Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Saṃyuttanikāye

In the Connected Discourses

Khandhavaggaṭīkā

Commentary on the Book of the Aggregates

1. Khandhasaṃyuttaṃ

1. The Book of the Aggregates

1. Nakulapituvaggo

1. The Chapter on Nakulapitu

1. Nakulapitusuttavaṇṇanā

1. Commentary on the Nakulapitu Sutta

1. Bhaggā [Pg.201] nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘bhaggā’’tveva vuccatīti katvā vuttaṃ ‘‘evaṃnāmake janapade’’ti, evaṃ bahuvacanavasena laddhanāme’’ti attho. Tasmiṃ vanasaṇḍeti yo pana vanasaṇḍo pubbe migānaṃ abhayatthāya dinno, tasmiṃ vanasaṇḍe. Yasmā so gahapati tasmiṃ nagare ‘‘nakulapitā’’ti puttassa vasena paññāyittha, tasmā vuttaṃ ‘‘nakulapitā’’ti nakulassa nāma dārakassa pitāti attho. Bhariyāpissa ‘‘nakulamātā’’ti paññāyittha.

1. The Bhaggas were princes, a people of the countryside. Their residence, even though a single district, was conventionally called “Bhaggā”; therefore it is said, “in a region of that name,” meaning that it received its name in the plural form. In that forest grove: that forest grove which had previously been given as a sanctuary for animals. Since that householder was known in that town as “Nakulapitā” by reason of his son, it is said, “Nakulapitā,” meaning “the father of a boy named Nakula.” His wife too was known as “Nakulamātā.”

Jarājiṇṇoti jarāvasena jiṇṇo, na byādhiādīnaṃ vasena jiṇṇo. Vayovuḍḍhoti jiṇṇattā eva vayovuḍḍhippattiyā vuḍḍho, na sīlādivuḍḍhiyā. Jātiyā mahantatāya cirarattatāya jātimahallako. Tiyaddhagatoti paṭhamo majjhimo pacchimoti tayo addhe gato. Tattha paṭhamaṃ dutiyañca atikkantattā pacchimaṃ upagatattā vayoanuppatto. Āturakāyoti dukkhavedanāpavisatāya anassādakāyo. Gelaññaṃ pana dukkhagatikanti [Pg.202] ‘‘gilānakāyo’’ti vuttaṃ. Tathā hi saccavibhaṅge (vibha. 190 ādayo) dukkhasaccaniddese dukkhaggahaṇeneva gahitattā byādhi na niddiṭṭho. Niccapaggharaṇaṭṭhenāti sabbadā asucipaggharaṇabhāvena. So panassa āturabhāvenāti āha – ‘‘āturaṃyeva nāmā’’ti. Visesenāti adhikabhāvena. Āturatīti āturo. Saṅgāmappatto santattakāyo. Jarāya āturatā jarāturatā. Kusalapakkhavaḍḍhanena mano bhāventīti manobhāvanīyā. Manasā vā bhāvanīyā sambhāvanīyāti manobhāvanīyā. Anusāsatūti anu anu sāsatūti ayamettha atthoti āha – ‘‘punappunaṃ sāsatū’’ti. Aparāparaṃ pavattitaṃ hitavacanaṃ. Anotiṇṇe vatthusmiṃ yo evaṃ karoti, tassa ayaṃ guṇo dosoti vacanaṃ. Tantivasenāti tantisannissayena ayaṃ anusāsanī nāma. Paveṇīti tantiyā eva vevacanaṃ.

‘Aged and worn out’ (jarājiṇṇo) means worn out by aging, not by illness and so forth. ‘Advanced in years’ (vayovuḍḍho) means old due to having reached old age by being worn out, not due to growth in virtue and so forth. ‘An elder by birth’ (jātimahallako) means an elder due to the greatness of birth and having lived for a long time. ‘Having passed the three stages’ (tiyaddhagato) means having passed the first, middle, and last three stages. Here, having passed the first and second stages and having reached the last, one has attained old age. ‘A body afflicted’ (āturakāyo) means a body devoid of comfort due to the prevalence of painful feelings. Illness, however, is a form of suffering, hence it is called ‘a sick body’ (gilānakāyo). Thus, in the exposition of the truth in the Vibhaṅga (Vibh. 190 ff.), illness is not specifically mentioned because it is included under the term ‘suffering’ in the exposition of the truth of suffering. ‘Constantly oozing’ (niccapaggharaṇaṭṭhena) means always oozing impurities. He says this is its afflicted nature: ‘It is indeed called afflicted’ (āturaṃyeva nāma). ‘Especially’ (visesena) means by its excessive nature. ‘Afflicted’ (āturo) means being in distress. A body scorched as if having met a battle. ‘Afflicted by aging’ (jarāturatā) means distressed by old age. Those who develop the mind by increasing the side of wholesome states are called ‘worthy of mental cultivation’ (manobhāvanīyā). Or, worthy of being cultivated or esteemed by the mind—thus, ‘worthy of mental cultivation’. ‘To admonish’ (anusāsatu) means ‘to admonish again and again’ (anu anu sāsatū), this is the meaning here, as stated: ‘to admonish again and again’ (punappunaṃ sāsatū). It is a beneficial speech spoken repeatedly. Regarding one who acts thus in an unexamined matter, this is a statement of quality or fault. ‘By means of a lineage’ (tantivasena) means this instruction is called ‘dependent on a lineage’ (tantisannissayena). ‘A tradition’ (paveṇī) is just another term for a lineage.

Aṇḍaṃ viya bhūtoti adhikopamā kāyassa aṇḍakosato abaladubbalabhāvato. Tenāha ‘‘aṇḍaṃ hī’’tiādi. Bāloyeva tādisattabhāvasamaṅgī muhuttampi ārogyaṃ paṭijānanto.

