‘‘sako bhāvo sabhāvo, tena sabhāvena suñña’’nti. Kiṃ vuttaṃ hoti? Bhāvoti dhammo, so paraṃ upādāya sapadena visesito sabhāvo nāma hoti. Dhammassa kassaci avijjamānattā ‘‘jātaṃ rūpaṃ sabhāvena suñña’’nti rūpassa avijjamānatā vuttā hotīti. Evaṃ sati ‘‘jātaṃ rūpa’’ntivacanena virujjhati. Na hi uppādarahitaṃ jātaṃ nāma hoti. Nibbānañhi uppādarahitaṃ, taṃ jātaṃ nāma na [Pg.242] hoti, jātijarāmaraṇāni ca uppādarahitāni jātāni nāma na honti. Tenevettha ‘‘jātā jāti sabhāvena suññā, jātaṃ jarāmaraṇaṃ sabhāvena suñña’’nti evaṃ anuddharitvā bhavameva avasānaṃ katvā niddiṭṭhaṃ. Yadi uppādarahitassāpi ‘‘jāta’’ntivacanaṃ yujjeyya, ‘‘jātā jāti, jātaṃ jarāmaraṇa’’nti vattabbaṃ bhaveyya. Yasmā uppādarahitesu jātijarāmaraṇesu ‘‘jāta’’ntivacanaṃ na vuttaṃ, tasmā ‘‘sabhāvena suññaṃ avijjamāna’’nti vacanaṃ avijjamānassa uppādarahitattā ‘‘jāta’’ntivacanena virujjhati. Avijjamānassa ca ‘‘suñña’’ntivacanaṃ heṭṭhā vuttena lokavacanena ca bhagavato vacanena ca ñāyasaddaganthavacanena ca virujjhati, anekāhi ca yuttīhi virujjhati, tasmā taṃ vacanaṃ kacavaramiva chaḍḍitabbaṃ. ‘‘Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ atthīti vadāmi. Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ natthīti vadāmi. Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ atthīti vadāmi? Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ atthīti vadāmī’’tiādīhi (saṃ. ni. 3.94) anekehi buddhavacanappamāṇehi anekāhi ca yuttīhi dhammā sakakkhaṇe vijjamānā evāti niṭṭhamettha gantabbaṃ.

But if some were to say, 'One's own state is intrinsic nature, and it is empty of that intrinsic nature,' what is meant? 'State' (bhāva) refers to a phenomenon; that phenomenon, in dependence on another and specified by the term 'own' (sa-pada), is called 'intrinsic nature'. Because no phenomenon whatsoever exists, it is said, 'Form that has arisen is empty by intrinsic nature,' meaning the non-existence of form. If this is so, it contradicts the statement 'form that has arisen'. For what is without arising is not called 'arisen'. Nibbāna is indeed without arising, and it is not called 'arisen'; and birth, aging, and death, being without arising, are not called 'arisen'. For that very reason, here it is specified by making 'existence' (bhava) the conclusion, without stating, 'Birth that has arisen is empty by intrinsic nature; aging and death that have arisen are empty by intrinsic nature.' If the term 'arisen' were applicable even to what is without arising, then one should say, 'Birth is arisen; aging and death are arisen.' Since the term 'arisen' is not stated regarding birth, aging, and death, which are without arising, the statement 'empty by intrinsic nature means non-existent' contradicts the term 'arisen,' because what is non-existent is without arising. And calling what is non-existent 'empty' contradicts ordinary speech as stated before, the words of the Blessed One, and the language of the texts on logic and grammar, and it contradicts many logical arguments. Therefore, that statement should be discarded like rubbish. By many pronouncements of the Buddha as evidence, such as: 'Monks, what the wise in the world agree exists, I too say exists. What the wise in the world agree does not exist, I too say does not exist. And what, monks, do the wise in the world agree exists, that I too say exists? Form, monks, which is impermanent, suffering, and subject to change—this the wise in the world agree exists, and I too say it exists,' and by many logical arguments, it should be concluded here that phenomena do indeed exist in their own moment.

Vigataṃ rūpanti uppajjitvā bhaṅgaṃ patvā niruddhaṃ atītaṃ rūpaṃ. Vipariṇatañceva suññañcāti jarābhaṅgavasena virūpaṃ pariṇāmaṃ pattañca vattamānasseva vipariṇāmasabbhāvato atītassa vipariṇāmābhāvato tena vipariṇāmena suññañcāti attho. Jātā vedanātiādīsupi eseva nayo. Jātijarāmaraṇaṃ pana anipphannattā sakabhāvena anupalabbhanīyato idha na yujjati, tasmā ‘‘jātā jāti, jātaṃ jarāmaraṇa’’ntiādike dve naye pahāya bhavādikameva nayaṃ pariyosānaṃ katvā ṭhapitaṃ.

“Gone is form” means past form that, having arisen, reached dissolution, and ceased. “Changed and empty” means it has reached a state of alteration and destruction by way of aging and dissolution; and because change is possible only for the present, and because of the absence of change for the past, it is empty of that change. This is the meaning. The same method applies to “feeling that has arisen” and so forth. However, birth, aging, and death are not fitting here because, being unproduced, they are not apprehendable by their own nature. Therefore, abandoning the two methods such as “birth that has arisen, aging and death that have arisen,” only the method beginning with existence has been established as the conclusion.

Agganti agge bhavaṃ. Seṭṭhanti ativiya pasaṃsanīyaṃ. Visiṭṭhanti atisayabhūtaṃ. Viseṭṭhantipi pāṭho. Tidhāpi pasatthaṃ nibbānaṃ sammāpaṭipadāya paṭipajjitabbato padaṃ nāma. Yadidanti yaṃ idaṃ. Idāni vattabbaṃ nibbānaṃ nidasseti. Yasmā nibbānaṃ āgamma sabbasaṅkhārānaṃ samatho hoti, khandhūpadhikilesūpadhiabhisaṅkhārūpadhikāmaguṇūpadhisaṅkhātānaṃ upadhīnaṃ paṭinissaggo hoti, taṇhānaṃ khayo virāgo nirodho ca hoti, tasmā sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo [Pg.243] taṇhakkhayo virāgo nirodhoti vuccati. Nibbānanti sabhāvalakkhaṇena nigamitaṃ.

“Agga” means existing at the summit. “Seṭṭha” means very praiseworthy. “Visiṭṭha” means surpassing. “Viseṭṭha” is also a reading. Nibbāna, praised in these three ways, is called “pada” (state) because it is to be attained by the right practice. “Yadidaṃ” means “that which is this.” It indicates Nibbāna, which is now to be spoken of. Because, based on Nibbāna, there is the calming of all formations, the relinquishment of the substrates—namely, the substrates of aggregates, the substrates of defilements, the substrates of volitional formations, and the substrates of sensual pleasures—and there is the destruction of craving, dispassion, and cessation, therefore it is called “the calming of all formations,” “the relinquishment of all substrates,” “the destruction of craving,” “dispassion,” and “cessation.” “Nibbāna” is the conclusion by way of its intrinsic characteristic.

Lakkhaṇesu hi ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānānī’’ti (a. ni. 3.3; ma. ni. 3.246) vuttaṃ. Paṇḍitehi bālassa bāloti sallakkhaṇato tividhaṃ bālalakkhaṇaṃ. ‘‘Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānānī’’ti (a. ni. 3.3; ma. ni. 3.253) vuttaṃ. Paṇḍitehi paṇḍitassa paṇḍitoti sallakkhaṇato tividhaṃ paṇḍitalakkhaṇaṃ.

Regarding characteristics, indeed, it is said: “Monks, these are the three characteristics of a fool, signs of a fool, and indications of a fool. What three? Here, monks, a fool is one who thinks ill thoughts, speaks ill speech, and does ill deeds. These, monks, are the three characteristics of a fool, signs of a fool, and indications of a fool.” Because it is by this that the wise recognize a fool as ‘a fool,’ this threefold conduct is the characteristic of a fool. It is also said: “Monks, these are the three characteristics of a wise person, signs of a wise person, and indications of a wise person. What three? Here, monks, a wise person is one who thinks good thoughts, speaks good speech, and does good deeds. These, monks, are the three characteristics of a wise person, signs of a wise person, and indications of a wise person.” Because it is by this that the wise recognize a wise person as ‘a wise person,’ this threefold conduct is the characteristic of a wise person.

‘‘Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī’’ti (a. ni. 3.47-48) vuttaṃ. Uppādo eva saṅkhatamiti lakkhaṇanti saṅkhatalakkhaṇaṃ. Evamitaradvayepi attho veditabbo. Iminā uppādakkhaṇe sesadvinnaṃ, ṭhitikkhaṇe sesadvinnaṃ, bhaṅgakkhaṇe ca sesadvinnaṃ abhāvo dassito. Yaṃ panettha peyyālamukhena jātiyā ca jarāmaraṇassa ca uppādādilakkhaṇaṃ vuttaṃ, taṃ vipariṇāmasuññatāya jātijarāmaraṇāni hitvā bhavapariyosānasseva nayassa vacanena ca uppādādīnaṃ uppādādiavacanasamayena ca virujjhati. Lakkhaṇasote patitattā pana sotapatitaṃ katvā likhitanti veditabbaṃ. Yathā ca abhidhamme (dha. sa. 562-565) ahetukavipākamanodhātumanoviññāṇadhātūnaṃ saṅgahavāre labbhamānampi jhānaṅgaṃ pañcaviññāṇasote patitvā gatanti na uddhaṭanti vuttaṃ, evamidhāpi sotapatitatā veditabbā. Atha vā jātijarāmaraṇavantānaṃ saṅkhārānaṃ uppādādayo ‘‘jātijarāmaraṇaṃ aniccato’’tiādīsu (paṭi. ma. 1.73; 2.4) viya tesaṃ viya katvā vuttanti veditabbaṃ.

“Monks, there are these three characteristics of the conditioned. Which three? Arising is discerned, passing away is discerned, and the alteration of what persists is discerned. These, monks, are the three characteristics of the conditioned.” Arising itself is a mark of the conditioned; therefore, it is a characteristic of the conditioned. The same meaning should be understood for the other two. By this it is shown that at the moment of arising the other two are absent, at the moment of presence the other two are absent, and at the moment of dissolution the other two are absent. Moreover, what is stated here by way of elaboration—that the characteristics of arising, etc., apply to birth, aging, and death—conflicts with the teaching of the method that concludes with existence (having abandoned birth, aging, and death in the exposition on the emptiness of change) and with the convention of not speaking of arising, etc., in that context. However, it should be understood that it was written thus because it fell into the stream of discourse on characteristics. Just as in the Abhidhamma, in the summary section on the rootless resultant mind-element and mind-consciousness-element, it is said that a jhāna factor, though obtainable, is not extracted because it has fallen into the stream of the five sense-consciousnesses, so too here it should be understood as having fallen into the stream. Alternatively, it should be understood that the arising, etc., of formations that possess birth, aging, and death are spoken of by treating them as if they were the arising, etc., of birth, aging, and death themselves, as in passages like “birth, aging, and death are impermanent.”

Nekkhammena [Pg.244] kāmacchando vikkhambhito ceva suñño cāti kāmacchando nekkhammena vikkhambhito ceva nekkhammassa tattha abhāvato teneva vikkhambhanasaṅkhātena nekkhammena suñño ca. Evaṃ sesesupi yojanā kātabbā. Tadaṅgappahānasamucchedappahānesupi cettha tadaṅgavasena ca samucchedavasena ca pahīnaṃ dūrīkatameva hotīti iminā dūrīkaraṇaṭṭhena vikkhambhanaṃ vuttaṃ.

“By renunciation, sensual desire is both suppressed and empty” means: sensual desire is suppressed by renunciation, and it is empty of that very renunciation—which is designated as suppression—due to the absence of renunciation therein. The same application should be made in the remaining cases. Here, also in the cases of abandonment by substitution of opposites and abandonment by cutting off, what is abandoned is indeed made distant; for this reason of making distant, “suppression” is spoken of.

Nekkhammena kāmacchando tadaṅgasuññoti nekkhammena pahīno kāmacchando tena nekkhammasaṅkhātena aṅgena suñño. Atha vā yo koci kāmacchando nekkhammassa tattha abhāvato nekkhammena tena aṅgena suñño. Evaṃ sesesupi yojanā kātabbā. Tassa tassa aṅgassa tattha tattha abhāvamatteneva cettha upacārappanājhānavasena ca vipassanāvasena ca tadaṅgasuññatā niddiṭṭhā. Pahānadīpakassa vacanassa abhāvena pana vivaṭṭanānupassanaṃyeva pariyosānaṃ katvā vipassanā niddiṭṭhā, cattāro maggā na niddiṭṭhā. Nekkhammena kāmacchando samucchinno ceva suñño cātiādīsu vikkhambhane vuttanayeneva attho veditabbo. Tadaṅgavikkhambhanavasena pahīnānipi cettha samudācārābhāvato samucchinnāni nāma hontīti iminā pariyāyena samucchedo vutto, taṃtaṃsamucchedakiccasādhanavasena vā maggasampayuttanekkhammādivasena vuttantipi veditabbaṃ. Paṭippassaddhinissaraṇasuññesu ca idha vuttanayeneva attho veditabbo. Tadaṅgavikkhambhanasamucchedapahānesu panettha paṭippassaddhimattattaṃ nissaṭamattattañca gahetvā vuttaṃ. Pañcasupi etesu suññesu nekkhammādīniyeva vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇanāmena vuttāni. Ajjhattanti ajjhattabhūtaṃ. Bahiddhāti bahiddhābhūtaṃ. Dubhatosuññanti ubhayasuññaṃ. Paccattādīsupi hi to-itivacanaṃ hotiyeva.

By renunciation, sensual desire is empty by that factor: sensual desire, abandoned by renunciation, is empty of that factor called renunciation. Alternatively, whatever sensual desire there is, it is empty of that factor, renunciation, because of the absence of renunciation therein. In this way, the application should be made in the remaining cases as well. And here, emptiness by that factor is indicated merely by the absence of this or that factor in this or that case, both by way of access and absorption jhāna and by way of insight. However, due to the absence of a word indicating abandonment, insight is indicated with the contemplation of turning away as its conclusion; the four paths are not indicated. In phrases such as, 'By renunciation, sensual desire is both eradicated and empty,' the meaning should be understood in the very way stated for suppression. And here, even things abandoned by way of temporary abandonment and suppression are called 'eradicated' because of the absence of their arising; by this method, eradication is stated. Or, it should be understood as stated by way of accomplishing the function of each respective eradication, or by way of renunciation and so on associated with the path. And in the cases of emptiness by calming and emptiness by escape, the meaning should be understood in the very way stated here. Here, in the cases of abandonment by temporary abandonment, suppression, and eradication, it is stated by taking it as the state of mere calming and the state of mere escape. In these five emptinesses, renunciation and so on are spoken of by the names of suppression, temporary abandonment, eradication, calming, and escape. 'Internally' means what has become internal. 'Externally' means what has become external. 'Empty in both ways' means empty of both. For in cases such as 'individually' and so on, the suffix '-to' indeed occurs.

Cha ajjhattikāyatanādīni chaajjhattikāyatanādīnaṃ bhāvena sabhāgāni. Parehi visabhāgāni. Viññāṇakāyātiādīsu cettha kāyavacanena viññāṇādīniyeva vuttāni. Nekkhammesanādīsu nekkhammādīniyeva tadatthikehi viññūhi esīyantīti esanā. Atha vā pubbabhāge nekkhammādīnaṃ esanāpi kāmacchandādīhi suññā, kiṃ pana nekkhammādīnītipi vuttaṃ hoti? Pariggahādīsu nekkhammādīniyeva pubbabhāge esitāni aparabhāge pariggayhantīti [Pg.245] pariggahoti, pariggahitāni pattivasena paṭilabbhantīti paṭilābhoti, paṭiladdhāni ñāṇavasena paṭivijjhīyantīti paṭivedhoti ca vuttāni. Ekattasuññañca nānattasuññañca sakiṃyeva pucchitvā ekattasuññaṃ vissajjetvā nānattasuññaṃ avissajjetvāva sakiṃ nigamanaṃ kataṃ. Kasmā na vissajjitanti ce? Vuttapariyāyenevettha yojanā ñāyatīti na vissajjitanti veditabbaṃ. Ayaṃ panettha yojanā – nekkhammaṃ ekattaṃ, kāmacchando nānattaṃ, kāmacchando nānattaṃ, nekkhammekattena suññanti. Evaṃ sesesupi yojanā veditabbā.

The six internal sense bases and so on are of a similar nature by being of the nature of the six internal sense bases. They are of a dissimilar nature to others. And here, in phrases such as 'body of consciousness,' by the word 'body,' only consciousness and so on are meant. In terms like 'seeking renunciation' and so on, renunciation and so on are sought by the wise who desire them; therefore, it is called 'seeking.' Alternatively, in the preliminary stage, the very seeking of renunciation and so on is empty of sensual desire and so on; what then of renunciation and so on themselves? This is also said. In terms like 'grasping' and so on, renunciation and so on, having been sought in the preliminary stage, are grasped in the later stage, therefore they are called 'grasping'; having been grasped, they are obtained by way of attainment, therefore they are called 'obtainment'; and having been obtained, they are penetrated by way of knowledge, therefore they are called 'penetration.' Having asked about both emptiness of oneness and emptiness of diversity at the very same time, and having answered about emptiness of oneness, without answering about emptiness of diversity, the conclusion was made once. If one should ask, 'Why was it not answered?', it should be understood that it was not answered because the application here is known by the method already stated. This is the application here: renunciation is oneness, sensual desire is diversity. Sensual desire, which is diversity, is empty of the oneness that is renunciation. In this way, the application should be understood in the remaining cases as well.

Khantiādīsu nekkhammādīniyeva khamanato ruccanato khantīti, rocitāniyeva pavisitvā tiṭṭhanato adhiṭṭhānanti, pavisitvā ṭhitānaṃ yathārucimeva sevanato pariyogāhananti ca vuttāni. Idha sampajānotiādiko paramatthasuññaniddeso parinibbānañāṇaniddese vaṇṇitoyeva.

In terms like 'patience' and so on, renunciation and so on are called 'patience' because of enduring and approving. They are called 'determination' because of entering and being established in what is approved. And for those who have entered and are established, they are called 'immersion' because of cultivating it just as one wishes. The exposition of ultimate emptiness beginning with 'Here, he is fully aware' is explained in the exposition of the knowledge of final Nibbāna.

Imesu ca sabbesu suññesu saṅkhārasuññaṃ vipariṇāmasuññaṃ lakkhaṇasuññañca yathāvuttānaṃ dhammānaṃ aññamaññaasammissatādassanatthaṃ. Yattha pana akusalapakkhikānaṃ kusalapakkhikena suññatā vuttā, tena akusale ādīnavadassanatthaṃ. Yattha pana kusalapakkhikānaṃ akusalapakkhikena suññatā vuttā, tena kusale ānisaṃsadassanatthaṃ. Yattha attattaniyādīhi suññatā vuttā, taṃ sabbasaṅkhāresu nibbidājananatthaṃ. Aggasuññaṃ paramatthasuññañca nibbāne ussāhajananatthaṃ vuttanti veditabbaṃ.

And in all these emptinesses, the emptiness of formations, the emptiness of change, and the emptiness of characteristics are for the purpose of showing the non-intermingling with one another of the phenomena as they have been stated. But where the emptiness of things on the unwholesome side from things on the wholesome side is stated, that is for the purpose of seeing the danger in the unwholesome. And where the emptiness of things on the wholesome side from things on the unwholesome side is stated, that is for the purpose of seeing the benefit in the wholesome. Where emptiness of self, what belongs to self, and so on is stated, that is for the purpose of generating disenchantment towards all formations. It should be understood that the supreme emptiness and the ultimate emptiness are stated for the purpose of generating enthusiasm for Nibbāna.

Tesu aggasuññañca paramatthasuññañcāti dve suññāni atthato ekameva nibbānaṃ aggaparamatthavasena saupādisesaanupādisesavasena ca dvidhā katvā vuttaṃ. Tāni dve attattaniyasuññato saṅkhārasuññato ca sabhāgāni. ‘‘Suññasuññaṃ ajjhattasuññaṃ bahiddhāsuññaṃ dubhatosuññaṃ sabhāgasuññaṃ visabhāgasuñña’’nti imāni cha suññāni suññasuññameva hoti. Ajjhattādibhedato pana chadhā vuttāni. Tāni cha ca attattaniyādisuññato sabhāgāni. Saṅkhāravipariṇāmalakkhaṇasuññāni, vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇasuññāni, esanāpariggahapaṭilābhapaṭivedhasuññāni, ekattanānattasuññāni, khantiadhiṭṭhānapariyogāhanasuññāni cāti sattarasa suññāni attani avijjamānehi tehi tehi dhammehi suññattā avijjamānānaṃ vasena visuṃ visuṃ vuttāni. Saṅkhāravipariṇāmalakkhaṇasuññāni pana [Pg.246] itarena itarena asammissavasena sabhāgāni, vikkhambhanādīni pañca kusalapakkhena suññattā sabhāgāni, esanādīni cattāri, khantiādīni ca tīṇi akusalapakkhena suññattā sabhāgāni, ekattanānattasuññāni aññamaññapaṭipakkhavasena sabhāgāni.

Among them, the two emptinesses, supreme emptiness and ultimate emptiness, are in meaning just one Nibbāna, which is stated as twofold by way of 'supreme' and 'ultimate' and by way of 'with residue' and 'without residue.' Those two are of a similar nature to the emptiness of self and what belongs to self, and the emptiness of formations. These six emptinesses—the emptiness of emptiness, internal emptiness, external emptiness, emptiness of both, emptiness of the similar, and emptiness of the dissimilar—are just the emptiness of emptiness. However, they are stated as sixfold due to the distinction of internal and so on. And those six are of a similar nature to the emptiness of self, what belongs to self, and so on. The emptinesses of formations, change, and characteristics; the emptinesses of suppression, temporary abandonment, eradication, calming, and escape; the emptinesses of seeking, grasping, obtainment, and penetration; the emptinesses of oneness and diversity; and the emptinesses of patience, determination, and immersion—these seventeen emptinesses are stated separately by way of non-existent things, because of being empty of those respective phenomena which are non-existent in oneself. However, the emptinesses of formations, change, and characteristics are of a similar nature by way of not being intermingled with one another. The five beginning with suppression are of a similar nature because of being empty of the wholesome side. The four beginning with seeking and the three beginning with patience are of a similar nature because of being empty of the unwholesome side. The emptinesses of oneness and diversity are of a similar nature by way of being mutually opposed.

Sabbe dhammā samāsena, tidhā dvedhā tathekadhā;

Suññāti suññatthavidū, vaṇṇayantīdha sāsane.

All phenomena, in brief, are empty in three ways, in two ways, and likewise in one way. Thus do those who know emptiness explain here in this Dispensation.

Kathaṃ? Sabbe tāva lokiyā dhammā dhuvasubhasukhaattavirahitattā dhuvasubhasukhaattasuññā. Maggaphaladhammā dhuvasukhattavirahitattā dhuvasukhattasuññā. Aniccattāyeva sukhena suññā. Anāsavattā na subhena suññā. Nibbānadhammo attasseva abhāvato attasuñño. Lokiyalokuttarā pana sabbepi saṅkhatā dhammā sattassa kassaci abhāvato sattasuññā. Asaṅkhato nibbānadhammo tesaṃ saṅkhārānampi abhāvato saṅkhārasuñño. Saṅkhatāsaṅkhatā pana sabbepi dhammā attasaṅkhātassa puggalassa abhāvato attasuññāti.

How? First, all worldly phenomena, because of being devoid of permanence, beauty, happiness, and self, are empty of permanence, beauty, happiness, and self. The path and fruition states, because of being devoid of permanence, happiness, and self, are empty of permanence, happiness, and self. Because of impermanence alone, they are empty of happiness. Because they are without taints, they are not empty of beauty. The state of Nibbāna is empty of self because of the absence of self alone. Furthermore, all conditioned phenomena, both worldly and supramundane, are empty of a being because of the absence of any being. The unconditioned state of Nibbāna is empty of formations because of the absence of those formations. Furthermore, all phenomena, both conditioned and unconditioned, are empty of self because of the absence of a person designated as 'self'.

Saddhammappakāsiniyā paṭisambhidāmaggaaṭṭhakathāya

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga.

Suññakathāvaṇṇanā niṭṭhitā.

The explanation of the discourse on emptiness is concluded.

Yuganaddhavaggavaṇṇanā niṭṭhitā.

The commentary on the Yuganaddha chapter is concluded.

Niṭṭhitā ca majjhimavaggassa apubbatthānuvaṇṇanā.

And the exposition of the unprecedented meaning of the Middle Chapter is concluded.

(3) Paññāvaggo

(3) The Chapter on Wisdom

1. Mahāpaññākathā

1. The Great Discourse on Wisdom

Mahāpaññākathāvaṇṇanā

The Commentary on the Great Discourse on Wisdom

1. Idāni [Pg.247] visesato paññāpadaṭṭhānabhūtāya suññakathāya anantaraṃ kathitāya paññākathāya apubbatthānuvaṇṇanā. Tattha ādito tāva sattasu anupassanāsu ekekamūlakā satta paññā pucchāpubbaṅgamaṃ katvā niddiṭṭhā, puna sattānupassanāmūlakā ekekuttaramūlakā ca tisso paññā pucchaṃ akatvāva niddiṭṭhā, evamādito dasapaññāpāripūrī niddiṭṭhā. Tattha aniccānupassanā tāva yasmā aniccato diṭṭhesu saṅkhāresu ‘‘yadaniccaṃ, taṃ dukkha’’nti dukkhato ca ‘‘yaṃ dukkhaṃ, tadanattā’’ti anattato ca javati, tasmā sā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Sā hi sakavisayesu javatīti javanā, javanā ca sā paññā cāti javanapaññā. Dukkhānupassanā samādhindriyanissitattā balavatī hutvā paṇidhiṃ nibbijjhati padāleti, tasmā nibbedhikapaññaṃ paripūreti. Sā hi nibbijjhatīti nibbedhikā, nibbedhikā ca sā paññā cāti nibbedhikapaññā. Anattānupassanā suññatādassanena vuddhippattiyā mahattappattattā mahāpaññaṃ paripūreti. Sā hi vuddhippattattā mahatī ca sā paññā cāti mahāpaññā. Nibbidānupassanā yasmā tissannaṃyeva anupassanānaṃ purimatopi āsevanāya balappattāvatthattā sabbasaṅkhāresu nibbindanasamatthā hutvā tikkhā hoti, tasmā tikkhapaññaṃ paripūreti. Virāgānupassanāpi yasmā tissannaṃyeva anupassanānaṃ purimatopi āsevanābalappattānaṃ vuddhatarāvatthattā sabbasaṅkhārehi virajjanasamatthā hutvā vipulā hoti, tasmā vipulapaññaṃ paripūreti.

1. Now, especially, following the discourse on emptiness which is the proximate cause for wisdom, is the exposition of the unprecedented meaning of the discourse on wisdom that was taught. Therein, first of all, in the seven contemplations, seven kinds of wisdom, each having one contemplation as its root, are pointed out, having been preceded by questions. Again, three kinds of wisdom, which are rooted in the seven contemplations and have each successive one as their basis, are pointed out without a preceding question. Thus, from the beginning, the fulfillment of the ten kinds of wisdom is pointed out. Therein, first, the contemplation of impermanence: because in formations seen as impermanent, it proceeds to see them as suffering—‘what is impermanent, that is suffering’—and as not-self—‘what is suffering, that is not-self’—therefore, when developed and cultivated, it fulfills swift wisdom. For it proceeds in its own domain, thus it is ‘swift’; and it is swift and it is wisdom, thus it is ‘swift wisdom’. The contemplation of suffering, because it is based on the faculty of concentration, becomes powerful and pierces and shatters aspiration; therefore, it fulfills penetrating wisdom. For it penetrates, thus it is ‘penetrating’; and it is penetrating and it is wisdom, thus it is ‘penetrating wisdom’. The contemplation of not-self, because of attaining greatness through reaching growth by the vision of emptiness, fulfills great wisdom. For because of attaining growth it is great, and it is wisdom, thus it is ‘great wisdom’. The contemplation of disenchantment, because it is the state where the three contemplations have attained strength through cultivation, becomes sharp and capable of being disenchanted with all formations; therefore, it fulfills sharp wisdom. The contemplation of dispassion also, because it is a state of further growth for those contemplations that have attained strength by cultivation, even more than the previous ones, becomes extensive and capable of being dispassionate towards all formations; therefore, it fulfills extensive wisdom.

Nirodhānupassanāpi yasmā tissannaṃyeva anupassanānaṃ purimatopi āsevanābalappattānaṃ vuddhatarāvatthattā vayalakkhaṇavasena sabbasaṅkhārānaṃ nirodhadassanasamatthā hutvā gambhīrā hoti, tasmā gambhīrapaññaṃ paripūreti. Nirodho hi uttānapaññehi alabbhaneyyapatiṭṭhattā gambhīro, tasmiṃ gambhīre gādhappattā paññāpi gambhīrā. Paṭinissaggānupassanāpi yasmā tissannaṃyeva anupassanānaṃ purimatopi āsevanābalappattānaṃ vuddhatarāvatthattā vayalakkhaṇavasena sabbasaṅkhārapaṭinissajjanasamatthā hutvā asāmantā hoti, vuddhipariyantappattattā chahi paññāhi dūre hotīti attho. Tasmā [Pg.248] sayaṃ asāmantattā asāmantapaññaṃ paripūreti. Sā hi heṭṭhimapaññāhi dūrattā asāmantā, asamīpā vā paññāti asāmantapaññā. Paṇḍiccaṃ paripūrentīti paṇḍitabhāvaṃ paripūrenti. Yasmā yathāvuttā satta paññā paripuṇṇā bhāvetvā paṇḍitalakkhaṇappatto sikhappattavuṭṭhānagāminivipassanāsaṅkhātehi saṅkhārupekkhānulomagotrabhuñāṇehi paṇḍito hutvā paṇḍiccena samannāgato hoti, tasmā ‘‘paṇḍiccaṃ paripūrentī’’ti vuttaṃ.

The contemplation of cessation also, because it is a state of further growth for those contemplations that have attained strength by cultivation, even more than the previous ones, becomes profound, being capable of seeing the cessation of all formations by way of the characteristic of dissolution; therefore, it fulfills profound wisdom. For cessation is profound because its foundation cannot be obtained by those with shallow wisdom, and the wisdom that has obtained a footing in that profundity is also profound. The contemplation of relinquishment also, because it is a state of further growth for those contemplations that have attained strength by cultivation, even more than the previous ones, becomes unequalled, being capable of relinquishing all formations by way of the characteristic of dissolution. The meaning is that, having reached the limit of growth, it is far from the six kinds of wisdom. Therefore, being itself unequalled, it fulfills unequalled wisdom. For it is ‘unequalled’ because it is far from the lower kinds of wisdom, or it is wisdom that is ‘not near,’ thus it is ‘unequalled wisdom.’ ‘They fulfill sagacity’ means they fulfill the state of being a sage. Because, having fully developed the seven kinds of wisdom as described, one who has attained the characteristic of a sage becomes a sage through the insight knowledges designated as insight leading to emergence that has reached the peak—namely, equanimity towards formations, conformity, and change-of-lineage—and is endowed with sagacity, therefore it is said, ‘they fulfill sagacity.’

Aṭṭha paññāti paṇḍiccasaṅkhātāya paññāya saha sabbā aṭṭha paññā. Puthupaññaṃ paripūrentīti yasmā tena paṇḍiccena samannāgato hutvā so paṇḍito gotrabhuñāṇānantaraṃ nibbānaṃ ārammaṇaṃ katvā lokuttarabhāvappattiyā lokiyato puthubhūtattā visuṃbhūtattā puthupaññātisaṅkhātaṃ maggaphalapaññaṃ pāpuṇāti, tasmā ‘‘aṭṭha paññā puthupaññaṃ paripūrentī’’ti vuttaṃ.

‘Eight kinds of wisdom’ means all eight kinds of wisdom together with the wisdom reckoned as sagacity. ‘They fulfill manifold wisdom’ is said because that sage, being endowed with that sagacity, immediately after the change-of-lineage knowledge, having made Nibbāna the object, attains the path and fruition wisdom designated as ‘manifold wisdom’ by attaining the supramundane state, because it has become manifold and separate from the mundane. Therefore, it is said, ‘The eight kinds of wisdom fulfill manifold wisdom.’

Imā nava paññātiādīsu tasseva kamena adhigatamaggaphalassa ariyapuggalassa paṇītalokuttaradhammopayogena paṇītacittasantānattā pahaṭṭhākāreneva ca pavattamānacittasantānassa phalānantaraṃ otiṇṇabhavaṅgato vuṭṭhitassa maggapaccavekkhaṇā, tato ca bhavaṅgaṃ otaritvā vuṭṭhitassa phalapaccavekkhaṇā, imināva nayena pahīnakilesapaccavekkhaṇā, avasiṭṭhakilesapaccavekkhaṇā, nibbānapaccavekkhaṇāti pañca paccavekkhaṇā pavattanti. Tāsu paccavekkhaṇāsu maggapaccavekkhaṇā phalapaccavekkhaṇā ca paṭibhānapaṭisambhidā hoti. Kathaṃ? ‘‘Yaṃkiñci paccayasambhūtaṃ nibbānaṃ bhāsitattho vipāko kiriyāti ime pañca dhammā attho’’ti abhidhamme pāḷiṃ anugantvā tadaṭṭhakathāyaṃ vuttaṃ. Nibbānassa ca atthattā tadārammaṇaṃ maggaphalañāṇaṃ ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 718; paṭi. ma. 1.110) vacanato atthapaṭisambhidā hoti. Tassa atthapaṭisambhidābhūtassa maggaphalañāṇassa paccavekkhaṇañāṇaṃ ‘‘ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti vacanato paṭibhānapaṭisambhidā hoti. Sā ca paccavekkhaṇapaññā hāsākārena pavattamānacittasantānassa hāsapaññā nāma hoti. Tasmā nava paññā hāsapaññaṃ paripūrentīti ca hāsapaññā paṭibhānapaṭisambhidāti ca vuttaṃ. Sabbappakārāpi paññā tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā, tena tena vā pakārena dhamme jānātīti paññā.

In these nine wisdoms and so on, for that same noble individual who has attained the path and fruition in due order—because their mental continuum is refined through the application of the sublime supramundane Dhamma and proceeds with a joyful aspect—after emerging from the life-continuum immediately following the fruition, reflection on the path arises. Then, after descending into the life-continuum and re-emerging, reflection on the fruition arises. By this same method, there arise reflection on the abandoned defilements, reflection on the remaining defilements, and reflection on Nibbāna—thus, five reflections (paccavekkhaṇā) occur. Among these reflections, the reflection on the path and the reflection on the fruition are the discrimination of perspicuity (paṭibhānapaṭisambhidā). How so? Following the Pāḷi in the Abhidhamma, it is stated in its commentary: 'Whatever is produced by conditions, Nibbāna, the meaning of what is spoken, resultant, and functional—these five things are “meaning” (attha).' And since Nibbāna is a “meaning,” the path-and-fruition-knowledge that has it as an object is the discrimination of meaning (atthapaṭisambhidā), in accordance with the statement: 'Knowledge in respect to meanings is the discrimination of meaning.' The reflective knowledge of that path-and-fruition-knowledge, which is the discrimination of meaning, is the discrimination of perspicuity (paṭibhānapaṭisambhidā), in accordance with the statement: 'Knowledge in respect to knowledges is the discrimination of perspicuity.' And that reflective wisdom, for one whose mental continuum proceeds with a joyful aspect, is called joyous wisdom (hāsapaññā). Therefore, it is said both that 'the nine wisdoms fulfill joyous wisdom' and that 'joyous wisdom is the discrimination of perspicuity.' All kinds of wisdom are called 'wisdom' (paññā) in the sense of making known (paññāpana), which is defined as making its respective meaning clear; or, it is 'wisdom' because one knows dhammas in various ways.

Tassāti [Pg.249] tassa vuttappakārassa ariyapuggalassa. Karaṇatthe sāmivacanaṃ. Atthavavatthānatoti yathāvuttassa pañcavidhassa atthassa vavatthāpanavasena. Vuttampi cetaṃ samaṇakaraṇīyakathāyaṃ ‘‘hetuphalaṃ nibbānaṃ vacanattho atha vipākaṃ kiriyāti atthe pañca pabhede paṭhamantapabhedagataṃ ñāṇa’’nti. Adhigatā hotīti paṭiladdhā hoti. Sāyeva paṭilābhasacchikiriyāya sacchikatā. Paṭilābhaphasseneva phassitā paññāya. Dhammavavatthānatoti ‘‘yo koci phalanibbattako hetu ariyamaggo bhāsitaṃ kusalaṃ akusalanti ime pañca dhammā dhammo’’ti abhidhamme pāḷiyānusārena vuttānaṃ pañcannaṃ dhammānaṃ vavatthāpanavasena. Vuttampi cetaṃ samaṇakaraṇīyakathāyaṃ ‘‘hetu ariyamaggo vacanaṃ kusalañca akusalañcāti dhamme pañca pabhede dutiyantapabhedagataṃ ñāṇa’’nti. Niruttivavatthānatoti tesaṃ tesaṃ atthadhammānaṃ anurūpaniruttīnaṃ vavatthāpanavasena. Paṭibhānavavatthānatoti paṭibhānasaṅkhātānaṃ tiṇṇaṃ paṭisambhidāñāṇānaṃ vavatthāpanavasena. Tassimāti nigamanavacanametaṃ.

‘Tassa’ means ‘of that noble person of the kind described.’ The genitive is used in the sense of the instrumental. ‘Atthavavatthānato’ means by way of determining the fivefold meaning as stated. This is also stated in the Samaṇakaraṇīyakathā: 'Knowledge included in the first division among the five divisions of meaning: the fruit of a cause, Nibbāna, the meaning of a word, resultant, and functional.' ‘Adhigatā hoti’ means ‘it has been attained.’ It is realized by the very act of realizing the attainment. It is touched by wisdom through the very contact of attainment. ‘Dhammavavatthānato’ means by way of determining the five dhammas stated in accordance with the Pāḷi in the Abhidhamma: 'Any cause that produces a fruit, the Noble Path, what is spoken, the wholesome, and the unwholesome—these five things are “dhamma.”' This is also stated in the Samaṇakaraṇīyakathā: 'Knowledge included in the second division among the five divisions of dhamma: cause, the Noble Path, the word, the wholesome, and the unwholesome.' ‘Niruttivavatthānato’ means by way of determining the expressions appropriate to those respective meanings and dhammas. ‘Paṭibhānavavatthānato’ means by way of determining the three knowledges of analytical discrimination designated as perspicuity. ‘Tassimā’ti is a concluding statement.

2. Evaṃ sabbasaṅgāhakavasena anupassanānaṃ visesaṃ dassetvā idāni vatthubhedavasena dassento rūpe aniccānupassanātiādimāha. Taṃ heṭṭhā vuttatthameva. Puna rūpādīsuyeva atītānāgatapaccuppannavasena javanapaññaṃ dassetukāmo kevalaṃ rūpādivasena ca atītānāgatapaccuppannarūpādivasena ca pucchaṃ katvā pucchākameneva vissajjanaṃ akāsi. Tattha suddharūpādivissajjanesu paṭhamaṃ niddiṭṭhā eva paññā atītānāgatapaccuppannamūlakesu sabbavissajjanesu tesu atītādīsu javanavasena javanapaññāti niddiṭṭhā.

2. Having thus shown the distinction of the insight contemplations by way of a comprehensive survey, now, showing them by way of the division of their basis, he says, "the contemplation of impermanence in form," and so on. This has the same meaning as what was stated earlier. Again, wishing to show swift wisdom in relation to form and so on, by way of past, future, and present, he posed a question solely by way of form and so on, and by way of past, future, and present forms and so on, and then gave the answer in the manner of the question itself. Therein, in the answers concerning mere form and so on, it is the wisdom first mentioned that, in all the answers based on the past, future, and present, is indicated as ‘swift wisdom’ by way of its swiftness in relation to those things of the past and so on.

3. Puna anekasuttantapubbaṅgamaṃ paññāpabhedaṃ dassetukāmo paṭhamaṃ tāva suttante uddisi. Tattha sappurisasaṃsevoti heṭṭhā vuttappakārānaṃ sappurisānaṃ bhajanaṃ. Saddhammassavananti tesaṃ sappurisānaṃ santike sīlādipaṭipattidīpakassa saddhammavacanassa savanaṃ. Yonisomanasikāroti sutānaṃ dhammānaṃ atthūpaparikkhaṇavasena upāyena manasikāro. Dhammānudhammapaṭipattīti lokuttaradhamme anugatassa sīlādipaṭipadādhammassa paṭipajjanaṃ. Paññāpaṭilābhāya [Pg.250] paññāvuddhiyā paññāvepullāya paññābāhullāyāti imāni cattāri paññāvasena bhāvavacanāni. Sesāni dvādasa puggalavasena bhāvavacanāni.

3. Furthermore, wishing to show the divisions of wisdom preceded by numerous discourses, he first indicated the discourses. Herein, "associating with good people" refers to associating with good people of the kind described before. "Listening to the true Dhamma" means hearing the true Dhamma, which illuminates the practice of morality and so forth, in the presence of those good people. "Proper attention" is the methodical mental application by way of investigating the meaning of the teachings heard. "Practice in accordance with the Dhamma" is practicing the Dhamma of the path of morality and so forth that accords with the supramundane Dhamma. "For the acquisition of wisdom, for the growth of wisdom, for the expansion of wisdom, for the abundance of wisdom"—these four are abstract nouns in relation to wisdom. The remaining twelve are abstract nouns in relation to individuals.

1. Soḷasapaññāniddesavaṇṇanā

1. Commentary on the Exposition of the Sixteen Wisdoms

4. Suttantaniddese channaṃ abhiññāñāṇānanti iddhividhadibbasotacetopariyapubbenivāsadibbacakkhuāsavānaṃ khayañāṇānaṃ. Tesattatīnaṃ ñāṇānanti ñāṇakathāya niddiṭṭhānaṃ sāvakasādhāraṇānaṃ ñāṇānaṃ. Sattasattatīnaṃ ñāṇānanti ettha –

4. In the Exposition of the Suttas, 'the six supernormal knowledges' refers to the knowledge of psychic powers, the divine ear, knowledge of others' minds, recollection of past lives, the divine eye, and the knowledge of the destruction of the taints. 'The seventy-three knowledges' refers to the knowledges common to disciples that have been explained in the Discussion on Knowledge. Herein, regarding 'the seventy-seven knowledges'—

‘‘Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi, taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmīti. Katamāni, bhikkhave, sattasattari ñāṇavatthūni? Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Bhavapaccayā jātīti ñāṇaṃ…pe… upādānapaccayā bhavoti ñāṇaṃ… taṇhāpaccayā upādānanti ñāṇaṃ… vedanāpaccayā taṇhāti ñāṇaṃ… phassapaccayā vedanāti ñāṇaṃ… saḷāyatanapaccayā phassoti ñāṇaṃ… nāmarūpapaccayā saḷāyatananti ñāṇaṃ… viññāṇapaccayā nāmarūpanti ñāṇaṃ… saṅkhārapaccayā viññāṇanti ñāṇaṃ… avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ. Atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī’’ti (saṃ. ni. 2.34) –

“Monks, I will teach you seventy-seven bases for knowledge. Listen to that, attend to it well, I will speak.” “And what, monks, are the seventy-seven bases for knowledge? There is the knowledge: ‘With birth as condition, there is aging and death.’ There is the knowledge: ‘When there is no birth, there is no aging and death.’ There is the knowledge: ‘In the past, too, with birth as condition, there was aging and death.’ There is the knowledge: ‘When there was no birth, there was no aging and death.’ There is the knowledge: ‘In the future, too, with birth as condition, there will be aging and death.’ There is the knowledge: ‘When there will be no birth, there will be no aging and death.’ There is the knowledge that whatever knowledge of the stability of phenomena one has, that too is subject to destruction, subject to vanishing, subject to fading away, subject to cessation. There is the knowledge: ‘With existence as condition, there is birth’… and so on… There is the knowledge: ‘With clinging as condition, there is existence’… There is the knowledge: ‘With craving as condition, there is clinging’… There is the knowledge: ‘With feeling as condition, there is craving’… There is the knowledge: ‘With contact as condition, there is feeling’… There is the knowledge: ‘With the six sense bases as condition, there is contact’… There is the knowledge: ‘With name-and-form as condition, there are the six sense bases’… There is the knowledge: ‘With consciousness as condition, there is name-and-form’… There is the knowledge: ‘With formations as condition, there is consciousness’… There is the knowledge: ‘With ignorance as condition, there are formations.’ There is the knowledge: ‘When there is no ignorance, there are no formations.’ There is the knowledge: ‘In the past, too, with ignorance as condition, there were formations.’ There is the knowledge: ‘When there was no ignorance, there were no formations.’ There is the knowledge: ‘In the future, too, with ignorance as condition, there will be formations.’ There is the knowledge: ‘When there will be no ignorance, there will be no formations.’ There is the knowledge that whatever knowledge of the stability of phenomena one has, that too is subject to destruction, subject to vanishing, subject to fading away, subject to cessation. These, monks, are called the seventy-seven bases for knowledge.”

Evaṃ [Pg.251] bhagavatā nidānavagge vuttāni sattasattati ñāṇāni. ‘‘Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇa’’nti (saṃ. ni. 2.33) iminā nayena ekādasasu aṅgesu cattāri cattāri katvā vuttāni catucattārīsa ñāṇavatthūni pana idha na gahitāni. Ubhayattha ca ñāṇāniyeva hitasukhassa vatthūnīti ñāṇavatthūni. Lābhotiādīsu lābhoyeva upasaggena visesetvā paṭilābhoti vutto. Puna tasseva atthavivaraṇavasena patti sampattīti vuttaṃ. Phassanāti adhigamavasena phusanā. Sacchikiriyāti paṭilābhasacchikiriyā. Upasampadāti nipphādanā.

Thus, the Blessed One spoke of seventy-seven knowledges in the Nidānavagga. However, the forty-four bases of knowledge stated in this manner—“Knowledge of aging-and-death, knowledge of the origin of aging-and-death, knowledge of the cessation of aging-and-death, knowledge of the path leading to the cessation of aging-and-death” (Saṃyutta Nikāya 2.33), making four for each of the eleven factors—are not included here. In both cases, the knowledges themselves are the bases for welfare and happiness, hence they are called 'bases of knowledge.' In phrases such as 'gain' (`lābha`), `lābha` itself, being specified by a prefix, is called 'acquisition' (`paṭilābha`). Again, by way of explaining its meaning, 'attainment' (`patti`) and 'accomplishment' (`sampatti`) are stated. 'Touching' (`phassanā`) is contact by way of attainment. 'Realization' (`sacchikiriyā`) is realization by means of acquisition. 'Full attainment' (`upasampadā`) is completion.

Sattannañca sekkhānanti tisso sikkhā sikkhantīti sekkhasaññitānaṃ sotāpattimaggaṭṭhādīnaṃ sattannaṃ. Puthujjanakalyāṇakassa cāti nibbānagāminiyā paṭipadāya yuttattā sundaraṭṭhena kalyāṇasaññitassa puthujjanassa. Vaḍḍhitaṃ vaḍḍhanaṃ etāyāti vaḍḍhitavaḍḍhanā. Yathāvuttānaṃ aṭṭhannampi paññānaṃ vasena visesato ca arahato paññāvasena paññāvuddhiyā. Tathā paññāvepullāya. Mahante atthe pariggaṇhātītiādīsu paṭisambhidappatto ariyasāvako atthādayo ārammaṇakaraṇena pariggaṇhāti. Sabbāpi mahāpaññā ariyasāvakānaṃyeva. Tassā ca paññāya visayā heṭṭhā vuttatthā eva.

And 'of the seven learners' (`sattannaṃ sekkhānaṃ`): of the seven, beginning with one established on the path of stream-entry, who are designated as 'learners' because they train in the three trainings. And 'of the virtuous worldling' (`puthujjanakalyāṇakassa`): of the worldling designated as 'virtuous' in the sense of being excellent because of being engaged in the path leading to Nibbāna. By this, what is developed is further developed; hence, it is 'the development of the developed' (`vaḍḍhitavaḍḍhanā`). For the increase of wisdom by means of the wisdom of the eight aforementioned individuals, and especially by means of the wisdom of the Arahant. Likewise, for the abundance of wisdom. In phrases such as 'one comprehends great meanings,' a noble disciple who has attained the analytical knowledges comprehends meanings and so on by making them an object. All great wisdom belongs only to noble disciples. And the objects of that wisdom are just the meanings stated below.

Puthunānākhandhesūtiādīsu nānāsaddo puthusaddassa atthavacanaṃ. Ñāṇaṃ pavattatīti puthupaññāti tesu tathāvuttesu khandhādīsu ñāṇaṃ pavattatīti katvā taṃ ñāṇaṃ puthupaññā nāmāti attho. Nānāpaṭiccasamuppādesūti paṭiccasamuppannānaṃ dhammānaṃ vasena paccayabahuttā vuttaṃ. Nānāsuññatamanupalabbhesūti upalabbhanaṃ upalabbho, gahaṇanti attho. Na upalabbho anupalabbho, anupalabbhānaṃ bahuttā bahuvacanena anupalabbhā, pañcavīsatisuññatāvasena vā nānāsuññatāsu attattaniyādīnaṃ anupalabbhā nānāsuññatānupalabbhā, tesu. ‘‘Nānāsuññatānupalabbhesū’’ti vattabbe ‘‘adukkhamasukhā’’tiādīsu (dha. sa. tikamātikā 2) viya ma-kāro padasandhivasena vutto. Imā pañca paññā kalyāṇaputhujjanehi sādhāraṇā, nānāatthādīsu paññā ariyānaṃyeva. Puthujjanasādhāraṇe dhammeti lokiyadhamme. Iminā avasānapariyāyena [Pg.252] lokiyato puthubhūtanibbānārammaṇattā puthubhūtā visuṃbhūtā paññāti puthupaññā nāmāti vuttaṃ hoti.