‘Like an egg’ (aṇḍaṃ viya bhūto): this is a superior simile for the body because of its weak and feeble nature, like an eggshell. Hence it is said: ‘For an egg...’ (aṇḍaṃ hi) and so forth. Only a fool, possessed of such a state of being, would presume even a moment of health.

Vippasannānīti pakatimākāraṃ atikkamitvā visesena pasannāni. Tenāha – ‘‘suu pasannānī’’ti. Pasannacittasamuṭṭhitarūpasampadāhi tāhi tassa mukhavaṇṇassa pārisuddhīti āha – ‘‘parisuddhoti niddoso’’ti. Tenevāha ‘‘nirupakkilesatāyā’’tiādi. Etenevassindriyavippasannatākāraṇampi saṃvaṇṇitanti daṭṭhabbaṃ. Esa mukhavaṇṇo. Nayaggāhapaññā kiresāti idaṃ anāvajjanavaseneva vuttabhāvaṃ sandhāyāha.

‘Vippasannāni’ means surpassing the ordinary condition and being exceptionally clear. Hence it is said: ‘very clear’ (supasannāni). He says that due to the perfection of form arising from a clear mind, there is purity of his facial complexion: ‘pure, therefore flawless’ (parisuddhoti niddoso). For the same reason, it is also said: ‘because of freedom from defilements’ (nirupakkilesatāya) and so forth. By this, the cause of the clarity of his sense faculties is also explained, so it should be understood. This refers to the facial complexion. ‘It is said that wisdom grasps the method’ (nayaggāhapaññā kiresā): he says this with reference to its state of not requiring attention.

Yaṃ neva puttassātiādi ‘‘ovadatu no, bhante, bhagavā yathā mayaṃ paralokepi aññamaññaṃ samāgaccheyyāmā’’ti vuttavacanaṃ sandhāya vuttameva. Madhuradhammadesanāyeva satthu sammukhā paṭiladdhā, tassa attano pemagāravagahitattā ‘‘amatābhiseko’’ti veditabbo.

‘Not even for a son’ (yaṃ neva puttassa) and so forth, was spoken with reference to the statement, “Venerable sir, may the Blessed One advise us so that we may meet each other in the next world.” The sweet Dhamma teaching was received directly from the Teacher; due to being grasped by his own affection and respect, it should be understood as ‘the anointing of immortality’ (amatābhiseko).

Idaṃ padadvayaṃ. Ārakattā kilesehi maggena samucchinnattā. Anayeti avaḍḍhiyaṃ, anattheti attho. Anaye vā anupāye. Na iriyanato avattanato. Ayeti vaḍḍhiyaṃ atthe upāye ca. Araṇīyatoti payirupāsitabbato. Niruttinayena padasiddhi veditabbā purimesu atthavikappesu[Pg.203], pacchime pana saddasatthavasenapi. Yadipi ariyasaddo ‘‘ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) visuddhāsayapayogesu puthujjanesupi vaṭṭati, idha pana ariyamaggādhigamena sabbalokuttarabhāvena ca ariyabhāvo adhippetoti dassento āha – ‘‘buddhā cā’’tiādi. Tattha paccekabuddhā tathāgatasāvakā ca sappurisāti idaṃ ‘‘ariyā sappurisā’’ti idha vuttapadānaṃ atthaṃ asaṅkarato dassetuṃ vuttaṃ. Yasmā pana nippariyāyato ariyasappurisabhāvā abhinnasabhāvā, tasmā ‘‘sabbeva vā’’tiādi vuttaṃ.

This is a pair of words. Because they are far from defilements, and because those defilements are eradicated by the path. ‘Anaye’ means decline, meaning absence of benefit. Or ‘anaye’ means ‘unskillful means’ (anupāye). It is not from conduct or behavior. ‘Ayeti’ means growth, benefit, and means. ‘Araṇīyato’ means to be attended upon. The meaning of the words should be understood through linguistic analysis in the former cases of interpretation, but in the latter, also by way of grammar. Even though the term ‘ariya’ (noble) is used in contexts like ‘those who are noble, purified in bodily conduct’ (MN 1.35) and so forth, referring to ordinary people with purified intentions, here the term ‘ariya’ is intended to denote those who have attained the noble path and possess a supreme transcendent nature. To clarify this, it is stated: ‘Buddhas and...’ (buddhā ca) and so forth. Here, Paccekabuddhas and disciples of the Tathāgata are also called ‘good people’ (sappurisā). Thus, the phrase ‘noble good people’ (ariyā sappurisā) is used here to clearly convey the meaning of the words without confusion. Because, without distinction, the nature of noble good people is of undivided nature, therefore it is said: ‘All indeed...’ (sabbeva vā) and so forth.

Ettāvatā hi buddhasāvako vutto, tassa hi ekantena kalyāṇamitto icchitabbo parato ghosamantarena paṭhamamaggassa anuppajjanato. Visesato cassa bhagavāva ‘‘kalyāṇamitto’’ti adhippeto. Vuttañhetaṃ ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 1.129; 5.2). So eva ca aveccapasādādhigamena daḷhabhatti nāma. Vuttampi cetaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385). Kataññutādīhi paccekabuddhabuddhāti ettha kataṃ jānātīti kataññū. Kataṃ viditaṃ pākaṭaṃ karotīti katavedī. Paccekabuddhā hi anekesupi kappasatasahassesu kataṃ upakāraṃ jānanti, katañca pākaṭaṃ karonti satijananaāmisapaṭiggahaṇādinā. Tathā saṃsāradukkhadukkhitassa sakkaccaṃ karonti kiccaṃ, yaṃ attanā kātuṃ sakkā. Sammāsambuddho pana kappānaṃ asaṅkhyeyyasahassesupi kataṃ upakāraṃ maggaphalānaṃ upanissayañca jānanti, pākaṭañca karonti. Sīho viya ca evaṃ sabbattha sakkaccameva dhammadesanaṃ karontena buddhakiccaṃ karonti. Yāya paṭipattiyā ariyā diṭṭhā nāma honti, tassā appaṭipajjanaṃ, tattha ca ādarābhāvo ariyānaṃ adassanasīlatā, na ca dassane sādhukāritāti veditabbā. Cakkhunā adassāvīti ettha cakkhu nāma na maṃsacakkhu eva, atha kho dibbacakkhupīti āha ‘‘dibbacakkhunā vā’’ti. Ariyabhāvoti yehi yogato ‘‘ariyā’’ti vuccanti, te maggaphaladhammā daṭṭhabbā.

Thus far, indeed, the Buddha’s disciple has been described. For him, a virtuous friend should be sought entirely, since the first path does not arise without hearing the teaching from another. Specifically, the Blessed One himself is intended by the term ‘virtuous friend’ (kalyāṇamitto). For it has been said: ‘Indeed, Ānanda, by relying on me as a virtuous friend, beings subject to birth are freed from birth’ (mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti) and so forth (SN 1.129; 5.2). And that is called firm devotion through the attainment of unwavering confidence. It has also been stated: ‘Whatever training rule I have laid down for my disciples, my disciples do not transgress even for the sake of life’ (yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī) (Ud. 45; Cv. 385). Here, with regard to Paccekabuddhas and Buddhas, ‘one who is grateful’ (kataññū) means one who knows what has been done. ‘One who acknowledges what has been done’ (katavedī) means one who makes known what has been done. For the Paccekabuddhas know the help given even after many hundreds of thousands of eons, and they make known what has been done by causing mindfulness to arise, by accepting material offerings, and so on. Similarly, they diligently do what needs to be done for those afflicted by suffering in saṃsāra, doing what they can themselves. But the Perfectly Self-Enlightened Buddhas know and make known the help given as the basis for the paths and fruits even after countless asaṅkhyeya eons. And like a lion, by diligently teaching the Dhamma everywhere in this way, they perform the Buddha’s duty. The non-practice of that practice by which the Noble Ones are indeed seen, and the lack of heed for it, is to be understood as the characteristic of not seeing the Noble Ones, and of not conducting oneself properly in their presence. Here, ‘not seeing with the eye’ (cakkhunā adassāvī) does not refer to the physical eye alone, but it also includes the divine eye, as it is said: ‘or with the divine eye’ (dibbacakkhunā vā). ‘The state of being noble’ (ariyabhāva) refers to those path and fruition states by which one is called ‘noble’ (ariyā). These should be understood.

Tatrāti ñāṇadassanasseva dassanabhāve. Vatthūti adhippetatthañāpanakāraṇaṃ. Evaṃ vuttepīti evaṃ aññāpadesena attupanāyikaṃ katvā [Pg.204] vuttepi. Dhammanti lokuttaradhammaṃ, catusaccadhammaṃ vā. Ariyakaradhammā aniccānupassanādayo, vipassiyamānā vā aniccādayo, cattāri vā ariyasaccāni.

‘Therein’ (tatra) means in the state of seeing, which is precisely knowledge and vision. ‘The basis’ (vatthu) means the means of making known the intended meaning. ‘Even though it is said thus’ (evaṃ vuttepi) means even though it is said after making it lead to oneself through indirect expression. ‘The Dhamma’ (dhammaṃ) means the supramundane Dhamma, or the Dhamma of the Four Truths. The noble-making Dhammas are contemplations of impermanence and so forth, or impermanence and so forth when contemplated, or the Four Noble Truths.

Avinītoti na vinīto adhisīlasikkhādīnaṃ vasena na sikkhito. Yesaṃ saṃvaravinayādīnaṃ abhāvena ayaṃ ‘‘avinīto’’ti vuccati, te tāva dassetuṃ ‘‘duvidho vinayo nāmā’’tiādimāha. Tattha sīlasaṃvaroti pātimokkhasaṃvaro veditabbo, so ca atthato kāyikavācasiko avītikkamo. Satisaṃvaroti indriyārakkhā, sā ca tathāpavattā satiyeva. Ñāṇasaṃvaroti ‘‘sotānaṃ saṃvaraṃ brūmī’’ti (su. ni. 1041) vatvā ‘‘paññāyete pidhīyare’’ti (su. ni. 1041) vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjāavasiṭṭhakilesānaṃ saṃvaro pidahanaṃ samucchedañāṇanti veditabbaṃ. Khantisaṃvaroti adhivāsanā, sā ca tathāpavattā khandhā, adoso vā, ‘‘paññā’’ti keci vadanti. Vīriyasaṃvaro kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyameva. Tena tena aṅgena tassa tassa aṅgassa pahānaṃ tadaṅgappahānaṃ. Vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Sesapadattayepi eseva nayo.

‘Unrestrained’ (avinīto) means not trained; not trained in the training in higher virtue and so forth. To show those things, namely restraint, discipline, and so forth, by the lack of which one is called ‘unrestrained,’ he first says: ‘There are two kinds of discipline’ (duvidho vinayo nāma) and so forth. Herein, restraint of virtue (sīlasaṃvaro) should be understood as restraint by the monastic code (pātimokkhasaṃvaro), which in essence is non-transgression in body and speech. Restraint of mindfulness (satisaṃvaro) is guarding the senses, and it is simply mindfulness itself as it occurs thus. Restraint of wisdom (ñāṇasaṃvaro), after it was said, ‘I declare restraint of the streams’ (sotānaṃ saṃvaraṃ brūmi) (Sn 1041), and from the statement, ‘These are closed by wisdom’ (paññāyete pidhīyare) (Sn 1041), should be understood as the restraint, the closing off, by the wisdom of eradication, of craving, wrong view, misconduct, ignorance, and the remaining defilements, which are designated as streams. Restraint of patience (khantisaṃvaro) is forbearance (adhivāsanā), and it is either forbearance as it occurs thus, or non-aversion; some, however, say it is ‘wisdom’ (paññā). Restraint of energy (vīriyasaṃvaro) is simply the energy that proceeds by way of eliminating sensual thoughts and so forth. The abandoning of a particular factor by means of a corresponding factor is abandoning by substitution (tadaṅgappahāna). The abandoning by way of suppression is abandoning by suppression (vikkhambhanappahāna). The same method applies to the remaining three terms as well.