In phrases such as 'in various diverse aggregates' (`puthunānākhandhesu`), the word `nānā` expresses the meaning of the word `puthu`. Knowledge proceeds, thus it is 'diverse wisdom' (`puthupaññā`): because knowledge proceeds in those aggregates, etc., thus mentioned, that knowledge is named `puthupaññā`—this is the meaning. 'In various dependent originations' (`nānāpaṭiccasamuppādesu`) is stated because of the multiplicity of conditions by way of the dependently arisen phenomena. 'In various unapprehendable emptinesses' (`nānāsuññatamanupalabbhesu`): apprehension is `upalabbho`, meaning grasping. What is not `upalabbho` is `anupalabbho` (unapprehendable). The plural `anupalabbhā` is used because of the multiplicity of unapprehendable things. Or, by way of the twenty-five kinds of emptiness, the 'various unapprehendable emptinesses' refers to the non-apprehension of self, what belongs to self, and so on, within the various kinds of emptiness. Although it should be stated as `nānāsuññatānupalabbhesu`, as in cases like `adukkhamasukhā` ('neither-painful-nor-pleasant'), the letter 'm' is stated due to euphonic conjunction. These five wisdoms are common to virtuous worldlings; the wisdom in various meanings, etc., is only for the noble ones. 'In phenomena common to worldlings' means in worldly phenomena. By this final explanation, it is said that because it has as its object Nibbāna, which is distinct from the worldly, the wisdom that is distinct and separate is named `puthupaññā`.

Vipulapaññā mahāpaññānayena veditabbā. Yathāvutte dhamme pariggaṇhantassa guṇamahantatāya tesaṃ dhammānaṃ pariggāhikāya ca paññāya mahantatā, tesaṃ dhammānaṃ sayameva mahantattā uḷārattā dhammānañca paññāya ca vipulatā veditabbā. Gambhīrapaññā puthupaññānayena veditabbā. Te ca dhammā te ca anupalabbhā sā ca paññā pakatijanena alabbhaneyyapatiṭṭhattā gambhīrā.

Vast wisdom (`vipulapaññā`) should be understood by the method of great wisdom (`mahāpaññā`). For one who comprehends the teachings as stated, the greatness of that wisdom is to be understood from the greatness of the qualities of those teachings and from the greatness of the wisdom that comprehends them. The vastness of both the teachings and the wisdom should be understood from the greatness and sublimity of those teachings themselves. Profound wisdom (`gambhīrapaññā`) should be understood by the method of diverse wisdom (`puthupaññā`). And those teachings, and those unapprehendable things, and that wisdom are profound because they have a foundation that is unattainable by an ordinary person.

Yassa puggalassāti ariyapuggalasseva. Añño kocīti puthujjano. Abhisambhavitunti sampāpuṇituṃ. Anabhisambhavanīyoti sampāpuṇituṃ asakkuṇeyyo. Aññehīti puthujjaneheva. Aṭṭhamakassāti arahattaphalaṭṭhato paṭṭhāya gaṇiyamāne aṭṭhamabhūtassa sotāpattimaggaṭṭhassa. Dūreti vippakaṭṭhe. Vidūreti visesena vippakaṭṭhe. Suvidūreti suṭṭhu visesena vippakaṭṭhe. Na santiketi na samīpe. Na sāmantāti na samīpabhāge. Imāni dve paṭisedhasahitāni vacanāni dūrabhāvasseva niyamanāni. Upādāyāti paṭicca. Sotāpannassāti sotāpattiphalaṭṭhassa. Eteneva taṃtaṃmaggapaññā taṃtaṃphalapaññāya dūreti vuttaṃ hoti. Paccekasambuddhoti upasaggena visesitaṃ. Itaradvayaṃ pana suddhameva āgataṃ.

Of which individual? Of the noble individual only. Any other? A worldling. To attain? To reach. Unattainable? Unable to be reached. By others? By worldlings only. Of the eighth: when counting backwards starting from the state of Arahantship-fruit, of the one who is the eighth, the person established in the stream-entry path. Far? In the distance. Very far? Especially in the distance. Extremely far? Very especially in the distance. Not near? Not in a close place. Not in proximity? Not in a nearby part. These two statements, together with the negation, are words that determine the state of being far. Dependent upon? By reason of. Of a stream-enterer? Of one established in the fruit of stream-entry. By this very statement, it is said that the wisdom of each respective path is far from the wisdom of each respective fruit. A Paccekasambuddha: specified with a prefix. The other two, however, come purely, without prefixes.

5. ‘‘Paccekabuddhassa sadevakassa ca lokassa paññā tathāgatassa paññāya dūre’’tiādīni vatvā tameva dūraṭṭhaṃ anekappakārato dassetukāmo paññāpabhedakusalotiādimāha. Tattha paññāpabhedakusaloti attano anantavikappe paññāpabhede cheko. Pabhinnañāṇoti anantappabhedapattañāṇo. Etena paññāpabhedakusalattepi sati tāsaṃ paññānaṃ anantabhedattaṃ dasseti. Adhigatapaṭisambhidoti paṭiladdhaaggacatupaṭisambhidāñāṇo. Catuvesārajjappattoti cattāri visāradabhāvasaṅkhātāni ñāṇāni patto. Yathāha –

5. Having stated, 'The wisdom of a Paccekabuddha and of the world with its devas is far from the wisdom of the Tathāgata,' and so on, wishing to show that very state of being far in many ways, he said, 'skilled in the distinctions of wisdom,' and so on. Therein, 'skilled in the distinctions of wisdom' means he is skilled in the infinite varieties of wisdom obtained by himself. 'Possessed of discriminating knowledge' means one whose knowledge has reached infinite distinctions. By this, even while being skilled in the distinctions of wisdom, he shows that those wisdoms have infinite distinctions. 'Attained the analytical knowledges' means one who has obtained the knowledge of the four supreme analytical knowledges, which is superior to that of Paccekabuddhas and disciples. 'Attained the four confidences' means one who has attained the four knowledges known as the state of fearlessness. As it is said:

‘‘Sammāsambuddhassa te paṭijānato ‘ime dhammā anabhisambuddhā’ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā [Pg.253] māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi, etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ti, ‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti, ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi, etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmī’’ti (a. ni. 4.8; ma. ni. 1.150).

‘For you who claim to be a Perfectly Enlightened One, that a recluse or a brahmin or a deva or Māra or Brahmā or anyone in the world could rightly challenge me on this point, saying, “These dhammas have not been fully understood by you”—this ground, monks, I do not see. Not seeing this ground, monks, I dwell having reached safety, having reached fearlessness, having reached confidence. For you who claim to be one whose taints are destroyed, that someone could rightly challenge me, saying, “These taints are not completely destroyed”; or, “Those things said by you to be obstructive are not, for one who engages in them, able to cause obstruction”; or, “The Dhamma taught by you for a certain purpose does not lead out for the one who practices it to the complete destruction of suffering”—that a recluse or a brahmin or a deva or Māra or Brahmā or anyone in the world could rightly challenge me on this point—this ground, monks, I do not see. Not seeing this ground, monks, I dwell having reached safety, having reached fearlessness, having reached confidence.’

Dasabalabaladhārīti dasa balāni etesanti dasabalā, dasabalānaṃ balāni dasabalabalāni, tāni dasabalabalāni dhārayatīti dasabalabaladhārī, dasabalañāṇabaladhārīti attho. Etehi tīhi vacanehi anantappabhedānaṃ neyyānaṃ pabhedamukhamattaṃ dassitaṃ. Soyeva paññāpayogavasena abhimaṅgalasammataṭṭhena purisāsabho. Asantāsaṭṭhena purisasīho. Mahantaṭṭhena purisanāgo. Pajānanaṭṭhena purisājañño. Lokakiccadhuravahanaṭṭhena purisadhorayho.

Possessor of the strengths of the Ten Powers: Because they have ten powers, they are called the Ten-Powered. The strengths of the Ten-Powered are the strengths of the Ten Powers. One who possesses those strengths of the Ten Powers is a 'Possessor of the strengths of the Ten Powers.' The meaning is 'possessor of the knowledge-strengths of the Ten-Powered.' By these three terms, merely the opening to the distinctions of the infinitely varied knowable things is shown. That very one, by the power of the application of wisdom, is a 'bull of men' in the sense of being considered a supreme blessing. In the sense of being fearless, he is a 'lion of men.' In the sense of greatness, he is a 'nāga of men.' In the sense of discerning, he is a 'thoroughbred of men.' In the sense of bearing the yoke of the world's affairs, he is a 'bearer of the burden for men.'

Atha tejādikaṃ anantañāṇato laddhaṃ guṇavisesaṃ dassetukāmo tesaṃ tejādīnaṃ anantañāṇamūlakabhāvaṃ dassento anantañāṇoti vatvā anantatejotiādimāha. Tattha anantañāṇoti gaṇanavasena ca pabhāvavasena ca antavirahitañāṇo. Anantatejoti veneyyasantāne mohatamavidhamanena anantañāṇatejo. Anantayasoti paññāguṇeheva lokattayavitthatānantakittighoso. Aḍḍhoti paññādhanasamiddhiyā samiddho. Mahaddhanoti paññādhanavaḍḍhattepi pabhāvamahattena mahantaṃ paññādhanamassāti mahaddhano. Mahādhanotipi pāṭho. Dhanavāti pasaṃsitabbapaññādhanavattā niccayuttapaññādhanavattā atisayabhūtapaññādhanavattā dhanavā. Etesupi hi tīsu atthesu idaṃ vacanaṃ saddavidū icchanti.

Then, wishing to show the special qualities, such as radiance, obtained from infinite knowledge, and demonstrating that those qualities have infinite knowledge as their root, he said 'infinite knowledge,' and then 'infinite radiance,' and so on. Therein, 'infinite knowledge' means knowledge devoid of an end by way of both calculation and power. 'Infinite radiance' means the radiance of infinite knowledge, by means of dispelling the darkness of delusion in the mental continuum of those to be trained. 'Infinite fame' means one whose sound of fame is infinite and spread throughout the three worlds solely due to the qualities of wisdom. 'Rich' means prosperous through the abundance of the wealth of wisdom. 'Very rich': because he has great wealth of wisdom due to the growth of the wealth of wisdom and the greatness of its power, he is called 'very rich.' There is also the reading 'mahādhano.' 'Wealthy': he is called wealthy because of possessing praiseworthy wealth of wisdom, because of possessing constantly present wealth of wisdom, and because of possessing pre-eminent wealth of wisdom. Indeed, those who know grammar wish for this word to be in these three senses.

Evaṃ [Pg.254] paññāguṇena bhagavato attasampattisiddhiṃ dassetvā puna paññāguṇeneva lokahitasampattisiddhiṃ dassento netātiādimāha. Tattha veneyye saṃsārasaṅkhātabhayaṭṭhānato nibbānasaṅkhātakhemaṭṭhānaṃ netā. Tattha nayanakāle eva saṃvaravinayapahānavinayavasena veneyye vinetā. Dhammadesanākāle eva saṃsayacchedanena anunetā. Saṃsayaṃ chinditvā paññāpetabbaṃ atthaṃ paññāpetā. Tathā paññāpitānaṃ nicchayakaraṇena nijjhāpetā. Tathā nijjhāyitassa atthassa paṭipattipayojanavasena pekkhetā. Tathāpaṭipanne paṭipattiphalena pasādetā. So hi bhagavāti ettha hi-kāro anantaraṃ vuttassa atthassa kāraṇopadese nipāto. Anuppannassa maggassa uppādetāti sakasantāne na uppannapubbassa chaasādhāraṇañāṇahetubhūtassa ariyamaggassa bodhimūle lokahitatthaṃ sakasantāne uppādetā. Asañjātassa maggassa sañjanetāti veneyyasantāne asañjātapubbassa sāvakapāramiñāṇahetubhūtassa ariyamaggassa dhammacakkappavattanato pabhuti yāvajjakālā veneyyasantāne sañjanetā. Sāvakaveneyyānampi hi santāne bhagavato vuttavacaneneva ariyamaggassa sañjananato bhagavā sañjanetā nāma hoti. Anakkhātassa maggassa akkhātāti aṭṭhadhammasamannāgatānaṃ buddhabhāvāya katābhinīhārānaṃ bodhisattānaṃ buddhabhāvāya byākaraṇaṃ datvā anakkhātapubbassa pāramitāmaggassa, ‘‘buddho bhavissatī’’ti byākaraṇamatteneva vā bodhimūle uppajjitabbassa ariyamaggassa akkhātā. Ayaṃ nayo paccekabodhisattabyākaraṇepi labbhatiyeva.

Having thus shown the accomplishment of the Blessed One's own welfare through the quality of wisdom, he then demonstrates the accomplishment of the welfare of the world through the same quality of wisdom, beginning with 'the leader.' Herein, 'the leader' is one who guides trainable beings from the fearful state known as saṃsāra to the state of safety known as Nibbāna. At the time of guiding, he disciplines trainable beings by means of the discipline of restraint and the discipline of abandonment. At the time of teaching the Dhamma, he persuades them by cutting off their doubts. Having cut off their doubts, he is the one who makes the meaning clear. For what has been made clear, he causes them to reflect deeply by establishing certainty. For what has been reflected upon, he considers its meaning for the purpose of application in practice. And in those who have practiced thus, he inspires confidence through the fruit of the practice. Here, in `so hi bhagavā`, the particle `hi` serves to indicate the reason for what has just been stated. 'The producer of the path not yet arisen' means that for the sake of the world's welfare, he produces in his own continuum at the root of enlightenment the noble path, which had never arisen before. 'The originator of the path not yet born' means that from the turning of the Wheel of Dhamma onwards until the present time, he originates in the continua of trainable beings the noble path—which had never been born before and which serves as the basis for the knowledge of the disciples' perfections. For the Blessed One is indeed called the originator because the noble path arises in the continua of the trainable disciples solely through his spoken word. 'The expounder of the path not yet declared' means that after giving the prediction of Buddhahood to the bodhisattas endowed with eight qualities, who have made the aspiration for Buddhahood, he declares the path of perfections—which had never been declared before—or he declares, merely by the prediction 'He will become a Buddha,' the noble path that is to arise at the root of enlightenment. This same method applies also to the prediction for Paccekabodhisattas.

Maggaññūti paccavekkhaṇāvasena attanā uppāditaariyamaggassa ñātā. Maggavidūti veneyyasantāne janetabbassa ariyamaggassa kusalo. Maggakovidoti bodhisattānaṃ akkhātabbamagge vicakkhaṇo. Atha vā abhisambodhipaṭipattimaggaññū, paccekabodhipaṭipattimaggavidū, sāvakabodhipaṭipattimaggakovido. Atha vā ‘‘etena maggena ataṃsu pubbe, tarissantiyeva taranti ogha’’nti (saṃ. ni. 5.409) vacanato yathāyogaṃ atītānāgatapaccuppannabuddhapaccekabuddhasāvakānaṃ maggavasena ca suññatānimittaappaṇihitamaggavasena ca ugghaṭitaññūvipañcitaññūneyyapuggalānaṃ maggavasena ca yathākkamenatthayojanaṃ karonti. Maggānugāmī ca panāti bhagavatā gatamaggānugāmino hutvā[Pg.255]. Ettha ca-saddo hetuatthe nipāto. Etena ca bhagavato magguppādanādiguṇādhigamāya hetu vutto hoti. Pana-saddo katatthe nipāto. Tena bhagavatā katamaggakaraṇaṃ vuttaṃ hoti. Pacchā samannāgatāti paṭhamaṃ gatassa bhagavato pacchāgatasīlādiguṇena samannāgatā. Iti thero ‘‘anuppannassa maggassa uppādetā’’tiādīhi yasmā sabbepi bhagavato sīlādayo guṇā arahattamaggameva nissāya āgatā, tasmā arahattamaggameva nissāya guṇaṃ kathesi.

Knower of the path—this refers to knowing, through reflection, the noble path produced by oneself. Skilled in the path—this refers to being skilled in generating the noble path in the continua of those capable of being taught. Expert in the path—this refers to being discerning in the path to be declared to bodhisattas. Alternatively, knower of the path of practice leading to perfect enlightenment, skilled in the path of practice leading to individual enlightenment, expert in the path of practice leading to disciples’ enlightenment. Or, as stated in the phrase, "By this path some crossed before, others will cross, and still others are crossing the flood," they accordingly make connections with the meaning—whether through the paths of past, future, or present Buddhas, solitary Buddhas, and disciples; or through the paths of emptiness, signlessness, and desirelessness; or through the paths suited to individuals who understand instantly, who understand upon elaboration, and who are to be guided. And one who follows the path—this means following the path gone by the Blessed One. Here, the word `ca` is a particle in the sense of a reason. By this, the reason for the Blessed One’s attainment of qualities—such as the arising of the path—is stated. The word `pana` is a particle indicating a completed act. By this, the Blessed One’s making of the developed path is stated. Endowed afterward—this means being endowed afterward with qualities such as virtue, having followed the Blessed One who went before. Thus, the elder, with phrases like "the originator of the unarisen path," since all the Blessed One’s qualities—such as virtue—arise dependent solely on the path of arahantship, therefore spoke of the qualities with reference to the path of arahantship.

Jānaṃ jānātīti jānitabbaṃ jānāti, sabbaññutāya yaṃkiñci paññāya jānitabbaṃ nāma atthi, taṃ sabbaṃ pañcaneyyapathabhūtaṃ paññāya jānātīti attho. Passaṃ passatīti passitabbaṃ passati, sabbadassāvitāya taṃyeva neyyapathaṃ cakkhunā diṭṭhaṃ viya karonto paññācakkhunā passatīti attho. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. Bhagavā pana yathāsabhāvaṃ gaṇhanto jānanto jānātiyeva, passanto passatiyeva. Svāyaṃ dassanapariṇāyakaṭṭhena cakkhubhūto. Viditatādiatthena ñāṇabhūto. Aviparītasabhāvaṭṭhena vā pariyattidhammapavattanato hadayena cintetvā vācāya nicchāritadhammamayoti vā dhammabhūto. Seṭṭhaṭṭhena brahmabhūto. Atha vā cakkhu viya bhūtoti cakkhubhūto. Ñāṇaṃ viya bhūtoti ñāṇabhūto. Dhammo viya bhūtoti dhammabhūto. Brahmā viya bhūtoti brahmabhūto. Svāyaṃ dhammassa vacanato, vattanato vā vattā. Nānappakārehi vacanato, vattanato vā pavattā. Atthaṃ nīharitvā nīharitvā nayanato atthassa ninnetā. Amatādhigamāya paṭipattidesanato, amatappakāsanāya vā dhammadesanāya amatassa adhigamāpanato amatassa dātā. Lokuttaradhammassa uppāditattā veneyyānurūpena yathāsukhaṃ lokuttaradhammassa dānena ca, dhammesu ca issaroti dhammassāmī. Tathāgatapadaṃ heṭṭhā vuttatthaṃ.

“Knowing, he knows” means he knows what is to be known. Due to his omniscience, whatever is to be known by wisdom—all of that, which constitutes the fivefold field of knowledge—he knows through wisdom. This is the meaning. “Seeing, he sees” means he sees what is to be seen. Due to his all-seeing nature, making that very field of knowledge as if seen with the physical eye, he sees it with the eye of wisdom. This is the meaning. For, just as someone, grasping pervertedly, does not truly know even when knowing, and does not truly see even when seeing, the Blessed One is not so. The Blessed One, however, grasping things according to their true nature, when knowing, truly knows, and when seeing, truly sees. This Blessed One, by being a guide for vision, is one who has become the Eye. By making things known, he is one who has become Knowledge. By having an unperverted nature, he is one who has become the Dhamma; or, because he sets the scriptural Dhamma in motion and consists of the Dhamma conceived in the heart and uttered by speech, he is one who has become the Dhamma. By being the most excellent, he is one who has become Brahma. Alternatively: having become like an eye, he is the Eye. Having become like knowledge, he is Knowledge. Having become like the Dhamma, he is the Dhamma. Having become like Brahma, he is Brahma. This Blessed One, because he speaks or proclaims the Dhamma, is the Speaker. Because he speaks or proclaims it in various ways, he is the Proclaimer. Because he leads by repeatedly drawing out the meaning, he is the Guide of the meaning. Because he teaches the practice for the attainment of the Deathless, or because he causes its attainment through the Dhamma teaching that reveals the Deathless, he is the Giver of the Deathless. Because he has produced the supramundane Dhamma, and by giving the supramundane Dhamma according to the disposition of the trainable as is suitable, and because he is sovereign over the Dhammas, he is the Lord of the Dhamma. The term `Tathāgata` has the meaning explained previously.

Idāni ‘‘jānaṃ jānātī’’tiādīhi vuttaṃ guṇaṃ sabbaññutāya visesetvā dassetukāmo sabbaññutaṃ sādhento natthītiādimāha. Evaṃbhūtassa hi tassa bhagavato pāramitāpuññabalappabhāvanipphannena arahattamaggañāṇena sabbadhammesu savāsanassa sammohassa vihatattā asacchikataṃ nāma natthi. Asammohato sabbadhammānaṃ ñātattā aññātaṃ nāma natthi. Tatheva [Pg.256] ca sabbadhammānaṃ cakkhunā viya ñāṇacakkhunā diṭṭhattā adiṭṭhaṃ nāma natthi. Ñāṇena pana pattattā aviditaṃ nāma natthi. Asammohasacchikiriyāya sacchikatattā asacchikataṃ nāma natthi. Asammohapaññāya phuṭṭhattā paññāya aphassitaṃ nāma natthi. Paccuppannanti paccuppannaṃ kālaṃ vā dhammaṃ vā. Upādāyāti ādāya, antokatvāti attho. ‘‘Upādāyā’’ti vacaneneva kālavinimuttaṃ nibbānampi gahitameva hoti. ‘‘Atītā’’divacanāni ca ‘‘natthī’’tiādivacaneneva ghaṭīyanti, ‘‘sabbe’’tiādivacanena vā. Sabbe dhammāti sabbasaṅkhatāsaṅkhatadhammapariyādānaṃ. Sabbākārenāti sabbadhammesu ekekasseva dhammassa aniccākārādisabbākārapariyādānaṃ. Ñāṇamukheti ñāṇābhimukhe. Āpāthaṃ āgacchantīti osaraṇaṃ upenti. ‘‘Jānitabba’’ntipadaṃ ‘‘neyya’’ntipadassa atthavivaraṇatthaṃ vuttaṃ.

Now, desiring to show the quality praised by phrases such as 'knowing, he knows,' having distinguished it by means of omniscience, and while establishing that omniscience, he said, 'There is not,' and so on. Indeed, for that Blessed One who is such, because the deep delusion together with its latent tendencies in all dhammas has been dispelled by the knowledge of the Arahantship path—which is accomplished through the power and might of the merit of the perfections—there is nothing called 'unrealized.' Because all dhammas are known without delusion, there is nothing called 'unknown.' And just so, because all dhammas are seen with the eye of knowledge as if with the physical eye, there is nothing called 'unseen.' Furthermore, because they are attained by knowledge, there is nothing called 'uncomprehended.' Because they are realized through the act of realization without delusion, there is nothing called 'unrealized.' Because they are touched by wisdom without delusion, there is nothing called 'untouched by wisdom.' 'Present' means the present time or a present dhamma. 'Upādāya' means 'having taken,' that is, 'having included.' By the very word 'upādāya,' even Nibbāna, which is free from time, is indeed included. And the words such as 'past' are connected with the words such as 'there is not,' or with the words such as 'all.' 'All dhammas' is the complete inclusion of all conditioned and unconditioned dhammas. 'In all aspects' is the complete inclusion of all aspects, beginning with the aspect of impermanence, of each and every single dhamma among all dhammas. 'At the opening of knowledge' means 'in the presence of knowledge.' 'They come into range' means 'they enter the sphere of accessibility.' The term 'jānitabba' (to be known) is stated for the purpose of explaining the meaning of the term 'neyya' (knowable).

Attattho vātiādīsu vā-saddo samuccayattho. Attatthoti attano attho. Paratthoti paresaṃ tiṇṇaṃ lokānaṃ attho. Ubhayatthoti attano ca paresañcāti sakiṃyeva ubhinnaṃ attho. Diṭṭhadhammikoti diṭṭhadhamme niyutto, diṭṭhadhammappayojano vā attho. Samparāye niyutto, samparāyappayojano vā samparāyiko. Uttānotiādīsu vohāravasena vattabbo sukhapatiṭṭhattā uttāno. Vohāraṃ atikkamitvā vattabbo suññatāpaṭisaṃyutto dukkhapatiṭṭhattā gambhīro. Lokuttaro accantatirokkhattā gūḷho. Aniccatādiko ghanādīhi paṭicchannattā paṭicchanno. Appacuravohārena vattabbo yathārutaṃ aggahetvā adhippāyassa netabbattā neyyo. Pacuravohārena vattabbo vacanamattena adhippāyassa nītattā nīto. Suparisuddhasīlasamādhivipassanattho tadaṅgavikkhambhanavasena vajjavirahitattā anavajjo. Kilesasamucchedanato ariyamaggattho nikkileso. Kilesapaṭippassaddhattā ariyaphalattho vodāno. Saṅkhatāsaṅkhatesu aggadhammattā nibbānaṃ paramattho. Parivattatīti buddhañāṇassa visayabhāvato abahibhūtattā antobuddhañāṇe byāpitvā vā samantā vā āliṅgitvā vā visesena vā vattati.

In phrases such as 'attattho vā,' the word 'vā' is in the sense of aggregation. 'Attattha' is one's own benefit. 'Parattha' is the benefit of others, of the three worlds. 'Ubayattha' is the benefit of both oneself and others, thus the benefit of both at once. 'Diṭṭhadhammika' is that which is connected with the present life, or the benefit whose purpose is the present life. 'Samparāyika' is that which is connected with the future life, or whose purpose is the future life. In phrases such as 'uttāno,' the meaning to be spoken of by way of convention is 'uttāna' (obvious), because it is an easy foundation for the mind. The meaning connected with emptiness, to be spoken of by transcending convention, is 'gambhīra' (profound), because it is a difficult foundation for the mind. The supramundane is 'gūḷha' (hidden) because it is extremely beyond. The meaning of impermanence and so on is 'paṭicchanna' (concealed) because it is covered by solidity and so on. The meaning to be spoken of with infrequent convention is 'neyya' (to be inferred), because the intention must be drawn out, not taking it literally. The meaning to be spoken of with frequent convention is 'nīta' (explicit), because the intention is known by the mere words. The meaning of perfectly pure virtue, concentration, and insight is 'anavajja' (blameless), because it is free from fault by way of suppression by substitution and suppression by suspension. The meaning of the noble path is 'nikkilesa' (undefiled) because it cuts off the defilements completely. The meaning of the noble fruit is 'vodāna' (cleansed) because the defilements have been tranquillized. Nibbāna is the ultimate meaning ('paramattha') because it is the supreme dhamma among conditioned and unconditioned things. 'It revolves' means it operates within the Buddha's knowledge, because it is the domain of the Buddha's knowledge and is not external to it; it operates either by pervading, or by encompassing all around, or by embracing, or in a special way.

Sabbaṃ kāyakammantiādīhi bhagavato ñāṇamayataṃ dasseti. Ñāṇānuparivattatīti ñāṇaṃ anuparivattati, ñāṇavirahitaṃ na hotīti attho. Appaṭihatanti nirāvaraṇataṃ dasseti. Puna sabbaññutaṃ upamāya sādhetukāmo [Pg.257] yāvatakantiādimāha. Tattha jānitabbanti neyyaṃ, neyyapariyanto neyyāvasānamassa atthīti neyyapariyantikaṃ. Asabbaññūnaṃ pana neyyāvasānameva natthi. Ñāṇapariyantikepi eseva nayo. Purimayamake vuttatthameva iminā yamakena visesetvā dasseti, tatiyayamakena paṭisedhavasena niyamitvā dasseti. Ettha ca neyyaṃ ñāṇassa pathattā neyyapatho. Aññamaññapariyantaṭṭhāyinoti neyyañca ñāṇañca khepetvā ṭhānato aññamaññassa pariyante ṭhānasīlā. Āvajjanappaṭibaddhāti manodvārāvajjanāyattā, āvajjitānantarameva jānātīti attho. Ākaṅkhappaṭibaddhāti ruciāyattā, āvajjanānantaraṃ javanañāṇena jānātīti attho. Itarāni dve padāni imesaṃ dvinnaṃ padānaṃ yathākkamena atthappakāsanatthaṃ vuttāni. Buddho āsayaṃ jānātītiādīni ñāṇakathāyaṃ vaṇṇitāni. Mahāniddese pana ‘‘bhagavā āsayaṃ jānātī’’ti (mahāni. 69) āgataṃ. Tattha ‘‘buddhassa bhagavato’’ti (mahāni. 69) āgataṭṭhāne ca idha katthaci ‘‘buddhassā’’ti āgataṃ.

By phrases such as 'all bodily action,' it shows the Blessed One's state of being composed of knowledge. 'It follows in accordance with knowledge' means it follows knowledge; the meaning is that it is not devoid of knowledge. 'Unobstructed' shows the state of being without obstruction. Again, desiring to establish omniscience by means of a simile, he said, 'As far as,' and so on. Therein, 'to be known' is the knowable (neyya); 'having the knowable as its limit' means that for this knowledge, there is a limit, a conclusion, which is the knowable. But for non-omniscient ones, there is no conclusion of the knowable at all. In 'having knowledge as its limit' also, this is the method. It shows the meaning already stated in the first pair, having distinguished it by this second pair; by the third pair, it shows it having determined it by way of negation. And here, the knowable is the path of knowledge because it is the path for knowledge. 'Standing at each other's limit' means that the knowable and knowledge, because of standing having been exhausted, are of a nature to stand at the limit of each other. 'Connected to adverting' means it is dependent on mind-door adverting; the meaning is that he knows immediately after adverting. 'Connected to wishing' means it is dependent on his will; the meaning is that he knows by the knowledge in the impulsion, immediately after adverting. The other two terms are stated to explain the meaning of these two terms respectively. 'The Buddha knows the disposition,' and so on, are explained in the Discourse on Knowledge. In the Mahāniddesa, however, it is stated, 'The Blessed One knows the disposition.' And where it is stated there, 'of the Buddha, the Blessed One,' here in some places it is stated, 'of the Buddha.'

Antamasoti uparimantena. Timitimiṅgalanti ettha timi nāma ekā macchajāti, timiṃ gilituṃ samatthā tato mahantasarīrā timiṅgalā nāma ekā macchajāti, timiṅgalampi gilituṃ samatthā pañcayojanasatikasarīrā timitimiṅgalā nāma ekā macchajāti. Idha jātiggahaṇena ekavacanaṃ katanti veditabbaṃ. Garuḷaṃ venateyyanti ettha garuḷoti jātivasena nāmaṃ, venateyyoti gottavasena. Padeseti ekadese. Sāriputtasamāti sabbabuddhānaṃ dhammasenāpatitthere gahetvā vuttanti veditabbaṃ. Sesasāvakā hi paññāya dhammasenāpatittherena samā nāma natthi. Yathāha – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189). Aṭṭhakathāyañca vuttaṃ –

'Antamaso' means 'by the upper limit.' In 'timitimiṅgala,' here, Timi is a species of fish; Timiṅgala is a species of fish with a larger body than that, capable of swallowing a Timi; and Timitimiṅgala is a species of fish with a body of five hundred yojanas, capable of swallowing even a Timiṅgala. Here, it should be known that the singular is used by taking it as the species. In 'garuḷaṃ venateyyaṃ,' here, 'Garuḷa' is the name by way of species, and 'Venateyya' is by way of lineage. 'Padeseti' means 'in one part.' 'Equal to Sāriputta' should be understood as being said having taken the Elder who is the General of the Dhamma of all Buddhas. For the remaining disciples are not called equal to the Elder, the General of the Dhamma, in wisdom. As it was said: 'Bhikkhus, this is the foremost among my bhikkhu disciples who are great in wisdom, namely, Sāriputta.' And it is stated in the commentary:

‘‘Lokanāthaṃ ṭhapetvāna, ye caññe santi pāṇino;

Paññāya sāriputtassa, kalaṃ nāgghanti soḷasi’’nti. (visuddhi. 1.171);

'Excepting the Lord of the World, whatever other living beings there are, they are not worth a sixteenth part of Sāriputta's wisdom.'

Pharitvāti buddhañāṇaṃ sabbadevamanussānampi paññaṃ pāpuṇitvā ṭhānato tesaṃ paññaṃ pharitvā byāpitvā tiṭṭhati. Atighaṃsitvāti buddhañāṇaṃ sabbadevamanussānampi paññaṃ atikkamitvā tesaṃ avisayabhūtampi sabbaṃ neyyaṃ ghaṃsitvā [Pg.258] bhañjitvā tiṭṭhati. Mahāniddese pana (mahāni. 69) ‘‘abhibhavitvā’’ti pāṭho, madditvātipi attho. Yepi tetiādīhi evaṃ pharitvā atighaṃsitvā ṭhānassa paccakkhakāraṇaṃ dasseti. Tattha paṇḍitāti paṇḍiccena samannāgatā. Nipuṇāti saṇhasukhumabuddhino sukhume atthantare paṭivijjhanasamatthā. Kataparappavādāti ñātaparappavādā ceva parehi saddhiṃ katavādaparicayā ca. Vālavedhirūpāti vālavedhidhanuggahasadisā. Vobhindantā maññe caranti paññāgatena diṭṭhigatānīti vālavedhī viya vālaṃ sukhumānipi paresaṃ diṭṭhigamanāni attano paññāgamanena bhindantā viya carantīti attho. Atha vā ‘‘gūthagataṃ muttagata’’ntiādīsu (a. ni. 9.11) viya paññā eva paññāgatāni, diṭṭhiyo eva diṭṭhigatāni.

‘Pharitvā’ means: the Buddha's knowledge, having attained the wisdom of all devas and humans, stands from its position, having pervaded and permeated their wisdom. ‘Atighaṃsitvā’ means: the Buddha's knowledge, having surpassed the wisdom of all devas and humans, stands having crushed and shattered all knowables, even that which is beyond their scope. In the Mahāniddesa, however, the reading is ‘abhibhavitvā’ (Mahāni. 69), and the meaning is also ‘having crushed.’ By ‘yepi te’ and so on, he shows the reason for the direct realization of its standing thus, having pervaded and transcended. Therein, ‘the wise’ (paṇḍitā) are those endowed with wisdom. ‘Skillful’ (nipuṇā) means possessing a subtle and refined intellect, capable of penetrating subtle distinctions in meaning. ‘Practiced in others’ doctrines’ (kataparappavādā) means they both know the doctrines of others and are practiced in debate with others. ‘Like hair-splitting archers’ (vālavedhirūpā) means like archers who can shoot the tip of a hair. ‘They wander, it seems, shattering the goings of views with the going of wisdom’ (vobhindantā maññe caranti paññāgatena diṭṭhigatānīti) means: just as a hair-splitting archer shatters a hair, so they wander as if shattering even the subtle goings of others’ views with the going of their own wisdom. Alternatively, as in passages like ‘gone to dung, gone to urine’ (A.N. 9.11), ‘wisdom-goings’ (paññāgatāni) are simply wisdom, and ‘view-goings’ (diṭṭhigatāni) are simply views.

Pañhaṃ abhisaṅkharitvāti dvipadampi tipadampi catuppadampi pucchaṃ racayitvā. Tesaṃ pañhānaṃ atibahukattā sabbasaṅgahatthaṃ dvikkhattuṃ vuttaṃ. Gūḷhāni ca paṭicchannāni atthajātānīti pāṭhaseso. Tesaṃ tathā vinayaṃ disvā ‘‘attanā abhisaṅkhatapañhaṃ pucchatū’’ti evaṃ bhagavatā adhippetattā pañhaṃ pucchanti. Aññesaṃ pana pucchāya okāsameva adatvā bhagavā upasaṅkamantānaṃ dhammaṃ deseti. Yathāha –

‘Pañhaṃ abhisaṅkharitvā’ means having formulated a question, whether of two, three, or four parts. Because these questions are very numerous, it is stated twice for the sake of complete inclusion. The remainder of the text, ‘and kinds of meanings that are deep and hidden’ (gūḷhāni ca paṭicchannāni atthajātāni), should be understood. Seeing their procedure in that way, they ask a question, for it was intended by the Blessed One that ‘one should ask the question one has prepared.’ However, to others, without giving an opportunity to ask a question, the Blessed One teaches the Dhamma only to those who approach him. As it is said:

‘‘Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma, sace no samaṇo gotamo evaṃ puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā’ti. Te yena samaṇo gotamo, tenupasaṅkamanti, te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjantī’’ti (ma. ni. 1.289).

‘They prepare a question, thinking: “We will approach the ascetic Gotama and ask him this question. If the ascetic Gotama, when asked thus, answers in this way, then we will take him to task in this way. And if, when asked thus, he answers in that way, then we will take him to task in that way.” They approach the ascetic Gotama. The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on the Dhamma. Instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on the Dhamma, they do not ask the ascetic Gotama the question—how then could they take him to task? Instead, they become disciples of the ascetic Gotama.’ (M.N. 1.289)

Kasmā pañhaṃ na pucchantīti ce? Bhagavā kira parisamajjhe dhammaṃ desento parisāya ajjhāsayaṃ oloketi. Tato passati ‘‘ime paṇḍitā gūḷhaṃ rahassaṃ pañhaṃ ovaṭṭikasāraṃ katvā āgatā’’ti. So tehi apuṭṭhoyeva [Pg.259] ‘‘pañhapucchāya ettakā dosā, vissajjane ettakā, atthe pade akkhare ettakāti ime pañhe pucchanto evaṃ puccheyya, vissajjento evaṃ vissajjeyyā’’ti iti ovaṭṭikasāraṃ katvā ānīte pañhe dhammakathāya antare pakkhipitvā vidaṃseti. Te paṇḍitā ‘‘seyyā vata no, ye mayaṃ ime pañhe na pucchimha. Sacepi mayaṃ puccheyyāma, appatiṭṭhite no katvā samaṇo gotamo khipeyyā’’ti attamanā bhavanti. Apica buddhā nāma dhammaṃ desentā parisaṃ mettāya pharanti. Mettāya ca pharaṇena dasabalesu mahājanassa cittaṃ pasīdati. Buddhā nāma rūpaggappattā honti dassanasampannā madhurassarā mudujivhā suphusitadantāvaraṇā amatena hadayaṃ siñcantā viya dhammaṃ kathenti. Tatra nesaṃ mettāpharaṇena pasannacittānaṃ evaṃ hoti – evarūpaṃ advejjhakathaṃ amoghakathaṃ niyyānikakathaṃ kathentena bhagavatā saddhiṃ na sakkhissāma paccanīkaggāhaṃ gaṇhitunti attano pasannabhāveneva pañhaṃ na pucchantīti.

If it is asked, ‘Why do they not ask the question?’: It is said that the Blessed One, while teaching the Dhamma in the midst of an assembly, surveys the inclinations of the gathering. Then he sees, ‘These wise ones have come having prepared a deep and secret question like a treasure tucked in their waistband.’ So, even without being asked by them, he perceives: ‘In asking a question there are this many faults, in answering there are this many, in the meaning, the words, and the letters there are this many. One asking these questions should ask in this way, and one answering should answer in this way.’ Thus, he inserts the questions they had brought, prepared like a treasure in their waistband, into the middle of his Dhamma talk and elucidates them. Those wise ones become glad at heart, thinking, ‘It is truly better for us that we did not ask these questions. If we had asked, the ascetic Gotama would have cast us down, leaving us without a foundation.’ Moreover, the Buddhas, while teaching the Dhamma, pervade the assembly with loving-kindness. And through this pervasion of loving-kindness, the minds of the great multitude become serene towards the Ten-Powered One. The Buddhas have attained the pinnacle of form, are accomplished in vision, sweet-voiced, with soft tongues and well-formed lips, and they teach the Dhamma as if sprinkling the heart with the deathless. Then, with their minds serene through the pervasion of loving-kindness, it occurs to them: ‘We will not be able to take up an opposing stance with the Blessed One who is teaching such unambiguous, fruitful, and liberating discourse.’ Thus, simply due to their own serene state, they do not ask the question.

Kathitā visajjitā cāti evaṃ tumhe pucchathāti pucchitapañhānaṃ uccāraṇena te pañhā bhagavatā kathitā eva honti. Yathā ca te visajjetabbā, tathā visajjitā eva honti. Niddiṭṭhakāraṇāti iminā kāraṇena iminā hetunā evaṃ hotīti evaṃ sahetukaṃ katvā visajjanena bhagavatā niddiṭṭhakāraṇā eva honti te pañhā. Upakkhittakā ca te bhagavato sampajjantīti te khattiyapaṇḍitādayo bhagavato pañhavisajjaneneva bhagavato samīpe khittakā pādakhittakā sampajjanti, sāvakā vā sampajjanti upāsakā vāti attho, sāvakasampattiṃ vā pāpuṇanti upāsakasampattiṃ vāti vuttaṃ hoti. Athāti anantaratthe, tesaṃ upakkhittakasampattisamanantaramevāti attho. Tatthāti tasmiṃ ṭhāne, tasmiṃ adhikāre vā. Atirocatīti ativiya joteti pakāsati. Yadidaṃ paññāyāti yāyaṃ bhagavato paññā, tāya paññāya bhagavāva atirocatīti attho. Itisaddo kāraṇatthe, iminā kāraṇena aggo asāmantapaññoti attho.

Regarding ‘spoken and answered’ (kathitā visajjitā ca): by the utterance of the questions that were to be asked, in the form ‘Thus you should ask,’ those questions are indeed spoken by the Blessed One. And just as they should be answered, so they have been answered. Regarding ‘with the reason stated’ (niddiṭṭhakāraṇā): by answering with cause, saying, ‘For this reason, for this cause, it is so,’ those questions have indeed had their reasons stated by the Blessed One. ‘And they become adherents of the Blessed One’ (upakkhittakā ca te bhagavato sampajjantī): those wise khattiyas and others, by the Blessed One’s answering of questions, become adherents placed in the presence of the Blessed One, placed at his feet. The meaning is that they become either disciples or lay followers; it is said that they attain the state of a disciple or the state of a lay follower. The word ‘atha’ (then) is in the sense of ‘immediately after’; the meaning is, ‘immediately after their attainment of the state of adherents.’ The word ‘tattha’ (there) means ‘in that place’ or ‘in that context.’ ‘Atirocati’ (shines exceedingly) means he shines forth intensely, he illuminates. ‘Yadidaṃ paññāya’ (namely, with wisdom) means: by that very wisdom of the Blessed One, the Blessed One himself shines exceedingly. The word ‘iti’ is in the sense of reason; the meaning is: ‘For this reason, he is supreme, one of unequaled wisdom.’

6. Rāgaṃ abhibhuyyatīti bhūripaññāti sā sā maggapaññā attanā vajjhaṃ rāgaṃ abhibhuyyati abhibhavati maddatīti bhūripaññā. Bhūrīti hi phuṭaṭṭho visadattho[Pg.260]. Yā ca phuṭā, sā paṭipakkhaṃ abhibhavati na aphuṭā, tasmā bhūripaññāya abhibhavanattho vutto. Abhibhavitāti sā sā phalapaññā taṃ taṃ rāgaṃ abhibhavitavatī madditavatīti bhūripaññā. Abhibhavatāti vā pāṭho. Sesesupi eseva nayo. Rāgādīsu pana rajjanalakkhaṇo rāgo. Dussanalakkhaṇo doso. Muyhanalakkhaṇo moho. Kujjhanalakkhaṇo kodho. Upanandhanalakkhaṇo upanāho. Pubbakālaṃ kodho, aparakālaṃ upanāho. Paraguṇamakkhanalakkhaṇo makkho. Yugaggāhalakkhaṇo paḷāso. Parasampattikhīyanalakkhaṇā issā. Attano sampattinigūhaṇalakkhaṇaṃ macchariyaṃ. Attanā katapāpapaṭicchādanalakkhaṇā māyā. Attano avijjamānaguṇappakāsanalakkhaṇaṃ sāṭheyyaṃ. Cittassa uddhumātabhāvalakkhaṇo thambho. Karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno. Abbhunnatilakkhaṇo atimāno. Mattabhāvalakkhaṇo mado. Pañcasu kāmaguṇesu cittavosaggalakkhaṇo pamādo.

6. It is called 'extensive wisdom' (bhūripaññā) because it overcomes lust. That very path-wisdom overcomes, subdues, and crushes the lust that is to be destroyed by itself; therefore, it is called 'extensive wisdom.' For 'bhūrī' has the meaning of 'extensive' and the meaning of 'consuming poison.' That which is extensive overcomes its opposite, not that which is not extensive; therefore, for 'extensive wisdom,' the meaning of 'overcoming' is stated. 'Having overcome' (abhibhavitā) means that very fruition-wisdom has overcome and crushed that particular lust; therefore, it is called 'extensive wisdom.' Or the reading may be 'overcomes' (abhibhavati). This same method applies to the remaining terms as well. As for lust and the others: Lust (rāga) has the characteristic of attachment. Hatred (dosa) has the characteristic of corruption. Delusion (moha) has the characteristic of bewilderment. Anger (kodha) has the characteristic of being angry. Resentment (upanāha) has the characteristic of bearing a grudge. Anger is the earlier stage; resentment is the later stage. Disparagement (makkho) has the characteristic of denigrating others' virtues. Rivalry (paḷāso) has the characteristic of competing as an equal. Envy (issā) has the characteristic of being vexed at others' prosperity. Stinginess (macchariyaṃ) has the characteristic of concealing one's own prosperity. Deceit (māyā) has the characteristic of concealing evil committed by oneself. Fraud (sāṭheyyaṃ) has the characteristic of displaying one's non-existent qualities. Obstinacy (thambho) has the characteristic of a puffed-up state of mind. Contention (sārambho) has the characteristic of presumptuous action. Conceit (māno) has the characteristic of loftiness. Arrogance (atimāno) has the characteristic of great loftiness. Intoxication (mado) has the characteristic of being infatuated. Heedlessness (pamādo) has the characteristic of letting the mind loose upon the five strands of sensual pleasure.

Rāgo ari, taṃ ariṃ maddanipaññātiādīhi kiṃ vuttaṃ hoti? Rāgādiko kileso cittasantāne bhūto arīti bhū-ari, padasandhivasena a-kāra lopaṃ katvā bhūrīti vutto. Tassa bhūrissa maddanī paññā bhūrimaddanipaññāti vattabbe maddani sadda lopaṃ katvā ‘‘bhūripaññā’’ti vuttanti veditabbaṃ. Taṃ ariṃ maddanīti ca tesaṃ arīnaṃ maddanīti padacchedo kātabbo. Pathavīsamāyāti vitthatavipulaṭṭheneva pathavīsamāya. Vitthatāyāti pajānitabbe visaye patthaṭāya, na ekadese vattamānāya. Vipulāyāti oḷārikabhūtāya. Mahāniddese pana ‘‘vipulāya vitthatāyā’’ti (mahāni. 27) āgataṃ. Samannāgatoti puggalo. Itisaddo kāraṇatthe, iminā kāraṇena puggalassa bhūripaññāya samannāgatattā tassa paññā bhūripaññā nāmāti bhūte atthe ramatīti attho. Bhūripaññassa paññā bhūripaññapaññāti vattabbe ekassa paññāsaddassa lopaṃ katvā ‘‘bhūripaññā’’ti vuttaṃ. Bhūrisamā paññāti vā bhūripaññā. Apicāti aññapariyāyadassanatthaṃ vuttaṃ. Paññāyametanti paññāya etaṃ. Adhivacananti adhikavacanaṃ. Bhūrīti bhūte atthe ramatīti bhūri. Medhāti asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā [Pg.261] medhā. Pariṇāyikāti yassuppajjati, taṃ sattaṃ hitapaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇapaṭivedhe ca parinetīti pariṇāyikā. Imeheva aññānipi paññāpariyāyavacanāni vuttāni honti.

By such phrases as 'Lust is an enemy; it is the wisdom that crushes that enemy,' what is meant? The defilement beginning with lust, having arisen in the mental continuum, is an enemy (ari); hence 'bhū-ari' (arisen-enemy). By way of word-juncture, through the elision of the vowel 'a,' it is called 'bhūri.' It should be understood that when it ought to be said 'bhūrimaddanipaññā'—the wisdom (paññā) that crushes (maddanī) this 'bhūri' (enemy)—it is stated as 'bhūripaññā' through the elision of the word 'maddani.' And in the phrase 'taṃ ariṃ maddanī' (crushing that enemy), the words should be divided as 'tesaṃ arīnaṃ maddanī' (the crusher of those enemies). 'Equal to the earth' (pathavīsamā) is so called only in the sense of being extensive and vast. 'Extensive' (vitthatā) means it is spread over the object to be known, not confined to one part. 'Vast' (vipulā) means it has become substantial. In the Mahāniddesa, however, it appears as 'vast and extensive.' 'Endowed with' (samannāgato) refers to the person. The particle 'iti' is in the sense of cause; for this reason, because a person is endowed with extensive wisdom (bhūripaññā), their wisdom is called 'bhūripaññā.' Or, the meaning is that it 'delights (ramati) in the true (bhūte) reality (atthe).' When it ought to be said 'bhūripaññassa paññā' (the wisdom of one with extensive wisdom), it is stated as 'bhūripaññā' through the elision of one instance of the word 'paññā.' Or, 'bhūripaññā' means 'wisdom equal to the earth' (bhūrisamā paññā). Furthermore ('apica') is stated to show another derivation. 'Paññāyametaṃ' is to be divided as 'paññāya etaṃ adhivacanaṃ' (this is a designation for wisdom). 'Designation' (adhivacana) means a special term. 'Bhūri' is so called because it 'delights (ramati) in the true (bhūte) reality (atthe).' 'Medhā' is so called because, like a thunderbolt on a mountain peak, it strikes and destroys the defilements; or, 'medhā' is so called in the sense of quick grasping and retention. 'Guiding' (pariṇāyikā) is so called because, for whichever being it arises, it leads that being to the practice of what is beneficial, and it leads the associated states to the penetration of characteristics as they truly are. By these very terms, other synonymous expressions for wisdom are also explained.