Iminā pātimokkhasaṃvarenātiādi sīlasaṃvarādīnaṃ vivaraṇaṃ. Tattha samupetoti iti-saddo ādiattho. Tena ‘‘upagato’’tiādinā vibhaṅge (vibha. 511) āgataṃ saṃvaravibhaṅgaṃ dasseti. Kāyaduccaritādīnanti dussīlyasaṅkhātānaṃ kāyavacīduccaritādīnaṃ muṭṭhasaccasaṅkhātassa pamādassa, abhijjhādīnaṃ vā akkhantiaññāṇakosajjānañca. Saṃvaraṇatoti pidahanato, vinayanatoti kāyavācācittānaṃ virūpapavattiyā vinayanato, kāyaduccaritādīnaṃ vā apanayanato, kāyādīnaṃ vā jimhapavattiṃ vicchinditvā ujukanayanatoti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva saṃvaraṇaṃ vinayanañca veditabbaṃ.

The phrase beginning with ‘by this restraint of the Pātimokkha’ is an exposition of the restraint of virtue and so forth. Herein, in the word ‘samupeto’ (endowed), the particle ‘iti’ has the sense of ‘and so forth.’ Thereby, it indicates the exposition of restraint that comes in the Vibhaṅga (Vibh 511) with the words beginning ‘upagato’ (having approached). ‘Of bodily misconduct, etc.’ refers to bodily and verbal misconduct, etc., which are designated as immorality; to negligence, which is designated as lapsed mindfulness; or to covetousness, etc., and to impatience, ignorance, and laziness. The meaning is: ‘by restraining’ because it closes off; ‘by disciplining’ because it disciplines the improper activity of body, speech, and mind, or because it removes bodily misconduct, etc., or because it cuts off the crooked activity of the body, etc., and guides them straight. Restraint and discipline should be understood as simply the non-production in such and such a way of bodily misconduct, etc., which are liable to arise when there is a conjunction of conditions.

Yaṃ pahānanti sambandho. ‘‘Nāmarūpaparicchedādīsu vipassanāñāṇesū’’ti kasmā vuttaṃ? Nanu nāmarūpaparicchedapaccayapariggahakaṅkhāvitaraṇāni na vipassanāñāṇāni sammasanākārena appavattanato? Saccametaṃ, vipassanāñāṇassa pana adhiṭṭhānabhāvato evaṃ vuttaṃ. Nāmarūpamattamidaṃ, ‘‘natthi ettha attā vā attaniyaṃ [Pg.205] vā’’ti evaṃ pavattañāṇaṃ nāmarūpavavatthānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā satī tasmiṃ kāye diṭṭhi sakkāyadiṭṭhi, sā ca ‘‘rūpaṃ attato samanupassatī’’ti evaṃ pavattā attadiṭṭhi. Tassa nāmarūpassa kammāvijjādipaccayapariggaṇhanañāṇaṃ paccayapariggaho. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattā ahetudiṭṭhi. ‘‘Issarapurisapajāpatipakatiaṇukālādīhi loko pavattati nivattati cā’’ti tathā tathā pavattā diṭṭhi visamahetudiṭṭhi. Tassevāti paccayapariggahasseva. Kaṅkhāvitaraṇenāti yathā etarahi nāmarūpassa kammādipaccayato uppatti, evaṃ atīte anāgatepīti tīsu kālesu vicikicchāpanayanañāṇena. Kathaṃkathībhāvassāti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayapavattāya (ma. ni. 1.18; saṃ. ni. 2.20) saṃsayappavattiyā. Kalāpasammasanenāti ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinā (saṃ. ni. 3.48-49) khandhapañcakaṃ ekādasasu okāsesu pakkhipitvā sammasanavasena pavattena vipassanāñāṇena. Ahaṃ mamāti gāhassāti ‘‘attā attaniya’’nti gahaṇassa. Maggāmaggavavatthānenāti maggāmaggañāṇavisuddhiyā. Amagge maggasaññāyāti amagge obhāsādike ‘‘maggo’’ti uppannasaññāya. Yasmā sammadeva saṅkhārānaṃ udayaṃ passanto ‘‘evamete saṅkhārā anurūpakāraṇato uppajjanti, na pana ucchijjantī’’ti gaṇhāti, tasmā vuttaṃ ‘‘udayadassanena ucchedadiṭṭhiyā’’ti. Yasmā pana saṅkhārānaṃ vayaṃ ‘‘yadipime saṅkhārā avicchinnā vattanti, uppannuppannā pana appaṭisandhikā nirujjhantevā’’ti passato kuto sassataggāho. Tasmā vuttaṃ ‘‘vayadassanena sassatadiṭṭhiyā’’ti. Bhayadassanenāti bhayatūpaṭṭhānañāṇena. Sabhayeti sabbabhayānaṃ ākarabhāvato sakaladukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhāvato ca sabhaye khandhapañcake. Abhayasaññāyāti ‘‘abhayaṃ khema’’nti uppannasaññāya. Assādasaññā nāma pañcupādānakkhandhesu assādanavasena pavattasaññā, yo ‘‘ālayābhiniveso’’tipi vuccati. Abhiratisaññā tattheva abhiramaṇavasena pavattasaññā, yā ‘‘nandī’’tipi vuccati. Amuccitukāmatā ādānaṃ. Anupekkhā saṅkhārehi anibbindanaṃ, sālayatāti attho. Dhammaṭṭhitiyaṃ paṭiccasamuppāde. Paṭilomabhāvo sassatucchedaggāho, paccayākārapaṭicchādakamoho vā. Nibbāne [Pg.206] ca paṭilomabhāvo saṅkhāresu nati, nibbānapaṭicchādakamoho vā. Saṅkhāranimittaggāhoti yādisassa kilesassa appahīnatā vipassanā saṅkhāranimittaṃ na muñcati, so kileso, yo ‘‘saṃyogābhiniveso’’tipi vuccati, saṅkhāranimittaggāhassa, atikkamanameva vā pahānaṃ.