Paññābāhullanti paññā bahulā assāti paññābahulo, tassa bhāvo paññābāhullaṃ. Tañca bahulaṃ pavattamānā paññā eva. Idhekaccotiādīsu puthujjanakalyāṇako vā ariyo vā. Paññā garukā assāti paññāgaruko. Paññā caritaṃ pavattaṃ assāti paññācarito. Paññā āsayo assāti paññāsayo. Paññāya adhimuttoti paññādhimutto. Paññā eva dhajabhūtā assāti paññādhajo. Paññā eva ketubhūtā assāti paññāketu. Paññā eva adhipati paññādhipati, paññādhipatito āgatattā paññādhipateyyo. Dhammasabhāvavicinanaṃ bahulamassāti vicayabahulo. Nānappakārena dhammasabhāvavicinanaṃ bahulamassāti pavicayabahulo. Paññāya ogāhetvā tassa tassa dhammassa khāyanaṃ pākaṭakaraṇaṃ okkhāyanaṃ, okkhāyanaṃ bahulamassāti okkhāyanabahulo. Paññāya tassa tassa dhammassa sammā pekkhaṇā sampekkhā, sampekkhāya ayanaṃ pavattanaṃ sampekkhāyanaṃ, sampekkhāyanaṃ dhammo pakati assāti sampekkhāyanadhammo. Taṃ taṃ dhammaṃ vibhūtaṃ pākaṭaṃ katvā viharatīti vibhūtavihārī, vibhūto vihāro vā assa atthīti vibhūtavihārī. Sā paññā caritaṃ, garukā, bahulā assāti taccarito taggaruko tabbahulo. Tassaṃ paññāyaṃ ninno, poṇo, pabbhāro, adhimuttoti tanninno tappoṇo tappabbhāro tadadhimutto. Sā paññā adhipati tadadhipati, tato āgato tadadhipateyyo. ‘‘Paññāgaruko’’tiādīni ‘‘kāmaṃ sevantaṃyeva jānāti ayaṃ puggalo kāmagaruko’’tiādīsu (paṭi. ma. 1.113) viya purimajātito pabhuti vuttāni. ‘‘Taccarito’’tiādīni imissā jātiyā vuttāni.

'Abundance of wisdom' (paññābāhullaṃ) means: because wisdom is abundant (bahulā) for him, he is 'one for whom wisdom is abundant' (paññābahulo); the state of that person is 'abundance of wisdom.' And that abundance is simply wisdom itself, occurring. In such phrases as 'here, a certain person,' it refers to either a virtuous worldling or a noble one. Because wisdom is weighty (garukā) for him, he is 'one for whom wisdom is weighty' (paññāgaruko). Because wisdom is his conduct (caritaṃ) and proceeding (pavattaṃ), he is 'one whose conduct is wisdom' (paññācarito). Because wisdom is his disposition (āsayo), he is 'one whose disposition is wisdom' (paññāsayo). Because he is resolved on (adhimutto) wisdom, he is 'one resolved on wisdom' (paññādhimutto). Because wisdom itself is his banner (dhajabhūtā), he is 'one whose banner is wisdom' (paññādhajo). Because wisdom itself is his standard (ketubhūtā), he is 'one whose standard is wisdom' (paññāketu). Wisdom itself is the dominant factor (adhipati), hence 'wisdom as dominant factor' (paññādhipati); because he has come from that wisdom as the dominant factor, he is 'one governed by wisdom' (paññādhipateyyo). Because investigation into the nature of phenomena is abundant for him, he is 'one abundant in investigation' (vicayabahulo). Because investigation into the nature of phenomena in various ways is abundant for him, he is 'one abundant in thorough investigation' (pavicayabahulo). Having penetrated with wisdom, the manifestation and making evident of this or that phenomenon is 'clarification' (okkhāyanaṃ); because clarification is abundant for him, he is 'one abundant in clarification' (okkhāyanabahulo). The right consideration (sammā pekkhaṇā) of this or that phenomenon with wisdom is 'proper reflection' (sampekkhā); the proceeding and occurrence (ayanaṃ pavattanaṃ) of proper reflection is 'reflective examination' (sampekkhāyanaṃ); because reflective examination is his nature (dhammo pakati), he is 'one whose nature is reflective examination' (sampekkhāyanadhammo). Because he dwells having made this or that phenomenon manifest and evident, he is 'one who dwells in clarity' (vibhūtavihārī); or, because his dwelling is clear (vibhūto vihāro), he is 'one who dwells in clarity.' Because that wisdom is his conduct, is weighty, is abundant, he is 'one whose conduct is that,' 'one for whom that is weighty,' 'one for whom that is abundant' (taccarito, taggaruko, tabbahulo). Because he is inclined, sloping, bent, and resolved on that wisdom, he is 'one inclined to that,' 'one sloping to that,' 'one bent toward that,' 'one resolved on that' (tanninno, tappoṇo, tappabbhāro, tadadhimutto). That wisdom is the dominant factor, hence 'that as dominant factor' (tadadhipati); having come from that, he is 'one governed by that' (tadadhipateyyo). Terms like 'one for whom wisdom is weighty' are spoken of with reference to past lives, just as in such passages as, 'One knows a person indulging in sensual pleasures thus: "This person is one for whom sensual pleasure is weighty."' Terms like 'one whose conduct is that' are spoken of with reference to this present life.

Sīghapaññā ca lahupaññā ca hāsapaññā ca javanapaññā ca lokiyalokuttaramissakā. Khippaṭṭhena sīghapaññā. Lahukaṭṭhena lahupaññā. Hāsabahulaṭṭhena hāsapaññā. Vipassanūpagasaṅkhāresu ca visaṅkhāre ca javanaṭṭhena javanapaññā. Sīghaṃ sīghanti bahunnaṃ sīlādīnaṃ saṅgahatthaṃ dvikkhattuṃ vuttaṃ. Sīlānīti cārittavārittavasena paññattāni pātimokkhasaṃvarasīlāni. Indriyasaṃvaranti [Pg.262] cakkhādīnaṃ channaṃ indriyānaṃ rāgapaṭighappavesaṃ akatvā satikavāṭena vāraṇaṃ thakanaṃ. Bhojane mattaññutanti paccavekkhitaparibhogavasena bhojane pamāṇaññubhāvaṃ. Jāgariyānuyoganti divasassa tīsu koṭṭhāsesu, rattiyā paṭhamapacchimakoṭṭhāsesu ca jāgarati na niddāyati, samaṇadhammameva ca karotīti jāgaro, jāgarassa bhāvo, kammaṃ vā jāgariyaṃ, jāgariyassa anuyogo jāgariyānuyogo. Taṃ jāgariyānuyogaṃ. Sīlakkhandhanti sekkhaṃ asekkhaṃ vā sīlakkhandhaṃ. Evamitarepi khandhā veditabbā. Paññākkhandhanti maggapaññañca sekkhāsekkhānaṃ lokiyapaññañca. Vimuttikkhandhanti phalavimuttiṃ. Vimuttiñāṇadassanakkhandhanti paccavekkhaṇañāṇaṃ.

Swift wisdom, light wisdom, joyful wisdom, and rapid wisdom are mixed, being both mundane and supramundane. By the meaning of swiftly knowing conditioned phenomena, it is swift wisdom. By the meaning of not being heavy in knowing conditioned phenomena, it is light wisdom. By the meaning of having much joy in knowing conditioned phenomena, it is joyful wisdom. By the meaning of rapidity regarding formations pertaining to insight and in the unconditioned, it is rapid wisdom. The phrase 'swiftly, swiftly' is stated twice for the sake of including many qualities such as virtue. Virtues are the virtues of Pātimokkha restraint, prescribed in terms of conduct and avoidance. Restraint of the senses means the preventing and closing off, by means of the gate of mindfulness, of the entry of lust and aversion through the six senses. Knowing moderation in food means the state of knowing the proper measure in eating by way of consuming with reflection. Devotion to wakefulness: one who is awake during the three divisions of the day and the first and last divisions of the night, not sleeping, and practicing only the ascetic's duty, is called 'wakeful.' The state or act of one who is wakeful is 'wakefulness.' The application to wakefulness is 'devotion to wakefulness.' The aggregate of virtue refers to the aggregate of virtue of trainees and the accomplished. The other aggregates should be understood in the same way. The aggregate of wisdom includes the wisdom of the path and the mundane wisdom of trainees and the accomplished. The aggregate of liberation refers to the liberation that is fruition. The aggregate of knowledge and vision of liberation refers to the knowledge of reviewing.

Hāsabahuloti mūlapadaṃ. Vedabahuloti tassā eva pītiyā sampayuttasomanassavedanāvasena niddesapadaṃ. Tuṭṭhibahuloti nātibalavapītiyā tuṭṭhākāravasena. Pāmojjabahuloti balavapītiyā pamuditabhāvavasena.

'Abounding in joy' is the root term. 'Abounding in feeling' is an explanatory term, by way of the pleasant mental feeling associated with that very joy. 'Abounding in satisfaction' is by way of the aspect of satisfaction through joy that is not too strong. 'Abounding in gladness' is by way of the state of being gladdened through strong joy.

7. Yaṃ kiñci rūpantiādi sammasanañāṇaniddese vuttatthaṃ. Tulayitvāti kalāpasammasanavasena tuletvā. Tīrayitvāti udayabbayānupassanāvasena tīrayitvā. Vibhāvayitvāti bhaṅgānupassanādivasena pākaṭaṃ katvā. Vibhūtaṃ katvāti saṅkhārupekkhānulomavasena phuṭaṃ katvā. Tikkhapaññā lokuttarā eva. Uppannanti samathavipassanāvasena vikkhambhanatadaṅgavasena pahīnampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, taṃ idha adhippetaṃ. Nādhivāsetīti santānaṃ āropetvā na vāseti. Pajahatīti samucchedavasena pajahati. Vinodetīti khipati. Byantīkarotīti vigatantaṃ karoti. Anabhāvaṃ gametīti anu abhāvaṃ gameti, vipassanānukkamena ariyamaggaṃ patvā samucchedavaseneva abhāvaṃ gamayatīti attho. Ettha ca kāmapaṭisaṃyutto vitakko kāmavitakko. ‘‘Ime sattā marantū’’ti paresaṃ maraṇapaṭisaṃyutto vitakko byāpādavitakko. ‘‘Ime sattā vihiṃsīyantū’’ti paresaṃ vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme.

7. 'Whatever form,' etc., has its meaning stated in the Exposition of the Knowledge of Comprehension. 'Having weighed' means having weighed by way of comprehension of groups. 'Having examined' means having examined by way of contemplation of rise and fall. 'Having clarified' means having made it evident by way of contemplating dissolution, etc. 'Having made it manifest' means having made it contacted by knowledge by way of the knowledge of equanimity towards formations and conformity knowledge. Sharp wisdom is only supramundane. 'Arisen' refers to what has been abandoned by suppression or by substitution of opposites through serenity and insight, but because it has not been uprooted by the noble path and has not transcended its nature of being subject to arising, it is called 'arisen but not uprooted'—this is what is intended here. 'Does not tolerate' means does not allow it to dwell by imposing it upon the mental continuum. 'Abandons' means abandons by way of eradication. 'Dispels' means casts away. 'Makes an end of' means makes it so its end is gone. 'Brings to non-existence' means that, having reached the noble path in the sequence of insight, one brings it to non-existence by way of eradication alone; this is the meaning. And here, a thought connected with sensual pleasure is a sensual thought. 'May these beings die' is a thought connected with the death of others, a thought of ill will. 'May these beings be harmed' is a thought connected with harming others, a thought of cruelty. 'Evil' means base. 'Unwholesome states' means states produced by unskillfulness.

Nibbedhikapaññāti nibbidābahulassa puggalassa uppannamaggapaññā eva. Ubbegabahuloti ñāṇabhayavasena bhayabahulo. Uttāsabahuloti balavabhayabahulo[Pg.263]. Idaṃ purimasseva atthavivaraṇaṃ. Ukkaṇṭhanabahuloti saṅkhārato uddhaṃ visaṅkhārābhimukhatāya ukkaṇṭhanabahulo. Anabhiratibahuloti ukkaṇṭhanavaseneva abhiratiabhāvaṃ dīpeti. Idānipi tamatthaṃ dvīhi vacanehi vivarati. Tattha bahimukhoti saṅkhārato bahibhūtanibbānābhimukho. Na ramatīti nābhiramati. Anibbiddhapubbanti anamatagge saṃsāre antaṃ pāpetvā anibbiddhapubbaṃ. Appadālitapubbanti tasseva atthavacanaṃ, antakaraṇeneva apadālitapubbanti attho. Lobhakkhandhanti lobharāsiṃ, lobhakoṭṭhāsaṃ vā. Imāhi soḷasahi paññāhi samannāgatoti ukkaṭṭhaparicchedena arahāyeva vutto. Upari ‘‘eko sekkhapaṭisambhidappatto’’ti (paṭi. ma. 3.8) vuttattā sotāpannasakadāgāmianāgāminopi labbhantiyeva.

Penetrative wisdom is specifically the path wisdom that has arisen in a person with much disenchantment. 'Much given to agitation' means a person with much fear by way of the knowledge of fear. 'Much given to terror' means a person with much strong fear; this is an explanation of the meaning of the preceding term. 'Much given to discontent' means a person with much discontent due to being oriented towards the unconditioned, which is beyond formations. 'Much given to non-delight' indicates an absence of delight precisely by way of discontent. Now, that meaning is explained with two expressions. Therein, 'turned outward' means turned toward Nibbāna, which is external to formations. 'Does not delight' means does not find pleasure. 'Never before penetrated' means never before penetrated, having reached the end in beginningless saṃsāra. 'Never before shattered' is a term explaining that meaning; the meaning is 'never before shattered by the very making of an end.' The aggregate of greed means the heap of greed, or the portion of greed. 'Endowed with these sixteen kinds of wisdom' refers specifically to the Arahant by way of the highest distinction. Because it is said later, “One is a trainee who has attained the discriminations,” the stream-enterer, once-returner, and non-returner are also included.

2. Puggalavisesaniddesavaṇṇanā

2. Commentary on the Exposition of Special Individuals

8. Dve puggalātiādīhi paṭisambhidappattapuggalavisesapaṭipāṭiṃ dasseti. Tattha pubbayogoti atītajātīsu paṭisambhidappattihetubhūto puññapayogo. Tenāti tena pubbayogakāraṇena. Evaṃ sesesupi. Atireko hotīti atiritto hoti, atirekayogato vā ‘‘atireko’’ti vutto. Adhiko hotīti aggo hoti. Viseso hotīti visiṭṭho hoti, visesayogato vā viseso. Ñāṇaṃ pabhijjatīti paṭisambhidāñāṇappabhedaṃ pāpuṇāti.

8. By 'two persons,' etc., he shows the sequence of specific individuals who have attained the analytical knowledges. Herein, 'previous application' means the meritorious application in past lives that was the cause for the attainment of the analytical knowledges. 'By that' means by reason of that previous application. The same applies to the rest. 'He is superior' means he is extraordinary; or he is called 'superior' due to superior application. 'He is excellent' means he is foremost. 'He is distinguished' means he is special; or he is 'distinguished' due to special application. 'Knowledge breaks forth' means he attains the diversity of the analytical knowledges.

Bahussutoti buddhavacanavasena. Desanābahuloti dhammadesanāvasena. Garūpanissitoti paññāya adhikaṃ garuṃ upanissito. Vihārabahuloti vipassanāvihārabahulo, phalasamāpattivihārabahulo vā. Paccavekkhaṇābahuloti vipassanāvihāre sati vipassanāpaccavekkhaṇābahulo, phalasamāpattivihāre sati phalasamāpattipaccavekkhaṇābahulo. Sekhapaṭisambhidappattoti sekho hutvā paṭisambhidappatto. Evaṃ asekhapaṭisambhidappatto. Sāvakapāramippattoti ettha mahāpaññānaṃ aggassa mahāsāvakassa sattasaṭṭhiyā sāvakañāṇānaṃ pāragamanaṃ pāramī, sāvakassa pāramī sāvakapāramī, taṃ sāvakapāramiṃ pattoti sāvakapāramippatto. Sāvakapāramitāppattoti vā pāṭho. Sattasaṭṭhiyā [Pg.264] sāvakañāṇānaṃ pālako pūrako ca so mahāsāvako paramo, tassa paramassa ayaṃ sattasaṭṭhibhedā ñāṇakiriyā paramassa bhāvo, kammaṃ vāti pāramī, tassa sāvakassa pāramī sāvakapāramī, taṃ pattoti sāvakapāramippatto. Sāvakapāramippattoti mahāmoggallānattherādiko yo koci sāvako. Sāvakapāramippattasāvakato atirekassa aññassa sāvakassa abhāvā eko paccekasambuddhoti āha. Puna paññāpabhedakusalotiādīhi vuttatthameva nigametvā dassesīti. Ñāṇakathāya yebhuyyena anekāni ñāṇāni niddiṭṭhāni. Paññākathāya yebhuyyena ekāpi paññā nānākāravasena nānākatvā vuttāti ayaṃ viseso.

'Learned' (bahussuta) is by way of the Buddha's word. 'Frequent in teaching' (desanābahula) is by way of teaching the Dhamma. 'Dependent on a teacher' (garūpanissita) means one who relies on a teacher who is superior in wisdom. 'Frequent in dwelling' (vihārabahula) means frequent in the dwelling of insight, or frequent in the dwelling of fruition attainment. 'Frequent in reviewing' (paccavekkhaṇābahula) means, when dwelling in insight, one is frequent in reviewing insight; when dwelling in the attainment of fruition, one is frequent in reviewing the attainment of fruition. 'One who has attained the analytical knowledges as a trainee' (sekhapaṭisambhidappatta) means having attained the analytical knowledges while being a trainee. Similarly for 'one who has attained the analytical knowledges as an adept' (asekhapaṭisambhidappatto). As for 'one who has reached the disciple's perfection' (sāvakapāramippatta): herein, the going to the far shore of the sixty-seven disciple-knowledges of the great disciple who is foremost among those of great wisdom is 'perfection' (pāramī). The perfection of a disciple is the disciple's perfection (sāvakapāramī); 'one who has reached the disciple's perfection' means one who has reached that disciple's perfection. Alternatively, the reading is 'one who has attained the disciple's pāramitā' (sāvakapāramitāppatta). That great disciple is the protector and fulfiller of the sixty-seven disciple-knowledges, and is thus 'supreme' (paramo); of that supreme one, this sixty-sevenfold activity of knowledge, or his state, or his action, is 'perfection' (pāramī). The perfection of that disciple is the disciple's perfection; having attained that, he is 'one who has attained the disciple's perfection.' 'One who has attained the disciple's perfection' refers to any disciple such as the Elder Mahāmoggallāna and others. Because there is no other disciple who surpasses a disciple who has attained the disciple's perfection, he said, 'a solitary Buddha.' Again, by 'skilled in the divisions of wisdom,' etc., he shows by way of conclusion the meaning already stated. In the discussion on knowledge, for the most part, many knowledges have been described. In the discussion on wisdom, for the most part, even a single wisdom is described as diversified by way of various aspects—this is the distinction.

Mahāpaññākathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Great Wisdom is concluded.

2. Iddhikathā

2. Discourse on Psychic Power

Iddhikathāvaṇṇanā

Commentary on the Discourse on Psychic Power

9. Idāni paññākathāya anantaraṃ paññānubhāvaṃ dassentena kathitāya iddhikathāya apubbatthānuvaṇṇanā. Tattha pucchāsu tāva kā iddhīti sabhāvapucchā. Kati iddhiyoti pabhedapucchā. Kati bhūmiyoti sambhārapucchā. Kati pādāti patiṭṭhapucchā. Kati padānīti āsannakāraṇapucchā. Kati mūlānīti ādikāraṇapucchā. Visajjanesu ijjhanaṭṭhena iddhīti nipphattiatthena paṭilābhaṭṭhena cāti attho. Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha – ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772). ‘‘Nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’ntiādi (paṭi. ma. 3.32). Aparo nayo – ijjhanaṭṭhena iddhi, upāyasampadāyetaṃ adhivacanaṃ. Upāyasampadā hi ijjhati adhippetaphalappasavanato. Yathāha – ‘‘ayaṃ kho, citto gahapati, sīlavā kalyāṇadhammo, sace paṇidahissati ‘anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Ijjhissati hi sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 4.352). Aparo nayo – etāya sattā ijjhantīti iddhi. Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti.

9. Now, following the discussion on wisdom, this is an unprecedented exposition of the discussion on psychic power, which was taught to demonstrate the power of wisdom. Therein, among the questions: 'What is psychic power?' is a question about its nature. 'How many kinds of psychic power?' is a question about its divisions. 'How many grounds?' is a question about its requisites. 'How many bases?' is a question about its foundation. 'How many factors?' is a question about its proximate cause. 'How many roots?' is a question about its primary cause. In the answers, 'psychic power' (iddhi) means accomplishment, in the sense of completion and attainment. For whatever is completed and attained is said to be accomplished. As it is said: 'For one who desires sensual pleasure, this is accomplished for him' (Sn 772). 'Renunciation is accomplished, thus it is psychic power; it is a marvel because it opposes,' and so on (Paṭis I 111). Another interpretation: 'psychic power' means accomplishment; this is a designation for the accomplishment of the means. For the accomplishment of the means is accomplished because it brings about the desired result. As it is said: 'This householder Citta is virtuous and of good character. If he were to aspire, "May I become a wheel-turning monarch in the future," it will be accomplished because the mental aspiration of the virtuous is pure' (SN 41.10). Another interpretation: Beings are accomplished by this, thus it is psychic power. 'Are accomplished' means they become prosperous, grown, and exalted.

10. Dasasu iddhīsu adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi. Pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi. Sarīrabbhantare aññassa [Pg.265] manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi. Ñāṇappavattito pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso ñāṇavipphārā iddhi. Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso samādhivipphārā iddhi. Cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhi. Kammavipākavasena jāto viseso kammavipākajā iddhi. Pubbe katapuññassa jāto viseso puññavato iddhi. Vijjāya jāto viseso vijjāmayā iddhi. Tena tena sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.

10. Among the ten psychic powers: The psychic power of determination (adhiṭṭhānā iddhi) is so called because it is accomplished by way of determination. The psychic power of transformation (vikubbanā iddhi) operates by way of abandoning one's natural appearance and transforming it. The psychic power of the mind-made body (manomayā iddhi) operates by way of producing another mind-made body within one's own body. The special distinction produced by the power of knowledge, whether before, after, or at the same moment as the arising of knowledge, is the psychic power of the expansion of knowledge (ñāṇavipphārā iddhi). The special distinction produced by the power of tranquility, whether before, after, or at the same moment as the arising of concentration, is the psychic power of the expansion of concentration (samādhivipphārā iddhi). The psychic power of the noble ones (ariyā iddhi) arises only for noble ones who have attained mastery of mind. The special distinction born of karmic result is the psychic power born of karmic result (kammavipākajā iddhi). The special distinction arising for one who has performed meritorious deeds in the past is the psychic power of the meritorious (puññavato iddhi). The special distinction born of knowledge is the psychic power of knowledge (vijjāmayā iddhi). The accomplishment of a particular action through a particular right application is psychic power in the sense of accomplishment conditioned by right application in each case.

Iddhiyā catasso bhūmiyoti avisesetvā vuttepi yathālābhavasena adhiṭṭhānavikubbanamanomayiddhiyā eva bhūmiyo, na sesānaṃ. Vivekajā bhūmīti vivekato vā viveke vā jātā vivekajā bhūmi. Pītisukhabhūmīti pītisukhayuttā bhūmi. Upekkhāsukhabhūmīti tatramajjhattupekkhāya ca sukhena ca yuttā bhūmi. Adukkhamasukhābhūmīti adukkhamasukhavedanāyuttā bhūmi. Tesu paṭhamadutiyāni jhānāni pītipharaṇatā, tīṇi jhānāni sukhapharaṇatā, catutthajjhānaṃ cetopharaṇatā. Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo hutvā iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva. Iddhilābhāyāti attano santāne pātubhāvavasena iddhīnaṃ lābhāya. Iddhipaṭilābhāyāti parihīnānaṃ vā iddhīnaṃ vīriyārambhavasena puna lābhāya, upasaggavasena vā padaṃ vaḍḍhitaṃ. Iddhivikubbanatāyāti iddhiyā vividhakaraṇabhāvāya. Iddhivisavitāyāti vividhaṃ visesaṃ savati janeti pavattetīti visavī, vividhaṃ savanaṃ vā assa atthīti visavī, tassa bhāvo visavitā. Tassā visavitāya, iddhiyā vividhavisesapavattanabhāvāyāti attho. Iddhivasībhāvāyāti iddhiyā issarabhāvāya. Iddhivesārajjāyāti iddhivisāradabhāvāya. Iddhipādā ñāṇakathāyaṃ vuttatthā.

Although it is said without distinction that there are four grounds for psychic power, according to what is obtainable, they are grounds only for the psychic powers of determination, transformation, and the mind-made, not for the others. 'The ground born of seclusion' (vivekajā bhūmi) means the ground arising from seclusion or in seclusion. 'The ground of joy and bliss' (pītisukhabhūmi) refers to the ground associated with joy and bliss. 'The ground of equanimity and bliss' (upekkhāsukhabhūmi) is the ground connected with specific neutrality and bliss. 'The ground of neither-pain-nor-pleasure' (adukkhamasukhābhūmi) denotes the ground associated with the feeling of neither-pain-nor-pleasure. Among these, the first and second jhānas are the ground of the pervasion of joy; the first three jhānas are the ground of the pervasion of bliss; and the fourth jhāna is the ground of pervading the minds of others. Here, the first three jhānas should be understood as preparatory grounds because, by entering through the pervasion of joy, the pervasion of bliss, the perception of bliss, and the perception of lightness, and the body becoming light, pliant, and workable, one attains psychic power; therefore, by this method, they conduce to the attainment of psychic power. The fourth jhāna, however, should be understood as the natural ground for attaining psychic power. 'For the attainment of psychic power' means for the attainment of psychic powers by way of their manifestation in one's own continuity. 'For the re-attainment of psychic power' refers to regaining lost psychic powers through the initiation of effort, or the word is augmented by the power of a prefix. 'The capacity of transformation by psychic power' means the ability to perform various feats through psychic power. 'The proficiency of psychic power' (iddhivisavitā) means that which produces, generates, and brings forth various distinctions, hence 'proficient' (visavī); or, that which possesses various productions, hence 'proficient'; the state of that is proficiency. The meaning of this proficiency is the state of generating various distinctions through psychic power. 'The mastery of psychic power' (iddhivasībhāva) signifies the state of sovereignty over psychic power. 'For fearlessness in psychic power' (iddhivesārajja) means for the state of being skilled in psychic power. The bases of psychic power have meanings that have been explained in the discussion on knowledge.

Chandaṃ [Pg.266] ce bhikkhu nissāyāti yadi bhikkhu chandaṃ nissāya chandaṃ adhipatiṃ karitvā. Labhati samādhinti samādhiṃ paṭilabhati nibbatteti. Sesesupi eseva nayo. Tattha chandavīriyacittavīmaṃsā cattāri padāni, taṃsampayuttā cattāro samādhī cattāri padānīti evaṃ aṭṭha padāni. Yasmā pana iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati, tathā vīriyādayo, tasmā imāni aṭṭha padāni vuttānīti veditabbāni.

'If a monk relies on desire' means if a monk, relying on desire, makes desire the dominant factor. 'He obtains concentration' means he gains concentration, he produces it. The same method applies to the rest. Herein, desire, energy, mind, and investigation are four factors; the four kinds of concentration associated with them are four factors. Thus, there are eight factors. However, because the desire to generate psychic power, being yoked together with concentration, conduces to the attainment of psychic power, and similarly for energy and the others, therefore it should be understood that these eight factors are stated.

Yaṃ taṃ bhagavatā abhiññā uppādetukāmassa yogino kattabbayogavidhiṃ dassentena ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte’’ti (dī. ni. 1.238) cittassa āneñjaṃ vuttaṃ, taṃ thero soḷasadhā dassento soḷasamūlānītiādimāha. Tattha anonatanti kosajjavasena anonataṃ, asallīnanti attho. Anunnatanti uddhaccavasena uddhaṃ na āruḷhaṃ, anuddhatanti attho. Anabhinatanti lobhavasena na abhinataṃ, anallīnanti attho. Abhikāmatāya nataṃ abhinatanti, idaṃ tādisaṃ na hotīti vuttaṃ hoti. Rāgeti saṅkhāravatthukena lobhena. Anapanatanti dosavasena na apanataṃ, na ghaṭṭananti attho. ‘‘Nataṃ natī’’ti atthato ekaṃ. Apagatanatanti apanataṃ, idaṃ tādisaṃ na hotīti vuttaṃ hoti. Anissitanti anattato diṭṭhattā diṭṭhivasena ‘‘attā’’ti vā ‘‘attaniya’’nti vā kiñci na nissitaṃ. Appaṭibaddhanti paccupakārāsāvasena nappaṭibaddhaṃ. Chandarāgeti sattavatthukena lobhena. Vippamuttanti vikkhambhanavimuttivasena kāmarāgato vippamuttaṃ. Atha vā pañcavimuttivasena kāmarāgato vippamuttaṃ. Atha vā pañcavimuttivasena tato tato paṭipakkhato vippamuttaṃ. Idaṃ puthujjanasekhāsekhānampi abhiññāya uppādanato nirodhasamāpattiñāṇe ‘‘soḷasahi ñāṇacariyāhī’’ti (paṭi. ma. 1.84) vuttanayena ukkaṭṭhaparicchedena vuttaṃ, yathālābhavasena pana gahetabbaṃ. Kāmarāgeti methunarāgena. Visaññuttanti vikkhambhanato sesakilesehi visaṃyuttaṃ, ukkaṭṭhanayena samucchedato vā vippayuttaṃ. Kileseti sesakilesena. Vimariyādikatanti vikkhambhitabbamariyādavasena vigatakilesamariyādaṃ kataṃ, tena tena [Pg.267] maggena pahātabbamariyādavasena vā vigatakilesamariyādaṃ kataṃ. Kilesamariyādeti tena tena pahīnena kilesamariyādena. Liṅgavipallāso cettha daṭṭhabbo. Ekattagatanti ekārammaṇagataṃ. Nānattakilesehīti nānārammaṇe pavattamānehi kilesehi. Idaṃ ārammaṇamapekkhitvā vuttaṃ, ‘‘anonata’’ntiādi pana kilese eva apekkhitvā. Obhāsagatanti paññāya visadappavattivasena paññobhāsaṃ gataṃ. Avijjandhakāreti balavaavijjāya. Catasso ca bhūmiyo soḷasa ca mūlāni iddhiyā pubbabhāgavasena vuttāni, cattāro ca pādā aṭṭha ca padāni pubbabhāgavasena ca sampayogavasena ca vuttānīti.

That imperturbability of the mind which was spoken of by the Blessed One—who, desiring to show the method of practice to be undertaken by a yogī who wishes to produce the higher knowledges, said, 'When the mind is thus concentrated, purified, cleansed, unblemished, free from defilements, malleable, workable, steady, and having reached imperturbability' (Dī. Ni. 1.238)—that imperturbability the Elder, desiring to show in sixteen ways, said, 'the sixteen roots,' etc. Therein, ‘anonataṃ’ means not bent down by way of laziness; the meaning is ‘asallīnaṃ’ (not sluggish). ‘Anunnataṃ’ means not raised up by way of restlessness; the meaning is ‘anuddhataṃ’ (not agitated). ‘Anabhinataṃ’ means not inclined towards by way of greed; the meaning is ‘anallīnaṃ’ (not clinging). ‘Bent by desire’ is ‘abhinataṃ’; it is said that this (mind) is not of such a nature. As for ‘rāga,’ it means greed that has formations as its basis or has formations as its object. ‘Anapanataṃ’ means not turned away by way of aversion; the meaning is ‘na ghaṭṭanaṃ’ (not repelled). ‘Nataṃ’ and ‘nati’ are one in meaning. ‘Apagatanataṃ’ means ‘apanataṃ’ (turned away); it is said that this (mind) is not of such a nature. ‘Anissitaṃ’ means not dependent on anything as ‘self’ or ‘belonging to self’ by way of view, because it is seen as non-self. ‘Appaṭibaddhaṃ’ means not bound by way of hoping for a return favour. As for ‘chandarāga,’ it means greed that has beings as its basis or has beings as its object. ‘Vippamuttaṃ’ means liberated from sensual desire by way of liberation through suppression. Or, by way of the fivefold liberation, liberated from sensual desire. Or, by way of the fivefold liberation, liberated from each respective opposing defilement. This (term) is stated with the highest definition—in the manner spoken of in the knowledge of the attainment of cessation as 'by sixteen knowledge-modes' (Paṭi. Ma. 1.84)—because of the arising of higher knowledge even for worldlings, trainees, and non-trainees; however, it should be understood according to what is attainable. As for ‘kāmarāga,’ it means sexual lust. ‘Visaññuttaṃ’ means disjoined from the remaining defilements by suppression; or, by the superior method, disjoined by eradication. As for ‘kilesa,’ it means the remaining defilements. ‘Vimariyādikataṃ’ means made to be without the boundary of defilements by way of the boundary to be suppressed, or made to be without the boundary of defilements by way of the boundary to be abandoned by each respective path. By ‘kilesamariyāde’ is meant by that respective abandoned boundary of defilements. And here, a reversal of gender should be seen. ‘Ekattagataṃ’ means gone to a single object. By ‘nānattakilesehi’ is meant by the defilements that occur in various objects. This (term ‘ekatta’) is stated with reference to the object, but ‘anonataṃ,’ etc., are stated with reference only to the defilements. ‘Obhāsagataṃ’ means gone to the light of wisdom by way of the clear proceeding of wisdom. By ‘avijjandhakāre’ is meant by powerful ignorance. The four grounds and the sixteen roots are stated by way of being the preliminary part of psychic power; and the four bases and the eight steps are stated by way of being the preliminary part and by way of association.

10. Evaṃ iddhiyā bhūmipādapadamūlabhūte dhamme dassetvā idāni tā iddhiyo dassento katamā adhiṭṭhānā iddhītiādimāha. Tattha uddesapadānaṃ attho iddhividhañāṇaniddese vuttoyeva. Idha bhikkhūti imasmiṃ sāsane bhikkhu. Tena sabbapakāravasena iddhividhakārakassa aññattha abhāvaṃ dīpeti. Imesaṃ dvinnaṃ padānaṃ niddeso heṭṭhā vuttattho. Teneva ca iddhiyā bhūmipādapadamūlabhūtehi dhammehi samannāgato visuddhimagge (visuddhi. 2.365-366) vuttehi cuddasahi pannarasahi vā ākārehi paridamitacittatā ca chandādiekekādhipatisamāpajjanavasena āvajjanādivasībhāvavasena ca mudukammaññakatacittatā ca vuttā hoti. Balavapubbayogasampanno pubbayogasampattiyā arahattapaṭilābheneva paṭiladdhābhiññādiguṇo bhikkhu bhūmiādīhi dhammehi samannāgato hotīti katvā sopi vuttova hoti.

10. Thus, having shown the qualities that are the grounds, bases, steps, and roots of psychic power, now, in order to show those psychic powers, he said, 'What is the psychic power of determination?', and so on. Therein, the meaning of the summary terms has already been stated in the Exposition of the Knowledge of the Kinds of Psychic Power. 'Here, a bhikkhu' means a bhikkhu in this Dispensation. By this, he indicates the absence elsewhere of one who performs the kinds of psychic power in all their variety. The exposition of these two terms has its meaning stated below. And by that very exposition, it is also stated that one is endowed with the qualities that are the grounds, bases, steps, and roots of psychic power; and it is stated that there is the state of having a mind tamed in the fourteen or fifteen ways spoken of in the Visuddhimagga; and the state of having a mind made malleable and workable by way of attaining absorption with each of zeal, and so forth, as dominant, and by way of the masteries of adverting, and so forth. Because a bhikkhu who is accomplished in powerful prior practice—who has obtained the qualities of higher knowledge, and so forth, together with the very attainment of arahantship through the accomplishment of prior practice—is endowed with the qualities such as the grounds, and so forth, therefore he too is said to be covered by that very exposition.

Bahukaṃ āvajjatīti pathavīkasiṇārammaṇaṃ abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati, ‘‘sataṃ homi, sataṃ homī’’ti parikammakaraṇavasena āvajjati. Āvajjitvā ñāṇena adhiṭṭhātīti evaṃ parikammaṃ katvā abhiññāñāṇena adhiṭṭhāti. Ettha parikammaṃ katvā puna pādakajjhānasamāpajjanaṃ na vuttaṃ. Kiñcāpi na vuttaṃ, atha kho aṭṭhakathāyaṃ (visuddhi. 2.386) ‘‘āvajjatīti parikammavaseneva vuttaṃ, āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ, tasmā bahukaṃ āvajjati, tato tesaṃ parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna ‘bahuko [Pg.268] homī’ti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo’’ti vuttattā evameva daṭṭhabbaṃ. Yathā ‘‘bhuñjitvā sayatī’’ti vutte pānīyaṃ apivitvā hatthadhovanādīni akatvā bhuttānantarameva sayatīti attho na hotīti antarā santesupi aññesu kiccesu ‘‘bhutvā sayatī’’ti vuccati, evamidhāpīti daṭṭhabbaṃ. Paṭhamaṃ pādakajjhānasamāpajjanampi hi pāḷiyaṃ avuttamevāti. Tena pana adhiṭṭhānañāṇena saheva sataṃ hoti. Sahassepi satasahassepi eseva nayo. Sace evaṃ na ijjhati, puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Saṃyuttaṭṭhakathāyañhi ‘‘ekavāraṃ dvivāraṃ samāpajjituṃ vaṭṭatī’’ti vuttaṃ. Tattha pādakajjhānacittaṃ nimittārammaṇaṃ, parikammacittāni satārammaṇāni vā sahassārammaṇāni vā. Tāni ca kho vaṇṇavasena, na paṇṇattivasena. Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. Taṃ pubbe vuttaappanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ.

He reflects much: Having attained the fourth jhāna which has the earth-kasiṇa as its object and is the basis for higher knowledge, and having emerged from it, if he wishes for a hundred, he reflects by way of preliminary work, thinking, “May I be a hundred, may I be a hundred.” Having reflected, he determines with knowledge: Having done this preliminary work, he determines with the higher knowledge. Here, re-entering the basic jhāna after doing the preliminary work is not stated. Although it is not stated, nevertheless, in the commentary it is said: “‘He reflects’ is said by way of preliminary work; ‘having reflected, he determines with knowledge’ is said by way of the higher knowledge. Therefore, he reflects much; then, at the end of those preliminary consciousnesses, he attains the basic jhāna. Having emerged from the attainment, he reflects again, thinking, ‘May I be many,’ and then, immediately after the three or four preliminary mind-moments that follow, he determines with the single higher knowledge, which has obtained the name ‘determination’ by way of bringing to completion. Thus the meaning should be understood here.” Therefore, it should be understood in this way. Just as when it is said, “Having eaten, he sleeps,” it does not mean he sleeps immediately after eating without drinking water or washing his hands, and so forth, but even though other activities may intervene, it is still said, “Having eaten, he sleeps.” Similarly, here too, it should be understood. For indeed, the re-attainment of the basic jhāna is not stated in the Pāḷi. However, by that determination-knowledge, he becomes a hundred simultaneously. The same method applies to a thousand or a hundred thousand. If it does not succeed thus, he should do the preliminary work again, attain a second time, emerge, and then determine. For in the Saṃyutta commentary, it is said: “It is permissible to attain once or twice.” There, the basic jhāna consciousness has the sign as its object, while the preliminary consciousnesses have a hundred or a thousand as their objects—and these are by way of visible form, not by way of concept. The determination-consciousness likewise has a hundred or a thousand as its object. It arises just once, immediately after the change-of-lineage moment, like the previously mentioned absorption consciousness, belonging to the fourth jhāna of the form sphere.

Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hotīti bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. Vattamānavacanaṃ panettha therassa tathākaraṇapakatikattā tassa dharamānakālattā ca katanti veditabbaṃ. Eko hotīti vārepi eseva nayo.

Just as the Venerable Cūḷapanthaka, being one, becomes many—this was said to show the direct experience of manifold becoming. Here, the present tense should be understood as used because it was the Elder's nature to act thus and because it was during his lifetime. The same method applies to the phrase “he becomes one.”

Tatridaṃ vatthu (visuddhi. 2.386) – te dve bhātaro kira therā panthe jātattā ‘‘panthakā’’ti nāmaṃ labhiṃsu. Tesu jeṭṭho mahāpanthako pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. So arahā hutvā cūḷapanthakaṃ pabbājetvā –

Here is the story: It is said that those two brothers, the Elders, received the name “Panthaka” because they were born on the road. Among them, the elder, Mahāpanthaka, having gone forth, attained arahantship together with the analytical knowledges. Having become an arahant, he ordained Cūḷapanthaka and—

‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe’’ti. (a. ni. 5.195;

saṃ. ni. 1.123) –

“Just as a red lotus, fragrant, might be blooming at dawn, its fragrance undiminished; behold Aṅgīrasa shining forth, like the blazing sun in the sky.”

Imaṃ [Pg.269] gāthaṃ adāsi. So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. Atha naṃ thero ‘‘abhabbo tvaṃ imasmiṃ sāsane, nikkhama ito’’ti āha. Tasmiñca kāle thero bhattuddesako hoti. Jīvako komārabhacco bahuṃ mālāgandhavilepanaṃ ādāya attano ambavanaṃ gantvā satthāraṃ pūjetvā dhammaṃ sutvā dasabalaṃ vanditvā theraṃ upasaṅkamitvā ‘‘sve, bhante, buddhappamukhāni pañca bhikkhusatāni ādāya amhākaṃ nivesane bhikkhaṃ gaṇhathā’’ti āha. Theropi ‘‘ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemī’’ti āha. Taṃ sutvā cūḷapanthako bhiyyoso mattāya domanassappatto hutvā punadivase pātova vihārā nikkhamitvā sāsane sāpekkhatāya vihāradvārakoṭṭhake rodamāno aṭṭhāsi.

He gave him this verse. He was unable to master it in four months. Then the elder said to him, “You are incapable in this dispensation; leave this place.” At that time, the elder was the meal apportioner. Jīvaka Komārabhacca, taking many flowers, perfumes, and unguents, went to his mango grove, honored the Teacher, listened to the Dhamma, paid homage to the Ten-Powered One, approached the elder, and said, “Venerable sir, tomorrow, please accept a meal at our residence together with five hundred monks with the Buddha at their head.” The elder replied, “I accept for the rest, except for Cūḷapanthaka.” Hearing that, Cūḷapanthaka became exceedingly distressed. The next day, early in the morning, he left the monastery and, out of longing for the dispensation, stood weeping at the monastery gatehouse.

Bhagavā tassa upanissayaṃ disvā taṃ upasaṅkamitvā ‘‘kasmā rodasī’’ti āha. So taṃ pavattiṃ ācikkhi. Bhagavā ‘‘na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci, panthakā’’ti cakkacittatalena pāṇinā tassa sīsaṃ parāmasitvā taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā gandhakuṭipamukhe nisīdāpetvā iddhiyā abhisaṅkhataṃ parisuddhaṃ pilotikakhaṇḍaṃ ‘‘imaṃ pilotikaṃ ‘rajoharaṇaṃ rajoharaṇa’nti hatthena parimajjanto nisīda, panthakā’’ti vatvā tassa pilotikakhaṇḍaṃ datvā kāle ārocite bhikkhusaṅghaparivuto jīvakassa gehaṃ gantvā paññattāsane nisīdi. Tassa taṃ pilotikakhaṇḍaṃ tathāparimajjantassa kiliṭṭhaṃ hutvā kamena kāḷavaṇṇaṃ ahosi. So ‘‘idaṃ parisuddhaṃ pilotikakhaṇḍaṃ, natthettha doso, attabhāvaṃ nissāya panāyaṃ doso’’ti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhesi. Athassa bhagavā obhāsaṃ vissajjetvā purato nisinno viya paññāyamānarūpo hutvā imā obhāsagāthā abhāsi –

Seeing his supporting condition for the path, the Blessed One approached him and asked, 'Why are you weeping?' He explained the matter. The Blessed One said, 'One who is unable to master the recitation is not thereby considered unworthy in my dispensation. Do not grieve, Panthaka.' With his hand, the palm of which was adorned with the mark of a wheel, he stroked Panthaka's head, took him by the arm, and led him into the monastery. Seating him at the entrance of the perfumed chamber, the Blessed One, through his psychic power, manifested a perfectly clean piece of cloth and said, 'Panthaka, sit here, wiping this cloth with your hand, repeating, “Remover of dust, remover of dust.”' Giving him the piece of cloth, the Blessed One, when the time was announced, went to Jīvaka's house surrounded by the community of monks and sat on the prepared seat. As he wiped the piece of cloth in this manner, it became soiled and gradually turned black. He thought, 'This piece of cloth was perfectly clean; there is no fault in it. This fault, however, arises dependent on my own being.' Gaining this perception, he directed his knowledge toward the five aggregates and developed insight. Then the Blessed One emitted a radiance and, appearing as if seated before him, spoke these verses accompanied by that radiance:

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitva bhikkhavo, viharanti te vigatarajassa sāsane.

“Lust is called ‘dust,’ but ordinary dust is not so called; ‘dust’ is a designation for lust. Having abandoned this dust, O monks, they dwell in the dispensation of the one who is free from dust.

‘‘Doso…pe… sāsane.

“Hatred… and so forth… in the dispensation.

‘‘Moho [Pg.270] rajo na ca pana reṇu vuccati, mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitva bhikkhavo, viharanti te vigatarajassa sāsane. (mahāni. 209);

“Delusion is called ‘dust,’ but ordinary dust is not so called; ‘dust’ is a designation for delusion. Having abandoned this dust, O monks, they dwell in the dispensation of the one who is free from dust.

‘‘Adhicetaso appamajjato, munino monapathesu sikkhato;

Sokā na bhavanti tādino, upasantassa sadā satīmato’’ti. (udā. 37);

“For the sage of higher mind, diligent, training in the paths of sagehood—for such a one, tranquil and ever mindful, sorrows do not arise.”

Gāthāpariyosāne thero saha paṭisambhidāhi arahattaṃ pāpuṇi. So manomayajjhānalābhī hutvā eko hutvā bahudhā, bahudhā hutvā eko bhavituṃ samattho ahosi. Arahattamaggenevassa tīṇi piṭakāni cha ca abhiññā āgamiṃsu.

At the end of the verses, the elder attained Arahantship together with the analytical knowledges. Having obtained the jhāna for mind-made psychic power, he became capable of being many from being one, and of being one from being many. Through the path of Arahantship itself, the three Piṭakas and the six supernormal knowledges came to him.

Jīvakopi kho dasabalassa dakkhiṇodakaṃ upanāmesi. Satthā pattaṃ hatthena pidahitvā ‘‘kiṃ bhante’’ti puṭṭho ‘‘vihāre eko bhikkhu atthi, jīvakā’’ti āha. So purisaṃ pesesi ‘‘gaccha ayyaṃ gahetvā sīghaṃ ehī’’ti. Cūḷapanthakatthero tassa purisassa pure āgamanāyeva bhātaraṃ attano pattavisesaṃ ñāpetukāmo bhikkhusahassaṃ nimminitvā ekampi ekena asadisaṃ, ekassāpi ca cīvaravicāraṇādisāmaṇakakammaṃ aññena asadisaṃ akāsi. Puriso gantvā vihāre bahū bhikkhū disvā paccāgantvā ‘‘bahū, bhante, vihāre bhikkhū, pakkositabbaṃ ayyaṃ na passāmī’’ti jīvakassa kathesi. Jīvako satthāraṃ pucchitvā tassa nāmaṃ vatvā puna taṃ pesesi. So gantvā ‘‘cūḷapanthako nāma kataro bhante’’ti pucchi. ‘‘Ahaṃ cūḷapanthako, ahaṃ cūḷapanthako’’ti sakiṃyeva mukhasahassaṃ kathesi. So puna gantvā ‘‘sabbepi kira cūḷapanthakā, ahaṃ pakkositabbaṃ na jānāmī’’ti āha. Jīvako paṭividdhasaccatāya ‘‘iddhimā bhikkhū’’ti nayato aññāsi. Bhagavā āha – ‘‘gaccha, yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā satthā taṃ āmantetīti vatvā ānehī’’ti. So gantvā tathā akāsi. Tāvadeva sabbepi nimmitā antaradhāyiṃsu. Thero taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā paññattāsane [Pg.271] nisīdi. Tasmiṃ khaṇe satthā dakkhiṇodakaṃ gaṇhitvā bhattakiccaṃ katvā cūḷapanthakatthereneva bhattānumodanaṃ dhammakathaṃ kathāpesi. Thero dīghamajjhimāgamappamāṇaṃ dhammakathaṃ kathesīti.

Jīvaka also offered the water of dedication to the Possessor of the Ten Powers. The Teacher, covering his bowl with his hand, when asked, 'What is it, venerable sir?' replied, 'There is a monk in the monastery, Jīvaka.' He sent a man, saying, 'Go, bring the venerable one quickly.' The Elder Cūḷapanthaka, even before the man arrived, wishing to make known his special attainment to his brother, created a thousand monks, making not even one like another, and making the monastic duties of each, such as arranging robes, different from the others. The man went to the monastery, saw many monks, returned, and reported to Jīvaka, 'Venerable sir, there are many monks in the monastery; I do not see the venerable one who is to be summoned.' Jīvaka, having asked the Teacher and been told his name, sent the man again. The man went and asked, 'Venerable sir, which one is named Cūḷapanthaka?' 'I am Cūḷapanthaka,' a thousand mouths said at once. The man went back and said, 'It seems they are all Cūḷapanthaka; I do not know whom to summon.' Jīvaka, because he had penetrated the truths, understood by inference, 'This is a monk with psychic power.' The Blessed One said, 'Go, take hold of the first one you see by the corner of his robe and say, “The Teacher summons you,” then bring him.' He went and did so. At that very moment, all the created monks disappeared. The Elder, having dismissed the man, completed his bodily duties such as washing his face, went ahead, and sat in the appointed seat. At that moment, the Teacher, having received the water of dedication and finished the meal, had the Elder Cūḷapanthaka himself give the Dhamma talk of thanksgiving for the meal. The Elder gave a Dhamma talk the length of the Dīgha and Majjhima Nikāyas.

Aññe bhikkhū adhiṭṭhānena manomayaṃ kāyaṃ abhinimminitvā tayo vā cattāro vā abhinimminanti, bahuke ekasadiseyeva ca katvā nimminanti ekavidhameva kammaṃ kurumāne. Cūḷapanthakatthero pana ekāvajjaneneva bhikkhusahassaṃ māpesi. Dvepi jane na ekasadise akāsi, na ekavidhaṃ kammaṃ kurumāne. Tasmā manomayaṃ kāyaṃ abhinimminantānaṃ aggo nāma jāto. Aññe pana bahū aniyametvā nimmitā iddhimatā sadisāva honti. Ṭhānanisajjādīsu ca bhāsitatuṇhībhāvādīsu ca yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānāvaṇṇaṃ kātukāmo hoti keci paṭhamavaye keci majjhimavaye keci pacchimavaye, tathā dīghakese upaḍḍhamuṇḍe muṇḍe missakakese upaḍḍharattacīvare paṇḍukacīvare padabhāṇadhammakathāsarabhaññapañhāpucchanapañhāvisajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ‘‘ettakā bhikkhū paṭhamavayā hontū’’tiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ, adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. Eseva nayo bahudhāpi hutvā eko hotītiādīsu.

Other monks, by resolve, having created a mind-made body, produce three or four such bodies; and when creating many, they create them as identical, performing a single kind of action. But the Elder Cūḷapanthaka, with a single advertence of mind, created a thousand monks. He did not make even two persons identical, nor did he make them perform the same action. Therefore, he came to be known as the foremost among those who create mind-made bodies. As for others, the many forms created without specifying their characteristics are just like the one with psychic power. In standing, sitting, and so forth, and in speaking, remaining silent, and so forth, whatever the one with psychic power does, that very thing they do. But if one wishes to create forms of various kinds—some in their youth, some in middle age, some in old age; likewise with long hair, partially shaven heads, shaven heads, mixed hair; with partially red robes, yellowish robes; engaged in recitation by verse, giving Dhamma talks, chanting melodiously, asking questions, answering questions, dyeing, sewing, and washing robes, and so on—or if one wishes to create other various kinds of forms, one must emerge from the base jhāna, make a preliminary determination by the method beginning with, 'Let this many monks be in their youth,' then enter absorption again, emerge, and make the resolution. Together with the mind of resolution, they become of the very kinds that were wished for. This is the same method in the passages beginning, 'Having been many, he becomes one.'

Ayaṃ pana viseso – pakatiyā bahukoti nimmitakālabbhantare nimmitapakatiyā bahuko. Iminā ca bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃyeva eko hoti. Evaṃ akaronto pana yathāparicchinnakālavasena sayameva eko hoti.

This, however, is the distinction: 'many by nature' means being many by the nature of the created form within the period of creation. And when this monk, having thus created a state of multiplicity, wishes to become one again in the interim—either thinking, 'Having become one, I will walk, I will recite, I will ask a question,' or out of fewness of wishes, thinking, 'This monastery has few monks; if some visitors should come, they will know me, thinking, "Whence are so many identical monks? Surely, this is the elder's power!"'—then he who so wishes must enter the base jhāna, emerge, make the preliminary determination, 'May I be one,' enter it again, emerge, and make the resolution, 'May I be one.' He becomes one simultaneously with the mind of resolution. But one who does not do so becomes one simply in accordance with the predetermined period of time.

11. Āvibhāvanti padaṃ [Pg.272] nikkhipitvā kenaci anāvaṭaṃ hotīti vuttattā kenaci anāvaṭapadena āvibhāvapadassa pākaṭabhāvattho vutto. ‘‘Hotī’’ti padena ‘‘karotī’’ti pāṭhaseso vutto hoti. Pākaṭaṃ hontañhi āvibhāve kate hoti. Kenaci anāvaṭanti kuṭṭādinā yena kenaci anāvaṭaṃ āvaraṇavirahitaṃ. Appaṭicchannanti uparito acchāditaṃ. Tadeva anāvaṭattā vivaṭaṃ. Appaṭicchannattā pākaṭaṃ. Tirobhāvanti antaritabhāvaṃ karoti. Āvaṭaṃyeva tena āvaraṇena pihitaṃ. Paṭicchannaṃyeva tena paṭicchādanena paṭikujjitaṃ.

11. Having posited the word `āvibhāva`, since it is said, 'it becomes uncovered by anything,' the meaning of the word `āvibhāva` as 'the state of being manifest' is stated by the phrase 'uncovered by anything.' By the word `hoti`, `karoti` is stated as the remainder of the text. For when manifestation is made, it becomes manifest. `Kenaci anāvaṭaṃ` means unobstructed by anything whatsoever, such as a wall; free from obstruction. `Appaṭicchannaṃ` means not covered from above. That very thing, because of being unobstructed, is 'open'; because of being unconcealed, it is 'manifest'. `Tirobhāvaṃ` means it makes a state of being hidden. The very thing that is obstructed is concealed by that obstruction. The very thing that is covered over is 'covered up' by that covering.

Ākāsakasiṇasamāpattiyāti paricchedākāsakasiṇe uppāditāya catutthajjhānasamāpattiyā. Lābhīti lābho assa atthīti lābhī. Aparikkhitteti kenaci samantato aparikkhitte padese. Idha ākāsakasiṇasseva vuttattā tattha bhāvitameva jhānaṃ ākāsakaraṇassa paccayo hoti, na aññanti daṭṭhabbaṃ. Upariāpokasiṇādīsupi tadārammaṇameva jhānaṃ daṭṭhabbaṃ, na aññaṃ. Pathaviṃ āvajjati, udakaṃ āvajjati, ākāsaṃ āvajjatīti pakatipathavīudakaākāse āvajjati. Antalikkheti tassa ākāsassa pathavito dūrākāsabhāvaṃ dīpeti.

`Ākāsakasiṇasamāpattiyā` means the attainment of the fourth jhāna produced in the limited-space kasiṇa. `Lābhī` means: 'gain (`lābho`) is his (`assa`)', therefore he is a `lābhī`. `Aparikkhitte` means in a place not enclosed on all sides by anything. Here, since only the space kasiṇa is mentioned, it should be understood that only the jhāna developed therein is a condition for the making of space, not another. Further, in the case of the water kasiṇa and others, the jhāna that has that very thing as its object should be understood, not another. 'He adverts to earth, he adverts to water, he adverts to space' means he adverts to natural earth, water, and space. `Antalikkhe` indicates the state of that space as being distant space from the earth.

12. Candimasūriyaparimajjane kasiṇaniyamaṃ akatvā ‘‘iddhimā cetovasippatto’’ti avisesena vuttattā natthettha kasiṇasamāpattiniyamoti veditabbaṃ. Nisinnako vā nipannako vāti nisinno vā nipanno vā. Imeheva itarairiyāpathadvayampi vuttameva hoti. Hatthapāse hotūti hatthasamīpe hotu. Hatthapasse hotūtipi pāṭho. Idaṃ tathā kātukāmassa vasena vuttaṃ. Ayaṃ pana tattha gantvāpi hatthaṃ vaḍḍhetvāpi āmasati. Āmasatīti īsakaṃ phusati. Parāmasatīti bāḷhaṃ phusati. Parimajjatīti samantato phusati. Rūpagatanti hatthapāse ṭhitarūpameva.

12. In the case of stroking the moon and sun, since it is stated generally as 'one endowed with psychic power, attained to mastery of mind,' without making a rule about the kasiṇa, it should be understood that there is no rule here regarding kasiṇa attainment. `Nisinnako vā nipannako vā` means 'sitting' or 'lying down'. By these, the other two postures are also stated. `Hatthapāse hotu` means 'let it be near the hand'. There is also a reading `hatthapasse hotu`. This is said with reference to one who wishes to do so. But this one touches it either by going there or by extending his hand. `Āmasati` means 'touches lightly'. `Parāmasati` means 'touches firmly'. `Parimajjati` means 'touches all around'. `Rūpagataṃ` means 'only the form situated near the hand'.

Dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati ‘‘santike hotū’’ti. Āvajjitvā parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ñāṇena adhiṭṭhāti ‘‘santike hotū’’ti. Santike hoti. Esa nayo sesapadesupi. Brahmalokaṃ [Pg.273] pana gantukāmassa dūrassa santikakaraṇaṃ vatvā brahmalokagamanassa anupakārampi imāya iddhiyā ijjhamānavisesaṃ dassento santikepītiādimāha. Tattha na kevalaṃ thokakaraṇabahukaraṇameva, ‘‘amadhuraṃ madhura’’ntiādīsupi yaṃ yaṃ icchati, taṃ sabbaṃ iddhimato ijjhati. Aparo nayo – dūrepi santike adhiṭṭhātīti dūre brahmalokaṃ vā manussalokassa santike adhiṭṭhāti. Santikepi dūre adhiṭṭhātīti santike manussalokaṃ vā dūre brahmaloke adhiṭṭhāti. Bahukampi thokaṃ adhiṭṭhātīti sace brahmāno bahū sannipatitā honti, mahāattabhāvattā dassanūpacāraṃ savanūpacāraṃ pajahanti, dassanūpacāre ca savanūpacāre ca ekajjhaṃ saṅkhipitvā bahukampi thokanti adhiṭṭhāti. Thokampi bahukaṃ adhiṭṭhātīti sace mahāparivārena gantukāmo hoti, ekakattā thokaṃ attānaṃ bahukaṃ adhiṭṭhahitvā mahāparivāro gacchatīti evamettha attho daṭṭhabbo. Evaṃ sati catubbidhampi taṃ brahmalokagamane upakāro hoti.

'He determines even what is far as near' means: having arisen from the foundational jhāna, one adverts to a distant deva world or brahma world, thinking, 'Let it be near.' Having adverted, performed the preliminary work, entered absorption again, and arisen, one determines with knowledge, 'Let it be near.' It becomes near. This is the method in the remaining phrases as well. However, for one who wishes to go to the brahma world, having spoken of making the distant near, the author then said `santikepi`, etc., in order to show a special accomplishment of this psychic power, even one that is not a support for the journey to the brahma world. There, it is not only making a little into much and much into little; also in cases like 'he makes the unsweet sweet,' whatever he wishes, all that succeeds for one with psychic power. Another method: 'He determines even what is far as near' means one determines the distant brahma world to be near the human world. 'He determines even what is near as far' means one determines the near human world to be in the distant brahma world. 'He determines even much as little' means: if many brahmas have gathered, because of their large bodies, they exceed the range of sight and the range of hearing; having compressed them together into the range of sight and hearing, one determines even the many as few. 'He determines even a little as much' means: if one wishes to go with a large retinue, being alone, having determined his single self to be many, he goes as one with a large retinue. Thus the meaning should be understood here. This being so, all four kinds of statements are a support for the journey to the brahma world.

Dibbena cakkhunā tassa brahmuno rūpaṃ passatīti idha ṭhito ālokaṃ vaḍḍhetvā yassa brahmuno rūpaṃ daṭṭhukāmo, dibbena cakkhunā tassa brahmuno rūpaṃ passati. Idheva ṭhito dibbāya sotadhātuyā tassa brahmuno bhāsamānassa saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Dissamānenāti cakkhunā pekkhiyamānena. Kāyavasena cittaṃ pariṇāmetīti rūpakāyassa vasena cittaṃ pariṇāmeti. Pādakajjhānacittaṃ gahetvā kāye āropeti, kāyānugatikaṃ karoti dandhagamanaṃ. Kāyagamanañhi dandhaṃ hoti. Adhiṭṭhātīti tasseva vevacanaṃ, sanniṭṭhāpetīti attho. Sukhasaññañca lahusaññañca okkamitvāti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamitvā pavisitvā phusitvā pāpuṇitvā. Sukhasaññā ca nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā, sāyeva saññā nīvaraṇehi ceva vitakkādipaccanīkehi ca vimuttattā lahusaññātipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vātakkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. Evaṃ gacchanto ca sace icchati, pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. Sace icchati, ākāse pathavīkasiṇavaseneva [Pg.274] pade pade padumaṃ nimminitvā padume padume padaṃ nikkhipanto padasā gacchati. Sace icchati, vāyokasiṇavasena vātaṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. Apica gantukāmatāva ettha pamāṇaṃ. Sati hi gantukāmatāya evaṃkatacittādhiṭṭhāno adhiṭṭhānavegakkhittova so jiyāvegakkhitto saro viya dissamāno gacchati.

‘With the divine eye, he sees the form of that Brahmā’ means: standing right here, having developed the light, he who wishes to see the form of that Brahmā, sees the form of that Brahmā with the divine eye. Standing right here, with the divine ear element, he hears the sound of that Brahmā speaking. With the knowledge encompassing the minds of others, he knows the mind of that Brahmā. ‘With a visible body’ means with a body that is being looked at by the eye. ‘He makes the mind conform to the body’ means he makes the mind conform to the material body. Taking the mind of the base jhāna, he places it upon the body; he makes the movement follow the body, a slow movement. For the movement of the body is slow. ‘He resolves’ is a synonym for that very word; the meaning is ‘he establishes well.’ ‘Having entered into the perception of ease and the perception of lightness’ means having descended into, entered, touched, and reached the perception of ease and the perception of lightness, which are co-nascent with the psychic-power-mind that has the base jhāna as its object. And the perception of ease is the perception associated with equanimity. For equanimity is called ‘peaceful happiness,’ and that very perception, being freed from the hindrances and from opponents such as initial thought, should also be known as the perception of lightness. For one who has descended into that, his physical body also becomes as light as a tuft of cotton. Thus, with a visible body as light as a tuft of cotton thrown by the wind, he goes to the Brahmā world. And while going thus, if he wishes, he creates a path in the sky by means of the earth kasiṇa and goes on foot. If he wishes, in the sky, by means of the earth kasiṇa itself, he creates a lotus at every step, and placing his foot on each lotus, he goes on foot. If he wishes, by means of the wind kasiṇa, having resolved upon the wind, he goes by the wind like a tuft of cotton. Moreover, the desire to go is itself the measure here. For when there is the desire to go, having made such a mental resolve, that yogi, thrown by the velocity of the resolve, goes with a visible body like an arrow thrown by the velocity of a bowstring.

Cittavasena kāyaṃ pariṇāmetīti karajakāyaṃ gahetvā pādakajjhānacitte āropeti, cittānugatikaṃ karoti sīghagamanaṃ. Cittagamanañhi sīghaṃ hoti. Sukhasaññañca lahusaññañca okkamitvāti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca. Sesaṃ vuttanayeneva veditabbaṃ. Idaṃ pana cittagamanameva hoti. Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassādhiṭṭhānacittassa uppādakkhaṇe gacchati? Udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte ‘‘tīsupi khaṇesu gacchatī’’ti thero āha. Kiṃ pana so sayaṃ gacchati, nimmitaṃ pesetīti? Yathāruci karoti. Idha panassa sayaṃ gamanameva āgataṃ.

‘He makes the body conform to the mind’ means: taking the physical body, he places it upon the mind of the base jhāna; he makes the movement swift, following the mind. For the movement of the mind is swift. ‘Having entered into the perception of ease and the perception of lightness’ means the perception of ease and the perception of lightness, which are co-nascent with the psychic-power-mind that has the material body as its object. The rest should be understood in the way already stated. But this is only movement of the mind. Now, this yogi, going thus with an invisible body, does he go at the arising moment of that resolve-mind? Or at the static moment, or the dissolution moment? When this was asked, the Elder said, ‘He goes in all three moments.’ But does he go himself, or does he send a created form? He does as he wishes. Here, however, his own going is what is meant.

Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. Sabbaṅgapaccaṅganti sabbaaṅgapaccaṅgavantaṃ. Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ, nimmitarūpe pana pasādo nāma natthi. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. Buddhanimmitā pana yaṃ yaṃ bhagavā karoti, taṃ tampi karonti, bhagavato cittavasena aññampi karontīti. Dhūmāyati pajjalatīti tejokasiṇavasena. Dhammaṃ bhāsatītiādīni tīṇi aniyametvā vuttāni. Santiṭṭhatīti saṅgamma tiṭṭhati. Sallapatīti saṅgamma lapati. Sākacchaṃ samāpajjatīti aññamaññassa uttarapaccuttaradānavasena saṃkathaṃ karoti. Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, yampissa ‘‘dūrepi santike adhiṭṭhātī’’tiādikaṃ adhiṭṭhānaṃ, yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatā na kāyena [Pg.275] vasaṃ vatteti. Yañca kho ‘‘so tassa brahmuno purato rūpiṃ abhinimminātī’’tiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāma. Sesaṃ pana kāyena vasavattanāya pubbabhāgadassanatthaṃ vuttanti. Ayaṃ tāva adhiṭṭhānā iddhi.

‘Mind-made’ is so called because it is created by the resolve-mind. ‘Complete in all major and minor limbs’ means possessing all major and minor limbs. ‘With faculties intact’—this is said by way of the structure of the eye, ear, and so forth, but in a created form, there is no such thing as sensitive matter. All such things as, ‘If that one with psychic power walks, the created one also walks there,’ are said in reference to a creation by a disciple. But as for creations by a Buddha, whatever posture the Blessed One performs, that they also perform; by the power of the Blessed One’s mind, they also perform other postures. ‘It emits smoke, it blazes’ is said by means of the fire kasiṇa. The three phrases beginning with ‘he speaks the Dhamma’ are said without specifying a kasiṇa. ‘He stands together’ means he stands having come together. ‘He converses’ means he speaks having come together. ‘He engages in discussion’ means he holds a conversation by means of giving answers and counter-answers to one another. And here, that the one with psychic power, standing right here, sees a form with the divine eye, hears a sound with the divine ear element, knows the mind with the knowledge encompassing the minds of others; and that, standing right here, he stands together with that Brahmā, converses, and engages in discussion; and that his resolve is such as, ‘Even when far, he resolves as if near,’ and so forth; and that he goes to the Brahmā world with a visible or an invisible body—to this extent, he does not wield mastery over the body. But when he attains the state described in the manner of, ‘He creates a form in front of that Brahmā,’ and so forth, to that extent he is said to wield mastery over the body. The rest, however, is said to show the preliminary part of wielding mastery over the body. This, for now, is the psychic power of resolve.

13. Vikubbaniddhiniddese sikhissa bhagavato sāvakanidassanaṃ vikubbaniddhiyā kāyasakkhipuggaladassanatthaṃ vuttaṃ. Tampi dassento paṭhamaṃ tāva brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesīti ativiya acchariyaabbhutabhūtaṃ sahassilokadhātuyā saddasavanaṃ adhiṭṭhāniddhiṃ dassesi. Idāni tassa vatthussa paridīpanatthamidaṃ vuccati – imasmā hi kappā ekatiṃse kappe sikhī bhagavā anantarajātiyā tusitapurato cavitvā aruṇavatīnagare aruṇavato rañño pabhāvatiyā nāma mahesiyā kucchismiṃ nibbattitvā paripakkañāṇo mahābhinikkhamanaṃ nikkhamitvā bodhimaṇḍe sabbaññutaññāṇaṃ paṭivijjhitvā pavattavaradhammacakko aruṇavatiṃ nissāya viharanto ekadivasaṃ pātova sarīrapaṭijagganaṃ katvā mahābhikkhusaṅghaparivāro ‘‘aruṇavatiṃ piṇḍāya pavisissāmī’’ti nikkhamitvā vihāradvārakoṭṭhakasamīpe ṭhito abhibhuṃ nāma aggasāvakaṃ āmantesi – ‘‘atippago kho, bhikkhu, aruṇavatiṃ piṇḍāya pavisituṃ. Yena aññataro brahmaloko tenupasaṅkamissāmā’’ti. Yathāha –

13. In the exposition on the psychic power of transformation, the demonstration of the Blessed One Sikhī's disciple was stated for the purpose of showing a person who is a direct witness by means of the psychic power of transformation. To demonstrate this, he first showed the psychic power of determination, the making of the sound heard throughout the thousandfold world-system, an exceedingly marvelous and astonishing feat. Now, to illuminate that story, this is said: From this aeon, in the thirty-first aeon, the Blessed One Sikhī, in his immediately preceding birth, having passed away from the Tusita city, was conceived in the womb of the chief queen named Pabhāvatī of King Aruṇavat in the city of Aruṇavatī. Being one of mature knowledge, he went forth in the great renunciation and penetrated the knowledge of omniscience at the seat of enlightenment. Having set in motion the excellent Wheel of Dhamma, he dwelt depending on Aruṇavatī. One day, having attended to his bodily needs early in the morning, surrounded by a great community of monks, he went out thinking, 'I will enter Aruṇavatī for alms.' Standing near the monastery gatehouse, he addressed his chief disciple named Abhibhū: 'Monk, it is too early to enter Aruṇavatī for alms. Let us approach a certain Brahmā world.' As it is said:

‘‘Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi – ‘āyāma, brāhmaṇa, yena aññataro brahmaloko, tenupasaṅkamissāma yāva bhattassa kālo bhavissatī’ti. ‘Evaṃ bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. Atha kho, bhikkhave, sikhī ca bhagavā abhibhū ca bhikkhu yena aññataro brahmaloko, tenupasaṅkamiṃsū’’ti (saṃ. ni. 1.185).

Then, bhikkhus, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū: ‘Come, brahmin, let us approach a certain Brahmā world until it is time for the meal.’ ‘Yes, Venerable Sir,’ the bhikkhu Abhibhū assented to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One. Then, bhikkhus, the Blessed One Sikhī and the bhikkhu Abhibhū approached a certain Brahmā world.

Tattha mahābrahmā sammāsambuddhaṃ disvā attamano paccuggamanaṃ katvā brahmāsanaṃ paññāpetvā adāsi. Therassāpi anucchavikaṃ āsanaṃ paññāpayiṃsu. Nisīdi bhagavā paññatte āsane, theropi attano pattāsane nisīdi. Mahābrahmāpi dasabalaṃ vanditvā ekamantaṃ nisīdi. Tenāha – atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi [Pg.276] – ‘‘paṭibhātu, brāhmaṇa, taṃ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’’ti. ‘‘Evaṃ, bhante’’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissuṇitvā brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammakathaṃ kathesi. There dhammakathaṃ kathente brahmāno ujjhāyiṃsu ‘‘cirassañca mayaṃ satthu brahmalokāgamanaṃ labhimhā, ayañca bhikkhu ṭhapetvā satthāraṃ sayaṃ dhammakathaṃ ārabhī’’ti. Satthā tesaṃ anattamanabhāvaṃ ñatvā abhibhuṃ bhikkhuṃ etadavoca – ‘‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca. Tena hi, tvaṃ brāhmaṇa, bhiyyoso mattāya saṃvejehī’’ti. Thero satthu vacanaṃ sampaṭicchitvā anekavihitaṃ iddhivikubbanaṃ katvā sahassilokadhātuṃ sarena viññāpento –

There, Mahābrahmā, seeing the Perfectly Enlightened One, was delighted. He went forward to meet him, prepared a Brahmā-seat, and offered it. They also prepared a suitable seat for the Elder. The Blessed One sat on the prepared seat, and the Elder also sat on the seat allotted to him. Mahābrahmā paid homage to the Ten-Powered One and sat down to one side. Therefore, it is said: Then, bhikkhus, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū: ‘Brahmin, may a Dhamma talk be inspired in you for Brahmā, his assembly, and his attendants.’ ‘Yes, Venerable Sir,’ the bhikkhu Abhibhū assented to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, and delivered a Dhamma talk to Brahmā, his assembly, and his attendants. While the Elder was giving the Dhamma talk, the Brahmās complained: ‘It is only after a long time that we have received the Teacher's arrival in the Brahmā world, yet this bhikkhu, setting aside the Teacher, begins the Dhamma talk himself!’ The Teacher, knowing their state of displeasure, said this to the bhikkhu Abhibhū: ‘Brahmin, Brahmā, his assembly, and his attendants are complaining. Therefore, brahmin, stir them with even greater measure!’ The Elder, having accepted the Teacher’s words, performed various kinds of psychic transformations and, making the thousandfold world-system aware with his voice—

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

Strive on! Go forth! Apply yourselves in the Buddha’s Dispensation! Destroy the army of Death, as an elephant destroys a reed house.

‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (a. ni. 1.185) –

Whoever in this Dhamma and Vinaya lives heedfully, having abandoned the round of birth, will make an end of suffering.

Imaṃ gāthādvayaṃ abhāsi.

He uttered these two verses.

Kiṃ pana katvā thero sahassilokadhātuṃ sarena viññāpesīti? Nīlakasiṇaṃ tāva samāpajjitvā vuṭṭhāya abhiññāñāṇena cakkavāḷasahasse sabbattha andhakāraṃ phari. Tato ‘‘kimidaṃ andhakāra’’nti sattānaṃ ābhoge uppanne ālokakasiṇaṃ samāpajjitvā vuṭṭhāya ālokaṃ dassesi. ‘‘Kiṃ āloko aya’’nti vicinantānaṃ attānaṃ dassesi. Cakkavāḷasahasse ca devamanussā añjaliṃ paggaṇhitvā theraṃyeva namassamānā aṭṭhaṃsu. Thero ‘‘mahājano mayhaṃ dhammaṃ desentassa saddaṃ suṇātū’’ti imā gāthā abhāsi. Sabbe osaṭāya parisāya majjhe nisīditvā dhammaṃ desentassa viya saddaṃ assosuṃ. Atthopi tesaṃ pākaṭo ahosi. Taṃ viññāpanaṃ sandhāya ‘‘sarena viññāpesī’’ti vuttaṃ. Tena kataṃ anekavihitaṃ iddhivikubbanaṃ sandhāya puna so dissamānenapītiādi vuttaṃ. Tattha dhammaṃ desesīti paṭhamaṃ vuttappakāraṃ [Pg.277] iddhivikubbanaṃ dassento dhammaṃ desesi, tato yathāvuttakkamena dve gāthā bhāsanto sarena viññāpesīti veditabbaṃ. Dissamānenapi kāyenātiādīsu ca itthaṃbhūtalakkhaṇe karaṇavacanaṃ, evaṃbhūtakāyo hutvāti attho.

But how did the Elder make the thousandfold world-system aware with his voice? First, he attained the blue kasiṇa. Emerging from it, with his supernormal knowledge, he spread darkness everywhere throughout the thousandfold world-system. Then, when beings wondered, “What is this darkness?” he attained the light kasiṇa. Emerging from it, he showed them light. As they pondered, “What is this light?” he revealed himself to them. Throughout the thousandfold world-system, devas and humans raised their hands in reverence and stood worshipping the Elder. The Elder, thinking, “Let the great multitude hear my voice as I teach the Dhamma,” spoke these verses. All heard his voice as if he were sitting in the midst of the assembled multitude and teaching the Dhamma. The meaning also became clear to them. This is what is meant by “he made it known with his voice.” Regarding the various psychic transformations he performed, it is further said, “even while being seen with the body,” etc. Here, “he taught the Dhamma” means that he taught the Dhamma showing the psychic transformations in the manner described at first. Following that, it should be understood that he made it known with his voice by reciting the two verses in the manner explained. In the phrases “even while being seen with the body,” etc., the instrumental case indicates the mode, meaning, “having become such a body.”

Idāni taṃ vatthuṃ dassetvā aññassāpi iddhimato vikubbaniddhikaraṇavidhānaṃ dassento so pakativaṇṇaṃ vijahitvātiādimāha. Tattha soti heṭṭhā vuttavidhānena mudukammaññakatacitto so iddhimā bhikkhu. Sace vikubbaniddhiṃ kātukāmo hoti, attano pakativaṇṇaṃ pakatisaṇṭhānaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti. Kathaṃ? Pathavīkasiṇārammaṇābhiññāpādakacatutthajjhānato vuṭṭhāya ‘‘evarūpo kumārako homī’’ti nimminitabbaṃ kumārakavaṇṇaṃ āvajjitvā kataparikammāvasāne puna samāpajjitvā vuṭṭhāya ‘‘evarūpo nāma kumārako homī’’ti abhiññāñāṇena adhiṭṭhāti, saha adhiṭṭhānena kumārako hotīti. Visuddhimagge (visuddhi. 1.100) kasiṇaniddese ‘‘pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo…pe… evamādīni ijjhantī’’ti vacanena idha pathavīkasiṇārammaṇaṃ pādakajjhānaṃ yujjati. Tattheva pana abhiññāniddese vikubbaniddhiyā ‘‘pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāyā’’ti vuttaṃ, tattheva (visuddhi. 2.398) ca ‘‘attano kumārakavaṇṇo āvajjitabbo’’ti vuttaṃ, taṃ nāgādinimmāne na yujjati viya. Nāgavaṇṇādinimmānepi eseva nayo.

Now, having shown that story, in order to demonstrate the method of performing the power of transformation for another person endowed with psychic power, he said, 'abandoning his natural appearance,' and so forth. Herein, 'so' refers to that bhikkhu endowed with psychic power, whose mind has been made pliant and workable by the method described earlier. If he wishes to perform the power of transformation, he abandons his natural appearance and form and manifests the appearance of a young boy. How? Emerging from the fourth jhāna, which has the earth kasiṇa as its object and serves as the basis for supernormal knowledge, he adverts to the form of a young boy to be created. At the conclusion of the preliminary work, he re-enters the jhāna and, upon emerging, resolves with supernormal knowledge, 'May I become a young boy of such and such appearance.' Together with that resolution, he becomes a young boy. In the Visuddhimagga, in the kasiṇa exposition, it is said, 'Through the earth kasiṇa, being one, one becomes many, etc., and such feats succeed.' By this statement, the basic jhāna with the earth kasiṇa as its object is appropriate here. Moreover, in the exposition of supernormal powers in the same text, regarding the power of transformation, it is stated, 'Emerging from the basic jhāna for supernormal knowledge, which has one of the kasiṇas such as the earth kasiṇa as its object,' and there it is also said, 'One should advert to one’s own form as a young boy.' This does not seem to be suitable for the creation of forms like a nāga, and so forth. The same method applies to creating the forms of a nāga, and so forth.

Tattha nāgavaṇṇanti sappasaṇṭhānaṃ. Supaṇṇavaṇṇanti garuḷasaṇṭhānaṃ. Indavaṇṇanti sakkasaṇṭhānaṃ. Devavaṇṇanti sesadevasaṇṭhānaṃ. Samuddavaṇṇaṃ pana āpokasiṇavasena ijjhati. Pattinti padātiṃ. Vividhampi senābyūhanti hatthiādīnaṃ vasena anekavihitaṃ senāsamūhaṃ. Visuddhimagge pana ‘‘hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. Tattha ‘hatthī homī’ti anadhiṭṭhahitvā ‘hatthī hotū’ti adhiṭṭhātabbaṃ. Assādīsupi eseva nayo’’ti vuttaṃ, taṃ ‘‘pakativaṇṇaṃ vijahitvā’’ti vuttamūlapadena ca vikubbaniddhibhāvena ca virujjhati. Pāḷiyaṃ vuttakkamena hi pakativaṇṇaṃ avijahitvā adhiṭṭhānavasena aññassa dassanaṃ adhiṭṭhāniddhi nāma, pakativaṇṇaṃ vijahitvā adhiṭṭhānavasena attano aññathādassanaṃ vikubbaniddhi nāma.

Herein, “the appearance of a nāga” means the shape of a serpent. “The appearance of a supaṇṇa” means the shape of a garuḷa. “The appearance of Indra” means the shape of Sakka. “The appearance of a deva” means the shape of the remaining devas. “The appearance of the ocean,” however, is achieved by means of the water kasiṇa. “Patti” means foot-soldiers. “Various military formations” refers to a diverse assembly of armies by way of elephants, and so forth. In the Visuddhimagga, however, it is said, “Here, ‘he manifests an elephant, and so forth’ is stated with reference to manifesting external elephants, and so forth. There, without determining, ‘May I be an elephant,’ one should determine, ‘Let there be an elephant.’ The same method applies to horses, and so forth.” This contradicts both the root phrase “having abandoned the natural appearance” and the nature of the power of transformation. For according to the sequence stated in the Pāḷi, manifesting another by means of determination without abandoning one’s natural appearance is called the power of determination (adhiṭṭhāniddhi), while abandoning one’s natural appearance and manifesting oneself differently by means of determination is called the power of transformation (vikubbaniddhi).

14. Manomayiddhiñāṇaniddese [Pg.278] imamhā kāyā aññaṃ kāyaṃ abhinimminātītiādīsu iddhimā bhikkhu manomayiddhiṃ kātukāmo ākāsakasiṇārammaṇapādakajjhānato vuṭṭhāya attano rūpakāyaṃ tāva āvajjitvā vuttanayeneva ‘‘susiro hotū’’ti adhiṭṭhāti, susiro hoti. Atha tassa abbhantare pathavīkasiṇavasena aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hoti. So taṃ mukhato abbūhitvā bahi ṭhapeti. Idāni tamatthaṃ upamāhi pakāsento seyyathāpītiādimāha. Tattha muñjamhāti muñjatiṇamhā. Īsikaṃ pavāheyyāti kaḷīraṃ luñceyya. Kosiyāti kosakato. Karaṇḍāti karaṇḍāya, purāṇatacakañcukatoti attho. Tattha ca uddhareyyāti cittenevassa uddharaṇaṃ veditabbaṃ. Ayañhi ahi nāma sajātiyaṃ ṭhito, kaṭṭhantaraṃ vā rukkhantaraṃ vā nissāya, tacato sarīraṃ nikkaḍḍhanapayogasaṅkhātena thāmena, sarīraṃ khādayamānaṃ viya purāṇatacaṃ jigucchanto imehi catūhi kāraṇehi sayameva kañcukaṃ pajahāti.

14. In the exposition of the knowledge of the mind-made power, in the phrases “From this body, he creates another body,” and so forth, a bhikkhu endowed with psychic power, desiring to perform mind-made power, emerges from the basic jhāna with the space kasiṇa as its object. First, he adverts to his own material body and resolves, “Let it be hollow,” in the way previously explained—and it becomes hollow. Then, within that, he adverts to another body by means of the earth kasiṇa, and having done the preliminary work, resolves as before—another body appears inside it. He draws it out through his mouth and places it outside. Now, to illustrate this meaning with similes, he says, “Just as…” and so forth. Here, “from muñja” means from muñja grass. “He might pull out a reed” means he might pluck a shoot. “From a sheath” means from its sheath. “From a case” means from a basket, or from an old skin-slough. Here, “he might draw out” should be understood as its being drawn out by the mind alone. For this snake, established in its own nature, relying on the space between logs or the space between trees, being disgusted with its old skin as if it were eating its body, sheds its slough by itself for these four reasons, with the strength of the effort of extracting its body from its skin.

Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evamidaṃ manomayaṃ rūpaṃ iddhimatā sabbākārehi sadisameva hotīti dassanatthaṃ imā upamā vuttāti. ‘‘Manomayena kāyena, iddhiyā upasaṅkamī’’ti (theragā. 901) ettha abhiññāmanena katakāyo manomayakāyo nāma. ‘‘Aññataraṃ manomayaṃ kāyaṃ upapajjatī’’ti (cūḷava. 333) ettha jhānamanena nibbittitakāyo tena manena katattā manomayakāyo nāma. Idha pana abhiññāmanena uppāditakāyo tena manena katattā manomayakāyo nāma. Evaṃ sati adhiṭṭhāniddhiyā vikubbaniddhiyā ca kato manomayakāyo nāma hotīti ce? Hotiyeva. Idha pana tāsaṃ visuṃ visuṃ visesena visesetvā adhiṭṭhāniddhi vikubbaniddhīti ca vuttattā abbhantarato nimmānameva manomayiddhi nāma.

Here, these similes are given to show that just as a reed and the like are similar to muñja grass and the like, so too this mind-made form is similar in all aspects to the one endowed with psychic power. In the phrase, “With a mind-made body, he approaches by psychic power,” the body made by the mind of supernormal knowledge is called a mind-made body. In the phrase, “He is reborn in a certain mind-made body,” the body produced by the jhāna-mind is called a mind-made body because it is made by that mind. Here, however, the body produced by the mind of supernormal knowledge is called a mind-made body because it is made by that mind. If that is so, is a body made by the power of determination (adhiṭṭhāna-iddhi) and the power of transformation (vikubbana-iddhi) also called a mind-made body? It is indeed. But here, since they are distinguished separately and specifically as the power of determination and the power of transformation, only the creation from within is called mind-made psychic power (manomayiddhi).

15. Ñāṇavipphāriddhiniddese ñāṇassa vipphāro vego assā atthīti ñāṇavipphārā. Ettha ca sattaanupassanāvaseneva iddhiṃ dassetvā sesā yāva arahattamaggā saṅkhittāti veditabbā.

15. In the exposition of the psychic power of the diffusion of knowledge (ñāṇavipphāra-iddhi), it is called “ñāṇavipphārā” because it has the diffusion or momentum of knowledge. Here, it should be understood that having shown the power only by way of the seven kinds of contemplation (satta-anupassanā), the rest, up to the path of arahantship, are condensed.

Āyasmato [Pg.279] bākulassa ñāṇavipphārā iddhītiādīsu bākulatthero tāva dvīsu kulesu vaḍḍhitattā evaṃladdhanāmo pubbabuddhesu katādhikāro puññasampadāya sampanno thero. So hi mahāsampattiṃ anubhavamāno devamanussesu saṃsaranto amhākaṃ dasabalassa nibbattito puretarameva kosambiyaṃ seṭṭhikule nibbatti. Taṃ jātakāle maṅgalatthāya mahāparivārena yamunaṃ netvā saparivārā dhātī nimujjanummujjanavasena kīḷāpentī nhāpeti. Eko mahāmaccho ‘‘bhakkho me aya’’nti maññamāno mukhaṃ vivaritvā upagato. Dhātī dārakaṃ chaḍḍetvā palātā. Mahāmaccho taṃ gili. Puññavā satto sayanagabbhaṃ pavisitvā nipanno viya na kiñci dukkhaṃ pāpuṇi. Maccho dārakassa tejena tattakaṃ phālaṃ gilitvā viya dayhamāno vegena tiṃsayojanaṃ gantvā bārāṇasivāsino macchabandhassa jālaṃ pāvisi. So dārakassa tejena jālato nīhaṭamattova mato. Macchabandhā taṃ sakalameva antarakājena ādāya ‘‘sahassena demā’’ti nagare carantā asītikoṭidhanassa aputtakassa seṭṭhissa gharadvāraṃ gantvā seṭṭhibhariyāya ekena kahāpaṇena adaṃsu. Sā taṃ sayameva phalake ṭhapetvā piṭṭhito phālentī macchakucchiyaṃ suvaṇṇavaṇṇaṃ dārakaṃ disvā ‘‘macchakucchiyaṃ me putto laddho’’ti nādaṃ naditvā dārakaṃ ādāya sāmikaṃ upagacchi. Seṭṭhi tāvadeva bheriṃ carāpetvā dārakaṃ ādāya rañño santikaṃ ānetvā tamatthaṃ ārocesi. Rājā ‘‘puññavā dārako, posehi na’’nti āha. Itarampi seṭṭhikulaṃ taṃ pavattiṃ sutvā tattha gantvā ‘‘amhākaṃ putto’’ti taṃ dārakaṃ gaṇhituṃ vivadi. Ubhopi rājakulaṃ agamaṃsu. Rājā ‘‘dvinnampi aputtakaṃ kātuṃ na sakkā, dvinnampi dāyādo hotū’’ti āha. Tato paṭṭhāya dvepi kulāni lābhaggayasaggappattāni ahesuṃ. Tassa dvīhi kulehi vaḍḍhitattā ‘‘bākulakumāro’’ti nāmaṃ akaṃsu. Tassa viññutaṃ pattassa dvīsupi nagaresu tayo tayo pāsāde kāretvā nāṭakāni paccupaṭṭhapesuṃ. Ekekasmiṃ nagare cattāro cattāro māse vasi. Tahiṃ ekasmiṃ nagare cattāro māse vuṭṭhassa saṅghāṭanāvāsu maṇḍapaṃ kāretvā tattha naṃ nāṭakehi saddhiṃ āropetvā mahāsampattiṃ anubhavamānaṃ dvīhi māsehi itaraṃ nagaraṃ upaḍḍhapathaṃ nenti. Itaranagaravāsino nāṭakāpi ‘‘dvīhi māsehi upaḍḍhapathaṃ āgato bhavissatī’’ti tatheva [Pg.280] paccuggantvā dvīhi māsehi attano nagaraṃ ānenti. Itaranāṭakā majjhe nivattitvā attano nagarameva gacchanti. Tattha cattāro māse vasitvā teneva niyāmena puna itaranagaraṃ gacchati. Evamassa sampattiṃ anubhavantassa asīti vassāni paripuṇṇāni.

Regarding the Venerable Bākula’s psychic power of the diffusion of knowledge (ñāṇavipphāra-iddhi), and so forth: The Elder Bākula, having fulfilled his aspirations under previous Buddhas, was endowed with a plenitude of merit, and thus received his name because he grew up in two families. While enjoying great prosperity and wandering among gods and humans, he was born long before our Ten-Powered One (Dasabala) arose, in the family of a wealthy merchant in Kosambī. At the time of his birth, for auspicious reasons, his nurse, with a large retinue, took him to the Yamunā River to bathe him, playing with him by dipping and lifting him in the water. A great fish, thinking, “This is my food,” opened its mouth and approached. The nurse, abandoning the child, fled. The great fish swallowed him. But the meritorious being, entering the fish’s belly as if lying in a bedchamber, suffered no discomfort whatsoever. The fish, burning as if it had swallowed a hot ploughshare due to the child’s radiance, swiftly traveled thirty leagues (yojanas) and entered the net of a fisherman living in Bārāṇasī. The moment the fish was pulled from the net, it died due to the child’s radiance. The fishermen, carrying the entire fish on a pole, went around the city saying, “We will sell it for a thousand!” They came to the door of a childless merchant who possessed eighty crores of wealth, and they sold it to the merchant’s wife for one kahāpaṇa. She placed it on a board and, while cutting it open from the back, saw a golden-hued child in the fish’s belly. Crying out, “I have obtained a son from the fish’s belly!” she took the child and went to her husband. The merchant immediately had a drum beaten, took the child, and brought him before the king, explaining the matter. The king said, “The child is meritorious; raise him.” The other merchant family, hearing of this event, also went there, claiming, “He is our son!” Both families disputed over the child and went to the royal court. The king said, “It is not possible to make both childless; let him be the heir of both.” From then on, both families attained the highest gain and honor. Because he grew up in two families, they named him Bākula Kumāra. When he came of age, they built three mansions in each of the two cities and provided him with theatrical performances. He lived four months in each city. When he had stayed four months in one city, they had a pavilion made on a raft of boats, and placing him there with the theatrical performers, they carried him, enjoying great prosperity, halfway to the other city in two months. The entertainers of the other city, knowing he would arrive halfway in two months, came to meet him in the same manner and brought him to their city in another two months. The entertainers from the first city then turned back in the middle and returned to their own city. After staying four months there, he would return to the other city in the same manner. Thus, while he was enjoying his prosperity, eighty years were completed for him.

Tasmiṃ samaye amhākaṃ bodhisatto sabbaññutaṃ pāpuṇitvā pavattavaradhammacakko anukkamena cārikaṃ caranto kosambiṃ pāpuṇi. ‘‘Bārāṇasi’’nti majjhimabhāṇakā. Bākulaseṭṭhipi kho ‘‘dasabalo āgato’’ti sutvā bahuṃ gandhamālaṃ ādāya satthu santikaṃ gantvā dhammakathaṃ sutvā paṭiladdhasaddho pabbaji. So sattāhameva puthujjano hutvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. Athassa dvīsu nagaresu paricitamātugāmā attano kulagharāni āgantvā tattheva vasamānā cīvarāni karitvā pahiṇiṃsu. Thero ekaṃ aḍḍhamāsaṃ kosambivāsīhi pahitaṃ cīvaraṃ paribhuñjati, ekaṃ aḍḍhamāsaṃ bārāṇasivāsīhīti eteneva niyāmena dvīsu nagaresu yaṃ yaṃ uttamaṃ, taṃ taṃ therasseva āharīyati. Pabbajitassāpissa sukheneva asīti vassāni agamaṃsu. Ubhayatthāpissa muhuttamattampi appamattakopi ābādho na uppannapubbo. So pacchime kāle bākulasuttaṃ (ma. ni. 3.209 ādayo) kathetvā parinibbāyīti. Evaṃ macchakucchiyaṃ arogabhāvo āyasmato bākulassa pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. Sucaritakammaphalappattassa paṭisambhidāñāṇassa ānubhāvenātipi vadanti.

At that time, our Bodhisatta, having attained omniscience and set in motion the supreme Wheel of Dhamma, gradually journeyed and reached Kosambī. The Middle Reciters say it was Bārāṇasī. The merchant Bākula, hearing that “the Ten-Powered One (Dasabala) has arrived,” took much incense and flowers, went to the Teacher, listened to the Dhamma talk, gained faith, and went forth. He remained a worldling for only seven days; on the eighth dawn, he attained arahantship together with the analytical knowledges (paṭisambhidā). Then, women familiar with him from the two cities came to their family homes and, staying right there, made robes and sent them to him. The Elder used robes sent by the residents of Kosambī for half a month, and those sent by the residents of Bārāṇasī for the other half. In this same manner, whatever was best in the two cities was brought to the Elder. Even after his going forth, eighty years passed with ease for him. In both his lay and monastic life, not even for a moment did any slight illness ever arise for him. In his final days, he taught the Bākula Sutta and attained final Nibbāna. Thus, the state of being free from illness in the fish’s belly is called the psychic power of the diffusion of knowledge (ñāṇavipphārā-iddhi), having arisen due to the power of the knowledge of arahantship that the Venerable Bākula, a being of his final existence, was to attain in that very existence. Some also say it was due to the power of the analytical knowledges (paṭisambhidā-ñāṇa) attained as the fruit of wholesome conduct.

Saṃkiccattheropi (visuddhi. 2.373) pubbe katapuñño dhammasenāpatittherassa upaṭṭhākassa sāvatthiyaṃ aḍḍhakulassa dhītu kucchismiṃ nibbatti. Sā tasmiṃ kucchigate ekena byādhinā taṃ khaṇaṃyeva kālamakāsi, tassā sarīre jhāpiyamāne ṭhapetvā gabbhamaṃsaṃ sesamaṃsaṃ jhāpayi. Athassā gabbhamaṃsaṃ citakato otāretvā dvīsu tīsu ṭhānesu sūlehi vijjhiṃsu. Sūlakoṭi dārakassa akkhikoṭiṃ phusi. Evaṃ gabbhamaṃsaṃ vijjhitvā aṅgārarāsimhi pakkhipitvā aṅgāreheva paṭicchādetvā pakkamiṃsu. Gabbhamaṃsaṃ jhāyi, aṅgāramatthake pana suvaṇṇabimbasadiso dārako padumagabbhe nipanno viya ahosi. Pacchimabhavikasattassa hi sinerunā otthariyamānassāpi arahattaṃ appatvā jīvitakkhayo [Pg.281] nāma natthi. Punadivase ‘‘citakaṃ nibbāpessāmā’’ti āgatā tathā nipannaṃ dārakaṃ disvā acchariyabbhutacittajātā dārakaṃ ādāya nagaraṃ gantvā nemittake pucchiṃsu. Nemittakā ‘‘sace ayaṃ dārako agāraṃ ajjhāvasissati, yāva sattamā kulaparivaṭṭā ñātakā duggatā bhavissanti. Sace pabbajissati, pañcahi samaṇasatehi parivuto carissatī’’ti āhaṃsu. Ayyakā taṃ dārakaṃ vaḍḍhesi. Ñātakāpi vaḍḍhitakāle ‘‘amhākaṃ ayyassa santike pabbājessāmā’’ti posayiṃsu. So sattavassikakāle ‘‘tava kucchiyā vasanakāle mātā te kālamakāsi, tassā sarīre jhāpiyamānepi tvaṃ na jhāyī’’ti kumārakānaṃ kathaṃ sutvā ‘‘ahaṃ kira evarūpā bhayā mutto, kiṃ me gharāvāsena pabbajissāmī’’ti ñātakānaṃ ārocesi. Te ‘‘sādhu, tātā’’ti taṃ dhammasenāpatittherassa santikaṃ netvā ‘‘bhante, imaṃ pabbājethā’’ti adaṃsu. Thero tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. Paripuṇṇavasso ca upasampadaṃ labhitvā dasavasso hutvā pañcasatabhikkhuparivāro vicarīti. Evaṃ vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma.

The Elder Saṃkicca, having previously performed meritorious deeds, was reborn in Sāvatthī in the womb of the daughter of a wealthy family that attended upon the Elder, the General of the Dhamma. While he was in her womb, she died from a sudden illness. When her body was being cremated, the rest of the flesh burned, but the flesh of the womb did not. Then, they took the flesh of the womb from the pyre and pierced it in two or three places with stakes. The tip of a stake touched the corner of the child's eye. After thus piercing the flesh of the womb, they placed it on a heap of embers, covered it with embers, and departed. The flesh of the womb burned, but on top of the embers, the child appeared like a golden image, lying as if in the chamber of a lotus. For a being in his final existence, there is no such thing as the end of life before attaining arahantship, even if he were being crushed by Mount Sineru. The next day, when people came, thinking, “We will extinguish the pyre,” they saw the child lying there and, their minds filled with wonder and astonishment, took him to the city to consult the prognosticators. The prognosticators said, “If this child lives the household life, his relatives will be destitute up to the seventh generation of the family. But if he goes forth, he will wander surrounded by five hundred ascetics.” His grandmother raised the child. His relatives also nurtured him, thinking, “When he is grown, we will have him go forth in the presence of our master.” At seven years of age, hearing other boys say, “Your mother died while you were in her womb, and even when her body was burned, you did not burn,” he thought, “It seems I was freed from such danger. What is the household life to me? I will go forth,” and he told his relatives. They agreed, “Good, dear one,” and took him to the Elder, the General of the Dhamma, saying, “Venerable sir, please give this one the going forth.” The Elder gave him the meditation subject on the five parts of the body and gave him the going forth. At the very tip of the razor, he attained arahantship together with the analytical knowledges. And when he was of full age, he received the higher ordination, and after ten years as a monk, he wandered with a retinue of five hundred monks. Thus, in the manner described, the Venerable Saṃkicca’s unharmed state on the wooden pyre is called the psychic power of the diffusion of knowledge.