The connection is ‘what is abandoned.’ Why is it said, ‘in the insight knowledges such as the discernment of name-and-form’? Are not the discernment of name-and-form, the comprehension of conditions, and the overcoming of doubt not insight knowledges, since they do not proceed in the mode of comprehension? This is true, but it is said thus because they are the foundation for insight knowledge. The knowledge that proceeds thus: ‘This is mere name-and-form; there is no self or what belongs to a self here’ is the determination of name-and-form. When the body, designated as the five aggregates, exists, the view that is present regarding that body is identity view (sakkāyadiṭṭhi); and that is the self-view (attadiṭṭhi) that proceeds thus: ‘one perceives form as self.’ The knowledge that comprehends the conditions of that name-and-form—such as kamma and ignorance—is the comprehension of conditions. The view of causelessness proceeds in the manner of ‘There is no cause, no condition for the defilement of beings,’ etc. The view of disparate causes proceeds in various ways, such as: ‘The world proceeds and ceases due to a creator, a primal person, nature, atoms, time, etc.’ ‘Of that same’ means of the comprehension of conditions itself. ‘By overcoming doubt’ means by the knowledge that dispels doubt regarding the three periods of time, thinking: ‘Just as name-and-form presently arises from conditions like kamma, so too it did in the past and will in the future.’ ‘Of the state of uncertainty’ refers to the occurrence of doubt that proceeds in such ways as, ‘Did I exist in the past?’ etc. (MN 1.18; SN 2.20). ‘By comprehension of groups’ refers to the insight knowledge that proceeds by way of comprehending the five aggregates, placing them in eleven instances, such as, ‘Whatever form there is, past, future, or present,’ etc. (SN 3.48-49). ‘Of the grasping of “I” and “mine”’ refers to the grasping of ‘self’ and ‘what belongs to a self.’ ‘By the determination of path and not-path’ refers to the purification of knowledge and vision of what is and is not the path. ‘Of the perception of the path in the not-path’ refers to the perception that has arisen regarding the not-path, such as illumination, etc., thinking, ‘This is the path.’ Because one who rightly sees the arising of formations grasps thus: ‘These formations arise from their corresponding cause, but they are not annihilated,’ therefore it is said, ‘by seeing arising, the view of annihilation is abandoned.’ But because for one who sees the passing away of formations thus: ‘Although these formations proceed uninterruptedly, having arisen again and again, they cease without linking on,’ how could there be a grasping of eternalism? Therefore it is said, ‘by seeing passing away, the view of eternalism is abandoned.’ ‘By seeing danger’ refers to the knowledge of the appearance of danger. ‘In what is dangerous’: in the five aggregates, which are dangerous because they are a mine of all dangers and because they are the opposite of the ultimate consolation, which is designated as the appeasement of all suffering. ‘Of the perception of safety’ refers to the perception that has arisen, thinking, ‘This is safety, this is security.’ The perception of gratification is the perception that proceeds by way of gratification in the five aggregates of clinging, which is also called ‘adherence to attachment.’ The perception of delight is the perception that proceeds by way of delighting in the same, which is also called ‘delight’ (nandī). The desire not to be released is grasping. Non-equanimity is not being disenchanted with formations; the meaning is being attached to them. ‘In the stability of phenomena’ means in dependent origination. Opposition is the grasping of eternalism and annihilation, or the delusion that conceals the conditioned nature of things. And opposition regarding Nibbāna is inclination towards formations, or the delusion that conceals Nibbāna. ‘Grasping at the sign of formations’: that defilement, due to which being unabandoned insight does not release the sign of formations—which defilement is also called ‘adherence to the fetter’—is what is meant by grasping at the sign of formations; or, its abandoning is simply its transcendence.

Pavatti eva pavattibhāvo, pariyuṭṭhānanti attho. Nīvaraṇādidhammānanti ādi-saddena nīvaraṇapakkhiyā kilesā vitakkavicārādayo ca gayhanti. Catunnaṃ ariyamaggānaṃ bhāvitattā accantaṃ appavattibhāvena yaṃ pahānanti sambandho. Kena pana pahānanti? ‘‘Ariyamaggehevā’’ti viññāyamānoyamattho tesaṃ bhāvitattā appavattivacanato. ‘‘Samudayapakkhikassā’’ti ettha cattāropi maggā catusaccābhisamayāti katvā tehi pahātabbena tena tena samudayasaṅkhātena lobhena saha pahātabbattā samudayasabhāvattā ca. Saccavibhaṅge ca sabbakilesānaṃ samudayabhāvassa vuttattā ‘‘samudayapakkhikā’’ti diṭṭhiādayo vuccanti. Paṭipassaddhattaṃ vūpasantatā.