Bhūtapālattheropi (visuddhi. 2.373) pubbahetusampanno. Tassa pitā rājagahe daliddamanusso. So taṃ dārakaṃ gahetvā dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. Athassa goṇā yugaṃ ossajitvā nagaraṃ pavisiṃsu. So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. Tassa anikkhantasseva dvāraṃ pidahi. Dārako sakalarattiṃ sakaṭassa heṭṭhā nipajjitvā niddaṃ okkami. Rājagahaṃ pakatiyāpi amanussabahulaṃ, idaṃ pana susānasamīpaṭṭhānaṃ. Na ca koci yakkho tassa pacchimabhavikassa dārakassa upaddavaṃ kātumasakkhi. So aparena samayena pabbajitvā arahattaṃ pāpuṇitvā bhūtapālatthero nāma ahosīti. Evaṃ vāḷayakkhānucaritepi padese vuttanayeneva arogabhāvo āyasmato bhūtapālassa ñāṇavipphārā iddhi nāma.

The Elder Bhūtapāla was endowed with a wholesome cause from a past existence. His father was a poor man in Rājagaha. Taking the boy with him, he went by cart to the forest for firewood. After making a load of wood, he arrived near the city gate in the evening. Then his oxen, having cast off the yoke, entered the city. Leaving his young son seated at the base of the cart, he followed the oxen's tracks and entered the city himself. Before he could come out, the gate was closed. The boy lay down beneath the cart for the entire night and fell asleep. Rājagaha was by nature a place with many non-humans, and this place, moreover, was near a charnel ground. Yet no yakkha was able to harm the boy, who was in his final existence. At a later time, he went forth, attained arahantship, and became known as the Elder Bhūtapāla. Thus, even in a region frequented by fierce yakkhas, the Venerable Bhūtapāla's unharmed state, in the manner stated, is called the psychic power of the diffusion of knowledge.

16. Samādhivipphāriddhiniddese [Pg.282] āyasmato sāriputtassa samādhivipphārā iddhītiādīsu āyasmato sāriputtassa mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāraṃ adāsi. Yassa meghassa viya gajjato saddo ahosi, thero tassa paharaṇasamaye samāpattiṃ appetvā nisinno hoti. Athassa tena pahārena na koci ābādho ahosi. Ayaṃ tassa āyasmato samādhivipphārā iddhi. Yathāha –

16. In the exposition on the psychic power of the diffusion of concentration, regarding the Venerable Sāriputta's psychic power of the diffusion of concentration, it is said that while the Venerable Sāriputta was dwelling with the Elder Mahāmoggallāna in Kapotakandara, on a moonlit night, with freshly shorn hair, he sat in the open air. A wicked yakkha, though restrained by a companion yakkha, struck him on the head. The sound of the blow was like the thundering of a cloud. At the moment of the strike, the Elder was seated, having entered into an attainment. Because of that blow, no affliction arose in him. This was the Venerable One’s psychic power of the diffusion of concentration. As it is said:

‘‘Evaṃ me sutaṃ (udā. 34) – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṃ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṃ samādhiṃ samāpajjitvā.

“Thus have I heard. At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. At that time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling in Kapotakandara. Then, on a moonlit night, the Venerable Sāriputta sat in the open air with his hair freshly shorn, having entered into a certain state of concentration.”

‘‘Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṃ disaṃ gacchanti kenacideva karaṇīyena. Addasaṃsu kho te yakkhā āyasmantaṃ sāriputtaṃ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṃ, disvāna eko yakkho dutiyaṃ yakkhaṃ etadavoca – ‘paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātu’nti. Evaṃ vutte so yakkho taṃ yakkhaṃ etadavoca – ‘alaṃ, samma, mā samaṇaṃ āsādesi, uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo’ti.

“At that time, two yakkhas who were companions were traveling from the northern direction to the southern direction for some business or other. Those yakkhas saw the Venerable Sāriputta sitting in the open air on a moonlit night with his hair freshly shorn. Having seen him, one yakkha said to the other, ‘Friend, it occurs to me to give a blow on this ascetic’s head.’ When this was said, that yakkha said to the other yakkha, ‘Enough, friend! Do not assail the ascetic. That ascetic is eminent, friend, of great psychic power and great might.’”

‘‘Dutiyampi kho…pe… tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – ‘paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātu’nti. Tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – ‘alaṃ, samma, mā samaṇaṃ āsādesi, uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo’ti.

“A second time… and a third time, that yakkha said to the other yakkha, ‘Friend, it occurs to me to give a blow on this ascetic’s head.’ For the third time, the other yakkha said to that yakkha, ‘Enough, friend! Do not assail the ascetic. That ascetic is eminent, friend, of great psychic power and great might.’”

‘‘Atha [Pg.283] kho so yakkho taṃ yakkhaṃ anādiyitvā āyasmato sāriputtassa sīse pahāraṃ adāsi. Tāva mahāpahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osāreyya, mahantaṃ vā pabbatakūṭaṃ padāleyya. Atha ca pana so yakkho ‘dayhāmi dayhāmī’ti tattheva mahānirayaṃ apatāsi.

Then that yakkha, not heeding the other yakkha, gave a blow on the head of the Venerable Sāriputta. So great a blow it was that with it one could make a seven or seven-and-a-half cubit elephant sink into the earth, or could shatter a great mountain peak. And then that yakkha, crying out, ‘I am burning! I am burning!’ right there fell into the great hell.

‘‘Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtassa sīse pahāraṃ dīyamānaṃ, disvā yena āyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘kacci te, āvuso sāriputta, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkha’nti. ‘Khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna, api ca me sīsaṃ thokaṃ dukkha’nti.

The Venerable Mahāmoggallāna, with his divine eye, purified and surpassing the human, saw that yakkha giving a blow to the head of the Venerable Sāriputta. Having seen this, he approached the Venerable Sāriputta and said to him, ‘Friend Sāriputta, are you enduring? Are you getting by? Is there no pain at all?’ ‘I am enduring, friend Moggallāna, I am getting by, friend Moggallāna, but my head is slightly painful.’”

‘‘Acchariyaṃ, āvuso sāriputta, abbhutaṃ, āvuso sāriputta, yāva mahiddhiko āyasmā sāriputto mahānubhāvo. Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṃ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osāreyya, mahantaṃ vā pabbatakūṭaṃ padāleyya. Atha ca panāyasmā sāriputto evamāha – ‘khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna, api ca me sīsaṃ thokaṃ dukkha’nti.

‘It is wonderful, friend Sāriputta, it is marvelous, friend Sāriputta, how great is the psychic power and might of the Venerable Sāriputta! Here, friend Sāriputta, a certain yakkha gave you a blow on the head. So great a blow it was that with it one could make a seven or seven-and-a-half cubit elephant sink into the earth, or could shatter a great mountain peak. And yet the Venerable Sāriputta says, “I am enduring, friend Moggallāna, I am getting by, friend Moggallāna, but my head is slightly painful.”’

‘‘Acchariyaṃ, āvuso moggallāna, abbhutaṃ, āvuso moggallāna, yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo, yatra hi nāma yakkhampi passissati, mayaṃ panetarahi paṃsupisācakampi na passāmāti.

‘It is wonderful, friend Moggallāna, it is marvelous, friend Moggallāna, how great is the psychic power and might of the Venerable Mahāmoggallāna, in that you can even see a yakkha! As for us, nowadays we do not even see a dust-demon.’

‘‘Assosi [Pg.284] kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ ubhinnaṃ mahānāgānaṃ imaṃ evarūpaṃ kathāsallāpaṃ.

The Blessed One heard with the divine ear-element, purified and surpassing the human, this conversation of those two great nāgas.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

Then, the Blessed One, having understood this matter, on that occasion uttered this inspired utterance:

‘‘Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

Virattaṃ rajanīyesu, kopanīye na kuppati;

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī’’ti. (udā. 34);

“Whose mind is like a rock, firm and unshaken, dispassionate towards things that arouse passion, unangered by what is provoking; for one whose mind is thus developed, from where will suffering come to him?”

Ettha ca ‘‘kuto taṃ dukkhamessatī’’ti bhagavatā vuttavacanena ‘‘tena pahārena na koci ābādho ahosī’’ti aṭṭhakathāvacanaṃ ativiya sameti. Tasmā ‘‘apica me sīsaṃ thokaṃ dukkha’’nti vacanena dukkhavedanā na hoti, sīsassa pana akammaññabhāvaṃ sandhāya ‘‘dukkha’’nti vuttaṃ. Lokepi hi akicchena pariharituṃ sakkuṇeyyo sukhasīlo, kicchena pariharituṃ sakkuṇeyyo dukkhasīloti vuccati. Tampi kho akammaññataṃ samāpattito vuṭṭhitasamayattā ahosīti veditabbo. Samāpattiappitasamaye hi tampi na bhaveyyāti. ‘‘Etarahi paṃsupisācakampi na passāmā’’ti daṭṭhuṃ asamatthatāya na vuttaṃ, abhiññāsu byāpārābhāvena vuttaṃ. Thero kira ‘‘pacchimā janatā pothujjanikāya iddhiyā sārasaññā māhesu’’nti pacchimaṃ janataṃ anukampamāno yebhuyyena iddhiṃ na valañjesi. Theragāthāya ca –

Here, the statement by the Blessed One, 'From where will suffering come to him?' and the commentary's statement, 'By that blow, no affliction whatsoever arose,' are in perfect agreement. Therefore, by the statement, 'Moreover, my head is slightly painful,' there is no painful feeling; rather, 'painful' was said in reference to the head’s state of unworkability. For in the world, what can be managed with ease is called 'of pleasant disposition,' and what can be managed with difficulty is called 'of difficult disposition.' It should be understood that this unworkability arose because it was the time of emerging from attainment. For at the time of being absorbed in attainment, even that would not have occurred. The statement, 'Now I do not even see a dust-sprite,' was not said because of an inability to see, but because of the absence of engagement in the higher knowledges. It is said that the Elder, out of compassion for future generations, thinking, 'May the later generation not take worldly psychic power to be the essence,' generally did not make use of psychic power. And in the Theragāthā:

‘‘Neva pubbenivāsāya, napi dibbassa cakkhuno;

Cetopariyāya iddhiyā, cutiyā upapattiyā;

Sotadhātuvisuddhiyā, paṇidhi me na vijjatī’’ti. (theragā. 996) –

“Neither for remembrance of past lives, nor for the divine eye; nor for knowledge of others' minds, for psychic power, for passing away and rebirth, nor for the purification of the ear-element, is there any aspiration in me.”

Therena sayameva abhiññāsu patthanābhāvo vutto. Thero pana sattasaṭṭhiyā sāvakapāramīñāṇesu pāramippattoti.

The Elder himself stated his lack of aspiration for the higher knowledges. However, the Elder attained perfection in the sixty-seven knowledges that are the perfections of a disciple.

Sañjīvattheraṃ pana kakusandhassa bhagavato dutiyaaggasāvakaṃ nirodhasamāpannaṃ ‘‘kālaṅkato’’ti sallakkhetvā gopālakādayo tiṇakaṭṭhādīni saṃkaḍḍhitvā aggiṃ adaṃsu. Therassa cīvare aṃsumattampi na jhāyittha. Ayamassāyasmato anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. Yathāha –

Regarding the Elder Sañjīva, the second chief disciple of the Blessed One Kakusandha, cowherds and others, perceiving that he was 'deceased' while he was absorbed in the attainment of cessation, gathered grass, firewood, and so on, and set fire to him. Yet, not even a single thread of the Elder's robe was burned. This psychic power of that venerable one is the psychic power of concentration-expansion, as it was produced by the power of serenity that arose through the successively entered attainments. As it is said:

‘‘Tena [Pg.285] kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho etaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi. Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati.

“At that time, Evil One, the Blessed One Kakusandha, the Arahant, the Perfectly Self-Enlightened One, had arisen in the world. And, Evil One, the Blessed One Kakusandha, the Arahant, the Perfectly Self-Enlightened One, had a pair of disciples named Vidhura and Sañjīva, who were the foremost, excellent pair. Among all the disciples of the Blessed One Kakusandha, the Arahant, the Perfectly Self-Enlightened One, there was no one equal to the Venerable Vidhura in teaching the Dhamma. It was for this reason, Evil One, that the designation 'Vidhura' arose for the Venerable Vidhura. And the Venerable Sañjīva, Evil One, whether gone to the forest, to the foot of a tree, or to an empty dwelling, would with ease attain the cessation of perception and feeling.”

‘‘Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ, disvāna tesaṃ etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, ayaṃ samaṇo nisinnako kālaṅkato, handa naṃ dahāmā’ti.

“Once, Evil One, the Venerable Sañjīva was seated at the foot of a certain tree, having entered the cessation of perception and feeling. Cowherds, shepherds, farmers, and travelers saw the Venerable Sañjīva seated at the foot of a certain tree, having entered the cessation of perception and feeling. Seeing him, this thought occurred to them: ‘Sirs, it is wonderful! Sirs, it is amazing! This ascetic has died while sitting. Come, let us cremate him.’”

‘‘Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ, disvāna nesaṃ etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti. Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādī’’ti (ma. ni. 1.507).

Then, Evil One, those cowherds, shepherds, farmers, and travelers gathered grass, wood, and cow dung, piled them on the Venerable Sañjīva’s body, set fire to it, and departed. Then, Evil One, at the passing of that night, the Venerable Sañjīva arose from that attainment, shook out his robes, dressed in the morning, and taking his bowl and robe, entered the village for alms-food. Those cowherds, shepherds, farmers, and travelers saw the Venerable Sañjīva walking for alms-food, and seeing him, this thought occurred to them: ‘Sirs, it is wonderful! Sirs, it is amazing! This ascetic died while sitting, and this very one has come back to life!’ It was in this way, Evil One, that the designation ‘Sañjīva’ arose for the Venerable Sañjīva.”

Khāṇukoṇḍaññatthero [Pg.286] pana pakatiyāva samāpattibahulo, so aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi, pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā ‘‘idāni amhākaṃ anupadaṃ gacchantā natthī’’ti vissamitukāmā bhaṇḍakaṃ oropayamānā ‘‘khāṇuko aya’’nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. Te therassa calanākāraṃ disvā bhītā viraviṃsu. Thero ‘‘mā bhāyatha, upāsakā, bhikkhu aha’’nti āha. Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Tato pabhuti ca thero khāṇukoṇḍaññatthero nāma ahosi. Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa tassāyasmato ābādhābhāvo samādhivipphārā iddhi.

The Elder Khāṇukoṇḍañña, by his very nature, was one of frequent attainments. One night, while in a certain forest, he entered an attainment and sat. Five hundred thieves, having stolen some goods, were passing by. Thinking, “Now there is no one following us,” they wished to rest. While unloading their bundles and thinking, “This is a tree stump,” they placed all the bundles of goods on top of the Elder himself. After they had rested and were leaving, at the moment of taking the first bundle they had placed, the Elder arose in accordance with the delimited time. Seeing the Elder's movement, they were frightened and cried out. The Elder said, “Do not be afraid, lay supporters, I am a monk.” They approached, paid homage, and with faith in the Elder, they went forth and attained Arahantship together with the analytical knowledges. From that time on, the Elder became known as Khāṇukoṇḍañña. Herein, for that venerable one who was covered over by five hundred bundles of goods, this absence of affliction is the psychic power of concentration-expansion.

Uttarā (a. ni. aṭṭha. 1.1.262) pana upāsikā rājagahe mahādhanassa puṇṇassa seṭṭhino dhītā, kumārikakāleyeva saddhiṃ mātāpitūhi sotāpattiphalaṃ pattā, sā vayappattā rājagahaseṭṭhino mahatā nibandhena tassa puttassa micchādiṭṭhikassa dinnā. Sā buddhadassanāya dhammassavanāya buddhappamukhassa bhikkhusaṅghassa dānañca dātuṃ dhammañca sotuṃ okāsaṃ alabhamānā upaddutā hutvā tasmiṃyeva nagare sirimaṃ nāma gaṇikaṃ pakkosāpetvā okāsakaraṇatthameva pitu gharāva ānītāni pañcadasakahāpaṇasahassāni tassā datvā ‘‘ime kahāpaṇe gahetvā imaṃ aḍḍhamāsaṃ seṭṭhiputtaṃ paricarāhī’’ti taṃ sāmikassa appetvā sayaṃ uposathaṅgāni adhiṭṭhāya ‘‘imaṃ aḍḍhamāsaṃ buddhadassanādīni labhissāmī’’ti tuṭṭhamānasā yāva pavāraṇāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantāpetvā aḍḍhamāsaṃ mahādānaṃ adāsi, pacchābhattaṃ mahānase khajjabhojjādīni saṃvidahāpeti. Tassā sāmiko ‘‘sve pavāraṇā’’ti sirimāya saha vātapāne ṭhatvā bahi olokento taṃ tathāvicarantiṃ sedakilinnaṃ chārikāya okiṇṇaṃ aṅgāramasimakkhitaṃ disvā ‘‘attano sampattiṃ abhuñjitvā kusalaṃ nāma karoti bālā’’ti hasi. Uttarāpi taṃ oloketvā ‘‘samparāyatthaṃ kusalaṃ na karoti bālo’’ti hasi.

As for the female lay follower Uttarā, she was the daughter of a wealthy merchant named Puṇṇa in Rājagaha. Even in her youth, she attained the fruit of stream-entry together with her parents. When she came of age, she was given in marriage to the son of a merchant in Rājagaha, who held wrong views, due to a great arrangement. Unable to get an opportunity to see the Buddha, to hear the Dhamma, and to give alms to the community of monks headed by the Buddha, she became distressed. Having had a courtesan named Sirimā from that very city summoned, for the very purpose of creating an opportunity to observe the Uposatha, she gave to her fifteen thousand kahāpaṇas that had been brought from her father's house, saying, “Take these kahāpaṇas and attend to the merchant's son for this half-month.” Having entrusted her to her husband, she herself undertook the Uposatha precepts and, with a joyful mind, thought, “For this half-month, I will obtain the opportunity for seeing the Buddha and so on.” Until the Pavāraṇā day, she had the community of monks headed by the Buddha invited and gave great alms for half a month. After the meal, she had various hard and soft foods prepared in the kitchen. Her husband, on the eve of the Pavāraṇā, was standing at a window with Sirimā and looking outside when he saw her moving about in that way, smeared with sweat, covered with ashes, and daubed with charcoal and soot. He laughed mockingly, thinking, “The fool does not enjoy her own wealth but does what is called merit!” Uttarā also, looking at him, laughed, thinking, “The fool does not do merit for the sake of the next world!”

Sirimā [Pg.287] ubhinnampi taṃ kiriyaṃ disvā ‘‘ahaṃ gharasāminī’’ti maññamānā issāpakatā uttarāya kujjhitvā ‘‘dukkhaṃ uppādessāmī’’ti pāsādā otarati. Uttarā taṃ ñatvā pīṭhake nisīditvā taṃ mettena cittena phari. Sirimā pāsādā oruyha mahānasaṃ pavisitvā pūvapacanato uḷuṅkapūraṃ pakkuthitaṃ sappiṃ gahetvā tassā matthake okiri. Taṃ paduminipaṇṇe sītūdakaṃ viya vinivaṭṭetvā agamāsi. Dāsiyo sirimaṃ hatthehi pādehi pothetvā bhūmiyaṃ pātesuṃ. Uttarā mettājhānato vuṭṭhāya dāsiyo vāresi. Sirimā uttaraṃ khamāpesi. Uttarā ‘‘sve satthu purato khamāpehī’’ti vatvā tāya kāyaveyyāvaṭikaṃ yācitāya byañjanasampādanaṃ ācikkhi. Sā taṃ sampādetvā attano parivārā pañcasatā gaṇikāyo sasaṅghaṃ satthāraṃ parivisitvā ‘‘khamāpanasahāyikā hothā’’ti vatvā punadivase tathā tāhi gaṇikāhi saddhiṃ satthu bhattakiccāvasāne satthāraṃ vanditvā ‘‘ahaṃ bhagavā uttarāya aparajjhiṃ, khamatu me uttarā’’ti āha. Satthā ‘‘khama, uttare’’ti vatvā ‘‘khamāmi, bhagavā’’ti vutte ‘‘akkodhena jine kodha’’ntiādikaṃ (dha. pa. 223) dhammaṃ desesi. Uttarā puretarameva sāmikañca sassusasure ca satthu santike upanesi. Desanāvasāne te ca tayo janā, sabbā ca gaṇikāyo sotāpattiphale patiṭṭhahiṃsūti. Evaṃ uttarāya upāsikāya pakkuthitasappinā pīḷābhāvo samādhivipphārā iddhi.

Sirimā, seeing that action of both of them and thinking, “I am the mistress of the house,” was overcome by jealousy. Becoming angry at Uttarā, she thought, “I will cause her suffering,” and descended from the upper storey. Uttarā, knowing this, sat on a stool and pervaded her with a mind of loving-kindness. Sirimā, having descended from the upper storey, entered the kitchen, and taking a ladleful of boiling ghee from the pan for frying cakes, she poured it on Uttarā's head. It rolled off and went away like cool water on a lotus leaf. The female servants beat Sirimā with their hands and feet and threw her to the ground. Uttarā, arising from her jhāna of loving-kindness, restrained the female servants. Sirimā asked Uttarā for forgiveness. Uttarā said, “Tomorrow, ask for forgiveness in the Teacher's presence,” and when asked by Sirimā for a physical task to perform, she instructed her in the preparation of the curries. Having prepared them, and having served the Teacher together with the Sangha, she said to her retinue of five hundred courtesans, “Be my companions in asking for forgiveness.” On the next day, together with those courtesans, at the conclusion of the Teacher's meal, she paid homage to the Teacher and said, “Venerable Sir, I have wronged Uttarā. May Uttarā forgive me.” The Teacher said, “Forgive, Uttarā.” When she replied, “I forgive, Venerable Sir,” he taught the Dhamma beginning with, “One should conquer anger with non-anger...” Even before this, Uttarā had brought her husband and her parents-in-law into the Teacher's presence. At the end of the discourse, those three people and all the courtesans became established in the fruit of stream-entry. Thus, for the female lay follower Uttarā, the state of not being harmed by the boiling ghee is the psychic power of the pervasion of concentration.

Sāmāvatī upāsikā nāma kosambiyaṃ udenassa rañño aggamahesī. Tassa hi rañño pañcasatapañcasataitthiparivārā tisso aggamahesiyo ahesuṃ. Tāsaṃ sāmāvatī bhaddiyanagare bhaddiyaseṭṭhino dhītā. Pitari kālaṅkate pitu sahāyakassa kosambiyaṃ ghositaseṭṭhino ghare pañcasataitthiparivāravaḍḍhitaṃ vayappattaṃ rājā disvā sañjātasineho saparivāramattano gharaṃ netvā abhisekaṭṭhānaṃ adāsi. Caṇḍapajjotassa rañño dhītā vāsuladattā nāma ekā mahesī. Māgaṇḍiyabrāhmaṇassa dhītā bhagavato pādaparicārikaṃ katvā pitarā diyyamānā –

The female lay follower named Sāmāvatī was the chief queen of King Udena in Kosambi. Indeed, that king had three chief queens, each with a retinue of five hundred women. Among them, Sāmāvatī was the daughter of the merchant Bhaddiya in the city of Bhaddiya. When her father died, the king saw her, who had come of age and grown up with a retinue of five hundred women in the house of Ghosita the merchant, her father's friend, in Kosambi. With affection having arisen, he led her with her retinue to his own palace and gave her the position of consecration. One queen was named Vāsuladattā, the daughter of King Caṇḍapajjota. The daughter of the brahmin Māgaṇḍiya was being given by her father to be an attendant at the feet of the Blessed One –

‘‘Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841) –

“Having seen Craving, Discontent, and Lust, there was no desire even for sexual intercourse. What is this, full of urine and excrement? I would not wish to touch it even with my foot.”

Bhagavatā [Pg.288] bhāsitaṃ gāthaṃ sutvā bhagavati āghātaṃ bandhi. Tassā mātāpitaro māgaṇḍiyasuttadesanāvasāne anāgāmiphalaṃ patvā pabbajitvā arahattaṃ pāpuṇiṃsu. Tassā cūḷapitā māgaṇḍiyo taṃ kosambiṃ netvā rañño adāsi. Sā rañño ekā mahesī.

Having heard the verse spoken by the Blessed One, she conceived a grudge against the Blessed One. Her mother and father, at the conclusion of the discourse on the Māgaṇḍiya Sutta, attained the fruit of non-returning, went forth, and reached arahantship. Her paternal uncle, Māgaṇḍiya, took her to Kosambi and gave her to the king. She became one of the king's queens.

Atha kho ghositaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti tayo seṭṭhino loke tathāgatuppādaṃ sutvā jetavanaṃ satthu santikaṃ gantvā dhammaṃ sutvā sotāpattiphalaṃ patvā aḍḍhamāsaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā satthu kosambigamanaṃ āyācitvā kosambiṃ gantvā ghositārāmo kukkuṭārāmo pāvārikārāmoti tayo janā tayo ārāme kārāpetvā anupubbena tattha āgataṃ satthāraṃ paṭipāṭiyā ekekasmiṃ divase ekekasmiṃ vihāre vasāpetvā ekeko sasaṅghassa bhagavato mahādānamadāsi. Athekadivasaṃ tesaṃ upaṭṭhāko sumano nāma mālākāro seṭṭhino āyācitvā sasaṅghaṃ satthāraṃ bhojetuṃ attano ghare nisīdāpesi. Tasmiṃ khaṇe sāmāvatiyā paricārikā khujjuttarā nāma dāsī aṭṭha kahāpaṇe gahetvā tassa gharaṃ agamāsi. So ‘‘sasaṅghassa tāva satthuno parivesanasahāyā hohī’’ti āha. Sā tathā katvā satthu bhattakiccāvasāne dhammadesanaṃ sutvā sotāpannā hutvā aññadā cattāro kahāpaṇe attano ādiyantī adinnaṃ ādiyituṃ abhabbattā aṭṭhahi kahāpaṇehi pupphāni ādāya sāmāvatiyā upanāmesi. Tāya pupphānaṃ bahubhāvakāraṇaṃ puṭṭhā musā bhaṇituṃ abhabbattā yathāsabhāvaṃ āha. ‘‘Ajja kasmā na gaṇhī’’ti vuttā ‘‘sammāsambuddhassa dhammaṃ sutvā amataṃ sacchākāsi’’nti āha. ‘‘Amma uttare, taṃ dhammaṃ amhākampi kathehī’’ti. ‘‘Tena hi maṃ nhāpetvā suddhaṃ vatthayugaṃ datvā ucce āsane nisīdāpetvā sabbā nīcāsanesu nisīdathā’’ti āha. Tā sabbāpi tathā kariṃsu. Sā sekhapaṭisambhidappattā ariyasāvikā ekaṃ vatthaṃ nivāsetvā ekaṃ uttarāsaṅgaṃ katvā bījaniṃ gahetvā tāsaṃ dhammaṃ desesi. Sāmāvatī ca pañcasatā ca itthiyo sotāpattiphalaṃ pāpuṇiṃsu. Tā sabbāpi khujjuttaraṃ vanditvā ‘‘amma, ajjato paṭṭhāya veyyāvaccaṃ akatvā amhākaṃ mātuṭṭhāne ācariyaṭṭhāne ca ṭhatvā satthārā [Pg.289] desitadesitaṃ dhammaṃ sutvā amhākaṃ kathehī’’ti āhaṃsu. Sā tathā karontī aparabhāge tipiṭakadharā hutvā satthārā bahussutānaṃ upāsikānaṃ aggaṭṭhāne ṭhapitā aggaṭṭhānaṃ labhi. Sāmāvatimissikā buddhassa dassanaṃ pihenti, dasabale antaravīthiṃ paṭipanne vātapānesu appahontesu bhittiṃ bhinditvā satthāraṃ olokenti, vandanapūjanañca karonti.

Then the three wealthy merchants—Ghositaseṭṭhi, Kukkuṭaseṭṭhi, and Pāvārikaseṭṭhi—having heard of the Tathāgata’s appearance in the world, went to the Teacher’s presence at Jetavana. Having heard the Dhamma, they attained the fruit of stream-entry. For half a month, they gave a great offering to the community of monks headed by the Buddha. Then, having requested the Teacher’s journey to Kosambi, they returned to Kosambi. These three persons had three monasteries built—Ghositārāma, Kukkuṭārāma, and Pāvārikārāma. In due course, when the Teacher arrived there, they had him reside in each monastery in succession, and each one gave a great offering to the Blessed One together with the Saṅgha. Then one day, their attendant, a garland-maker named Sumana, having requested the wealthy merchants, had the Teacher together with the Saṅgha seated in his own house in order to offer them a meal. At that moment, a female attendant of Sāmāvatī, a maidservant named Khujjuttarā, having taken eight kahāpaṇas, went to his house. He said, “For now, be an assistant in serving the Teacher together with the Saṅgha.” She, having done so, at the conclusion of the Teacher's meal, listened to the Dhamma teaching and became a stream-enterer. On another day, she who used to take four kahāpaṇas for herself, due to her inability to take what was not given, took flowers with all eight kahāpaṇas and presented them to Sāmāvatī. When asked by her about the reason for the abundance of flowers, being unable to speak falsely, she told the truth. When asked, “Why did you not take your share today?” she replied, “Having heard the Dhamma from the Perfectly Enlightened One, I have realized the Deathless.” They said, “Mother Uttara, tell that Dhamma to us also.” She replied, “If so, then having bathed me, given me a pair of clean garments, and seated me on a high seat, all of you sit on low seats.” They all did so. She, the noble female disciple who had attained the analytical knowledges of a trainee, having put on one garment and made the other an upper robe, took a fan and taught them the Dhamma. Sāmāvatī and the five hundred women attained the fruit of stream-entry. They all, having paid homage to Khujjuttarā, said, “Mother, from today onwards, without performing your duties, stand in the position of our mother and teacher. Having heard the Dhamma as it is taught by the Teacher, tell it to us.” She, doing so, in a later time became a bearer of the Tipiṭaka and, being placed by the Teacher in the foremost position among erudite female lay disciples, obtained the foremost position. The women led by Sāmāvatī desired to see the Buddha. When the Ten-Powered One entered the main street, as the windows were insufficient, they broke through the wall to behold the Teacher and performed homage and veneration.

Māgaṇḍiyā tattha gatā tāni chiddāni disvā tattha kāraṇaṃ pucchantī satthu āgatabhāvaṃ ñatvā bhagavati āghātena tāsampi kujjhitvā ‘‘mahārāja, sāmāvatimissikānaṃ bahiddhā patthanā atthi, bhittiṃ bhinditvā samaṇaṃ gotamaṃ olokenti, katipāhena taṃ māressantī’’ti rājānaṃ āha. Rājā chiddāni disvāpi tassā vacanaṃ na saddahi, uddhacchiddakavātapānāni kārāpesi. Puna māgaṇḍiyā rājānaṃ tāsu bhinditukāmā aṭṭha sajīvakukkuṭe āharāpetvā ‘‘mahārāja, tāsaṃ vīmaṃsanatthaṃ ime kukkuṭe māretvā ‘mamatthāya pacāhī’ti pesehī’’ti āha. Rājā tathā pesesi. Tāya ‘‘pāṇātipātaṃ na karomā’’ti vutte puna ‘‘tassa samaṇassa gotamassa pacitvā pesehī’’ti āha. Raññā tathā pesite māgaṇḍiyā aṭṭha māritakukkuṭe tathā vatvā pesesi. Sāmāvatī pacitvā dasabalassa pāhesi. Māgaṇḍiyā tenapi rājānaṃ kopetuṃ nāsakkhi.

Māgaṇḍiyā, having gone there and seen those holes, asked the reason. Having learned of the Teacher's arrival, with resentment towards the Blessed One, she became angry at those women also and said to the king, “Great King, the women led by Sāmāvatī have a desire for what is outside. Having broken through the wall, they look at the ascetic Gotama. In a few days, they will kill you.” The king, even having seen the holes, did not believe her word; he had windows with openings above made. Again, Māgaṇḍiyā, desiring to cause a rift between the king and those women, had eight live chickens brought and said, “Great King, for the purpose of testing them, send these chickens with the instruction, ‘Kill them and cook them for my sake.’” The king sent them thus. When she replied, “We do not commit the taking of life,” Māgaṇḍiyā again said to the king, “Have them sent with the instruction, ‘Cook them for that ascetic Gotama.’” When the king had sent them thus, Māgaṇḍiyā sent eight already-killed chickens, repeating the instruction. Sāmāvatī cooked them and sent them to the Ten-Powered One. Even by this, Māgaṇḍiyā was not able to anger the king.

Rājā pana tīsu mahesīsu ekekissā vasanaṭṭhāne satta satta divasāni vasati. Rājā attano gamanaṭṭhānaṃ hatthikantavīṇaṃ ādāya gacchati. Māgaṇḍiyā rañño sāmāvatiyā pāsādagamanakāle dāṭhā agadena dhovāpetvā veḷupabbe pakkhipāpetvā ekaṃ kaṇhasappapotakaṃ āharāpetvā antovīṇāya pakkhipitvā mālāguḷakena chiddaṃ pidahi. Taṃ rañño tattha gatakāle aparāparaṃ vicarantī viya hutvā vīṇāchiddato mālāguḷakaṃ apanesi. Sappo nikkhamitvā passasanto phaṇaṃ katvā sayanapiṭṭhe nipajji. Sā āha – ‘‘dhī sappo’’ti mahāsaddamakāsi. Rājā sappaṃ disvā kujjhi. Sāmāvatī rañño kuddhabhāvaṃ ñatvā pañcannaṃ itthisatānaṃ saññamadāsi ‘‘ajja odhisakamettāpharaṇena rājānaṃ pharathā’’ti. Sayampi tathā akāsi. Rājā sahassathāmadhanuṃ ādāya jiyaṃ poṭhetvā sāmāvatiṃ [Pg.290] dhure katvā sabbā tā itthiyo paṭipāṭiyā ṭhapāpetvā visapītaṃ khurappaṃ sannayhitvā dhanuṃ pūretvā aṭṭhāsi. Khurappaṃ neva khipituṃ, na oropituṃ sakkoti, gattehi sedā muccanti, sarīraṃ vedhati, mukhato kheḷo patati, gaṇhitabbagahaṇaṃ na passati, atha naṃ sāmāvatī ‘‘kiṃ, mahārāja, kilamasī’’ti āha. ‘‘Āma, devi, kilamāmi, avassayo me hohī’’ti. ‘‘Sādhu, mahārāja, khurappaṃ pathavīmukhaṃ karohī’’ti. Rājā tathā akāsi. Sā ‘‘rañño hatthato khurappaṃ muccatū’’ti adhiṭṭhāsi. Tasmiṃ khaṇe khurappaṃ mucci. Rājā taṃkhaṇaññeva udake nimujjitvā allavattho allakeso sāmāvatiyā pādesu nipatitvā ‘‘khama, devi, mayhaṃ –

The king, for his part, stays for seven days at a time in the dwelling place of each of his three chief queens. The king, taking his lute named Hatthikanta, goes to his destination. When the king was going to Sāmāvatī’s palace, Māgaṇḍiyā had the fangs of a young black cobra washed with an antidote, had it placed in a bamboo joint, and then, having brought it, placed it inside the lute and sealed the hole with a ball of flowers. When the king arrived there, she, acting as if wandering about, removed the ball of flowers from the lute's hole. The snake came out, and hissing, it spread its hood and coiled up on the bed. She cried out loudly, “Fie, a snake!” The king, seeing the snake, became angry. Sāmāvatī, knowing the king’s state of anger, gave a sign to the five hundred women: “Today, suffuse the king by pervading him with specific loving-kindness.” She herself also did so. The king, taking his bow of a thousand's strength, plucked the string, and having placed Sāmāvatī at the front, he had all those women stand in a line. He nocked a razor-tipped arrow smeared with poison, drew the bow, and stood still. He could neither shoot the arrow nor lower it; sweat poured from his limbs, his body trembled, saliva fell from his mouth, and he could not find his grip. Then Sāmāvatī said to him, “Why, great king, are you weary?” “Yes, queen, I am weary; be a refuge for me.” “Very well, great king, point the arrow toward the ground.” The king did so. She made a determination: “Let the arrow be released from the king’s hand.” At that moment, the arrow was released. The king immediately plunged into the water, and with his clothes and hair wet, he fell at Sāmāvatī’s feet, saying, “Forgive me, queen—”

‘Sammuyhāmi pamuyhāmi, sabbā muyhanti me disā;

Sāmāvatī maṃ tāyassu, tvañca me saraṇaṃ bhavā’’’ti. – āha;

‘I am bewildered, I am utterly bewildered; all directions are lost to me. Sāmāvatī, protect me, and you be my refuge.’”

Sāmāvatī –

Sāmāvatī said:

‘‘Mā maṃ tvaṃ saraṇaṃ gaccha, yamahaṃ saraṇaṃ gatā;

Saraṇaṃ gaccha taṃ buddhaṃ, tvañca me saraṇaṃ bhavā’’ti. –

“Do not go to me for refuge, but to the one to whom I have gone for refuge. Go for refuge to that Buddha, and you be my refuge.”

Āha. Rājā ‘‘tena hi taṃ saraṇaṃ gacchāmi satthārañca, varañca te dammī’’ti āha. Sā ‘‘varo gahito hotu, mahārājā’’ti āha. Rājā satthāraṃ upasaṅkamitvā saraṇaṃ gantvā nimantetvā buddhappamukhassa saṅghassa sattāhaṃ mahādānaṃ datvā ‘‘sāmāvatiṃ varaṃ gaṇhāhī’’ti āha. ‘‘Sādhu, mahārāja, imaṃ me varaṃ dehi, satthā pañcahi bhikkhusatehi saddhiṃ idhāgacchatu, dhammaṃ sossāmī’’ti āha. Rājā satthāraṃ vanditvā ‘‘bhante, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ idhāgacchatha, sāmāvatimissikā ‘dhammaṃ sossāmā’ti vadantī’’ti āha. Satthā ‘‘mahārāja, buddhānaṃ nāma ekaṭṭhānaṃ nibaddhaṃ gantuṃ na vaṭṭati, mahājanopi paccāsīsatī’’ti āha. ‘‘Tena hi, bhante, bhikkhū āṇāpethā’’ti. Satthā ānandattheraṃ āṇāpesi. Thero pañca bhikkhusatāni ādāya nibaddhaṃ rājakulaṃ gacchati. Tāpi devīpamukhā itthiyo theraṃ bhojetvā dhammaṃ suṇiṃsu. Sāmāvatiñca satthā mettāvihārīnaṃ upāsikānaṃ aggaṭṭhāne ṭhapesīti. Evaṃ rañño khurappaṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti[Pg.291]. Ettha ca aveccappasādena vā okappanapasādena vā ratanattayasaraṇagamanena vā ratanattayaṃ upāsatīti upāsikāti vuccatīti.

The king said, “In that case, I go for refuge to you and to the Teacher, and I give you a boon.” She replied, “Let the boon be taken, great king.” The king approached the Teacher, went for refuge, and invited him. After giving a great seven-day offering to the Saṅgha with the Buddha at its head, he said to Sāmāvatī, “Take your boon.” She said, “Very well, great king, grant me this boon: let the Teacher come here with five hundred monks, so that I may listen to the Dhamma.” The king paid homage to the Teacher and said, “Venerable sir, please come here regularly with five hundred monks. The women led by Sāmāvatī say, ‘We wish to hear the Dhamma.’” The Teacher replied, “Great king, it is not proper for Buddhas to go regularly to one place, as the great populace also waits in anticipation.” “In that case, venerable sir, please command the monks,” said the king. The Teacher commanded the Elder Ānanda. The Elder, taking five hundred monks, went regularly to the royal residence. Those women, too, headed by the queen, fed the Elder and listened to the Dhamma. The Teacher also placed Sāmāvatī in the foremost position among the female lay disciples who dwell in loving-kindness. Thus, the king’s inability to release the arrow is to be understood as the psychic power of pervasive concentration of the laywoman Sāmāvatī. And here, because she ‘attends upon’ (upāsati) the Triple Gem, either with unwavering faith, or with trusting faith, or by the act of going for refuge to the Triple Gem, she is called a ‘female lay disciple’ (upāsikā).

17. Ariyiddhiniddese ariyā iddhīti cetovasippattānaṃ khīṇāsavaariyānaṃyeva sambhavato ariyā iddhīti vuccatīti. Idha bhikkhūti imasmiṃ sāsane khīṇāsavo bhikkhu. Aniṭṭhe vatthusminti ārammaṇapakatiyā amanāpe vatthusmiṃ satte vā saṅkhāre vā. Mettāya vā pharatīti satto ce hoti, mettābhāvanāya pharati. Dhātuto vā upasaṃharatīti saṅkhāro ce hoti, ‘‘dhātumatta’’nti dhātumanasikāraṃ upasaṃharati. Sattepi dhātūpasaṃhāro vaṭṭati. Asubhāya vā pharatīti satto ce, asubhabhāvanāya pharati. Aniccato vā upasaṃharatīti saṅkhāro ce, ‘‘anicca’’nti manasikāraṃ upasaṃharati. Tadubhayanti taṃ ubhayaṃ. Upekkhakoti chaḷaṅgupekkhāya upekkhako. Satoti sativepullappattattā. Sampajānoti paññāya sampajānakārittā. Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu – ‘‘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 ayamettha attho’’ti (dha. sa. aṭṭha. 1352). Atha vā cakkhunā karaṇabhūtena rūpaṃ disvāti attho. Neva sumano hotīti gehasitasomanassapaṭikkhepo, na kiriyabhūtāya somanassavedanāya. Na dummanoti sabbadomanassapaṭikkhepo. Upekkhako viharatīti iṭṭhāniṭṭhārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhā’’ti laddhanāmāya tatramajjhattupekkhāya upekkhako viharati. Sotena saddaṃ sutvātiādīsupi eseva nayo.

17. In the exposition of noble psychic power: it is called 'noble psychic power' because it arises only for noble ones who are Arahants, those who have attained mastery of mind. Here, 'a monk' means a monk in this Dispensation whose taints are destroyed. 'In an undesirable object' means in an object that is disagreeable by its objective nature, whether it be a being or a formation. 'Or he pervades with loving-kindness' means: if it is a being, he pervades by the development of loving-kindness. 'Or he adverts to it in terms of elements' means: if it is a formation, he applies the contemplation of elements, thinking, 'It is merely an element.' The application of elements is also appropriate for a being. 'Or he pervades with foulness' means: if it is a being, he pervades by the development of foulness. 'Or he adverts to it as impermanent' means: if it is a formation, he applies the contemplation, 'It is impermanent.' 'Both' refers to both of these. 'Equanimous' means equanimous with six-factored equanimity. 'Mindful' means because of having attained an abundance of mindfulness. 'Clearly comprehending' means because of acting with clear comprehension by means of wisdom. 'Having seen a form with the eye' means: having seen a form with the eye-consciousness, which is capable of seeing forms and is conventionally designated 'eye' by way of its cause. The ancients, however, say: 'The eye does not see a form, because it is non-conscious; the mind does not see, because it lacks an eye. Rather, one sees with the mind that is based on the sensitive matter at the collision of the door and the object. This kind of speech is called speech with its accessories, as in such phrases as, "One shoots with a bow." Therefore, the meaning here is: "having seen a form with the eye-consciousness."' Alternatively, the meaning is: having seen a form with the eye as the instrument. 'He is not gladdened' is a rejection of joy connected with the household life, not of the feeling of joy that is functional. 'Nor is he saddened' is a rejection of all displeasure. 'He dwells equanimous' means: he dwells equanimous with that neutrality which has obtained the name 'six-factored equanimity' because it proceeds in the six doors, not abandoning its naturally pure state in the presence of desirable and undesirable objects. The same method applies to 'having heard a sound with the ear,' and so on.

18. Kammavipākajiddhiniddese sabbesaṃ pakkhīnanti sabbesaṃ pakkhijātānaṃ jhānābhiññā vināyeva ākāsena gamanaṃ. Tathā sabbesaṃ devānaṃ ākāsagamanaṃ dassanādīni ca. Ekaccānaṃ manussānanti paṭhamakappikānaṃ manussānaṃ. Ekaccānaṃ vinipātikānanti piyaṅkaramātā punabbasumātā phussamittā [Pg.292] dhammaguttātievamādīnaṃ sukhasamussayato vinipatitattā vinipātikānaṃ aññesañca petānaṃ nāgasupaṇṇānañca ākāsagamanādikaṃ kammavipākajā iddhi.

18. In the exposition of kamma-resultant psychic power: For all birds: the travel through the sky of all species of birds, even without jhāna and higher knowledge, is kamma-resultant psychic power. Likewise, for all devas, their travel through the sky, their powers of vision and so on, are kamma-resultant psychic power. 'Of some human beings' refers to the human beings of the first aeon; their travel through the sky and so on is kamma-resultant psychic power. 'Of some of those who have fallen' refers to those called 'vinipātika' because they have fallen from a body that is a cause of happiness—such as the yakkhinīs Piyankaramātā, Punabbasumātā, Phussamittā, and Dhammaguttā—and also other petas, nāgas, and supaṇṇas; their travel through the sky and so on is psychic power born of kamma-result.

Puññavato iddhiniddese rājāti dhammena paresaṃ rañjanato rājā. Ratanacakkaṃ vattetīti cakkavattī. Vehāsaṃ gacchatīti accantasaṃyogatthe upayogavacanaṃ. Caturaṅginiyāti hatthiassarathapattisaṅkhātacatuaṅgavatiyā. Senāti tesaṃ samūhamattameva. Antamasoti heṭṭhimantato. Assabandhā nāma assānaṃ rakkhakā. Gopurisā nāma gunnaṃ rakkhakā. Upādāyāti avissajjetvā. Evaṃ tesaṃ vehāsagamanañca puññavato iddhīti attho.

In the exposition of the psychic power of the meritorious: A king is called a 'rājā' because he pleases others righteously. He is a 'cakkavattī' because he turns the wheel-treasure. 'He goes through the sky' is a usage in the sense of uninterrupted connection. 'With a four-divisioned army' refers to an army with four divisions, namely elephants, horses, chariots, and infantry. 'Army' simply means their collective assembly. 'Even down to' denotes the lowest limit. 'Horse-keepers' are the guardians of horses. 'Cowherds' are the guardians of cattle. 'Taking along' means without leaving behind. Thus, the meaning is that their travel through the sky is the psychic power of the meritorious.

Jotikassa gahapatissa puññavato iddhīti jotiko nāma pubbe paccekabuddhesu katādhikāro rājagahanagare seṭṭhi. Tassa kira jātadivase sakalanagare sabbāvudhāni jaliṃsu, sabbesaṃ kāyāruḷhāni ābharaṇānipi pajjalitāni viya obhāsaṃ muñciṃsu, nagaraṃ ekapajjotaṃ ahosi. Athassa nāmaggahaṇadivase sakalanagarassa ekajotibhūtattā jotikoti nāmaṃ kariṃsu. Athassa vayappattakāle gehakaraṇatthāya bhūmitale sodhiyamāne sakko devarājā āgantvā soḷasakarīsamatte ṭhāne pathaviṃ bhinditvā sattaratanamayaṃ sattabhūmikaṃ pāsādaṃ uṭṭhāpesi, pāsādaṃ parikkhipitvā sattaratanamaye sattadvārakoṭṭhakayutte sattapākāre uṭṭhāpesi, pākārapariyante catusaṭṭhi kapparukkhe uṭṭhāpesi, pāsādassa catūsu kaṇṇesu yojanikatigāvutikadvigāvutikaekagāvutikā catasso nidhikumbhiyo uṭṭhāpesi. Pāsādassa catūsu kaṇṇesu taruṇatālakkhandhappamāṇā catasso suvaṇṇamayā ucchuyaṭṭhiyo nibbattiṃsu. Tāsaṃ maṇimayāni pattāni suvaṇṇamayāni pabbāni ahesuṃ. Sattasu dvārakoṭṭhakesu ekekasmiṃ ekadviticatupañcachasattayakkhasahassaparivārā satta yakkhā ārakkhaṃ gaṇhiṃsu.

The psychic power of merit of the householder Jotika: Jotika was a wealthy merchant in the city of Rājagaha who had previously made an aspiration in the presence of Paccekabuddhas. It is said that on the day of his birth, all the weapons in the entire city shone, and all the ornaments worn on people's bodies emitted light as if they were blazing; the city became a single mass of light. Then, on his naming day, because the whole city had become like a single light, they gave him the name 'Jotika.' Later, when he came of age and the ground was being cleared to build a house for him, Sakka, the king of the devas, came and, splitting the earth in a place sixteen karīsas in size, raised up a seven-storied palace made of the seven kinds of gems. Enclosing the palace, he raised up seven walls made of the seven kinds of gems, complete with seven gate-towers. At the edge of the walls, he raised up sixty-four wish-fulfilling trees. At the four corners of the palace, he raised up four treasure-jars: one a yojana in size, one three gāvutas, one two gāvutas, and one one gāvuta. At the four corners of the palace, four golden sugarcane stalks the size of young palm tree trunks arose. Their leaves were made of gems and their joints were made of gold. At each of the seven gate-towers, seven yakkhas with respective entourages of one, two, three, four, five, six, and seven thousand yakkhas took up guard.

Bimbisāramahārājā pāsādādīnaṃ uṭṭhānaṃ sutvā seṭṭhichattaṃ pahiṇi. So jotikaseṭṭhīti sakalajambudīpe pākaṭo hutvā uttarakuruto devatāhi ānetvā sirigabbhe nisīdāpitāya ekañca taṇḍulanāḷiṃ tayo ca jotipāsāṇe gahetvā āgatāya bhariyāya saddhiṃ tasmiṃ pāsāde mahāsampattiṃ anubhavanto vasi. Tesaṃ yāvajīvaṃ tāya ekataṇḍulanāḷiyā [Pg.293] bhattaṃ pahosi. Sace kira te sakaṭasatampi taṇḍulānaṃ pūretukāmā honti, sā taṇḍulanāḷiyeva hutvā tiṭṭhati. Bhattapacanakāle taṇḍule ukkhaliyaṃ pakkhipitvā tesaṃ pāsāṇānaṃ upari ṭhapenti. Pāsāṇā tāvadeva pajjalitvā bhatte pakkamatte nibbāyanti. Teneva saññāṇena bhattassa pakkabhāvaṃ jānanti. Sūpeyyādipacanakālepi eseva nayo. Evaṃ tesaṃ jotipāsāṇehi āhāro paccati, maṇiālokena vasanti. Aggissa vā dīpassa vā obhāsameva na jāniṃsu. Jotikassa kira evarūpā sampattīti sakalajambudīpe pākaṭo ahosi. Mahājano yānādīhi dassanatthāya āgacchati. Jotikaseṭṭhi āgatāgatānaṃ uttarakurutaṇḍulānaṃ bhattaṃ dāpeti, ‘‘kapparukkhehi vatthābharaṇāni gaṇhantū’’ti āṇāpeti, ‘‘gāvutikanidhikumbhiyā mukhaṃ vivarāpetvā yāpanamattaṃ gaṇhantū’’ti āṇāpeti. Sakalajambudīpavāsikesu dhanaṃ gahetvā gacchantesu nidhikumbhiyā aṅgulamattampi ūnaṃ nāhosīti ayamassa puññavato iddhi.

King Bimbisāra, hearing of the arising of the palace and other buildings, sent a parasol befitting a seṭṭhi. That seṭṭhi, having become famous as Jotika throughout all of Jambudīpa, lived in that palace enjoying great prosperity with his wife. She had been brought from Uttarakuru by deities, seated in the glorious chamber, and had arrived bringing one nāḷi of rice and three radiant stones. For their entire lives, that single nāḷi of rice was sufficient for their meals. Indeed, should they wish to fill even a hundred carts with rice, they could do so, yet that nāḷi of rice would remain just as it was. At the time of cooking rice, they would place the rice grains in a pot and set it upon those stones. The stones would immediately blaze up and would be extinguished as soon as the rice was cooked. By that very sign, they knew the rice was cooked. This was the same method for preparing curries and other dishes. Thus, their food was cooked by the radiant stones, and they lived by the light of gems. They did not know the glow of fire or of a lamp. He became famous throughout all of Jambudīpa, it being said, 'Such is the prosperity of Jotika.' The great populace came by vehicles and other means to see. Jotika the seṭṭhi had food made from the rice of Uttarakuru given to all who came. He would command, 'Let them take clothing and ornaments from the wish-fulfilling trees,' and, 'Let them have the mouth of the gāvuta-sized treasure pot opened and take just enough to live on.' Even as the inhabitants of all Jambudīpa took wealth and departed, the treasure pot was not depleted by even a finger's measure. This is the psychic power of that meritorious one.

Jaṭilassa gahapatissa puññavato iddhīti jaṭilo nāma kassapassa bhagavato dhātucetiye katādhikāro takkasilāyaṃ seṭṭhi. Tassa kira mātā bārāṇasiyaṃ seṭṭhidhītā abhirūpā ahosi. Taṃ pannarasasoḷasavassuddesikakāle ārakkhanatthāya sattabhūmikassa pāsādassa uparitale vāsayiṃsu. Taṃ ekadivasaṃ vātapānaṃ vivaritvā bahi olokiyamānaṃ ākāsena gacchanto vijjādharo disvā uppannasineho vātapānena pavisitvā tāya saddhiṃ santhavamakāsi. Sā tena gabbhaṃ gaṇhi. Atha naṃ dāsī disvā ‘‘amma, kiṃ ida’’nti vatvā ‘‘hotu, kassaci mā ācikkhī’’ti vuttā bhayena tuṇhī ahosi. Sāpi dasame māse puttaṃ vijāyitvā navabhājanaṃ āharāpetvā tattha taṃ dārakaṃ nipajjāpetvā taṃ bhājanaṃ pidahitvā upari pupphadāmāni ṭhapetvā ‘‘imaṃ sīsena ukkhipitvā gantvā gaṅgāya vissajjehi, ‘kiṃ ida’nti ca puṭṭhā ‘ayyāya me balikamma’nti vadeyyāsī’’ti dāsiṃ āṇāpesi. Sā tathā akāsi. Heṭṭhāgaṅgāyapi dve itthiyo nhāyamānā taṃ bhājanaṃ udakena āhariyamānaṃ disvā ekā ‘‘mayhetaṃ bhājana’’nti āha. Ekā ‘‘yaṃ etassa anto, taṃ mayha’’nti vatvā bhājane sampatte taṃ ādāya thale ṭhapetvā vivaritvā [Pg.294] dārakaṃ disvā ekā ‘‘mama bhājana’’nti vuttattā ‘‘dārako mameva hotī’’ti āha. Ekā ‘‘yaṃ bhājanassa anto, taṃ mamā’’ti vuttattā ‘‘mama dārako’’ti āha. Tā vivadamānā vinicchayaṃ gantvā amaccesu vinicchituṃ asakkontesu rañño santikaṃ agamaṃsu. Rājā tāsaṃ vacanaṃ sutvā ‘‘tvaṃ dārakaṃ gaṇha, tvaṃ bhājana’’nti āha. Yāya pana dārako laddho, sā mahākaccāyanattherassa upaṭṭhāyikā hoti. Sā taṃ dārakaṃ ‘‘therassa santike pabbājessāmī’’ti posesi. Tassa jātadivase gabbhamalassa dhovitvā anapanītattā kesā jaṭitā hutvā aṭṭhaṃsu. Tenassa jaṭiloteva nāmaṃ akaṃsu.

Regarding the psychic power of Jaṭila the householder, the meritorious one: Jaṭila was a seṭṭhi in Takkasilā who had made an aspiration at the relic shrine of the Blessed One Kassapa. It is said his mother was an exceedingly beautiful daughter of a seṭṭhi in Bārāṇasī. When she was about fifteen or sixteen years old, they had her live on the upper floor of a seven-storied palace for her protection. One day, as she opened a window and was looking outside, a sorcerer traveling through the sky saw her. Filled with affection, he entered through the window and became intimate with her. Through him, she conceived. A maidservant saw this and asked, 'Mistress, what is this?' Having been told, 'Let it be; do not tell anyone,' the maidservant, out of fear, became silent. In the tenth month, she gave birth to a son. She had a new pot brought, had the child laid inside it, covered the pot, and placed flower garlands on top. She then commanded the maidservant, 'Lifting this onto your head, go and release it in the Gaṅgā. If you are asked, “What is this?” you should say, “It is a ritual offering for my lady.”' She did so. Downstream in the Gaṅgā, two women who were bathing saw the pot being carried by the water. One said, 'This pot is mine.' The other said, 'Whatever is inside it is mine.' When the pot arrived, they took it, placed it on the bank, opened it, and saw the child. One said, 'Because I said, “The pot is mine,” the child is mine.' The other said, 'Because I said, “Whatever is inside the pot is mine,” the child is mine.' Disputing, they went to a place of judgment. When the ministers were unable to decide, they went to the king. The king, having heard their words, said, 'You take the child; you take the pot.' Now, the woman by whom the child was obtained was a supporter of the Elder Mahākaccāyana. She raised the child, thinking, 'I will have him ordained in the presence of the Elder.' On the day he was born, because the womb-stain was washed but not fully removed, his hair became matted. For that reason, they gave him the name Jaṭila.

Tassa padasā vicaraṇakāle thero taṃ gehaṃ piṇḍāya pāvisi. Upāsikā theraṃ nisīdāpetvā āhāramadāsi. Thero dārakaṃ disvā ‘‘upāsike, dārako te laddho’’ti pucchi. ‘‘Āma, bhante, imāhaṃ tumhākaṃ santike pabbājessanti posesi’’nti āha. Thero ‘‘sādhū’’ti taṃ ādāya gacchanto ‘‘atthi nu kho imassa gihisampattiṃ anubhavituṃ puññakamma’’nti olokento ‘‘mahāpuñño satto mahāsampattiṃ anubhavissati, daharo eva ca tāva, ñāṇampi tāvassa paripākaṃ na gacchatī’’ti cintetvā taṃ ādāya takkasilāyaṃ ekassa upaṭṭhākassa gehaṃ agamāsi. So theraṃ vanditvā ṭhito dārakaṃ disvā ‘‘dārako, bhante, laddho’’ti pucchi. ‘‘Āma, upāsaka, pabbajissati, daharo tāva tava santike hotū’’ti. So ‘‘sādhu, bhante’’ti taṃ puttaṭṭhāne ṭhapetvā paṭijaggi. Tassa pana gehe dvādasa vassāni bhaṇḍakaṃ ussannaṃ hoti. So gāmantaraṃ gacchanto sabbampi taṃ bhaṇḍakaṃ āpaṇaṃ āharitvā tassa tassa bhaṇḍakassa mūlaṃ ācikkhitvā ‘‘idañcidañca ettakaṃ nāma dhanaṃ gahetvā dadeyyāsī’’ti vatvā pakkāmi.

When the child was able to walk about on his own feet, the Elder entered that house for alms-food. The laywoman had the Elder sit down and offered him food. Seeing the child, the Elder asked, 'Laywoman, have you obtained a child?' 'Yes, venerable sir,' she said, 'I have been raising him with the thought, “I will have him ordained in your presence.”' The Elder said, 'Good.' Taking the child and departing, he considered, 'Does this one have the meritorious kamma to experience the wealth of a householder?' Surveying, he thought, 'This is a being of great merit and will experience great wealth, but he is still young, and his wisdom is not yet mature.' Having thought thus, he took the child and went to the house of a supporter in Takkasilā. That supporter, having paid respects to the Elder, stood and, seeing the child, asked, 'Venerable sir, have you obtained a child?' 'Yes, lay follower,' said the Elder. 'He will be ordained, but he is still young. For now, let him be with you.' That man said, 'Very well, venerable sir,' and placing the child in the position of a son, he cared for him. Now, in his house, merchandise had become abundant over twelve years. When going to another village, he would bring all that merchandise to the shop, state the price of each item, and say to the boy, 'For this and that item, you should sell it only after receiving such and such an amount of money,' and then he would depart.

Taṃ divasaṃ nagarapariggāhikā devatā antamaso jīrakamaricamattakenāpi atthike tasseva āpaṇābhimukhe kariṃsu. So dvādasa vassāni ussannabhaṇḍakaṃ ekadivaseneva vikkiṇi. Kuṭumbiko āgantvā āpaṇe kiñci adisvā ‘‘sabbaṃ te, tāta, bhaṇḍakaṃ nāsita’’nti āha. ‘‘Na nāsitaṃ, tāta, sabbaṃ tumhehi vuttanayena vikkiṇitaṃ, idaṃ asukassa mūlaṃ, idaṃ asukassa [Pg.295] mūla’’nti sabbamūlaṃ tasseva appesi. Kuṭumbiko pasīditvā ‘‘anaggho puriso yattha katthaci jīvituṃ samattho’’ti attano vayappattaṃ dhītaraṃ tassa datvā ‘‘gehamassa karothā’’ti purise āṇāpetvā niṭṭhite gehe ‘‘gacchatha tumhe, attano gehe vasathā’’ti āha. Athassa gehapavisanakāle ekena pādena ummāre akkantamatte gehassa pacchimabhāge bhūmiṭṭhāne asītihattho suvaṇṇapabbato uṭṭhahi. Rājā kira jaṭilassa gehe bhūmiṃ bhinditvā suvaṇṇapabbato uṭṭhitoti sutvā tassa seṭṭhichattaṃ pesesi. So jaṭilaseṭṭhi nāma ahosīti ayamassa puññavato iddhi.

On that day, the city-guarding deities made even those who had need for just a measure of cumin or pepper face his shop. In a single day, he sold twelve years’ worth of abundant goods. The householder, having returned and seeing nothing in the shop, asked, “Dear son, have all the goods been destroyed?” “They have not been destroyed, father,” he replied. “Everything has been sold according to the method you instructed. This is the price for such-and-such, and this is the price for such-and-such.” And he handed over all the proceeds to him. The householder, being pleased, thought, “This is a priceless man, capable of making a living anywhere.” He gave his daughter who had come of age to him and ordered his men, “Build a house for him.” When the house was finished, he said to the couple, “Go, and live in your own house.” Then, at the time of his entering the house, as soon as he stepped on the threshold with one foot, a golden mountain eighty cubits high arose from the ground in the back part of the house. The king, hearing it said that a golden mountain had arisen, breaking through the ground in Jaṭila’s house, sent him the parasol of a seṭṭhi. He became known as Jaṭilaseṭṭhi. This is the power of a meritorious one.

Meṇḍakassa seṭṭhissa puññavato iddhīti (mahāva. 296) meṇḍako nāma vipassimhi bhagavati katādhikāro magadharaṭṭhe bhaddiyanagare seṭṭhi. Tassa kira pacchimagehe aṭṭhakarīsamatte ṭhāne hatthiassausabhappamāṇā suvaṇṇameṇḍakā pathaviṃ bhinditvā piṭṭhiyā piṭṭhiṃ paharamānā uṭṭhahiṃsu, tesaṃ mukhesu pañcavaṇṇānaṃ suttānaṃ geṇḍukā pakkhittā honti. Sappitelamadhuphāṇitādīhi ca vatthacchādanahiraññasuvaṇṇādīhi ca atthe sati tesaṃ mukhato geṇḍukaṃ apanenti. Ekassapi meṇḍakassa mukhato sakalajambudīpavāsīnaṃ pahonakaṃ sappitelamadhuphāṇitavatthacchādanahiraññasuvaṇṇaṃ nikkhamati. Tato paṭṭhāyesa meṇḍakaseṭṭhīti paññāyīti ayamassa puññavato iddhi.

The power of the meritorious seṭṭhi Meṇḍaka: Meṇḍaka was a seṭṭhi in the city of Bhaddiya in the country of Magadha, who had made an aspiration in the time of the Blessed One Vipassī. It is said that in the back of his house, in a space measuring eight karīsas, golden rams the size of elephants, horses, and bulls broke through the earth, rising up and striking back to back. In their mouths were placed balls of five-colored thread. When there was a need for such things as ghee, oil, honey, and molasses, or for cloth, garments, silver, and gold, they would remove a ball of thread from a ram's mouth. From the mouth of even one ram came forth enough ghee, oil, honey, molasses, cloth, garments, silver, and gold for all the inhabitants of Jambudīpa. From then on, he was known as Meṇḍakaseṭṭhi. This is the power of a meritorious one.

Ghositassa gahapatissa puññavato iddhīti ghosito (a. ni. aṭṭha. 1.1.260-261) nāma paccekasambuddhe katādhikāro sakkaraṭṭhe kosambiyaṃ seṭṭhi. So kira devalokato cavitvā kosambiyaṃ nagarasobhiniyā kucchismiṃ nibbatti. Sā taṃ vijātadivase suppe sayāpetvā saṅkārakūṭe chaḍḍāpesi. Dārakaṃ kākasunakhā parivāretvā nisīdiṃsu. Eko puriso taṃ disvāva puttasaññaṃ paṭilabhitvā ‘‘putto me laddho’’ti gehaṃ nesi. Tadā kosambikaseṭṭhi purohitaṃ disvā ‘‘kiṃ, ācariya, ajja te tithikaraṇanakkhattādayo olokitā’’ti pucchitvā ‘‘āma, mahāseṭṭhī’’ti vutte ‘‘janapadassa kiṃ bhavissatī’’ti pucchi. ‘‘Imasmiṃ nagare ajja jātadārako jeṭṭhaseṭṭhi bhavissatī’’ti āha. Tadā seṭṭhino bhariyā garugabbhā [Pg.296] hoti, tasmā so sīghaṃ gehaṃ pesesi ‘‘gaccha, jānāhi naṃ vijātā vā, na vā’’ti. ‘‘Na vijātā’’ti sutvā gehaṃ gantvā kāḷiṃ nāma dāsiṃ pakkositvā sahassaṃ datvā ‘‘gaccha, imasmiṃ nagare upadhāretvā ajja jātadārakaṃ gaṇhitvā ehī’’ti āha. Sā upadhārentī taṃ gehaṃ gantvā taṃ dārakaṃ taṃ divasaṃ jātaṃ ñatvā sahassaṃ datvā ānetvā seṭṭhino dassesi. Seṭṭhi ‘‘sace me dhītā jāyissati, tāya naṃ saddhiṃ nivāsetvā seṭṭhiṭṭhānassa sāmikaṃ karissāmi. Sace putto jāyissati, ghātessāmi na’’nti cintetvā taṃ gehe vaḍḍhāpesi.

The power of the meritorious householder Ghosita: Ghosita was a seṭṭhi in Kosambī, in the Sakka country, who had done meritorious deeds towards a Paccekabuddha. It is said that after passing away from the deva world, he was reborn in the womb of a courtesan in Kosambī. On the day of his birth, she had him laid in a winnowing basket and cast away on a rubbish heap. Crows and dogs surrounded the child and sat there. A man saw him and, immediately gaining the perception of him as a son, thought, “I have obtained a son!” and took him home. At that time, the seṭṭhi of Kosambī saw the royal priest and asked, “Teacher, have you observed today’s lunar day, astrological conjunctions, and constellations?” When the priest replied, “Yes, great seṭṭhi,” he asked, “What will befall the country?” The priest said, “A boy born in this city today will become the foremost seṭṭhi.” The seṭṭhi’s wife was then heavily pregnant, so he quickly sent a messenger to his house, saying, “Go and find out whether she has given birth or not.” Hearing that she had not, he went home, summoned a female slave named Kāḷī, gave her a thousand, and said, “Go, investigate in this city, and after acquiring a boy born today, come back.” Investigating, she went to that house, and knowing that the boy had been born that day, she gave the thousand, brought him, and presented him to the seṭṭhi. The seṭṭhi thought, “If a daughter is born to me, I will have him live with her and make him master of the seṭṭhi’s position. If a son is born, I will kill him.” And so he had the boy raised in his house.

Athassa bhariyā katipāhaccayena puttaṃ vijāyi. Seṭṭhi ‘‘imasmiṃ asati mama putto seṭṭhiṭṭhānaṃ labhissati. Idāneva naṃ māretuṃ vaṭṭatī’’ti kāḷiṃ āmantetvā ‘‘gaccha je, vajato gunnaṃ nikkhamanavelāya vajadvāramajjhe imaṃ tiriyaṃ nipajjāpehi, gāviyo naṃ madditvā māressanti, madditāmadditabhāvaṃ panassa ñatvā ehī’’ti āha. Sā gantvā gopālakena vajadvāre vivaṭamatteyeva taṃ tathā nipajjāpesi. Gogaṇajeṭṭhako usabho aññasmiṃ kāle sabbapacchā nikkhamantopi taṃdivasaṃ sabbapaṭhamaṃ nikkhamitvā dārakaṃ catunnaṃ pādānaṃ antare katvā aṭṭhāsi. Anekasatā gāvo usabhassa dve passāni ghaṃsantiyo nikkhamiṃsu. Gopālakopi ‘‘ayaṃ usabho pubbe sabbapacchā nikkhamati, ajja pana paṭhamaṃ nikkhamitvā dvāramajjhe niccalova ṭhito, kiṃ nu kho eta’’nti cintetvā gantvā tassa heṭṭhā nipannaṃ dārakaṃ disvā puttasinehaṃ paṭilabhitvā ‘‘putto me laddho’’ti gehaṃ nesi.

Then, after a few days, his wife gave birth to a son. The seṭṭhi thought, “Only if this child does not exist will my son obtain the position of seṭṭhi. It is right to kill him now.” So he addressed Kāḷī, saying, “Go, woman. At the time of the cattle's departure from the pen, lay this child down crosswise in the middle of the pen's gate. The cows will trample and kill him. After ascertaining whether he has been trampled or not, come back.” She went, and just as the cowherd opened the gate of the pen, she laid the child down in that manner. The lead bull of the herd, who at other times would exit last of all, on that day exited first and stood, placing the child between his four feet. Many hundreds of cows exited, brushing against the two sides of the bull. The cowherd, too, thought, “This bull formerly used to exit last, but today he has exited first and is standing motionless in the middle of the gate. What can this be?” He went and, seeing the child lying beneath the bull, conceived a father's love for him, exclaimed, “I have obtained a son!” and took him home.

Kāḷī gantvā seṭṭhinā pucchitā tamatthaṃ ārocetvā ‘‘gaccha, naṃ puna imaṃ sahassaṃ datvā ānehī’’ti vuttā puna ānetvā adāsi. Atha naṃ seṭṭhi āha – ‘‘amma kāḷi, imasmiṃ nagare pañcasakaṭasatāni paccūsakāle uṭṭhāya vāṇijjāya gacchanti, tvaṃ imaṃ netvā cakkamagge nipajjāpehi, goṇā vā naṃ maddissanti, cakkaṃ vā chindissati, pavattiñcassa ñatvā āgaccheyyāsī’’ti. Sā gantvā cakkamagge nipajjāpesi. Sākaṭikajeṭṭhako purato ahosi. Athassa goṇā taṃ ṭhānaṃ patvā dhuraṃ chaḍḍesuṃ, punappunaṃ āropetvā pājiyamānāpi purato na gacchiṃsu. Evaṃ tassa tehi saddhiṃ vāyamantasseva aruṇaṃ uṭṭhahi. So ‘‘kiṃ nāma goṇā kariṃsū’’ti maggaṃ olokento dārakaṃ disvā ‘‘bhāriyaṃ vata [Pg.297] kamma’’nti cintetvā ‘‘putto me laddho’’ti tuṭṭhamānaso taṃ gehaṃ nesi.

Kāḷī went and, being questioned by the merchant, related that matter. Being told, "Go, and having given this thousand, bring him back again," she brought him again and gave him over. Then the merchant said to her, "Mother Kāḷī, in this city, five hundred carts set out at dawn to trade. You, take this child and lay him down on the cart track. Either the oxen will trample him, or a wheel will run him over. After you have learned of his fate, you should return." She went and laid him down on the cart track. The chief of the carters was at the front. Then his oxen, having reached that place, cast off the yoke. Even when the yoke was placed on them again and again and they were driven, they would not go forward. Thus, while he was striving with them, the dawn arose. He, looking at the road and thinking, "What indeed have the oxen done?", saw the child. Thinking, "Indeed, this is a weighty deed," and with a delighted mind, thinking, "A son has been gotten by me," he took him home.

Kāḷīpi gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā ‘‘gaccha, naṃ puna sahassaṃ datvā ānehī’’ti vuttā tathā akāsi. Atha naṃ seṭṭhi āha – ‘‘idāni naṃ āmakasusānaṃ netvā gacchantare nipajjāpehi, tattha sunakhādīhi khādito, amanussena vā pahaṭo marissati, matāmatabhāvañcassa jānitvā āgaccheyyāsī’’ti. Sā taṃ netvā tattha nipajjāpetvā ekamante aṭṭhāsi. Taṃ sunakhādayo vā amanusso vā upasaṅkamituṃ nāsakkhiṃsu. Atheko ajapālo ajā gocaraṃ nento susānapassena gacchati. Ekā ajā paṇṇāni khādamānā gacchantaraṃ pavisitvā dārakaṃ disvā jaṇṇukehi ṭhatvā dārakassa thanaṃ adāsi. Ajapālakena ‘‘he he’’ti sadde katepi na nikkhami. So ‘‘yaṭṭhiyā naṃ paharitvā nīharissāmī’’ti gacchantaraṃ paviṭṭho jaṇṇukehi ṭhatvā dārakaṃ khīraṃ pāyantiṃ disvā dārake puttasinehaṃ paṭilabhitvā ‘‘putto me laddho’’ti ādāya pakkāmi.

Kāḷī also went and, being questioned by the merchant, related that event. Being told, "Go, and having given a thousand again, bring him," she did so. Then the merchant said to her, "Now, take him to the charnel ground for the uncremated and lay him down in a thicket. There, eaten by dogs and other creatures, or struck by a non-human being, he will die. After you have ascertained whether he is dead or not, you should return." She took him, laid him down there, and stood to one side. Dogs and other creatures, or a non-human being, were not able to approach him. Then a certain goatherd, while leading his goats to pasture, was passing by the charnel ground. One she-goat, while eating leaves, entered a thicket and, seeing the child, knelt down and gave its udder to the child. Even when the goatherd made the sound "Hey, hey," it did not come out. That goatherd, having entered the thicket thinking, "I will strike it with a staff and bring it out," saw the she-goat kneeling and giving the child milk to drink. Having conceived the affection for a son towards the child, he took him and departed, saying, "A son has been gotten by me."

Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā ‘‘gaccha, naṃ puna sahassaṃ datvā ānehī’’ti vuttā tathā akāsi. Aya naṃ seṭṭhi āha – ‘‘amma, imaṃ ādāya corapapātapabbataṃ abhiruhitvā papāte khipa, pabbatakucchiyaṃ paṭihaññamāno khaṇḍākhaṇḍiko hutvā bhūmiyaṃ patissati, matāmatabhāvañcassa ñatvā āgaccheyyāsī’’ti. Sā taṃ tathā netvā pabbatamatthake ṭhatvā khipi. Taṃ kho pana pabbatakucchiṃ nissāya mahāveḷugumbo pabbatānusāreneva vaḍḍhi, tassa matthakaṃ ghanajāto jiñjukagumbo avatthari. Dārako patanto kojave viya tasmiṃ pati. Taṃ divasañca naḷakārajeṭṭhakassa veṇubali patto hoti. So puttena saddhiṃ gantvā taṃ veḷugumbaṃ chindituṃ ārabhi. Tasmiṃ calite dārako saddamakāsi. So dārakasaddo viyāti ekena passena abhiruhitvā taṃ disvā ‘‘putto me laddho’’ti tuṭṭhacitto ādāya gato. Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā ‘‘gaccha, naṃ puna sahassaṃ datvā ānehī’’ti vuttā tathā akāsi.

Kāḷī went and, being questioned by the merchant, related that event. Being told, "Go, and having given a thousand again, bring him," she did so. Then the merchant said to her, "Mother, take this child, ascend the Mountain of the Thieves' Precipice, and throw him from the cliff. Being dashed against the mountain slope, he will be broken into pieces and fall to the ground. After you have ascertained whether he is dead or not, you should return." She took him as instructed, stood on the mountain peak, and threw him. Now, at the base of that mountain slope, a great bamboo clump grew right along the mountain, and a dense thicket of jiñjuka covered its top. The falling child landed in that thicket as if on a carpet. On that very day, the time for the bamboo tribute had arrived for the chief of the reed-workers. He went with his son and began to cut that bamboo clump. When it was shaken, the child made a sound. Thinking, "It is like the sound of a child," he climbed up from one side and saw him. With a delighted mind, thinking, "A son has been gotten by me," he took the child and went. Kāḷī went and, being questioned by the merchant, related that event. Being told, "Go, and having given a thousand again, bring him," she did so.

Seṭṭhino idañcidañca karontasseva dārako vaḍḍhito. Mahāghosavacanattā cassa ghositoteva nāmaṃ ahosi. So seṭṭhino akkhimhi [Pg.298] kaṇṭako viya khāyi, ujukaṃ oloketumpi na visahi. Athassa maraṇūpāyaṃ cintento attano kumbhakārassa santikaṃ gantvā tassa ‘‘kadā āvāpaṃ ālimpessasī’’ti pucchitvā ‘‘sve’’ti vutte ‘‘tena hi idaṃ sahassaṃ gaṇhitvā mamekaṃ kammaṃ karohī’’ti āha. ‘‘Kiṃ sāmī’’ti? ‘‘Eko me avajātaputto atthi, taṃ tava santikaṃ pesissāmi, atha naṃ gabbhaṃ pavesetvā tiṇhāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā āvāpe paveseyyāsīti. Idaṃ te sahassaṃ saccakārasadisaṃ, uttariṃ pana te kattabbayuttakaṃ pacchā karissāmī’’ti. Kumbhakāro ‘‘sādhū’’ti sampaṭicchi.

Even while the merchant was doing this and that, the child grew up. And because he spoke with a great voice, his name came to be Ghosita. He appeared like a thorn in the merchant's eye; the merchant did not dare even to look at him directly. Then, while contemplating a means for his death, he went to his potter and asked him, "When will you fire the kiln?" Upon being told, "Tomorrow," he said, "In that case, take this thousand and do a certain task for me." "What is it, master?" "I have a base-born son. I will send him to you. Then, you are to lead him inside, cut him into pieces with a sharp adze, place the pieces in a pot, and put it into the kiln. This thousand for you is like an advance payment. Furthermore, I will afterwards do for you what is fitting." The potter agreed, saying, "Very well."

Seṭṭhi punadivase ghositaṃ pakkositvā ‘‘hiyyo mayā kumbhakāro ekaṃ kammaṃ āṇatto, ehi, tvaṃ tāta, tassa santikaṃ gantvā evaṃ vadehi ‘hiyyo kira me pitarā āṇattaṃ kammaṃ nipphādehī’’’ti pahiṇi. So ‘‘sādhū’’ti agamāsi. Taṃ tattha gacchantaṃ itaro seṭṭhino putto dārakehi saddhiṃ guḷakakīḷaṃ kīḷanto disvā pakkositvā ‘‘kuhiṃ gacchasī’’ti pucchitvā pitu sāsanaṃ gahetvā ‘‘kumbhakārassa santika’’nti vutte ‘‘ahaṃ tattha gamissāmi, ime maṃ dārakā bahulakkhaṃ jiniṃsu, taṃ me paṭijinitvā dehī’’ti āha. ‘‘Ahaṃ pitu bhāyāmī’’ti. ‘‘Mā bhāyi, bhātika, ahaṃ taṃ sāsanaṃ harissāmī’’ti. ‘‘Bahūhi jito yāvāhaṃ āgacchāmi, tāva me lakkhaṃ paṭijināhī’’ti. Ghosito kira guḷakakīḷāyaṃ cheko, tena naṃ evaṃ nibandhi. Sopi taṃ ‘‘tena hi gantvā kumbhakāraṃ vadehi ‘pitarā kira me hiyyo ekaṃ kammaṃ āṇattaṃ, taṃ nipphādehī’’’ti uyyojesi. So tassa santikaṃ gantvā tathā avaca. Atha naṃ kumbhakāro seṭṭhinā vuttaniyāmena māretvā āvāpe khipi. Ghositopi divasabhāgaṃ kīḷitvā sāyanhasamayeva gehaṃ gantvā ‘‘kiṃ, tāta, na gatosī’’ti vutte attano agatakāraṇañca kaniṭṭhassa gatakāraṇañca ārocesi. Seṭṭhi ‘‘dhī dhī’’ti mahāviravaṃ viravitvā sakalasarīre pakkuthitalohito viya hutvā ‘‘ambho kumbhakāra, mā nāsayi, mā nāsayī’’ti bāhā paggayha kandanto tassa santikaṃ agamāsi. Kumbhakāro taṃ tathā āgacchantaṃ disvā ‘‘sāmi, mā saddaṃ kari, kammaṃ nipphanna’’nti āha. So pabbatena viya mahantena sokena avatthaṭo hutvā anappakaṃ domanassaṃ paṭisaṃvedesi.

The next day, the merchant summoned Ghosita and said, 'Yesterday, I commanded the potter to do a task. Come, dear one, go to his presence and speak thus: "Please complete the task that, it is said, was commanded by my father yesterday."' And so, he sent him. He, saying, 'Very well,' went. As he was going there, the merchant's other son, who was playing a marble game with some boys, saw him, called him over, and asked, 'Where are you going?' When Ghosita replied, 'I am going to the potter's presence, having taken my father's message,' the other son said, 'I will go there. These boys have defeated me for a great sum of a hundred thousand. Win that back for me.' Ghosita replied, 'I fear my father.' The son said, 'Do not fear, brother. I will carry that message.' He added, 'I have been defeated by many. Until I return, win back the hundred thousand for me.' It is said that Ghosita was skilled in the marble game; therefore, he prevailed upon him thus. Ghosita, too, sent the merchant's son off, saying, 'Well then, go and tell the potter: "It seems a task was commanded by my father yesterday; please complete it."' He went to the potter's presence and spoke as instructed. Then the potter, according to the method told by the merchant, killed him and threw him into the kiln. Ghosita, for his part, played for the duration of the day and went home only in the evening. When asked, 'Why, dear one, did you not go?' he related the reason for his own not going and the reason for his younger brother's going. The merchant, crying out 'Fie! Fie!', wailed a great wail and, becoming as if with boiling blood in his entire body, raised his arms and, weeping, went to the potter's presence, crying, 'O potter, do not destroy me, do not destroy me!' The potter, seeing him coming in such a state, said, 'Master, do not make a sound; the task is completed.' He, being overwhelmed by a great sorrow as if by a mountain, experienced immeasurable grief.

Evaṃ [Pg.299] santepi pana seṭṭhi taṃ ujukaṃ oloketuṃ na sakkoti. ‘‘Kinti naṃ māreyya’’nti cintento ‘‘mama gāmasate āyuttakassa santikaṃ pesetvā mārāpessāmī’’ti upāyaṃ disvā ‘‘ayaṃ me avajātaputto, imaṃ māretvā vaccakūpe khipatu, evañca kate ahaṃ mātulassa kattabbayuttakaṃ jānissāmī’’ti tassa paṇṇaṃ likhitvā ‘‘tāta ghosita, amhākaṃ gāmasate āyuttako atthi, imaṃ paṇṇaṃ haritvā tassa dehī’’ti vatvā paṇṇaṃ tassa dussante bandhi. So pana akkharasamayaṃ na jānāti. Daharakālato paṭṭhāya hi taṃ mārāpentova seṭṭhi māretuṃ nāsakkhi, kiṃ akkharasamayaṃ sikkhāpessati. So attano maraṇapaṇṇameva dussante bandhitvā nikkhamanto āha – ‘‘pātheyyaṃ me, tāta, natthī’’ti. ‘‘Pātheyyena kammaṃ natthi, antarāmagge asukagāme nāma mama sahāyako seṭṭhi atthi, tassa ghare pātarāsaṃ katvā purato gacchā’’ti. So ‘‘sādhū’’ti pitaraṃ vanditvā nikkhanto taṃ gāmaṃ patvā seṭṭhigharaṃ pucchitvā gantvā seṭṭhijāyaṃ passi. ‘‘Kuto āgatosī’’ti ca vutte ‘‘antonagarato’’ti āha. ‘‘Kassa puttosī’’ti? ‘‘Tumhākaṃ sahāyaseṭṭhino, ammā’’ti. ‘‘Tvaṃsi ghosito nāmā’’ti? ‘‘Āma, ammā’’ti. Tassā saha dassaneneva tasmiṃ puttasineho uppajji. Seṭṭhino panekā dhītā atthi pannarasasoḷasavassuddesikā abhirūpā pāsādikā, taṃ rakkhituṃ ekameva pesanakārikaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vasāpenti. Seṭṭhidhītā tasmiṃ khaṇe taṃ dāsiṃ antarāpaṇaṃ pesesi. Atha naṃ seṭṭhijāyā disvā ‘‘kuhiṃ gacchasī’’ti pucchitvā ‘‘ayyadhītāya pesanenā’’ti vutte ‘‘ito tāva ehi, tiṭṭhatu pesanaṃ, puttassa me pīṭhakaṃ attharitvā udakaṃ āharitvā pāde dhovitvā telaṃ makkhitvā sayanaṃ attharitvā dehi, pacchā pesanaṃ karissasī’’ti āha. Sā tathā akāsi.

Even so, the merchant could not bear to look at him straight. Thinking, 'How might I kill him?' he devised a stratagem: 'I will send him to the tax collector in my hundred villages and have him killed.' He wrote a letter to the tax collector, thinking, 'This is my base-born son. Let him kill this one and throw him into a latrine pit. And when this is done, I will know what is proper to be done for my brother-in-law.' He said to Ghosita, 'Dear one, in our hundred villages there is a tax collector. Take this letter and give it to him,' and he tied the letter in the corner of his garment. But Ghosita did not know the script. For, from a young age, the merchant, who was only ever trying to have him killed, had not been able to kill him; how then would he have him taught the script? So, having tied his own death-letter in the corner of his garment, he said as he was departing, 'Father, I have no provisions for the journey.' The merchant replied, 'There is no need for provisions. On the way, in a certain village, there is a merchant who is my friend. Have breakfast at his house and then go on.' He, saying, 'Very well,' paid homage to his father and departed. Reaching that village, he asked for the merchant's house, went there, and saw the merchant's wife. When she asked, 'From where have you come?' he replied, 'From within the city.' 'Whose son are you?' 'Of your friend the merchant, mother.' 'Are you the one named Ghosita?' 'Yes, mother.' For her, simultaneously with the very sight of him, affection as for a son arose. Now, the merchant had a daughter, about fifteen or sixteen years of age, very beautiful and graceful. To guard her, they had given her only one serving maid and had her live in a glorious chamber on the upper floor of a seven-storied mansion. At that moment, the merchant's daughter had sent that maid to the inner market. Then the merchant's wife, seeing her, asked, 'Where are you going?' When she replied, 'On an errand for the young mistress,' she said, 'Come here first. Let the errand wait. Spread a seat for my son, bring water, wash his feet, anoint them with oil, and prepare a bed for him. Afterwards, you may do your errand.' She did so.

Atha naṃ cirenāgataṃ seṭṭhidhītā santajjesi. Atha naṃ sā āha – ‘‘mā me kujjhi, seṭṭhiputto ghosito āgato, tassa idañcidañca katvā tattha gantvā āgatāmhī’’ti. Seṭṭhidhītāya ‘‘seṭṭhiputto ghosito’’ti nāmaṃ sutvāva pubbasannivāsavasena pemaṃ chaviādīni chinditvā aṭṭhimiñjaṃ āhacca ṭhitaṃ. Atha naṃ pucchi ‘‘kuhiṃ so ammā’’ti? ‘‘Sayane nipanno niddāyatī’’ti[Pg.300]. ‘‘Atthi panassa hatthe kiñcī’’ti? ‘‘Dussante paṇṇaṃ atthī’’ti. Sā ‘‘kiṃ paṇṇaṃ nu kho eta’’nti tasmiṃ niddāyante mātāpitūnaṃ aññavihitatāya apassantānaṃ otaritvā tassa santikaṃ gantvā taṃ paṇṇaṃ mocetvā ādāya attano gabbhaṃ pavisitvā dvāraṃ pidhāya vātapānaṃ vivaritvā akkharasamaye kusalatāya taṃ paṇṇaṃ vācetvā ‘‘aho vata bālo attano maraṇapaṇṇaṃ dussante bandhitvā vicarati, sace mayā na diṭṭhaṃ assa, natthi tassa jīvita’’nti. Taṃ paṇṇaṃ phāletvā nāsetvā seṭṭhissa vacanena aparaṃ paṇṇaṃ likhi – ‘‘ayaṃ mama putto ghosito nāma, gāmasatato paṇṇākāraṃ āharāpetvā imassa janapadaseṭṭhino dhītarā saddhiṃ maṅgalaṃ katvā attano vasanagāmassa majjhe dvibhūmikaṃ gehaṃ kāretvā pākāraparikkhepena ceva purisaguttīhi ca susaṃvihitārakkhaṃ karotu, mayhaṃ idañcidañca mayā katanti sāsanaṃ pesetu. Evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ jānissāmī’’ti likhitvā ca paṇṇaṃ saṅgharitvā dussanteyevassa bandhi.

Then the merchant’s daughter scolded that female servant who had come late. Then she said to her, 'Do not be angry with me; the merchant’s son Ghosita has arrived. Having done this and that for him, and having gone there, I have now returned.' For the merchant's daughter, just upon hearing the name 'the merchant’s son Ghosita,' by the power of their past association, love was established, having cut through her skin and so forth, and striking the very marrow of her bones. Then she asked her, 'Where is he, mother?' 'He is lying on the bed, asleep.' 'Is there anything in his hand?' 'There is a letter in the hem of his garment.' She thought, 'I wonder what kind of letter this is?' While he was sleeping, and while her parents were not watching due to being occupied with other matters, she descended, went to his side, untied that letter, took it, and entering her own chamber, closed the door and opened a window. Being skilled in literacy, she read the letter and thought, 'Alas, what a fool! He goes about with the letter of his own death tied in the hem of his garment. If it had not been seen by me, he would have no life.' She tore up that letter, destroyed it, and in the name of the merchant, wrote another letter: 'This is my son named Ghosita. Having had tribute brought from a hundred villages, and having performed the marriage ceremony with the daughter of this district merchant, let a two-storied house be built in the middle of his village of residence. Let him make it well-guarded with a surrounding wall and with men as guards. Let him send a message to me saying, "This and that has been done by me." When this is done, I will know what is proper to be done for my uncle.' And having written this, she rolled up the letter and tied it right back into the hem of his garment.

So divasabhāgaṃ niddāyitvā uṭṭhāya bhuñjitvā pakkāmi, punadivase pātova taṃ gāmaṃ gantvā āyuttakaṃ gāmakiccaṃ karontameva passi. So taṃ disvā ‘‘kiṃ tātā’’ti pucchitvā ‘‘pitarā me tumhākaṃ paṇṇaṃ pesita’’nti vutte paṇṇaṃ gahetvā vācetvā tuṭṭhamānaso ‘‘passatha, bho, mama sāmino mayi sinehaṃ katvā jeṭṭhaputtassa maṅgalaṃ karotū’’ti mama santikaṃ pahiṇi. ‘‘Sīghaṃ dāruādīni āharathā’’ti gahapatike āṇāpetvā gāmamajjhe vuttappakāraṃ gehaṃ kārāpetvā gāmasatato paṇṇākāraṃ āharāpetvā janapadaseṭṭhino dhītaraṃ ānetvā maṅgalaṃ katvā seṭṭhissa sāsanaṃ pahiṇi ‘‘idañcidañca mayā kata’’nti.

Having slept for a part of the day, he arose, ate, and departed. On the next day, very early, he went to that village and saw the appointed official engaged in the village's business. That official, upon seeing him, asked, 'What is it, dear sir?' When Ghosita said, 'My father has sent a letter to you,' the official took the letter, read it, and with a delighted mind said, 'Behold, sirs, my master, showing affection for me, has sent to my presence a letter saying, "Perform the auspicious ceremony for my eldest son."' Having commanded the householders, 'Quickly, bring wood and other materials,' he had a house of the described type built in the middle of the village, had tribute brought from a hundred villages, had the daughter of the district merchant brought, performed the auspicious ceremony, and sent a message to the merchant, saying, 'This and that has been done by me.'

Taṃ sutvā seṭṭhino ‘‘yaṃ kāremi, taṃ na hoti. Yaṃ na kāremi, taṃ hotī’’ti mahantaṃ domanassaṃ uppajji. Puttasokena saddhiṃ so soko ekato hutvā kucchidāhaṃ uppādetvā atisāraṃ janesi. Seṭṭhidhītāpi ‘‘sace koci seṭṭhino santikā āgacchati, mama akathetvā seṭṭhiputtassa paṭhamataraṃ mā kathethā’’ti āṇāpesi. Seṭṭhipi kho ‘‘na dāni duṭṭhaputtaṃ mama sāpateyyassa sāmikaṃ karissāmī’’ti cintetvā ekaṃ āyuttakaṃ āha – ‘‘mātula, puttaṃ me daṭṭhukāmomhi, ekaṃ pādamūlikaṃ pesetvā [Pg.301] ekaṃ paṇṇaṃ likhitvā pesetvā mama puttaṃ pakkosāpehī’’ti. So ‘‘sādhū’’ti paṇṇaṃ datvā ekaṃ purisaṃ pesesi. Seṭṭhidhītā seṭṭhissa balavagilānakāle ghositakumāraṃ ādāya agamāsi. Seṭṭhi kālamakāsi. Rājā pitari kālaṅkate pitarā bhuttabhogaṃ datvā sabbasatena seṭṭhiṭṭhānaṃ adāsi. Ghositaseṭṭhi nāma hutvā mahāsampattiyaṃ ṭhito seṭṭhidhītāya kāḷiyā vacanena ādito paṭṭhāya sattasu ṭhānesu attano maraṇamuttabhāvaṃ ñatvā devasikaṃ satasahassaṃ vissajjetvā dānaṃ paṭṭhapesīti. Evamassa sattasu ṭhānesu arogabhāvo puññavato iddhi. Tattha gahanti gehaṃ vuccati, gahe pati gahapati. Mahāsālakule adhipatissetaṃ nāmaṃ. Kesuci potthakesu ghositānantaraṃ meṇḍako likhito.

Hearing that, great displeasure arose in the merchant, who thought, 'What I cause to be done does not happen. What I do not cause to be done, happens.' That displeasure, together with the grief for his son, combined, caused a burning in his stomach and produced dysentery. The merchant's daughter also gave an order: 'If anyone comes from the merchant's presence, do not speak to the merchant's son first, without having told me.' The merchant, indeed, thinking, 'Now I will not make that wicked son the owner of my wealth,' said to an appointed official, 'Uncle, I wish to see my son. Send a personal attendant, have a letter written and sent, and have my son summoned.' He said, 'Very well,' and giving the letter, sent a man. The merchant's daughter, at the time when the merchant was gravely ill, took the youth Ghosita and went. The merchant passed away. When his father passed away, the king gave Ghosita the wealth enjoyed by his father and bestowed upon him the position of merchant with a hundred of everything. Having become known as Ghosita the Merchant and being established in great prosperity, knowing that he had been freed from death on seven occasions—beginning from the first—by the words of the merchant's daughter and of the female servant Kāḷī, he gave away one hundred thousand daily and established alms-giving. Thus, his state of being without harm on seven occasions is the spiritual power of a meritorious one. Therein, 'gaha' is called a house; the master in the house is a 'gahapati' (householder). This is the name for a chief of a Mahāsāla family. In some books, after Ghosita, Meṇḍaka is written.

Pañcannaṃ mahāpuññānaṃ puññavato iddhīti ettha puññiddhi pañcannaṃ mahāpuññānaṃ daṭṭhabbāti attho. Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumā, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, doso puṇṇo nāmāti ime pañca janā paccekasambuddhe katādhikārā. Tesu meṇḍakaseṭṭhi aḍḍhaterasāni koṭṭhasatāni sodhāpetvā sīsaṃ nhāto dvāre nisīditvā uddhaṃ ulloketi, ākāsato rattasālidhārā opatitvā sabbakoṭṭhe pūreti. Tassa bhariyā taṇḍulaṃ ekanāḷimattaṃ gahetvā bhattaṃ pacāpetvā ekasmiṃ sūpabyañjanake sūpaṃ kāretvā sabbālaṅkārapaṭimaṇḍitā dvārakoṭṭhake paññattāsane nisīditvā ‘‘sabbe bhattena atthikā āgacchantū’’ti ghosāpetvā pakkosāpetvā suvaṇṇakaṭacchuṃ ādāya āgatāgatānaṃ upanītabhājanāni pūretvā deti, sakaladivasampi dentiyā kaṭacchunā sakiṃ gahitaṭṭhānamattameva paññāyati. Tassa putto sīsaṃ nhāto sahassatthavikaṃ ādāya ‘‘kahāpaṇehi atthikā āgacchantū’’ti ghosāpetvā āgatāgatānaṃ gahitabhājanāni pūretvā deti. Thavikāya kahāpaṇasahassameva hoti. Tassa suṇisā sabbālaṅkārapaṭimaṇḍitā catudoṇikaṃ vīhipiṭakaṃ ādāya āsane nisinnā ‘‘bījabhattena atthikā āgacchantū’’ti ghosāpetvā āgatāgatānaṃ gahitabhājanāni pūretvā deti, piṭakaṃ yathāpūritameva hoti. Tassa dāso sabbālaṅkārapaṭimaṇḍito suvaṇṇayuge [Pg.302] suvaṇṇayottehi goṇe yojetvā suvaṇṇapatodayaṭṭhiṃ ādāya goṇānaṃ gandhapañcaṅgulikāni datvā visāṇesu suvaṇṇakosake paṭimuñcitvā khettaṃ gantvā pājeti, ito tisso, ito tisso, majjhe ekāti satta sītāyo bhijjitvā gacchanti. Jambudīpavāsino bhattabījahiraññasuvaṇṇādīsu yathārucitaṃ seṭṭhigehatoyeva gaṇhiṃsu. Anukkamena pana bhaddiyanagaraṃ anuppatte bhagavati bhagavato dhammadesanāya pañca mahāpuññā ca dhanañcayaseṭṭhissa dhītā visākhā ca sotāpattiphalaṃ pāpuṇiṃsu. Ayaṃ pana nesaṃ pañcannaṃ mahāpuññānaṃ puññavato iddhi. Saṅkhepena pana paripākagate puññasambhāre ijjhanakaviseso puññavato iddhi.