‘Occurrence’ is the state of occurring; the meaning is ‘outburst’ (pariyuṭṭhāna). ‘Of states such as the hindrances’—by the word ‘such,’ defilements allied with the hindrances, as well as applied thought and sustained thought, etc., are included. The connection is ‘what is abandoned’ through its complete state of non-occurrence, owing to the development of the four noble paths. But by what are they abandoned? This meaning is to be understood as ‘by the noble paths themselves,’ because their non-occurrence is stated as being due to their development. ‘Of that which belongs to the side of arising’—here, since all four paths constitute the full understanding of the four truths, what is to be abandoned by them is to be abandoned together with that greed which is designated as ‘arising,’ and because it has the nature of arising. And since in the Analysis of the Truths it is stated that all defilements have the nature of arising, views and the like are called ‘belonging to the side of arising.’ ‘Having been tranquilized’ means pacification.

Saṅkhatanissaṭatā saṅkhārasabhāvābhāvo. Pahīnasabbasaṅkhatanti virahitasabbasaṅkhataṃ, visaṅkhāranti attho. Pahānañca taṃ vinayo cāti pahānavinayo purimena atthena. Dutiyena pana pahīyatīti pahānaṃ, tassa vinayoti yojetabbo.

‘Escape from the conditioned’ is the absence of the nature of formations. ‘Having abandoned all that is conditioned’ means being devoid of all that is conditioned; the meaning is ‘the unconditioned’ (visaṅkhāra). ‘Abandonment and discipline’ (pahānavinayo) is ‘it is both abandonment and discipline,’ according to the former meaning. But according to the second, it should be construed as: ‘abandonment’ is that which is abandoned, and ‘discipline’ is its removal.

Bhinnasaṃvarattāti naṭṭhasaṃvarattā, saṃvarābhāvatoti attho. Tena asamādinnasaṃvaropi saṅgahitova hoti. Samādānena hi sampādetabbo saṃvaro, tadabhāve na hotīti. Ariyeti ariyo. Paccattavacanañhetaṃ. Eseseti eso eso, atthato anaññoti attho. Tajjāteti atthato taṃsabhāvo, sappuriso ariyasabhāvo, ariyo ca sappurisabhāvoti attho.

‘Because of broken restraint’ means because of destroyed restraint; the meaning is the absence of restraint. Thus, even one who has not undertaken restraint is included. For restraint must be accomplished by undertaking; in its absence, it does not exist. ‘Noble’ (ariya) means noble. This is a singular term. ‘Of this sort’ (eseso) means ‘this one, this one’; the meaning is ‘not different in essence.’ ‘Of that kind’ (tajjāta) means ‘of that nature in essence’; a true person is of noble nature, and a noble one is of true nature—this is the meaning.

So ahanti attanā parikappitaṃ attānaṃ diṭṭhigatiko vadati. ‘‘Ahaṃbuddhinibandhano attā’’ti hi attavādino laddhi. Advayanti dvayatārahitaṃ. Abhinnaṃ vaṇṇameva ‘‘accī’’ti gahetvā ‘‘accīti vaṇṇo evā’’ti tesaṃ ekattaṃ passanto viya yathāparikappitaṃ attānaṃ ‘‘rūpa’’nti, yathādiṭṭhaṃ vā rūpaṃ, ‘‘attā’’ti gahetvā tesaṃ ekattaṃ passanto daṭṭhabbo. Ettha ca ‘‘rūpaṃ attā’’ti [Pg.207] imissā pavattiyā abhāvepi rūpe attaggahaṇaṃ pavattamānaṃ acciyaṃ vaṇṇaggahaṇaṃ viya ‘‘advayadassana’’nti vuttaṃ. Upamāyo ca anaññattādigahaṇanidassanavaseneva vuttā, na vaṇṇādīnaṃ viya attano vijjamānadassanatthaṃ. Na hi attani sāmibhāvena rūpañca sakiñcanabhāvena samanupassati. Attani vā rūpanti attānaṃ rūpassa sabhāvato ādhāraṇabhāvena. Rūpasmiṃ vā attānanti rūpassa attano ādhāraṇabhāvena diṭṭhipassanāya passati. Pariyuṭṭhaṭṭhāyīti pariyuṭṭhānappattāhi diṭṭhitaṇhāhi ‘‘rūpaṃ attā, rūpavā attā’’tiādinā khandhapañcakaṃ micchā gahetvā tiṭṭhanato. Tenāha ‘‘pariyuṭṭhānākārenā’’tiādi. Eseva nayoti yo ‘‘idhekacco rūpaṃ attato samanupassatī’’tiādinā rūpakkhandhe vutto saṃvaṇṇanānayo, vedanākkhandhādīsupi eso eva nayo veditabbo.

‘He says “I am”’ refers to one holding a view who speaks of the self conceived by oneself. For the doctrine of the self-theorists is indeed that ‘the self is bound by the notion of “I”.’ ‘Non-dual’ (advaya) means free from duality. Just as one might perceive the undifferentiated color itself as ‘flame,’ taking ‘flame’ to be simply ‘color’ and seeing their unity, so too is one to perceive the self—as conceived—as ‘form,’ or the form one has seen as ‘self,’ grasping them and seeing their unity. Here, even though the statement ‘form is self’ does not actually occur, the grasping of self in relation to form, which does occur, is called ‘non-dual perception,’ just like the grasping of color in relation to flame. And the similes are given merely to illustrate the grasping of non-otherness, etc., not to demonstrate the existence of the self as having color or other attributes. For one does not perceive the self as the owner of form, nor form as its possession. Rather, one sees ‘form in the self’ as the self being the support of form by its intrinsic nature, or one sees ‘self in form’ as form being the support of the self—this is how the view is perceived. ‘Obsessed’ (pariyuṭṭhaṭṭhāyī) means that, due to the obsessions of wrong view and craving, one wrongly grasps the five aggregates as ‘form is self,’ ‘self has form,’ etc., and persists in that. Hence it is said, ‘in the manner of obsession,’ etc. ‘This same method’ refers to the method of explanation stated in relation to the form aggregate, such as ‘Here, someone perceives form as self,’ etc.; this same method should be understood for the feeling aggregate, etc., as well.