Here, in the phrase 'the psychic power of the meritorious one' (puññavato iddhi), the meaning is that the power of merit should be understood as belonging to the five greatly meritorious ones. The five greatly meritorious ones are: the treasurer Meṇḍaka, his wife Candapadumā, their son the treasurer Dhanañjaya, their daughter-in-law Sumanadevī, and their servant named Puṇṇa. These five people had made meritorious aspirations before Paccekabuddhas. Among them, the treasurer Meṇḍaka had twelve hundred and fifty granaries cleaned, bathed his head, sat at the door, and looked upward; streams of red sālī-paddy fell from the sky, filling all the granaries. His wife took a single nāḷi measure of rice, had it cooked, had curry prepared in a single curry-vessel, adorned herself with all ornaments, sat on a prepared seat at the gateway, had it announced, 'Let all who need food come,' had them summoned, and taking a golden ladle, she filled the vessels that were brought and gave to all who came. Even when giving for the whole day, only the place from where the ladle had taken once was apparent. Their son, having bathed his head, took a bag containing one thousand coins and had it announced, 'Let those who need coins come.' To all who came, he filled the vessels they brought and gave. In the bag, there were always only one thousand coins. Their daughter-in-law, adorned with all ornaments, took a four-doṇa basket of paddy, sat on a seat, and had it announced, 'Let those who need seed-paddy or food come.' To all who came, she filled the vessels they brought and gave; the basket remained just as full as before. Their servant, adorned with all ornaments, yoked oxen with golden yokes and golden reins, took a golden goad-stick, applied five-fingered marks of perfume to the oxen, fastened golden tips on their horns, and went to the field and drove them. As he did, seven furrows would split off and proceed: three from this side, three from that side, and one in the middle. The inhabitants of Jambudīpa took whatever they desired of food, seed-paddy, silver, gold, and so on, from the treasurer's house itself. Then, in due course, when the Blessed One arrived at the city of Bhaddiya, through the Blessed One’s teaching of the Dhamma, the five greatly meritorious ones and Visākhā, the daughter of the treasurer Dhanañjaya, attained the fruit of stream-entry. This, then, is the psychic power of the meritorious one belonging to these five greatly meritorious ones. In brief, the psychic power of the meritorious one is the particular success that occurs when the accumulation of merit has reached maturity.

Vijjāmayiddhiniddese ijjhanākāraṃ gandhārivijjaṃ vā upacārasiddhaṃ patthitasiddhaṃ aññaṃ vā vijjaṃ dhārentīti vijjādharā. Vijjaṃ parijappetvāti yathopacāraṃ vijjaṃ mukhena parivattetvā. Sesaṃ vuttatthamevāti.

In the explanation of psychic power based on knowledge: because they bear (dhārenti) knowledge (vijjaṃ) that has the characteristic of accomplishment—such as the Gandhārī knowledge, or knowledge accomplished through the application of remedies, or knowledge accomplished through aspiration, or other such knowledge—they are called 'knowledge-bearers' (vijjādharā). 'Having recited the knowledge' means having recited the knowledge with the mouth according to its proper method. The rest has the meaning already stated.

Sammāpayogiddhiniddese ijjhanākāramattaṃ pucchitvā aññassa visesassa abhāvato ‘‘katamā’’ti apucchitvā pakāramattameva pucchantena ‘‘katha’’nti pucchā katā, tatheva ‘‘eva’’nti nigamanaṃ kataṃ. Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci saṃvidahanaṃ yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ vedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ, antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatāti.

In the explanation of psychic power based on right application, having asked about the mere manner of accomplishment, and because of the absence of any other distinction, the question was not asked as 'which?' (katamā), but the question was posed as 'how?' (kathaṃ) by one asking about the mere mode of accomplishment. In the same way, the conclusion was made with 'thus' (evaṃ). And here, a passage has come that is just like the previous passage, by way of demonstrating the right application which is designated as practice. In the Commentary, however, it is stated that by way of things such as arranging military formations like the cart-array, whatever arrangement, whatever craft, whatever medical practice, the learning of the three Vedas, the learning of the three Piṭakas, or taking up, down to the very least, things like plowing and sowing—having done that particular work, the special result that is produced, in each and every case, because of right application as its condition, is called 'psychic power' (iddhi) in the sense of accomplishment.

Iddhikathāvaṇṇanā niṭṭhitā.

The explanation of the discourse on psychic power is finished.

3. Abhisamayakathā

3. The Discourse on Realization

Abhisamayakathāvaṇṇanā

The Commentary on the Discourse on Realization

19.

19.

Idāni iddhikathānantaraṃ paramiddhibhūtaṃ abhisamayaṃ dassentena kathitāya abhisamayakathāya apubbatthānuvaṇṇanā. Tattha abhisamayoti saccānaṃ abhimukhena samāgamo, paṭivedhoti attho. Kena [Pg.303] abhisametīti kiṃ vuttaṃ hoti? ‘‘Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo’’tiādīsu (saṃ. ni. 2.74) suttapadesu yo so abhisamayoti vutto, tasmiṃ abhisamaye vattamāne abhisametā puggalo kena dhammena saccāni abhisameti, abhimukho hutvā samāgacchati, paṭivijjhatīti vuttaṃ hotīti. Ayaṃ tāva codakassa pucchā. Cittena abhisametīti cittaṃ vinā abhisamayābhāvato tathā vissajjanaṃ. Hañcītiādi puna codanā. Hañci yadīti attho. ‘‘Cittenā’’ti vuttattā tena hi aññāṇī abhisametīti āha. Na aññāṇī abhisametīti cittamatteneva abhisamayābhāvato paṭikkhepo. Ñāṇena abhisametīti paṭiññā. Puna hañcītiādi ‘‘ñāṇenā’’ti vuttattā aññāṇī acittakoti codanā. Na acittako abhisametīti acittakassa abhisamayābhāvato paṭikkhepo. Cittena cātiādi paṭiññā. Puna hañcītiādi sabbacittañāṇasādhāraṇavasena codanā. Sesacodanāvissajjanesupi eseva nayo.

Now, following the discourse on psychic power, is the explanation of the unprecedented meaning of the discourse on realization, which was spoken by the one presenting realization as the supreme psychic power. Therein, 'realization' (abhisamaya) means the face-to-face encounter with the truths; the meaning is 'penetration' (paṭivedha). What is meant by the question, 'By what does one realize?' In sutta passages such as, 'Of such great benefit, monks, is the realization of the Dhamma,' what is meant is this: when that which is called 'realization' is occurring, by what dhamma does the realizing person realize the truths—that is, approach, encounter, and penetrate them face-to-face? This, to begin with, is the questioner's query. The reply, 'One realizes with the mind,' is given because without the mind there is no realization. The passage beginning with `hañci` is another objection. The meaning of `hañci` is `yadi` (if). Because it was said, 'with the mind,' he says, 'In that case, an ignorant person would realize.' The statement, 'An ignorant person does not realize,' is the refutation, because there is no realization by mind alone. The statement, 'One realizes with knowledge,' is the affirmation. Again, the passage beginning with `hañci` is an objection based on what was said—'with knowledge'—that an ignorant, mindless one would realize. The statement, 'A mindless one does not realize,' is the refutation, because there is no realization for a mindless one. The passage beginning with 'With mind and...' is the affirmation. Again, the passage beginning with `hañci` is an objection based on the commonality of all mind and knowledge. In the remaining objections and replies as well, this is the method.

Parato pana kammassakatacittena ca ñāṇena cāti kammassakā sattāti evaṃ kammassakatāya pavattacittena ca ñāṇena ca. Saccānulomikacittena ca ñāṇena cāti saccapaṭivedhassa anukūlattā saccānulomikasaṅkhātena vipassanāsampayuttacittena ca vipassanāñāṇena ca. Kathanti yathā abhisamayo hoti, tathā kathetukamyatā pucchā. Uppādādhipateyyanti yasmā cittassa uppāde asati cetasikānaṃ uppādo natthi. Ārammaṇaggahaṇañhi cittaṃ tena saha uppajjamānā cetasikā kathaṃ ārammaṇe aggahite uppajjissanti. Abhidhammepi cittuppādeneva cetasikā vibhattā, tasmā maggañāṇassa uppāde adhipatibhūtaṃ cittanti attho. Ñāṇassāti maggañāṇassa. Hetu paccayo cāti janako ca upatthambhako ca. Taṃsampayuttanti tena ñāṇena sampayuttaṃ. Nirodhagocaranti nibbānārammaṇaṃ. Dassanādhipateyyanti sesānaṃ dassanakiccābhāvā nibbānadassane adhipatibhūtaṃ. Cittassāti maggasampayuttacittassa. Taṃsampayuttanti tena cittena sampayuttaṃ.

Furthermore, this is the explanation of the less obvious terms. 'With the mind and knowledge of kamma-ownership' means: with the mind that proceeds by way of kamma-ownership—in the sense that 'beings are the owners of their kamma'—and with the knowledge of kamma-ownership. 'With the truth-conformity mind and knowledge' means: because it is conducive to the penetration of the truths, it is with the mind associated with insight, which is designated as 'truth-conforming,' and with insight-knowledge. The question 'How?' is a query from one who desires to explain in what way realization occurs. 'Dominance in arising' means that because when there is no arising of mind, there is no arising of mental factors. For the mind is what apprehends an object; how could the mental factors, which arise together with it, arise when an object has not been apprehended? In the Abhidhamma as well, mental factors are analyzed by way of the arising of mind. Therefore, the meaning is that the mind is dominant in the arising of path-knowledge. 'Of knowledge' means of path-knowledge. 'Cause and condition' means both generative and supportive. 'Associated with it' means associated with that knowledge. 'Having cessation as its sphere' means having Nibbāna as its object. 'Dominance in seeing' means that because the remaining factors do not have the function of seeing, it is dominant in the seeing of Nibbāna. 'Of the mind' means of the mind associated with the path. 'Associated with it' means associated with that mind.

20.

20.

Yasmā etampi pariyāyaṃ, na kevalaṃ cittañāṇehiyeva abhisamayo, atha kho sabbepi maggasampayuttacittacetasikā dhammā saccābhisamayakiccasādhanavasena [Pg.304] abhisamayo nāma honti, tasmā tampi pariyāyaṃ dassetukāmo kiṃ nu ettakoyeva abhisamayoti pucchitvā na hīti taṃ vacanaṃ paṭikkhipitvā lokuttaramaggakkhaṇetiādimāha. Dassanābhisamayoti dassanabhūto abhisamayo. Esa nayo sesesupi. Saccāti saccañāṇāni. Maggañāṇameva nibbānānupassanaṭṭhena vipassanā. Vimokkhoti maggavimokkho. Vijjāti maggañāṇameva. Vimuttīti samucchedavimutti. Nibbānaṃ abhisamīyatīti abhisamayo, sesā abhisamenti etehīti abhisamayā.

Because this too is a method—realization is not by mind and knowledge alone, but rather all dhammas, that is, the mind and mental factors associated with the path, are called 'realization' by way of accomplishing the task of realizing the truths. Therefore, desiring to show that method as well, having asked, 'Is realization just this much?' and having rejected that statement with 'No,' he said, 'At the moment of the supramundane path,' and so on. 'Realization by seeing' is realization that is seeing. This is the method in the remaining cases as well. 'Truths' means the knowledges of the truths. Path-knowledge itself is insight in the sense of contemplating Nibbāna. 'Liberation' is the path-liberation. 'Knowledge' is path-knowledge itself. 'Release' is release by cutting off. It is called 'realization' (abhisamayo) because Nibbāna is realized (abhisamīyati) by it; the remaining factors are called 'realizations' (abhisamayā) because one realizes (abhisamenti) by means of them.

21.

21.

Puna maggaphalavasena abhisamayaṃ bhinditvā dassetuṃ kiṃ nūtiādimāha. Phalakkhaṇe panettha yasmā samucchedanaṭṭhena khaye ñāṇaṃ na labbhati, tasmā paṭippassaddhaṭṭhena anuppāde ñāṇanti vuttaṃ. Sesaṃ pana yathānurūpaṃ veditabbanti. Idāni yasmā kilesappahāne sati abhisamayo hoti, abhisamaye ca sati kilesappahānaṃ hoti, tasmā codanāpubbaṅgamaṃ kilesappahānaṃ dassetukāmo yvāyantiādimāha. Tattha yvāyanti yo ayaṃ maggaṭṭho ariyapuggalo. Evamādikāni panettha cattāri vacanāni codakassa pucchā. Puna atīte kilese pajahatīti idaṃ codanāya okāsadānatthaṃ vissajjanaṃ. Khīṇanti bhaṅgavasena khīṇaṃ. Niruddhanti santānavasena punappunaṃ anuppattiyā niruddhaṃ. Vigatanti vattamānakkhaṇato apagataṃ. Vigametīti apagamayati. Atthaṅgatanti abhāvaṃ gataṃ. Atthaṅgametīti abhāvaṃ gamayati. Tattha dosaṃ dassetvā na atīte kilese pajahatīti paṭikkhittaṃ. Anāgatacodanāya ajātanti jātiṃ appattaṃ. Anibbattanti sabhāvaṃ appattaṃ. Anuppannanti uppādato pabhuti uddhaṃ na paṭipannaṃ. Apātubhūtanti paccuppannabhāvena cittassa apātubhūtaṃ. Atītānāgate pajahato pahātabbānaṃ natthitāya aphalo vāyāmo āpajjatīti tadubhayampi paṭikkhittaṃ. Ratto rāgaṃ pajahatīti vattamānena rāgena ratto tameva rāgaṃ pajahati. Vattamānakilesesupi eseva nayo. Thāmagatoti thirasabhāvaṃ gato. Kaṇhasukkāti akusalā ca kusalā ca dhammā yuganaddhā samameva vattantīti āpajjatīti attho. Saṃkilesikāti evaṃ saṃkilesānaṃ sampayuttabhāve sati saṃkilese niyuttā maggabhāvanā hotīti āpajjatīti attho. Evaṃ paccuppanne pajahato vāyāmena saddhiṃ pahātabbānaṃ [Pg.305] atthitāya saṃkilesikā ca maggabhāvanā hoti, vāyāmo ca aphalo hoti. Na hi paccuppannānaṃ kilesānaṃ cittavippayuttatā nāma atthīti.

Again, to show the realization by way of the path and fruit by analyzing it, he says, “What now?” and so on. Here, at the moment of fruition, since knowledge of destruction is not obtained by way of eradication, it is therefore called ‘knowledge in non-arising’ by way of pacification. The rest, however, should be understood accordingly. Now, since realization occurs when there is abandonment of defilements, and abandonment of defilements occurs when there is realization, therefore, wishing to show the abandonment of defilements, which is prompted by a challenge, he says, “Who is this?” and so on. Here, “who is this” refers to this noble person who is on the path. These four statements here are the questioner’s questions. Again, “He abandons past defilements”—this is the answer given to provide an opportunity for the challenge. “Destroyed” means destroyed by way of dissolution. “Ceased” means ceased by way of the continuity not arising again and again. “Gone away” means departed from the present moment. “Makes go away” means causes to depart. “Disappeared” means gone to non-existence. “Makes disappear” means causes to go to non-existence. Here, having shown the fault, it is refuted: “He does not abandon past defilements.” Regarding the challenge concerning the future: “Unborn” means not yet attained birth. “Unproduced” means not yet attained a nature. “Unarisen” means not having come into being from the moment of arising onwards. “Not manifest” means not manifest in the mind as a present state. For one who abandons the past and future, because there is nothing to be abandoned, the effort would be fruitless—thus both are refuted. “One who is lustful abandons lust” means one who is lustful with present lust abandons that very lust. The same applies to present defilements. “Firmly established” means attained a stable nature. “Dark and bright” means it would follow that unwholesome and wholesome states occur simultaneously in pairs; this is the meaning. “Corrupting” means when there is such an association with defilements, it would follow that the development of the path becomes involved in defilements; this is the meaning. Thus, for one who abandons the present, since there are things to be abandoned along with the effort, the development of the path becomes defiled, and the effort is fruitless. For there is no such thing as present defilements being dissociated from the mind.

Na hīti catudhā vuttassa vacanassa paṭikkhepo. Atthīti paṭijānanaṃ. Yathā kathaṃ viyāti atthibhāvassa udāharaṇadassanatthaṃ pucchā. Yathā atthi, taṃ kena pakārena viya atthi, kiṃ viya atthīti attho. Seyyathāpīti yathā nāma. Taruṇarukkhoti phaladāyakabhāvadīpanatthaṃ taruṇaggahaṇaṃ. Ajātaphaloti phaladāyakattepi sati phalaggahaṇato purekālaggahaṇaṃ. Tamenanti taṃ rukkhaṃ. Enanti nipātamattaṃ, taṃ etanti vā attho. Mūlaṃ chindeyyāti mūlato chindeyya. Ajātaphalāti ajātāni phalāni. Evamevanti evaṃ evaṃ. Uppādo pavattaṃ nimittaṃ āyūhanāti catūhipi paccuppannakhandhasantānameva vuttaṃ. Yasmiñhi khandhasantāne yaṃ yaṃ maggañāṇaṃ uppajjati, tena tena maggañāṇena pahātabbānaṃ kilesānaṃ taṃ khandhasantānaṃ abījaṃ hoti, tassa abījabhūtattā tappaccayā te te kilesā anuppannā eva na uppajjanti. Ādīnavaṃ disvāti aniccādito ādīnavaṃ disvā. Anuppādotiādīhi catūhi nibbānameva vuttaṃ. Cittaṃ pakkhandatīti maggasampayuttaṃ cittaṃ pakkhandati. Hetunirodhā dukkhanirodhoti kilesānaṃ bījabhūtassa santānassa anuppādanirodhā anāgatakkhandhabhūtassa dukkhassa hetubhūtānaṃ kilesānaṃ anuppādanirodho hoti. Evaṃ dukkhassa hetubhūtakilesānaṃ anuppādanirodhā dukkhassa anuppādanirodho hoti. Evaṃ kilesappahānayuttisabbhāvato eva atthi maggabhāvanātiādimāha. Aṭṭhakathāyaṃ (visuddhi. 2.832) pana ‘‘etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītā anāgatā, udāhu paccuppannāti? Bhūmiladdhuppannāyeva nāmā’’ti vatvā kathitakilesappahānassa vitthārakathā sutamayañāṇakathāya maggasaccaniddesavaṇṇanāyaṃ vuttanayeneva veditabbā, idha pana maggañāṇena pahātabbā kilesāyeva adhippetāti.

The words 'Not so' are the refutation of the statement made in four ways. 'There is' is the affirmation. 'How so?' is a question to show an example of its existence. The meaning is: 'In what way does it exist? Like what does it exist? What is it like that it exists?' 'Just as' means 'for instance'. 'A young tree'—the taking of the word 'young' is to indicate its fruit-bearing capacity. 'Not yet bearing fruit'—even though it has the capacity to bear fruit, this indicates the time before the fruit is taken. 'That one' refers to that tree. 'Enaṃ' is merely a particle, or the meaning is 'that this'. 'Should cut at the root' means should cut from the root. 'Not yet bearing fruit' means fruits that have not yet arisen. 'Evamevaṃ' is parsed as 'evaṃ evaṃ'. By 'arising, occurrence, sign, accumulation'—these four, the present continuum of aggregates is meant. For in whichever continuum of aggregates a particular path-knowledge arises, that continuum of aggregates becomes seedless for the defilements to be abandoned by that particular path-knowledge. Because of its being seedless, conditioned by that, those defilements, being unarisen, do not arise. 'Having seen the danger' means having seen the danger from impermanence and so forth. By 'non-arising' and so forth—these four, Nibbāna itself is meant. 'The mind leaps forward' means the mind associated with the path leaps forward. 'With the cessation of the cause, there is the cessation of suffering' means that through the non-arising-cessation of the continuum that is the seed of defilements, there is the non-arising-cessation of the defilements that are the cause of suffering, which is the future aggregates. Thus, through the non-arising-cessation of the defilements that are the cause of suffering, there is the non-arising-cessation of suffering. Thus, precisely because of the actual existence of the method for abandoning defilements, he says, 'There is the development of the path,' and so on. In the commentary (Visuddhimagga 2.832), however, it is said: 'What is illustrated by this? The abandoning of defilements obtained in a plane is illustrated. But are the defilements obtained in a plane past, future, or present? They are what is called arisen as obtained in a plane.' Having said this, the detailed explanation of the abandoning of defilements should be understood according to the method stated in the exposition of the truth of the path in the section on knowledge derived from learning. Here, however, only the defilements to be abandoned by path-knowledge are intended.

Abhisamayakathāvaṇṇanā niṭṭhitā.

The Exposition of the Discourse on Direct Comprehension is concluded.

4. Vivekakathā

4. The Discourse on Seclusion

Vivekakathāvaṇṇanā

The Exposition of the Discourse on Seclusion

22. Idāni [Pg.306] pahānāvasānāya abhisamayakathāya anantaraṃ pahānākāraṃ dassentena kathitāya suttantapubbaṅgamāya vivekakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva ye kecīti anavasesapariyādānaṃ. Balakaraṇīyāti ūrubalena bāhubalena kattabbā. Kammantāti dhāvanalaṅghanakasanavapanādīni kammāni. Karīyantīti balavantehi karīyanti. Sīlaṃ nissāyāti catupārisuddhisīlaṃ nissayaṃ katvā. Bhāvetīti bhinnasīlassa bhāvanābhāvato idha pana lokiyalokuttarā maggabhāvanā adhippetāti. Vivekanissitanti tadaṅgavivekaṃ samucchedavivekaṃ nissaraṇavivekaṃ nissitaṃ. Vivekoti vivittatā. Ayañhi ariyamaggabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ bhāveti. Esa nayo virāganissitādīsu. Vivekoyeva hi virajjanaṭṭhena virāgo, nirodhaṭṭhena nirodho, vosajjanaṭṭhena vosaggo. Atha vā kilesehi vivittattā viveko, kilesehi virattattā virāgo, kilesānaṃ niruddhattā nirodho, kilesānañca pariccattattā vissaṭṭhattā, nibbānecattassa ca vissaṭṭhattā vosaggo. Vosaggo pana duvidho pariccāgavosaggo ca pakkhandanavosaggo ca. Tattha pariccāgavosaggoti vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena kilesappahānaṃ. Pakkhandanavosaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ sammādiṭṭhiādīsu ekeko dhammo yathāvuttena pakārena kilese ca pariccajati, nibbānañca pakkhandati. Vosaggapariṇāminti iminā pana sakalena vacanena vosaggatthaṃ pariṇāmitaṃ pariṇataṃ, paripaccitaṃ paripakkañcāti vuttaṃ hoti. Ayampi ariyamaggabhāvanānuyutto bhikkhu yathā sammādiṭṭhiādīsu ekeko dhammo kilesapariccāgavosaggatthañca nibbānapakkhandanavosaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāveti.

Now follows an exposition of the unprecedented meaning of the discourse on seclusion, which is preceded by the Suttanta and was taught by showing the manner of abandonment, immediately after the discourse on realization, which culminates in abandonment. Here, in the Suttanta, 'whatever' signifies complete and exhaustive inclusion. 'Tasks requiring strength' refers to work that must be done with the strength of the thighs and arms. 'Work' includes activities such as running, jumping, plowing, and sowing. 'Are performed' means they are carried out by the strong. 'Depending on virtue' means relying on the fourfold purification virtue. 'Develops': because there is no development for one whose virtue is broken, here, however, the development of the mundane and supramundane path is intended. 'Based on seclusion' means based on seclusion by substitution, seclusion by eradication, and seclusion as escape. 'Seclusion' means secludedness. Indeed, a meditator devoted to the development of the noble path develops [right view] thus: at the moment of insight, it is based on seclusion by substitution in terms of function, and on seclusion as escape in terms of inclination; at the moment of the path, it is based on seclusion by eradication in terms of function, and on seclusion as escape in terms of the object. This same method applies to 'based on dispassion,' and so on. For seclusion itself is dispassion in the sense of being free from attachment, cessation in the sense of ceasing, and relinquishment in the sense of abandoning. Alternatively, seclusion is being secluded from defilements, dispassion is being detached from defilements, cessation is the cessation of defilements, and relinquishment is the abandoning and giving up of defilements, as well as the release of the mind into Nibbāna. Relinquishment, however, is of two kinds: relinquishment by abandonment and relinquishment by leaping into. Here, relinquishment by abandonment is the abandoning of defilements by way of substitution at the moment of insight, and by way of eradication at the moment of the path. Relinquishment by leaping into is the leaping into Nibbāna by way of inclination towards it at the moment of insight, and by way of making it the object at the moment of the path. Both of these are applicable in this method of explaining the meaning, which is a mixture of mundane and supramundane. For in this way, each of these factors, such as right view, in the manner described, both abandons defilements and leaps into Nibbāna. By this entire phrase, 'culminating in relinquishment,' it is said that [the factor] is made to incline towards and becomes inclined towards, is made to ripen for and becomes ripe for, the purpose of relinquishment. This bhikkhu, devoted to the development of the noble path, develops each factor, such as right view, in such a way that it ripens for the purpose of relinquishment as abandonment of defilements and for the purpose of relinquishment as leaping into Nibbāna, and in such a way that it becomes fully ripe.

23. Bījagāmabhūtagāmāti [Pg.307] ettha mūlabījaṃ khandhabījaṃ aggabījaṃ phaḷubījaṃ bījabījanti (pāci. 91) pañcavidhaṃ bījaṃ, bījagāmo nāma bījasamūhoti attho. Tadeva pana sampannanīlaṅkurapātubhāvato paṭṭhāya bhūtagāmo nāma, bhūtānaṃ jātānaṃ nibbattamūlanīlaṅkurānaṃ samūhoti attho. Devatāpariggahe sati nīlaṅkurakālato pabhuti hotīti tesaṃ devatāsaṅkhātānaṃ bhūtānaṃ gāmotipi bhūtagāmoti vadanti. Vuddhinti aṅkurādivasena. Viruḷhinti khandhādivasena. Vepullanti pupphādivasena. Dhammesu pana vuddhinti apubbadhammappavattivasena. Viruḷinti sakiccakaraṇasādhanavasena. Vepullanti kiccanipphattivasena vipulabhāvanti attho. Vipulattantipi pāṭho. Atha vā etāni tīṇi padāni sīlasamādhipaññāhipi yojenti.

23. Regarding 'seed-group and being-group,' here the five kinds of seeds are: root-seed, stem-seed, tip-seed, joint-seed, and seed-as-seed (Pāc. 91). The term 'seed-group' means a collection of seeds. That same seed-group, from the time of the appearance of a developed green shoot, is called the 'being-group'; the meaning is a collection of beings that have arisen, with produced roots and green shoots. From the time of the green shoot, when it is possessed by a deity, it is called a 'being-group'. Thus, some say it is also called 'being-group' because it is a 'group' (gāma) of those 'beings' (bhūta) who are reckoned as deities. 'Growth' is by way of sprouts and so forth. 'Development' is by way of stems and so forth. 'Flourishing' is by way of flowers and so forth. In terms of phenomena, however, 'growth' is by way of the arising of previously non-existent phenomena. 'Development' is by way of accomplishing one's own task. 'Flourishing' means the state of abundance by way of the completion of the task. There is also the reading 'vipulattaṃ'. Alternatively, these three terms are also applied to virtue, concentration, and wisdom.

Maggaṅganiddesavaṇṇanā

Exposition of the Explanation of the Path Factors

24. Suttantaniddese sammādiṭṭhiyāti sāmivacanaṃ. Jhānavipassanāmaggaphalanibbānesu lokiyaviratisampayuttacitte ca yathāyogaṃ sampayogato ca ārammaṇato ca vattamānāya sammādiṭṭhiyā sāmaññalakkhaṇato ekībhūtāya sammādiṭṭhiyā. Vikkhambhanavivekoti vikkhambhanavasena dūrīkaraṇavasena viveko. Kesaṃ? Nīvaraṇānaṃ. Tassa paṭhamaṃ jhānaṃ bhāvayatotiādi vikkhambhanavasena paṭhamajjhānameva vuttaṃ. Tasmiṃ vutte sesajjhānānipi vuttāneva honti. Jhānesupi sammādiṭṭhiyā vijjamānattā sammādiṭṭhiyā viveko nāma hoti. Tadaṅgavivekoti tena tena vipassanāñāṇaṅgena viveko. Diṭṭhigatānanti diṭṭhivivekassa dukkarattā padhānattā ca diṭṭhivivekova vutto. Tasmiṃ vutte niccasaññādivivekopi vuttova hoti. Nibbedhabhāgiyaṃ samādhinti vipassanāsampayuttasamādhiṃ. Samucchedavivekoti kilesānaṃ samucchedena viveko. Lokuttaraṃ khayagāmimagganti khayasaṅkhātanibbānagāmilokuttaramaggaṃ. Paṭippassaddhivivekoti kilesānaṃ paṭippassaddhiyā viveko. Nissaraṇavivekoti sabbasaṅkhatanissaraṇabhūto saṅkhāraviveko. Chandajāto hotīti pubbabhāge jātadhammachando hoti. Saddhādhimuttoti pubbabhāgeyeva saddhāya adhimutto hoti. Cittañcassa svādhiṭṭhitanti pubbabhāgeyeva cittañca assa yogissa suadhiṭṭhitaṃ suṭṭhu patiṭṭhitaṃ hoti. Iti chando saddhā [Pg.308] cittanti ime tayo dhammā pubbabhāge uppannavivekānaṃ upanissayattā nissayā nāma. Keci pana ‘‘cittañcassa svādhiṭṭhitanti samādhi vutto’’ti vadanti. Virāgādīsupi eseva nayo.

24. In the Suttanta exposition, 'sammādiṭṭhiyā' is in the genitive case. It refers to the right view which is unified by its general characteristic, as it occurs in jhāna, insight, path, fruition, and Nibbāna, and in a mind associated with worldly abstinence, appropriately by way of association and by way of object. 'Seclusion by suppression' means seclusion by way of suppression, by way of distancing. Of what? Of the hindrances. The statement 'he develops the first jhāna,' etc., refers to the first jhāna itself by way of suppression. When that is stated, the remaining jhānas are also considered stated. Since right view is present in the jhānas, it is called 'seclusion of right view.' 'Seclusion by substitution' means seclusion through this and that factor of insight-knowledge. 'From views' (diṭṭhigatānaṃ): because seclusion from views is difficult and pre-eminent, only seclusion from views is mentioned. When this is stated, seclusion from the perception of permanence, etc., is also considered stated. 'Concentration conducive to penetration' means concentration associated with insight. 'Seclusion by eradication' is seclusion by the eradication of defilements. 'The supramundane path leading to destruction' is the supramundane path leading to Nibbāna, which is called destruction. 'Seclusion by pacification' is seclusion by the pacification of defilements. 'Seclusion as escape' is the seclusion from formations, which is the escape from all conditioned things. 'Desire arises' (chandajāto hoti) means that in the preliminary stage, desire for the Dhamma arises. 'Resolved through faith' (saddhādhimutto) means that in the preliminary stage itself, one is resolved through faith. 'And his mind is well-established' (cittañcassa svādhiṭṭhitaṃ) means that in the preliminary stage itself, the mind of this yogi is well-established, well-grounded. Thus, desire, faith, and mind—these three states are called supports because they are a condition for the seclusions that arise in the preliminary stage. But some say, '“And his mind is well-established” refers to concentration.' This same method applies to dispassion, etc.

Nirodhavāre pana nirodhasaddato aññaṃ pariyāyavacanaṃ dassentena amatā dhātūti vuttaṃ, sesesu nirodho nibbānanti ubhayatthāpi nibbānameva. Dvādasa nissayāti chandasaddhācittāniyeva vivekādīsu catūsu ekekasmiṃ tayo tayo katvā dvādasa nissayā honti.

In the section on cessation, to show another synonymous term for the word 'cessation', it is said to be 'the deathless element'. In the remaining sections, it is said 'cessation is Nibbāna'—in both instances, only Nibbāna is spoken of. As for 'the twelve supports': zeal, faith, and mind alone, when taken three at a time in each of the four—seclusion and so on—become the twelve supports.

25. Sammāsaṅkappavāyāmasatisamādhīnampi imināva nayena atthayojanā veditabbā. Sammāvācākammantā jīvānaṃ pana jhānakkhaṇe vipassanākkhaṇe ca abhāvā jhānavipassanānaṃ pubbabhāgaparabhāgavasena vattamānā viratiyo jhānavipassanā sannissitā katvā vuttāti veditabbaṃ. Nīvaraṇānaṃ diṭṭhigatānañca vivekavirāganirodhapaṭinissaggā tathā pavattamānānaṃ viratīnaṃ vivekādayo nāmāti veditabbaṃ. Yathā aṭṭhakanipāte ‘‘tato, tvaṃ bhikkhu, imaṃ samādhiṃ savitakkaṃ savicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaṃ avicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī’’ti (a. ni. 8.63) mettādayo kāyānupassanādayo ca niyakajjhattamūlasamādhivasena catukkapañcakajjhānikā viya vuttā, evamidhāpi pubbabhāgaparabhāgavasena viratiyo vuttāti veditabbaṃ. Byañjanacchāyamattaṃ gahetvā na bhagavā abbhācikkhitabbo. Gambhīrañhi buddhavacanaṃ, ācariye payirupāsitvā adhippāyato gahetabbaṃ.

25. The application of the meaning of right intention, right effort, right mindfulness, and right concentration should also be understood in this same way. However, since right speech, right action, and right livelihood are absent at the moment of jhāna and at the moment of insight, it should be understood that the abstinences, occurring by way of the preliminary and subsequent parts of jhāna and insight, are spoken of as being dependent on jhāna and insight. It should be understood that the seclusion from, dispassion for, cessation of, and relinquishment of the hindrances and wrong views are called the seclusion, etc., of the abstinences that occur in that way. Just as in the Aṭṭhakanipāta it is said: “Then, monk, you should develop this concentration with applied and sustained thought; also with only sustained thought; also without applied and without sustained thought; also with rapture; also without rapture; also accompanied by pleasure; also accompanied by equanimity” (Aṅguttara Nikāya 8.63), and just as loving-kindness, contemplation of the body, etc., are described as if they were of the fourth and fifth jhānas by way of their own internal root-concentration, so too here the abstinences are described by way of their preliminary and subsequent parts. The Blessed One should not be misrepresented by grasping merely at the shadow of the letters. Indeed, the word of the Buddha is profound; having approached and attended upon the teachers, it should be grasped according to its intended meaning.

26-27. Bojjhaṅgabalaindriyavāresupi imināva nayena attho veditabboti.

In the sections on the enlightenment factors, the powers, and the faculties also, the meaning should be understood in this same way.

Vivekakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Seclusion is concluded.

5. Cariyākathā

5. The Discourse on Conduct

Cariyākathāvaṇṇanā

5. The Commentary on the Discourse on Conduct

28-29. Idāni vivekakathānantaraṃ paramavivekabhūtassa nissaraṇavivekasaṅkhātassa nibbānassa sacchikaraṇīyassa sacchikiriyopāyadassanatthaṃ, tathā [Pg.309] sacchikatanirodhassa lokahitasukhakiriyākaraṇadassanatthañca indriyakathāya niddiṭṭhāpi cariyākathā puna kathitā. Tassā atthavaṇṇanā indriyakathāya kathitāyevāti.

Now, after the discourse on seclusion, for the purpose of showing the means of realizing Nibbāna—which is to be realized, has become the supreme seclusion, and is called the seclusion of escape—and also for the purpose of showing the performance of actions for the welfare and happiness of the world by one who has realized cessation, the discourse on conduct, though it was pointed out in the discourse on the faculties, is spoken of again. Its explanation of meaning was indeed stated in the discourse on the faculties.

Cariyākathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Conduct is concluded.

6. Pāṭihāriyakathā

6. The Discourse on Miracles

Pāṭihāriyakathāvaṇṇanā

The Commentary on the Discourse on Miracles

30. Idāni lokatthacariyāpariyosānāya cariyākathāya anantaraṃ lokatthānusāsanapariyosānaṃ pāṭihāriyaṃ dassentena kathitāya suttantapubbaṅgamāya pāṭihāriyakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva pāṭihāriyānīti paccanīkapaṭiharaṇavasena pāṭihāriyāni. Iddhipāṭihāriyanti ijjhanavasena iddhi, paṭiharaṇavasena pāṭihāriyaṃ, iddhiyeva pāṭihāriyaṃ iddhipāṭihāriyaṃ. Itaresu pana ādissanavasena ādesanaṃ, anusāsanavasena anusāsanī. Sesaṃ vuttanayameva.

30. Now, following the discourse on conduct which culminates in conduct for the welfare of the world, is the explanation of meanings not previously mentioned in the discourse on miracles, which was spoken to demonstrate the miracle that culminates in instruction for the welfare of the world, and which has a Suttanta as its forerunner. Therein, in the Suttanta, as to 'miracles' (pāṭihāriyāni), they are so called by way of counteracting what is opposed. As to 'the miracle of psychic power' (iddhipāṭihāriyaṃ): 'psychic power' (iddhi) is so called by way of succeeding (ijjhana), and 'miracle' (pāṭihāriyaṃ) by way of counteracting (paṭiharaṇa); psychic power itself is the miracle, hence 'the miracle of psychic power'. As for the others, 'declaration' (ādesanaṃ) is so called by way of pointing out (ādissana), and 'instruction' (anusāsanī) by way of instructing (anusāsana). The rest is in the manner already stated.

Idhāti imasmiṃ loke. Ekaccoti eko poso. Iddhipāṭihāriyaniddeso heṭṭhā vuttatthoyeva. Nimittena ādisatīti āgatanimittena vā gatanimittena vā ṭhitanimittena vā katheti. Evampi te manoti evampi tava mano somanassito vā domanassito vā kāmavitakkādisampayutto vā. Api-saddo sampiṇḍanattho. Itthampi te manoti somanassitādito ekekavidhepi citte nānappakāraparidīpanaṃ. Itipi te cittanti itipi tava cittaṃ, imañca imañca atthaṃ cintayamānaṃ pavattatīti attho. Bahuṃ cepi ādisatīti cittato aññaṃ vā idañca idañca nāma ahosi bhavati bhavissatīti bahukampi katheti. Tatheva taṃ hoti, no aññathāti taṃ sabbampi yathā yathā kathitaṃ, tatheva hoti, aññathā na hoti.

'Here' means in this world. 'A certain one' means one person. The explanation of the miracle of psychic power is indeed the meaning stated below. 'He declares by means of a sign' means he speaks by means of a sign of coming, a sign of going, or a sign of standing. 'Thus is your mind' means: thus your mind is either accompanied by joy, or accompanied by sorrow, or conjoined with thoughts of sensual desire and so on. The word 'api' has the meaning of combining. 'Even so is your mind' is a term indicating the various distinctions in each individual type of mind, beginning with that accompanied by joy. 'Such is your mind' means: thus is your mind, and the meaning is that it proceeds while thinking of this and that object. 'Even if he declares much' means he also speaks much of what is other than the mind, saying, 'This and that matter was, is, or will be.' 'Just so it is, not otherwise' means all of it is just as it was spoken; it is not otherwise.

Na heva kho nimittena ādisatīti nimittaṃ jānantopi kevalaṃ nimitteneva na katheti. Apicāti aparapariyāyadassanaṃ. Manussānanti cittaṃ jānanakamanussānaṃ. Amanussānanti sāvitānaṃ vā assāvitānaṃ vā yakkhapisācādīnaṃ. Devatānanti cātumahārājikādīnaṃ. Saddaṃ sutvāti aññassa [Pg.310] cittaṃ ñatvā kathentānaṃ saddaṃ suṇitvā. Panāti nipāto puna ārambhe. Vitakkayatoti yaṃ vā taṃ vā vitakkena vitakkentassa. Vicārayatoti vitakkasampayutteneva vicārena vicārentassa. Vitakkavipphārasaddaṃ sutvāti vitakkavegavasena uppannaṃ vippalapantānaṃ suttappamattādīnaṃ kūjanasaddaṃ sutvā. Yaṃ vitakkayato so saddo uppanno, tassa vasena ‘‘evampi te mano’’tiādīni ādisati.

'He does not, in fact, declare by means of a sign' means: even though knowing the sign, he does not speak solely by means of the sign. 'Moreover' is a phrase showing another method. 'Of humans' means of humans who can know the minds of others. 'Of non-humans' means of yakkhas, pisācas, etc., whether they are possessors of human bodies or not. 'Of deities' means of the Cātumahārājika devas and others. 'Having heard a sound' means having heard the sound of those who are speaking after having known another's mind. The word 'pana' is a particle in the sense of resumption. 'Of one who is thinking' means of one who is thinking whatever it may be with thought. 'Of one who is pondering' means of one who is investigating with reflection that is indeed conjoined with thought. 'Having heard the sound of the outburst of thought' means having heard the murmuring sound of those sleeping, heedless, etc., who are babbling, a sound which has arisen due to the force of thought. By means of that sound which arises for one who is thinking, he declares, 'Thus is your mind,' and so on.

Avitakkaṃ avicāraṃ samādhinti vitakkavicārakkhobhavirahitasantacittassāpi jānanasamatthataṃ dassentena vuttaṃ, sesacittajānane pana vattabbameva natthi. Cetasā ceto paricca pajānātīti cetopariyañāṇalābhī. Bhototi bhavantassa. Manosaṅkhārā paṇihitāti cittasaṅkhārā ṭhapitā. Amukaṃ nāma vitakkaṃ vitakkayissatīti kusalādivitakkaṃ vitakkayissati pavattayissatīti pajānāti. Pajānanto ca āgamanena jānāti, pubbabhāgena jānāti, antosamāpattiyaṃ cittaṃ oloketvā jānāti. Āgamanena jānāti nāma kasiṇaparikammakāleyeva ‘‘yenākārenesa kasiṇabhāvanaṃ āraddho paṭhamajjhānaṃ vā dutiyādijjhānaṃ vā aṭṭha samāpattiyo vā uppādessatī’’ti jānāti. Pubbabhāgena jānāti nāma paṭhamavipassanāya āraddhāya evaṃ jānāti, ‘‘yenākārenesa vipassanaṃ āraddho sotāpattimaggaṃ vā uppādessati…pe… arahattamaggaṃ vā uppādessatī’’ti jānāti. Antosamāpattiyaṃ cittaṃ oloketvā jānāti nāma ‘‘yenākārena imassa manosaṅkhārā ṭhapitā, imassa nāma cittassa anantarā imaṃ nāma vitakkaṃ vitakkessati, ito vuṭṭhitassa etassa hānabhāgiyo vā samādhi bhavissati, ṭhitibhāgiyo vā visesabhāgiyo vā nibbedhabhāgiyo vā, abhiññāyo vā uppādessatī’’ti jānāti. Bahuṃ cepi ādisatīti cetopariyañāṇassa cittacetasikānaṃyeva ārammaṇakaraṇato sarāgādisoḷasapabhedavaseneva bahuṃ cepi katheti, na aññavasenāti veditabbaṃ. Tatheva taṃ hotīti idaṃ ekaṃsena tatheva hoti. Cetopariyañāṇavasena ñātañhi aññathābhāvī nāma natthi.

'Concentration without thought and without reflection' is said to show the ability to know even the mind that is tranquil and free from the disturbance of thought and reflection. As for knowing other minds, however, there is nothing more that needs to be said. 'Having encompassed the mind with his own mind, he knows' refers to one who has obtained the knowledge of others' minds. 'Bho' means 'of the venerable one'. 'Mental formations are directed' means mental formations are established. 'He will think such-and-such a thought' means he knows, 'He will think, he will cause to arise, a wholesome, etc., thought.' And while knowing, he knows by way of approach, he knows by way of the preliminary part, and he knows by observing the mind within the attainment. 'To know by way of approach' means that even at the time of the preliminary work for the kasiṇa, he knows: 'By whatever manner he has undertaken the development of the kasiṇa, in that manner he will produce the first jhāna, or the second jhāna and so on, or the eight attainments.' 'To know by way of the preliminary part' means that when the first insight meditation is undertaken, he knows thus: 'By whatever manner this person has undertaken insight, in that manner he will produce the path of stream-entry... or he will produce the path of Arahantship.' 'To know by observing the mind within the attainment' means he knows: 'In whatever manner the mental formations of this person are established, immediately after this particular mind, he will think this particular thought. For this person who has emerged from this attainment, his concentration will be conducive to decline, or conducive to stability, or conducive to distinction, or conducive to penetration; or he will produce the direct knowledges.' 'Even if he declares much' should be understood thus: because the knowledge of others' minds takes only mind and mental factors as its object, even if he speaks much, it is only by way of the sixteen-fold division beginning with the mind with lust; he does not speak by way of anything else. 'Just so it is' means this is exclusively just so. For what is known by means of the knowledge of others' minds is not something that becomes otherwise.

Evaṃ vitakkethāti evaṃ nekkhammavitakkādayo pavattentā vitakketha. Mā evaṃ vitakkayitthāti evaṃ kāmavitakkādayo pavattentā mā vitakkayittha[Pg.311]. Evaṃ manasi karothāti evaṃ aniccasaññameva, dukkhasaññādīsu vā aññataraṃ manasi karotha. Mā evaṃ manasākatthāti evaṃ niccantiādinā nayena mā manasi akattha. Idaṃ pajahathāti idaṃ pañcakāmaguṇarāgādiṃ pajahatha. Idaṃ upasampajja viharathāti idaṃ catumaggaphalappabhedaṃ lokuttaradhammameva pāpuṇitvā nipphādetvā viharatha.

'Think thus' means: thus, causing thoughts of renunciation and the like to arise, you should think. 'Do not think thus' means: thus, causing thoughts of sensual desire and the like to arise, you should not think. 'Apply your mind thus' means: thus, apply your mind to the perception of impermanence itself, or to one among the perceptions of suffering and so forth. 'Do not apply your mind thus' means: do not apply your mind in the manner of 'permanent,' and so on. 'Abandon this' means: abandon this lust for the five strands of sensual pleasure, and so on. 'Having attained this, dwell' means: having reached and accomplished this very supramundane Dhamma, which is divided into the four paths and fruits, you should dwell.

31. Idāni iddhipāṭihāriye aparaṃ pariyāyaṃ visesena dassento nekkhammaṃ ijjhatīti iddhītiādimāha. Tattha kāmacchandaṃ paṭiharatīti attano paṭipakkhabhūtaṃ kāmacchandaṃ paṭibalaṃ hutvā harati pajahatīti tadeva nekkhammaṃ pāṭihāriyaṃ nāmāti attho. Ye tena nekkhammena samannāgatāti evaṃ kāmacchandapaṭihārakena tena nekkhammena ye puggalā paṭilābhavasena samannāgatā. Visuddhacittāti kāmacchandābhāvato visuddhacittā. Anāvilasaṅkappāti kāmasaṅkappena anālulitanekkhammasaṅkappā. Iti ādesanāpāṭihāriyanti paracittakusalena vā aññena vā sammāsambuddhena vā buddhasāvakehi vā evaṃ ādesanā pāṭihāriyanti attho. Atha vā iti evaṃ ādisanaṃ ādesanāpāṭihāriyanti ādesanasaddo pāṭhasesaṃ katvā payujjitabbo. Evaṃ āsevitabbanti iminā ca pakārena iminā ca pakārena ādito sevitabbaṃ. Sesattayepi eseva nayo. Tadanudhammatā sati upaṭṭhapetabbāti tassa nekkhammassa anukūlabhūtā sati bhusaṃ ṭhapetabbā. Iti anusāsanīpāṭihāriyanti ettha ādesanāpāṭihāriyayojanāya viya yojanā kātabbā. Abyāpādādīsupi eseva nayo. Pāṭho pana jhānādīni saṅkhipitvā ante arahattamaggameva dassetvā likhito. Tattha catūsupi maggesu ‘‘evaṃ āsevitabbo’’tiādi ekacittakkhaṇikattā maggassa pubbabhāgavasena vuttanti veditabbaṃ. Maggassa hi pubbabhāgabhūtāya lokiyamaggasaṅkhātāya vuṭṭhānagāminiyā vipassanāya magguppādanatthaṃ āsevanādīsu katesu tāya uppanno maggopi āsevito bhāvito bahulīkato nāma hotīti veditabbaṃ. Sabbatthikavādācariyā pana ‘‘ekekamaggo soḷasakkhaṇiko’’ti vadanti. Tadanudhammatāsatiupaṭṭhāpanaṃ pana pubbabhāge yujjatiyevāti.

31. Now, to show another method in detail regarding the marvel of psychic power, he said, 'Renunciation succeeds, thus it is psychic power,' and so on. Herein, 'it counteracts sensual desire' means that, having become capable, it carries away and abandons sensual desire, which is its opposite; therefore, that very renunciation is called a marvel. 'Those endowed with that renunciation' refers to individuals who are endowed with that renunciation, which counteracts sensual desire, by way of attainment. 'With purified mind' means their minds are purified due to the absence of sensual desire. 'With undisturbed resolve' means their resolve for renunciation is not agitated by sensual thoughts. 'Thus, the marvel of mind-reading' means that such mind-reading is a marvel, whether by one skilled in others' minds, or by another, or by a Perfectly Self-Enlightened One, or by the Buddha's disciples. Alternatively, in the phrase 'thus, such mind-reading is the marvel of mind-reading,' the word 'mind-reading' (ādesanā) should be understood as supplied to complete the text. 'It should be cultivated in this manner' means it should be practiced from the beginning in this way and that way. The same method applies to the remaining three. 'Mindfulness conforming to that should be established' means mindfulness in harmony with that renunciation must be firmly established. 'Thus, the marvel of instruction'—herein, the explanation should be made similarly to the explanation of the marvel of mind-reading. The same method applies to non-ill will and the rest. The text, however, is written by summarizing the jhānas and so on, and showing only the path of arahantship at the end. Herein, regarding the four paths, 'it should be cultivated thus' and so on should be understood as referring to the preliminary stage of the path, due to the path's nature of being a single mind-moment. For it should be understood that when cultivation and so on are done for the arising of the path by means of insight leading to emergence, which is the mundane path of the preliminary stage, the path that arises from that is also said to be cultivated, developed, and frequently practiced. The teachers of the Sarvāstivāda school, however, say, 'Each path has sixteen moments.' But the establishment of mindfulness in conformity with that is indeed appropriate in the preliminary stage.

32. Puna nekkhammaṃ ijjhatīti iddhītiādīni ‘‘iddhipāṭihāriya’’ntipadassa kammadhārayasamāsattadīpanatthaṃ vuttāni. Suttante vuttesu tīsu iddhipāṭihāriyasseva samāsatte vutte sesānaṃ dvinnampi vuttova hotīti imasmiṃ [Pg.312] pariyāye mūlabhūtassa iddhipāṭihāriyasseva samāsattho vuttoti veditabbanti.

32. Again, 'Renunciation succeeds, thus it is psychic power,' and so on, are stated to show that the term 'marvel of psychic power' is a karmadhāraya compound. Among the three marvels mentioned in the Sutta, when the compound nature of just the marvel of psychic power is stated, the other two are also considered stated. Therefore, it should be understood that in this section, the compound meaning of only the fundamental marvel of psychic power is stated.

Pāṭihāriyakathāvaṇṇanā niṭṭhitā.

The commentary on the discourse on marvels is concluded.

7. Samasīsakathā

7. Discourse on Being Equal-headed

Samasīsakathāvaṇṇanā

The Commentary on the Discourse on Being Equal-headed.

33. Idāni pāṭihāriyakathānantaraṃ ādipāṭihāriyabhūtassa iddhipāṭihāriyasaṅgahitassa samasīsibhāvassa iddhipāṭihāriyabhāvadīpanatthaṃ ñāṇakathāya niddiṭṭhāpi samasīsakathā iddhipāṭihāriyasambandhena puna kathitā. Tassā atthavaṇṇanā tattha kathitāyevāti.

33. Now, following the discourse on marvels, the discourse on being equal-headed—though already indicated in the discourse on knowledge—is again recounted in connection with the marvel of psychic power, in order to explain the nature as a marvel of psychic power of the state of being equal-headed, which is the foremost marvel and is included within the marvel of psychic power. The commentary on its meaning has already been stated there.

Samasīsakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Being Equal-headed is finished.

8. Satipaṭṭhānakathā

8. Discourse on the Foundations of Mindfulness

Satipaṭṭhānakathāvaṇṇanā

The Commentary on the Discourse on the Foundations of Mindfulness

34. Idāni samasīsakathānantaraṃ attanā vuttassa iddhipāṭihāriyassa sādhake satta anupassanāvisese dassentena kathitāya suttantapubbaṅgamāya satipaṭṭhānakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva cattāroti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. Imeti niddisitabbanidassanaṃ. Bhikkhaveti dhammapaṭiggāhakapuggalālapanaṃ. Satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. ‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmī’’tiādīsu (saṃ. ni. 5.408) hi satigocaro ‘‘satipaṭṭhāna’’nti vutto. Tassattho – patiṭṭhāti tasminti paṭṭhānaṃ. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānanti.

34. Now, following the discourse on being equal-headed, there is a commentary on the unprecedented meaning of the discourse on the foundations of mindfulness—which was spoken by the elder who shows the seven special insights that accomplish the marvel of psychic power spoken of by himself, and which has the Suttanta as its forerunner. Therein, in the Sutta, first, the word 'cattāro' (four) is a term that delimits the number. By that, it shows the delimitation of the foundations of mindfulness, that it is not below that number, nor above it. The word 'ime' (these) is a term that points to what is to be pointed out. The word 'bhikkhave' (O bhikkhus) is a term of address to the person who receives the Dhamma. As for 'satipaṭṭhāna', there are three meanings: the object of mindfulness; the Teacher's transcendence of aversion and affection towards disciples who practice in three ways; and mindfulness itself. For in passages such as, 'Bhikkhus, I will teach the arising and passing away of the four foundations of mindfulness,' the object of mindfulness is called 'satipaṭṭhāna'. Its meaning is: it is established (patiṭṭhāti) in that (tasmiṃ), therefore it is a foundation (paṭṭhāna). What is established? Mindfulness (sati). The foundation of mindfulness (satiyā paṭṭhānaṃ) is satipaṭṭhāna.

‘‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’’ti (ma. ni. 3.304, 311) ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – paṭṭhapetabbato [Pg.313] paṭṭhānaṃ, pavattayitabbatoti attho. Kena paṭṭhapetabbatoti? Satiyā. Satiyā paṭṭhānaṃ satipaṭṭhānanti. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’tiādīsu (ma. ni. 3.147) pana satiyeva ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā vattatīti attho. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena upaṭṭhānaṃ. Iti sati ca sā upaṭṭhānañcātipi satipaṭṭhānaṃ. Idamidha adhippetaṃ. Yadi evaṃ kasmā satipaṭṭhānāti bahuvacanaṃ katanti? Satibahuttā. Ārammaṇabhedena hi bahukā tā satiyoti.

"There are three foundations of mindfulness that the noble one cultivates, and cultivating these, the Teacher is worthy to instruct the group." Here, the Teacher's transcendence of aversion and affection toward disciples who practice in three ways is called 'satipaṭṭhāna'. Its meaning is: it is a foundation (paṭṭhāna) because it is to be established (paṭṭhapetabba); the meaning is, it is to be set in motion (pavattayitabba). By what is it to be established? By mindfulness (satiyā). Its establishment is by mindfulness (satiyā paṭṭhānaṃ), thus it is 'satipaṭṭhāna'. But in passages such as, "When the four foundations of mindfulness are developed and cultivated, they fulfill the seven factors of enlightenment," mindfulness itself (satiyeva) is called 'satipaṭṭhāna'. Its meaning is: it is established (patiṭṭhāti), therefore it is a foundation (paṭṭhāna); the meaning is, it attends (upaṭṭhāti), having rushed in and leapt forward, it occurs. Mindfulness itself is the foundation (satiyeva paṭṭhānaṃ), thus it is 'satipaṭṭhāna'. Alternatively, 'sati' is due to the meaning of remembering (saraṇaṭṭhena), and 'upaṭṭhāna' is due to the meaning of attending (upaṭṭhānaṭṭhena). Thus, because it is both sati and upaṭṭhāna, it is also 'satipaṭṭhāna'. This is the meaning intended here. If so, why is the plural 'satipaṭṭhānā' used? Because of the multiplicity of mindfulness. For it should be known that due to the difference of object, those mindfulnesses are many.

Katame cattāroti kathetukamyatāpucchā. Idhāti imasmiṃ sāsane. Bhikkhūti saṃsāre bhayaṃ ikkhatīti bhikkhu. Sesapadānaṃ atthavaṇṇanā panettha sutamayañāṇakathāya maggasaccaniddesavaṇṇanāyaṃ vuttāyevāti.

'What are the four?' is a question born of a desire to speak. 'Here' (idha) means in this Dispensation. A 'bhikkhu' is so called because he sees (ikkhati) fear (bhayaṃ) in saṃsāra. The commentary on the meaning of the remaining words here has already been stated in the commentary on the exposition of the Truth of the Path, within the discourse on knowledge based on learning.

Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? Veneyyahitattā. Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. Diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā anūnā anadhikāti.

But why did the Blessed One declare only four foundations of mindfulness, neither fewer nor more? Because it is for the welfare of those to be trained. For among those of craving temperament, view temperament, the samatha vehicle, and the vipassanā vehicle—who proceed in two ways each, being dull or sharp—for the dull person of craving temperament, the coarse contemplation of the body is the path to purification; for the sharp one, the subtle contemplation of feelings is the path to purification. For the dull person of view temperament, the contemplation of mind which has not gone to much differentiation is the path to purification; for the sharp one, the contemplation of dhammas which has gone to much differentiation is the path to purification. For the dull person of the samatha vehicle, the first foundation of mindfulness, whose sign is to be attained without difficulty, is the path to purification; for the sharp one, because of not being established on a coarse object, the second is the path to purification. For the dull person of the vipassanā vehicle, the third, with an object that has not gone to much differentiation, is the path to purification; for the sharp one, the fourth, with an object that has gone to much differentiation, is the path to purification. Thus, only four were taught, not less, not more.

Subhasukhaniccaattavipallāsappahānatthaṃ vā. Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā. Tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā. Tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti [Pg.314] evaṃ subhasukhaniccaattavipallāsappahānatthaṃ vā cattārova vuttā. Na kevalañca vipallāsappahānatthameva, caturoghayogāsavaganthaupādānaagatippahānatthampi catubbidhāhārapariññatthampi cattārova vuttāti veditabbaṃ.

Or, for the abandonment of the perversions of perception regarding beauty, pleasure, permanence, and self. For the body is foul, but beings are perverted by the perversion of perceiving it as beautiful. For them, the first foundation of mindfulness was taught for the sake of abandoning that perversion by seeing the state of foulness in the body. And although feelings and so on are grasped as 'pleasant', 'permanent', and 'self', feeling is suffering, mind is impermanent, and dhammas are not-self; yet beings are perverted by the perversions of perception regarding pleasure, permanence, and self. For them, the remaining three foundations of mindfulness were taught for the sake of abandoning those perversions by seeing the state of suffering and so on in them. Thus, the four were taught for the sake of abandoning the perversions of perception regarding beauty, pleasure, permanence, and self. And it should be known that they were taught not only for the sake of abandoning the perversions, but also for abandoning the four floods, yokes, cankers, ties, clingings, and wrong courses, and for the full understanding of the four kinds of nutriment.

35. (Ka) suttantaniddese pathavīkāyanti imasmiṃ rūpakāye pathavīdhātu. Sakalasarīre pana pathavīdhātūnaṃ bahukattā sabbapathavīdhātusaṅgahatthaṃ samūhatthena kāyaggahaṇaṃ kataṃ. Āpokāyādīsupi eseva nayo. Kesakāyādīnampi bahukattā kesakāyādigahaṇaṃ kataṃ. Vakkādīni pana paricchinnattā kāyaggahaṇaṃ nārahantīti tesaṃ gahaṇaṃ na katanti veditabbaṃ.

35. In the Suttanta exposition, 'earth-body' (pathavīkāya) means the earth element in this material body. But because the earth elements are numerous in the entire body, the word 'kāya' (body) is used with the meaning of a group, in order to encompass all earth elements. This same method applies to 'water-body' (āpokāya) and so on. Likewise, because hairs and so on are numerous, the term 'hair-body' (kesakāya) and so on is used. But it should be understood that because kidneys and so on are delimited, they are not worthy of the term 'kāya', and therefore their inclusion is not done.

(Kha) sukhaṃ vedanantiādīsu sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ. Tathā dukkhaṃ vedanaṃ. Adukkhamasukhaṃ vedananti pana cetasikameva upekkhāvedanaṃ. Sāmisaṃ sukhaṃ vedananti cha gehasitasomanassavedanā. Nirāmisaṃ sukhaṃ vedananti cha nekkhammasitasomanassavedanā. Sāmisaṃ dukkhaṃ vedananti cha gehasitadomanassavedanā. Nirāmisaṃ dukkhaṃ vedananti cha nekkhammasitadomanassavedanā. Sāmisaṃ adukkhamasukhaṃ vedananti cha gehasitaupekkhāvedanā. Nirāmisaṃ adukkhamasukhaṃ vedananti cha nekkhammasitaupekkhāvedanā.

In expressions such as 'pleasant feeling': 'pleasant feeling' refers to either a bodily or a mental pleasant feeling. Similarly, 'painful feeling' refers to either a bodily or a mental painful feeling. 'Neither-painful-nor-pleasant feeling,' however, refers only to a mental equanimous feeling. 'Sensual pleasant feeling' refers to the six feelings of mental pleasure connected with household life. 'Non-sensual pleasant feeling' refers to the six feelings of mental pleasure connected with renunciation. 'Sensual painful feeling' refers to the six feelings of mental pain connected with household life. 'Non-sensual painful feeling' refers to the six feelings of mental pain connected with renunciation. 'Sensual neither-painful-nor-pleasant feeling' refers to the six feelings of equanimity connected with household life. 'Non-sensual neither-painful-nor-pleasant feeling' refers to the six feelings of equanimity connected with renunciation.

(Ga) sarāgaṃ cittantiādīni ñāṇakathāyaṃ vuttatthāni.

'The mind with lust' and so on, are terms whose meanings are stated in the Discussion on Knowledge.

(Gha) tadavasese dhammeti tehi kāyavedanācittehi avasese tebhūmakadhamme. Sabbattha tena ñāṇenāti tena sattavidhena anupassanāñāṇena. Yāni panettha antarantarā avuttatthāni, tāni heṭṭhā tattha tattha vuttatthānevāti.

The phrase 'the remaining phenomena' refers to the phenomena of the three planes of existence that remain after body, feelings, and mind. The phrase 'everywhere with that knowledge' refers to that sevenfold knowledge of insight-contemplation. Moreover, whatever terms are not explained here in between, their meanings have been stated below in their respective places.

Satipaṭṭhānakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discussion of the Foundations of Mindfulness is concluded.

9. Vipassanākathā

9. The Discussion on Insight

Vipassanākathāvaṇṇanā

The Commentary on the Discussion on Insight

36. Idāni vipassanāpaṭisaṃyuttāya satipaṭṭhānakathāya anantaraṃ vipassanāpabhedaṃ dassentena kathitāya suttantapubbaṅgamāya vipassanākathāya apubbatthānuvaṇṇanā. Tattha suttante tāva soiti sabbanāmattā yo [Pg.315] vā so vā sabbopi saṅgahito hoti. Vatāti ekaṃsatthe nipāto. Kañci saṅkhāranti appamattakampi saṅkhāraṃ. Anulomikāya khantiyāti ettha vipassanāñāṇameva lokuttaramaggaṃ anulometīti anulomikaṃ, tadeva khantimapekkhitvā anulomikā. Sabbasaṅkhārā tassa aniccato dukkhato anattato khamanti ruccantīti khanti. Sā mudukā majjhimā tikkhāti tividhā. Kalāpasammasanādikā udayabbayañāṇapariyosānā mudukānulomikā khanti. Bhaṅgānupassanādikā saṅkhārupekkhāñāṇapariyosānā majjhimānulomikā khanti. Anulomañāṇaṃ tikkhānulomikā khanti. Samannāgatoti upeto. Netaṃ ṭhānaṃ vijjatīti yathāvuttaṃ etaṃ ṭhānaṃ etaṃ kāraṇaṃ na vijjati. Sammattaniyāmanti ettha ‘‘hitasukhāvaho me bhavissatī’’ti evaṃ āsīsato tatheva sambhavato asubhādīsu ca asubhantiādiaviparītappavattisabbhāvato ca sammā sabhāvoti sammatto, anantaraphaladānāya arahattuppattiyā ca niyāmabhūtattā niyāmo, nicchayoti attho. Sammatto ca so niyāmo cāti sammattaniyāmo. Ko so? Lokuttaramaggo, visesato pana sotāpattimaggo. Tena hi magganiyāmena niyatattā ‘‘niyato sambodhiparāyaṇo’’ti (pārā. 21; dī. ni. 1.373) vuttaṃ. Taṃ sammattaniyāmaṃ okkamissati pavisissatīti etaṃ aṭṭhānanti attho. Gotrabhuno pana maggassa āvajjanaṭṭhāniyattā taṃ anādiyitvā anulomikakhantiyā anantaraṃ sammattaniyāmokkamanaṃ vuttanti veditabbaṃ. Atha vā aṭṭhārasasu mahāvipassanāsu gotrabhu vivaṭṭanānupassanā hotīti anulomikakhantiyā eva saṅgahitā hoti. Catūsupi suttantesu imināva nayena attho veditabbo. Etehi anulomikakhantisammattaniyāmacatuariyaphalavasena ca cha dhammāti chakkanipāte (a. ni. 6.98, 101) cattāro suttantā vuttā. Kaṇhapakkhasukkapakkhadvayavasena hi cattāro suttantāva hontīti.

36. Now, following the discussion on the foundations of mindfulness connected with insight, is the exposition of the previously un-expounded meanings of the discussion on insight, which has the suttas as its forerunner and was taught while demonstrating the divisions of insight. Therein, in the sutta, the word 'so' (he), being a pronoun, can refer inclusively to any and all persons. The word 'vata' is a particle signifying certainty. 'Any conditioned phenomenon' means even the slightest conditioned phenomenon. As for 'by conformity patience': herein, because insight knowledge itself conforms to the supramundane path, it is called 'conformity' (anulomikaṃ). That very knowledge, with regard to patience, is called 'conformity patience' (anulomikā khanti). Because all conditioned phenomena are agreeable to him as impermanent, suffering, and non-self, it is called 'patience' (khanti). It is of three kinds: mild, moderate, and sharp. The insight from the comprehension of groups up to the knowledge of arising and passing away is mild conformity patience. The insight from the contemplation of dissolution up to the knowledge of equanimity towards formations is moderate conformity patience. Conformity knowledge is sharp conformity patience. 'Endowed with' means possessed of. 'This is not a possible state' means that such a state or reason, as described, does not exist. As for 'the fixed course of rightness': herein, because it arises just as one wishes, thinking, "It will bring me welfare and happiness," and because of its nature of proceeding without perversion regarding things like the impure, seeing them as impure, etc., it is of a right nature (sammā sabhāvo), thus it is 'rightness' (sammatto). And because it is a fixed condition for giving the immediate fruit and for the arising of arahantship, it is a 'fixed course' (niyāmo); the meaning is 'certainty'. That which is both rightness and a fixed course is the 'fixed course of rightness' (sammattaniyāmo). What is that? The supramundane path, or more specifically, the path of stream-entry. For, because one is fixed by that fixed course of the path, it is said: "He is fixed, with enlightenment as his destination." The meaning is that it is impossible for him not to enter and penetrate that fixed course of rightness. However, since change-of-lineage is in the position of adverting to the path, it should be understood that, without taking that into account, the entering of the fixed course of rightness is said to occur immediately after conformity patience. Alternatively, among the eighteen great insights, change-of-lineage is the contemplation of turning away, and so it is included just by conformity patience. In all four suttas, the meaning should be understood in this very way. By way of these six phenomena—conformity patience, the fixed course of rightness, and the four noble fruits—four suttas are taught in the Chapter of the Sixes. For, by way of the pair of the dark side and the bright side, there are indeed four suttas.

37. Katihākārehītiādike pucchāpubbaṅgame suttantaniddese pañcakkhandhe aniccatotiādīsu nāmarūpañca nāmarūpassa paccaye ca pariggahetvā kalāpasammasanavasena āraddhavipassako yogāvacaro pañcasu khandhesu ekekaṃ khandhaṃ aniccantikatāya ādiantavatāya ca aniccato passati[Pg.316]. Uppādavayapaṭipīḷanatāya dukkhavatthutāya ca dukkhato. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogitāya kilesāsucipaggharaṇatāya uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. Pīḷājanakatāya antotudanatāya dunnīharaṇīyatāya ca sallato. Vigarahaṇīyatāya avaḍḍhiāvahanatāya aghavatthutāya ca aghato. Aseribhāvajanakatāya ābādhapadaṭṭhānatāya ca ābādhato. Avasatāya avidheyyatāya ca parato. Byādhijarāmaraṇehi lujjanapalujjanatāya palokato. Anekabyasanāvahanatāya ītito. Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato sabbūpaddavavatthutāya ca upaddavato. Sabbabhayānaṃ ākaratāya ca dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. Anekehi anatthehi anubaddhatāya dosūpasaṭṭhatāya upasaggo viya anadhivāsanārahatāya ca upasaggato. Byādhijarāmaraṇehi ceva lobhādīhi ca lokadhammehi pacalitatāya calato. Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. Sabbāvatthanipātitāya thirabhāvassa ca abhāvatāya addhuvato. Atāyanatāya ceva alabbhaneyyakhematāya ca atāṇato. Allīyituṃ anarahatāya allīnānampi ca leṇakiccākāritāya aleṇato. Nissitānaṃ bhayasārakattābhāvena asaraṇato. Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. Rittatāyeva tucchato, appakattā vā. Appakampi hi loke tucchanti vuccati. Sāminivāsivedakakārakādhiṭṭhāyakavirahitatāya suññato. Sayañca asāmikabhāvāditāya anattato. Pavattidukkhatāya dukkhassa ca ādīnavatāya ādīnavato. Atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo. Kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. Dubbalatāya pheggu viya sukhabhañjanīyatāya ca asārakato. Aghahetutāya aghamūlato. Mittamukhasapatto viya vissāsaghātitāya vadhakato. Vigatabhavatāya vibhavasambhūtatāya ca vibhavato. Āsavapadaṭṭhānatāya sāsavato. Hetupaccayehi [Pg.317] abhisaṅkhatatāya saṅkhatato. Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. Jātijarābyādhimaraṇapakatitāya jātijarābyādhimaraṇadhammato. Sokaparidevaupāyāsahetutāya sokaparidevaupāyāsadhammato. Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammato passati. Sabbesu ca imesu ‘‘passatī’’ti pāṭhaseso daṭṭhabbo.

37. In the exposition of the suttas, which is preceded by questions such as, “In how many ways?” and in passages such as, “the five aggregates as impermanent,” a yogi who has undertaken insight meditation by comprehending name-and-form and its conditions by way of group discernment sees each of the five aggregates as impermanent because it is never free from the moment of dissolution and because it has a beginning and an end. He sees it as suffering because it is oppressed by arising and passing away and because it is a basis for suffering. He sees it as a disease because it is sustained by conditions and because it is the root of sickness. He sees it as a tumor because it is connected with the spikes of suffering, it oozes with the impurity of defilements, and it is swollen, ripe, and burst by arising, aging, and dissolution. He sees it as a dart because it causes affliction, pierces inwardly, and is difficult to extract. He sees it as misery because it is blameworthy, brings decline, and is a basis for misery. He sees it as an ailment because it does not produce a state of freedom and because it is an immediate cause for sickness. He sees it as other because it is not compliant to one's will and is not subject to one's disposal. He sees it as disintegrating because it crumbles and falls apart through sickness, aging, and death. He sees it as a calamity because it brings many disasters. He sees it as a danger because it brings many unknown harms and is a basis for all misfortunes. He sees it as fear because it is a source for all fears and because it is the opposite of the supreme solace called the appeasement of suffering. He sees it as a menace because it is followed by many harms, is beset by faults, and is unworthy of endurance, like a danger. He sees it as unstable because it is shaken by sickness, aging, and death, and by worldly conditions such as gain and loss. He sees it as perishable because it has a nature of tending towards destruction, both through external force and by its own nature. He sees it as not lasting because it falls away in all circumstances and because of the absence of a stable state. He sees it as unprotected because it is devoid of the function of protecting and because safety is unobtainable from it. He sees it as no shelter because it is unfit for taking shelter in and because of its inability to perform the function of a shelter even for those who wish to take shelter. He sees it as without refuge because of the absence of a nature that destroys danger for those who depend on it. He sees it as empty because it is empty of the states of permanence, beauty, happiness, and self as imagined by fools. He sees it as void simply because of being empty, or because of being insignificant. For even a small thing is called 'void' in the world. He sees it as void because it is devoid of a master, an indweller, an experiencer, a doer, or a director. He sees it as not-self because it is without a master. He sees it as perilous because of the suffering of the round of existence and because of the peril of suffering. Alternatively, it is called `ādīnava` because it goes towards or proceeds to misery. This is a designation for a wretched person; and the aggregates are also wretched. Thus, because of its resemblance to a wretched person, he sees it as perilous. He sees it as subject to change because it has a nature of changing in two ways: through aging and death. He sees it as lacking essence because of its weakness and because it is easily broken like pith. He sees it as the root of misery because it is a cause of misery. He sees it as a murderer because it destroys trust, like an enemy with the face of a friend. He sees it as dissolution because it is devoid of existence and because it has come to be for non-existence. He sees it as subject to taints because it is an immediate cause for the taints. He sees it as conditioned because it is formed by causes and conditions. He sees it as the bait of Māra because it is the prey for Māra as death and Māra as defilements. He sees it as subject to birth, aging, sickness, and death because it has the nature of birth, aging, sickness, and death. He sees it as subject to sorrow, lamentation, and despair because it is a cause for sorrow, lamentation, and despair. He sees it as subject to defilement because it is the domain of the defilements: craving, wrong view, and misconduct. And in all these terms, the remainder of the text, 'he sees,' should be understood.

38. Pañcakkhandheti samūhato vuttepi ekekakhandhavasena atthavaṇṇanā kalāpasammasanañāṇaniddese visuṃ visuṃ āgatattā pariyosāne ca visuṃ visuṃ khandhānaṃ vasena anupassanānaṃ gaṇitattā samūhe pavattavacanānaṃ avayavepi pavattisambhavato ca katāti veditabbā, visuṃ visuṃ pavattasammasanānaṃ ekato saṅkhipitvā vacanavasena vā ‘‘pañcakkhandhe’’ti vuttanti veditabbaṃ. ‘‘Ekappahārena pañcahi khandhehi vuṭṭhātī’’ti (visuddhi. 2.783) aṭṭhakathāvacanasabbhāvato vā pañcannaṃ khandhānaṃ ekato sammasanaṃ vā yujjatiyevāti. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passantotiādīnavañāṇaniddese vuttanayena vipassanākāle santipadañāṇavasena niccaṃ nibbānanti passanto. Sammattaniyāmaṃ okkamatīti maggakkhaṇe okkamati, phalakkhaṇe pana okkanto nāma hoti. Eseva nayo sabbesupi niyāmokkamanapariyāyesu. Ārogyanti ārogyabhūtaṃ. Visallanti sallavirahitaṃ. Eseva nayo īdisesu. Anābādhanti ābādhavirahitaṃ, ābādhapaṭipakkhabhūtaṃ vā. Esa nayo īdisesu. Aparappaccayanti aññapaccayavirahitaṃ. Upassaggatoti ca anupassagganti ca keci saṃyogaṃ katvā paṭhanti. Paramasuññanti sabbasaṅkhārasuññattā uttamattā ca paramasuññaṃ. Paramatthanti saṅkhatāsaṅkhatānaṃ aggabhūtattā uttamatthaṃ. Liṅgavipallāsavasena napuṃsakavacanaṃ. Nibbānassa ca suññattā anattattā ca imasmiṃ dvaye paṭilomapariyāyo na vutto. Anāsavanti āsavavirahitaṃ. Nirāmisanti āmisavirahitaṃ. Ajātanti jātivirahitattā anuppannaṃ. Amatanti bhaṅgābhāvato maraṇavirahitaṃ. Maraṇampi hi napuṃsakabhāvavacanavasena ‘‘mata’’nti vuccati.

38. Even when it is said collectively as “the five aggregates,” the explanation of the meaning is given. This should be understood to be done because in the exposition of the knowledge of group discernment, it comes separately for each aggregate; and at the end, the contemplations are enumerated separately according to each aggregate; and because it is possible for words that occur in relation to a group to also occur in relation to its parts. Alternatively, it should be understood that “the five aggregates” is stated by way of summarizing the separately occurring discernments into one. Or, due to the existence of the commentary’s statement, “One emerges from the five aggregates in a single stroke” (Vism. 783), the discernment of the five aggregates together is indeed appropriate. “Seeing that the cessation of the five aggregates is the permanent Nibbāna”: this is in accordance with the method stated in the exposition of the knowledge of disenchantment; during the time of insight meditation, one sees that Nibbāna is permanent by way of the knowledge of the peaceful state. “One enters the fixed course of rightness”: one enters at the moment of the path, but at the moment of fruition, one is said to have entered. This is the method in all alternative expressions for entering the fixed course. “Health” means the state of health. “Free from darts” means devoid of darts. This is the method in such cases. “Without affliction” means devoid of affliction, or that which is the opposite of affliction. This is the method in such cases. “Not dependent on another” means devoid of another condition. Some read “with affliction” and “without affliction” by making a conjunction. “Supremely empty” means it is supremely empty because of its emptiness of all conditioned things and because of its supreme nature. “Ultimate reality” means it is the ultimate reality because it is the highest of the conditioned and unconditioned. The neuter gender is used by way of a change of gender. And because of Nibbāna’s nature of emptiness and not-self, in this pair, the reverse expression is not stated. “Free from taints” means devoid of taints. “Free from allurements” means devoid of the allurement of defilements. “Unborn” means unarisen because it is devoid of birth. “Deathless” means devoid of death because of the absence of dissolution. For death, too, is referred to as “mata” by way of a word in the neuter gender.

39. Evamimāya paṭipāṭiyā vuttāsu ākārabhedabhinnāsu cattālīsāya anupassanāsu sabhāvasaṅgahavasena tīsuyeva anupassanāsu ekasaṅgahaṃ [Pg.318] karonto aniccatoti aniccānupassanātiādimāha. Tāsu yathānurūpaṃ aniccadukkhānattatte yojanā kātabbā. Avasāne panetā visuṃ visuṃ gaṇanavasena dassitā. Gaṇanāsu ca gaṇanapaṭipāṭivasena paṭhamaṃ anattānupassanā gaṇitā. Tattha pañcavīsatīti ‘‘parato rittato tucchato suññato anattato’’ti ekekasmiṃ khandhe pañca pañca katvā pañcasu khandhesu pañcavīsati anattānupassanā. Paññāsāti ‘‘aniccato palokato calato pabhaṅguto addhuvato vipariṇāmadhammato asārakato vibhavato saṅkhatato maraṇadhammato’’ti ekekasmiṃ khandhe dasa dasa katvā pañcasu khandhesu paññāsaṃ aniccānupassanā. Sataṃ pañcavīsati cevāti sesā ‘‘dukkhato rogato’’tiādayo ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcasu khandhesu pañcavīsatisataṃ dukkhānupassanā. Yāni dukkhe pavuccareti yā anupassanā dukkhe khandhapañcake gaṇanavasena pavuccanti, tā sataṃ pañcavīsati cevāti sambandho veditabbo. ‘‘Yānī’’ti cettha liṅgavipallāso daṭṭhabboti.

39. In this way, in this sequence, among the forty contemplations that have been spoken of, distinguished by different aspects, by making a single collection within just three contemplations by way of grouping by similar nature, he said, 'As impermanent, thus contemplation of impermanence,' and so on. Among them, an application should be made to the state of impermanence, suffering, and non-self as is appropriate. But at the end, these are shown separately by way of enumeration. And in the enumerations, in the order of counting, the contemplation of non-self is counted first. Therein, there are twenty-five: 'as other, as void, as hollow, as empty, as non-self'—taking five for each aggregate, there are twenty-five contemplations of non-self in the five aggregates. There are fifty: 'as impermanent, as disintegrating, as trembling, as perishable, as unstable, as subject to change, as coreless, as subject to vanishing, as conditioned, as subject to death'—taking ten for each aggregate, there are fifty contemplations of impermanence in the five aggregates. And one hundred and twenty-five: the remaining ones, 'as suffering, as a disease,' and so on—taking twenty-five for each aggregate, there are one hundred and twenty-five contemplations of suffering in the five aggregates. As to 'Those which are spoken of in regard to suffering,' the connection should be understood thus: those contemplations that are spoken of by way of enumeration in regard to the five aggregates as suffering are one hundred and twenty-five. Herein, in 'those' (yāni), a change of gender should be seen.

Vipassanākathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Insight is concluded.

10. Mātikākathā

10. The Discourse on the Matrix

Mātikākathāvaṇṇanā

Commentary on the Discourse on the Matrix

40. Idāni mahāthero vipassanākathānantaraṃ sakale paṭisambhidāmagge niddiṭṭhe samathavipassanāmagganibbānadhamme ākāranānattavasena nānāpariyāyehi thometukāmo nicchātotiādīni ekūnavīsati mātikāpadāni uddisitvā tesaṃ niddesavasena mātikākathaṃ nāma kathesi. Tassā ayaṃ apubbatthānuvaṇṇanā. Mātikāya tāva nicchātoti amilāto. Sabbepi hi kilesā pīḷāyogato milātā, rāgopi tāva nirantarappavatto sarīraṃ dahati, kiṃ panaññe kilesā. ‘‘Tayome, bhikkhave, aggī rāgaggi dosaggi mohaggī’’ti (itivu. 93; dī. ni. 3.305) pana kilesanāyakā tayo eva kilesā vuttā, taṃsampayuttāpi pana dahantiyeva. Evaṃ chātakilesābhāvato nicchāto. Ko so? Vimokkhasambandhena vimokkhoti daṭṭhabbo. Muccatīti mokkho. Vimuccatīti vimokkhoti [Pg.319] attho. Idamekaṃ mātikāpadaṃ. Vijjāvimuttīti vijjāyeva vimutti. Idamekaṃ mātikāpadaṃ. Jhānavimokkhoti jhānameva vimokkho. Idamekaṃ mātikāpadaṃ. Sesāni ekekānevāti evaṃ ekūnavīsati mātikāpadāni.

40. Now the great elder, after the Discourse on Insight, wishing to praise in various ways through the diversity of their aspects the states of serenity, insight, path, and Nibbāna that have been explained in the entire Paṭisambhidāmagga, set forth nineteen matrix terms beginning with 'free from desire' and delivered what is called the Discourse on the Matrix. This is its commentary on the unprecedented meaning. First, in the matrix, 'free from desire' (nicchāto) means 'unwithered.' For all defilements are withered because of their connection with affliction. Even lust, when it occurs continuously, burns the body; what to say of other defilements? For it is said: 'Bhikkhus, there are these three fires: the fire of lust, the fire of hatred, and the fire of delusion.' Here, only these three leaders of the defilements are mentioned, but those associated with them also burn. Thus, because of the absence of the defilement of craving, one is 'free from desire.' What is that? It should be seen as liberation (vimokkha) in connection with the term 'liberation.' 'One is freed' (muccati), thus it is freedom (mokkha). 'One is fully freed' (vimuccati), thus it is liberation (vimokkha)—this is the meaning. This is one matrix term. 'Knowledge-liberation' (vijjāvimutti): knowledge itself is liberation. This is one matrix term. 'Jhāna-liberation' (jhānavimokkho): jhāna itself is liberation. This is one matrix term. The remaining terms are each single ones. Thus there are nineteen matrix terms.

41. Nekkhammena kāmacchandato nicchātoti nekkhammena kāmacchandato apetattā kāmacchandato nikkileso yogī. Tena paṭiladdhaṃ nekkhammampi nicchāto nikkileso vimokkho. Evaṃ sesesupi. Nekkhammena kāmacchandato muccatīti vimokkhoti nekkhammena kāmacchandato yogī muccatīti taṃ nekkhammaṃ vimokkhoti attho. Evaṃ sesesupi. Vijjatīti vijjāti sabhāvato vijjati atthi upalabbhatīti vijjā nāmāti attho. Atha vā sabhāvajānanatthaṃ paṭipannehi yogīhi sabhāvaṃ vedīyati jānīyatīti vijjā nāmāti attho. Atha vā visesalābhatthaṃ paṭipannehi yogīhi vedīyati paṭilābhīyatīti vijjā nāmāti attho. Atha vā attanā vinditabbaṃ bhūmiṃ vindati labhatīti vijjā nāmāti attho. Atha vā sabhāvadassanahetuttā sabhāvaṃ viditaṃ karotīti vijjā nāmāti attho. Vijjanto muccati, muccanto vijjatīti yathāvutto dhammo yathāvuttenatthena vijjamāno yathāvuttato muccati, yathāvuttato muccamāno yathāvuttenatthena vijjatīti vijjāvimutti nāmāti attho.

41. 'Through renunciation, one is free from sensual desire': because of being devoid of sensual desire through renunciation, the yogi is without the defilement of sensual desire. The renunciation attained thereby is also 'free from desire,' a defilement-free liberation. So too in the remaining cases. 'Through renunciation one is freed from sensual desire, thus it is liberation': the meaning is that since the yogi is freed from sensual desire through renunciation, that renunciation is liberation. So too in the remaining cases. 'It is found, thus it is knowledge' (vijjatīti vijjā): the meaning is that it is called knowledge because it is found, it exists, it is discovered by its own nature. Or, it is called knowledge because its nature is experienced and known by yogis who have undertaken the practice to know its nature. Or, it is called knowledge because it is experienced and attained by yogis who have undertaken the practice to obtain a special achievement. Or, it is called knowledge because it finds and obtains the plane that should be found by itself. Or, it is called knowledge because, being a cause for seeing its nature, it makes its nature known. 'Existing, one is freed; being freed, one exists': the meaning is that the aforesaid Dhamma, existing with the aforesaid meaning, is freed from the aforesaid; being freed from the aforesaid, it exists with the aforesaid meaning. Thus it is called knowledge-liberation.

Kāmacchandaṃ saṃvaraṭṭhenāti kāmacchandanivāraṇaṭṭhena taṃ nekkhammaṃ sīlavisuddhi nāmāti attho. Taṃyeva avikkhepahetuttā avikkhepaṭṭhena cittavisuddhi. Dassanahetuttā dassanaṭṭhena diṭṭhivisuddhi. Sesesupi eseva nayo. Paṭippassambhetīti nekkhammādinā kāmacchandādikaṃ yogāvacaro paṭippassambhetīti nekkhammādiko dhammo passaddhi nāmāti attho. Pahīnattāti tena tena pahānena pahīnattā. Ñātaṭṭhena ñāṇanti jhānapaccavekkhaṇāvasena vipassanāvasena maggapaccavekkhaṇāvasena ñātaṭṭhena nekkhammādikaṃ ñāṇaṃ nāmāti attho. Diṭṭhattā dassananti etthāpi eseva nayo. Visujjhatīti yogī, nekkhammādikā visuddhi.

'In the sense of restraining sensual desire': the meaning is that in the sense of warding off sensual desire, that renunciation is called purification of virtue. That same renunciation, because it is a cause of non-distraction, is purification of mind in the sense of non-distraction. Because it is a cause of seeing, it is purification of view in the sense of seeing. This is the method in the remaining cases as well. 'It pacifies': the meaning is that since the practitioner pacifies sensual desire and so on by means of renunciation and so on, the state of renunciation and so on is called tranquility. 'Because it is abandoned': because it is abandoned by this or that abandoning. 'Knowledge in the sense of what is known': the meaning is that renunciation and so on are called knowledge in the sense of what is known by way of reviewing the jhānas, by way of insight, and by way of reviewing the path. 'Seeing in the sense of what is seen': here too this is the method. 'Is purified': the yogi is purified; renunciation and so on are the purification.

Nekkhammaniddese [Pg.320] nekkhammaṃ alobhattā kāmarāgato nissaṭanti nissaraṇaṃ. Tato nikkhantanti nekkhammaṃ. ‘‘Rūpānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti vuccamāne āruppavisesassa adissanato visesassa dassanatthaṃ aññattha vuttapāṭhakkameneva yadidaṃ āruppanti vuttaṃ. Tañca āruppaṃ rūpato nikkhantattā nekkhammaṃ nāmāti adhikāravaseneva vuttaṃ hoti. Bhūtanti uppādasamāyogadīpanaṃ. Saṅkhatanti paccayabalavisesadassanaṃ. Paṭiccasamuppannanti paccayasamāyogepi paccayānaṃ abyāpārabhāvadassanaṃ. Nirodho tassa nekkhammanti nibbānaṃ tato saṅkhatato nikkhantattā tassa saṅkhatassa nekkhammaṃ nāma. Āruppassa ca nirodhassa ca gahaṇaṃ aññattha pāṭhe vuttakkameneva kataṃ. ‘‘Kāmacchandassa nekkhammaṃ nekkhamma’’nti vuccamāne punaruttaṃ hoti. Nekkhammavacaneneva ca tassa nekkhammasiddhīti taṃ avatvā sesanekkhammameva vuttaṃ. Taṃ ujukameva. Nissaraṇaniddesepi imināva nayena attho veditabbo. Nissaraṇīyā dhātuyo panettha ujukameva nekkhammanti vuttaṃ. Pavivekoti pavivittabhāvo nekkhammādikoyeva. Vosajjatīti yogī, nekkhammādayo vosaggo. Nekkhammaṃ pavattento yogī nekkhammena caratīti vuccati. Taṃ pana nekkhammaṃ cariyā. Esa nayo sesesupi. Jhānavimokkhaniddese vattabbaṃ vimokkhakathāyaṃ vuttaṃ. Kevalaṃ tattha ‘‘jānātīti jhānavimokkho’’ti (paṭi. ma. 1.217) vuttaṃ, idha pana ‘‘jānātīti, jhāyatī’’ti puggalādhiṭṭhānāva desanā katāti ayaṃ viseso.

In the Exposition of Renunciation, renunciation is an escape because, on account of being non-greed, it is an escape from sensual lust. Because it has gone out from that, it is renunciation. When it is said, 'This is the escape from forms, namely, renunciation,' since the distinction of the formless attainment is not seen, in order to show the distinction it is said, 'namely, the formless,' with the same textual sequence as stated elsewhere. And that formless attainment, because it has gone out from form, is called renunciation; this is said simply by way of the governing topic. 'Become' is an illustration of the conjunction with arising. 'Conditioned' is the showing of the specific power of conditions. 'Dependently arisen' is the showing of the non-active nature of conditions even in their conjunction. 'Cessation is the renunciation of that' means Nibbāna; because it has gone out from that which is conditioned, it is called the renunciation of that conditioned thing. The inclusion of the formless attainment and of cessation is done with the same sequence as stated in the text elsewhere. When it is said, 'The renunciation of sensual desire is renunciation,' this is redundant. And since its being renunciation is established just by the word 'renunciation,' without stating that, only the remaining kinds of renunciation are stated. That is straightforward. In the Exposition of Escape, too, the meaning should be understood by this same method. Herein, the elements from which there is escape are straightforwardly called renunciation. 'Seclusion' is the state of being secluded; it is just renunciation and so on. 'He relinquishes': this refers to the yogi; renunciation and so on are relinquishment. A yogi developing renunciation is said to 'fare by renunciation.' But that renunciation is the faring. This is the method in the remaining cases as well. In the Exposition of Jhāna-Liberation, what should be said has been said in the Discourse on Liberation. The only difference is that there it is said, 'One knows, thus it is jhāna-liberation,' whereas here the teaching is given with the person as the basis: 'One knows, one meditates'—this is the difference.

42. Bhāvanādhiṭṭhānajīvitaniddese ca puggalādhiṭṭhānā desanā katā. Dhammato pana bhāvanā nāma nekkhammādayova. Adhiṭṭhānaṃ nāma nekkhammādivasena patiṭṭhāpitacittameva. Jīvitaṃ nāma nekkhammādivasena patiṭṭhāpitacittassa sammāājīvo nāma. Ko so sammāājīvo nāma? Micchājīvā virati, dhammena samena paccayapariyesanavāyāmo ca. Tattha samaṃ jīvatīti samaṃ jīvitaṃ jīvati, bhāvanapuṃsakavacanaṃ vā, samena jīvatīti vuttaṃ hoti. No visamanti ‘‘samaṃ jīvatī’’ti vuttasseva atthassa paṭisedhavasena avadhāraṇaṃ kataṃ. Sammā jīvatīti ākāranidassanaṃ. No micchāti tasseva niyamanaṃ. Visuddhaṃ jīvatīti sabhāvavisuddhiyā visuddhaṃ jīvitaṃ jīvati. No kiliṭṭhanti tasseva niyamanaṃ. Yaññadevātiādīhi yathāvuttānaṃ [Pg.321] tissannaṃ sampadānaṃ ānisaṃsaṃ dasseti. Tattha yaññadevāti yaṃ yaṃ eva. Khattiyaparisanti khattiyānaṃ sannipātaṃ. So hi samantato sīdanti ettha akatabuddhinoti parisāti vuccati. Eseva nayo itarattaye. Khattiyādīnaṃyeva āgamanasampattiyā ñāṇasampattiyā ca samannāgatattā tāsaṃyeva catassannaṃ gahaṇaṃ, na suddaparisāya. Visāradoti tīhi sampadāhi sampanno vigatasārajjo, nibbhayoti attho. Amaṅkubhūtoti asaṅkucito na nittejabhūto. Taṃ kissa hetūti taṃ visāradattaṃ kena hetunā kena kāraṇena hotīti ceti attho. Idāni tathā hīti tassa kāraṇavacanaṃ. Yasmā evaṃ tisampadāsampanno, tasmā ‘‘visārado hotī’’ti visāradabhāvassa kāraṇaṃ dassetvā niṭṭhapesīti.

42. And in the Exposition of Meditation, Foundation, and Livelihood, the teaching is given based on individuals. However, according to the Dhamma, 'meditation' means renunciation and the like. 'Foundation' means simply the mind established by way of renunciation and the like. 'Livelihood' means the right livelihood of one whose mind is established by way of renunciation and the like. What is this 'right livelihood'? It is abstinence from wrong livelihood, and the effort to seek requisites in a righteous and balanced way. Here, 'living balanced' means one lives a balanced livelihood; or it is an adverbial term, meaning 'one lives in a balanced way.' 'Not unbalanced' is a confirmation by way of negating the meaning of what was just said, 'living balanced.' 'Living rightly' is an illustration of the manner. 'Not wrongly' is a restriction of that. 'Living purely' means one lives a livelihood that is pure by its own nature. 'Not defiled' is a restriction of that. With phrases like 'whatever sacrifice or deity,' he shows the benefit of the three aforementioned accomplishments. Here, 'whatever sacrifice or deity' means 'whatever it may be.' 'The assembly of nobles' refers to a gathering of nobles. For it is called an 'assembly' because those of undeveloped wisdom settle down here from all sides. The same method applies to the other three. Because the nobles and so on are endowed with the accomplishment of scripture and the accomplishment of knowledge, the inclusion is of those four, not of a mere assembly. 'Confident' means one who is endowed with the three accomplishments is free from timidity; the meaning is 'fearless.' 'Unperturbed' means not shrinking, not lacking in splendor. 'Why is that?' means 'For what reason, for what cause, is that confidence?' Now, the phrase 'For so it is' is the statement of its cause. Since he is thus endowed with the three accomplishments, therefore 'he is confident'; having thus shown the cause for the state of confidence, he concludes the teaching.

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya

In the Saddhammappakāsinī, the Commentary on the Paṭisambhidāmagga:

Mātikākathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Matrix is concluded.

Paññāvaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Wisdom is concluded.

Niṭṭhitā cūḷavaggassa apubbatthānuvaṇṇanā.

The unprecedented exposition of the Cūḷavagga is concluded.

Ettāvatā ca tivaggasaṅgahitassa

And thus far, concerning the text comprised of the three sections...

Samatiṃsakathāpaṭimaṇḍitassa paṭisambhidāmaggassa atthavaṇṇanā niṭṭhitā hotīti.

...the explanation of the meaning of the Paṭisambhidāmagga, adorned with thirty topics, is hereby concluded.

Nigamanakathā

The Concluding Discourse

Mahāvaggo [Pg.322] majjhimo ca, cūḷavaggo ca nāmato;

Tayo vaggā idha vuttā, pamāṇapaṭipāṭiyā.

The Great Section, the Middle, and the Small Section by name; these three sections are stated here in order of their extent.

Vagge vagge dasa dasa, kathā yā tā udīritā;

Uddānagāthā sabbāsaṃ, imā tāsaṃ yathākkamaṃ.

In each section, ten discourses each were declared; these are the summary verses for all of them, in their proper order.

Ñāṇaṃ diṭṭhi ānāpānaṃ, indriyaṃ vimokkhapañcamaṃ;

Gati kammaṃ vipallāso, maggo maṇḍoti tā dasa.

Knowledge, View, Mindfulness of Breathing, the Faculties, and Liberation as the fifth; Destiny, Kamma, Perversion, the Path, and the Essence—these are the ten.

Yuganaddhasaccabojjhaṅgā, mettā virāgapañcamā;

Paṭisambhidā dhammacakkaṃ, lokuttarabalasuññatā.

Conjunction, the Truths, the Enlightenment Factors, Loving-kindness, and Dispassion as the fifth; Discriminations, the Wheel of Dhamma, the Supramundane, Power, and Emptiness—these are the ten.

Paññā iddhi abhisamayo, viveko cariyapañcamo;

Pāṭihīraṃ samasīsa-sati vipassanamātikā.

Wisdom, Spiritual Power, Realization, Solitude, and Conduct as the fifth; the Miracle, Equanimity, Mindfulness, Insight, and the Matrix—these are the ten.

Yo so sugatasutānaṃ, adhipatibhūtena bhūtahitaratinā;

Therena thiraguṇavatā, vutto paṭisambhidāmaggo.

The Path of Discrimination was taught by that Elder, who was steadfast in virtue, who delighted in the welfare of beings, and who was the chief among the disciples of the Sugata.

Tassatthavaṇṇanā yā, pubbaṭṭhakathānayaṃ tathā yuttiṃ;

Nissāya mayāraddhā, niṭṭhānamupāgatā esā.

This explanation of its meaning, which I undertook relying on the method of the ancient commentaries and also on reasoning, has now reached completion.

Yaṃ taṃ uttaramantī, mantiguṇayuto yuto ca saddhāya;

Kārayi mahāvihāre, pariveṇamanekasādhuguṇaṃ.

The minister named Uttaramantī, endowed with the qualities of a minister and possessed of faith, caused to be built in the Great Monastery that monastic dwelling possessing many excellent qualities.

Therenettha nivasatā, samāpitāyaṃ mahābhidhānena;

Tatiye vasse cutito, moggallānassa bhūpatino.

This was completed by the Elder named Mahānāma, while dwelling here, in the third year since the passing of King Moggallāna.

Samayaṃ anulomentī, therānaṃ theravādadīpānaṃ;

Niṭṭhaṃ gatā yathāyaṃ, aṭṭhakathā lokahitajananī.

Just as this commentary, a generator of the world's welfare, has reached completion, conforming to the doctrine of the Elders who are lamps of the Theravāda,

Dhammaṃ anulomentā, attahitaṃ parahitañca sādhentā;

Niṭṭhaṃ gacchantu tathā, manorathā sabbasattānaṃ.

So too, may the aspirations of all beings—conforming to the Dhamma and accomplishing their own welfare and the welfare of others—reach completion.

Saddhammapakāsiniyā, aṭṭhakathāyettha gaṇitakusalehi;

Gaṇitā tu bhāṇavārā, viññeyyā aṭṭhapaññāsa.

In this Saddhammappakāsinī commentary, the recitation sections counted by those skilled in calculation are to be understood as fifty-eight.

Ānuṭṭhubhena [Pg.323] assā, chandobandhena gaṇiyamānā tu;

Cuddasasahassasaṅkhā, gāthāyo pañca ca satāni.

When counted by the Anuṭṭhubha meter and the composition of verses, the verses number fourteen thousand and five hundred.

Sāsanaciraṭṭhitatthaṃ, lokahitatthañca sādarena mayā;

Puññaṃ imaṃ racayatā, yaṃ pattamanappakaṃ vipulaṃ.

Whatever immeasurable and vast merit has been attained by me, who has respectfully composed this for the long endurance of the Dispensation and for the welfare of the world,

Puññena tena loko, saddhammarasāyanaṃ dasabalassa;

Upabhuñjitvā vimalaṃ, pappotu sukhaṃ sukhenevāti.

By that merit, may the world, having partaken of the elixir of the True Dhamma of the Ten-Powered One, easily attain stainless happiness.

Saddhammappakāsinī nāma

Named the Saddhammappakāsinī

Paṭisambhidāmaggappakaraṇassa aṭṭhakathā niṭṭhitā.

The commentary to the treatise Paṭisambhidāmagga is concluded.