Suddharūpamevāti arūpena amissitaṃ kevalaṃ rūpameva. Arūpanti suddhaarūpaṃ rūpassa aggahitattā. Catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasenāti catūsu khandhesu tiṇṇaṃ tiṇṇaṃ gahaṇavasena rūpārūpamissako attā kathito tasmiṃ tasmiṃ gahaṇe vedanādivinimuttaarūpadhamme kasiṇarūpena saddhiṃ sabbarūpadhamme ca ekajjhaṃ gahaṇasiddhito. Pañcasu ṭhānesu ucchedadiṭṭhi kathitā, te te eva dhamme ‘‘attā’’ti gahaṇato tesañca ucchedabhāvato. Avasesesu pana pannarasasu ṭhānesu rūpaṃ ‘‘attā’’ti gahetvāpi diṭṭhigatiko tattha niccasaññaṃ na vissajjeti kasiṇarūpena taṃ missetvā tassa ca uppādādīnaṃ adassanato, tasmāssa tatthapi hotiyeva sassatadiṭṭhi ekaccasassatagāhavasenapi. Maggāvaraṇā viparītadassanato. Na saggāvaraṇā akammapathappattatāya. Akiriyāhetukanatthikadiṭṭhiyo eva hi kammapathadiṭṭhiyo.

“Pure form only” means solely form, unmixed with the formless. “Formless” means pure formlessness, because form is not apprehended. “In the four aggregates, by way of three each”: In the four aggregates, a self mixed with form and formlessness is spoken of by way of apprehending three at a time. In each such apprehension, this is because the formless phenomena (excluding feeling, etc.) and all form phenomena are apprehended together with kasiṇa form, establishing the grasp of them as a single entity. In five instances, the annihilationist view is spoken of, because those very phenomena are apprehended as “self” and because of their nature of annihilation. In the remaining fifteen instances, even having apprehended form as “self,” the view-holder does not relinquish the perception of permanence there, due to mixing it with kasiṇa form and not seeing its arising, etc. Therefore, even there, an eternalist view exists for him, even by way of apprehending partial eternity. They are an obstruction to the path due to perverse vision. They are not an obstruction to heaven, as they do not amount to an unwholesome course of action. For it is the views of non-doing, causelessness, and nihilism that are views constituting a course of action.

Kāyoti rūpakāyo. So āturoyeva asavasabhāvato. Rāgadosamohānugatanti appahīnarāgadosamohasantāne pavattaṃ. Idhāti imasmiṃ sutte. Dassitaṃ āturabhāvena. Nikkilesatāyāti sayaṃ pahīnakilesasantānagatatāya. Sekhā neva āturacittā pahīnakilese upādāya, appahīne pana upādāya āturacittā. Anāturacittataṃyeva bhajanti vaṭṭānusārimahājanassa viya tesaṃ cittassa kilesavasena āturattābhāvato.

“Kāya” (body) means the material body. It is indeed afflicted due to its nature of being with taints. “Affected by lust, hatred, and delusion” refers to its continuing in a mental continuum where lust, hatred, and delusion have not been abandoned. “Here” means in this Sutta. Its afflicted nature has been shown. “Freedom from defilements” refers to the state of having a mental continuum where defilements have been abandoned by oneself. Trainees are not afflicted in mind with regard to the defilements they have abandoned, but they are afflicted in mind with regard to those not yet abandoned. They cultivate a mind free from affliction, for unlike the great mass of people who follow the round of existence, their minds are not afflicted by way of the defilements.

Nakulapitusuttavaṇṇanā niṭṭhitā.

The commentary on the Nakulapitu Sutta is completed.

2. Devadahasuttavaṇṇanā

2. Commentary on the Devadaha Sutta

2. Devā [Pg.208] vuccanti rājāno ‘‘dibbanti kāmaguṇehi kīḷanti laḷanti, attano vā puññānubhāvena jotantī’’ti katvā. Tesaṃ dahoti devadaho. Sayaṃjāto vā so hoti, tasmāpi ‘‘devadaho’’ti vutto. Tassa avidūre nigamo ‘‘devadaha’’ntveva saṅkhaṃ gato yathā ‘‘varaṇānagaraṃ, godhāgāmo’’ti. Pacchābhūmiyaṃ aparadisāyaṃ niviṭṭhajanapado pacchābhūmaṃ, taṃ gantukāmā pacchābhūmagamikā. Te sabhāreti te bhikkhū therassa vasena sabhāre kātukāmatāya. Yadi thero tesaṃ bhāro, therassapi te bhārā evāti ‘‘te sabhāre kātukāmatāyā’’ti vuttaṃ. Evañhi thero te ovaditabbe anusāsitabbe maññatīti. Idāni tamatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Ayaṃ nibbhāro nāma kañci puggalaṃ attano bhāraṃ katvā avattanato.

2. Kings are called “devas” because “they revel, play, and delight in sensual pleasures, or they shine by the power of their own merit.” Their lake is therefore called Devadaha. Or it is self-originated, which is why it is also called “Devadaha.” Not far from it was a village that came to be known as “Devadaha,” just like “Varaṇānagara” or “Godhāgāma.” The region established in the western direction is Pacchābhūmi. Those wishing to go there are Pacchābhūmagamikā. “He makes them his burden” means because of the elder’s desire to make those monks his burden. If the elder is a burden to them, they too are a burden to the elder—thus it is said, “because of the desire to make them his burden.” For in this way the elder considers them fit to be advised and instructed. Now, explaining that meaning, he says “For whoever…” and so on. This one is called “unburdened” because he does not conduct himself by making any person his own burden.

Catubbidhenāti dhātukosallaṃ āyatanakosallaṃ paṭiccasamuppādakosallaṃ ṭhānāṭṭhānakosallanti evaṃ catubbidhena.

‘Fourfold’ means: skill in the elements, skill in the sense bases, skill in dependent origination, and skill in the possible and the impossible—thus it is fourfold.

Te mahallakābādhikātidaharapuggale gaṇhitvāva gacchati. Te hi divasadvayena vūpasantaparissamā eva. Hatthivānaratittirapaṭibaddhaṃ vatthuṃ kathetvā. ‘‘Eḷakāḷagumbeti kāḷatiṇagacchamaṇḍape’’tipi vadanti.

He takes along the very old, the infirm, and the very young persons. Indeed, their fatigue subsides in just two days. Having spoken about the matter connected with the elephant, the monkey, and the partridge. They also say “Eḷakāḷagumba” means “in a pavilion of black grass bushes.”

Vividhaṃ nānābhūtaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ, tattha gataṃ, paradesagatanti attho. Tenāha ‘‘ekassā’’tiādi. Cittasudattādayoti cittagahapatianāthapiṇḍikādayo. Vīmaṃsakāti dhammavicārakā. Kinti kīdisaṃ. Dassananti siddhantaṃ. Ācikkhati kīdisanti adhippāyo. Dhammassāti bhagavatā vuttadhammassa. Anudhammanti anukūlaṃ avirujjhanadhammaṃ. So pana veneyyajjhāsayānurūpadesanāvitthāroti āha – ‘‘vuttabyākaraṇassa anubyākaraṇa’’nti. Dhāreti attano phalanti dhammo, kāraṇanti āha – ‘‘sahadhammikoti sakāraṇo’’ti. Imināpi pāṭhantarena vādo eva dīpito, na tena pakāsitā kiriyā.

“Verajjaṃ” means a diverse, varied kingdom; or, free from passion (virajjaṃ), for `virajjaṃ` is the same as `verajjaṃ`. The meaning is ‘gone there,’ that is, ‘gone to another country.’ Therefore, he says “of one” and so on. “Citta, Sudatta, and others” means the householder Citta, Anāthapiṇḍika, and others. “Examiners” (vīmaṃsakā) means those who investigate the Dhamma. “What kind?” (kinti) means of what sort. “Doctrine” (dassana) means tenet. “He declares” (ācikkhati): the intention is “what kind does he declare.” “Of the Dhamma” means of the Dhamma spoken by the Blessed One. “In accordance with the Dhamma” means an agreeable, non-contradictory teaching. But that is an extensive teaching in accordance with the disposition of those to be trained; thus he says, “an explanation following the expressed explanation.” Dhamma is so called because it bears its own fruit. He says ‘reason’ (kāraṇa). ‘With the Dhamma’ (sahadhammika) means ‘with reason’ (sakāraṇa). By this variant reading too, the doctrine itself is illuminated, but the action is not revealed by it.

Taṇhāvaseneva channampi padānaṃ attho veditabbo. Yasmā rāgādayo taṇhāya eva avatthāvisesāti. Tenāha ‘‘taṇhā hī’’tiādi. Vihananti kāyaṃ cittañcāti vighāto, dukkhanti āha – ‘‘avighātoti [Pg.209] nidukkho’’ti. Upāyāseti upatāpetīti upāyāso, upatāpo. Tappaṭipakkho pana anupāyāso nirūpatāpo daṭṭhabbo. Sabbatthāti sabbavāresu.

The meaning of all six terms should be understood by way of craving itself, because lust and other defilements are merely particular states of craving. Hence it is said, “For craving is…” “They afflict both body and mind”—this is affliction, suffering. It is said, “Without affliction means without suffering.” “It torments, it causes anguish”—this is tormenting, anguish. Its opposite, however, should be seen as the absence of torment, the absence of anguish. “Sabbatthā” (everywhere) means in all instances.

Devadahasuttavaṇṇanā niṭṭhitā.

The commentary on the Devadaha Sutta is finished.

3. Hāliddikānisuttavaṇṇanā

3. Commentary on the Hāliddikāni Sutta

3. ‘‘Avantidakkhiṇāpathe’’ti aññesu suttapadesu āgatattā āha ‘‘avantidakkhiṇāpathasaṅkhāte’’ti. Majjhimadesato hi dakkhiṇadisāya avantiraṭṭhaṃ. Pavattayittha ettha laddhīti pavattaṃ, pavattitabbaṭṭhānanti āha ‘‘laddhipavattaṭṭhāne’’ti. Ruppanasabhāvo dhammoti katvā rūpadhātūti rūpakkhandho vutto. Rūpadhātumhi ārammaṇapaccayabhūtena rāgena sahajātenapi asahajātenapi upanissayabhūtena appahīnabhāveneva vinibaddhaṃ paṭibaddhaṃ kammaviññāṇaṃ. Okasārīti vuccati – ‘‘tasmiṃ rūpadhātusaññite oke sarati pavattatī’’ti katvā. Avati ettha gacchati pavattatīti okaṃ, pavattiṭṭhānaṃ. Tenāha – ‘‘gehasārī ālayasārī’’ti.

3. “In the southern region of Avanti”—since this is mentioned in other sutta passages, it is said, “in the region called the southern Avanti.” For the land of Avanti lies to the south of the Middle Country. A doctrine arose here, hence it is ‘pavattaṃ’; and since it is a place where it should arise, it is called ‘laddhipavattaṭṭhāna,’ the place where the doctrine arose. Considering that the nature of being afflicted is a phenomenon, the form element (rūpadhātu) is called the aggregate of form (rūpakkhandha). In the element of form, kamma-consciousness is bound and tied by craving, which serves as an object-condition, whether co-arisen or not co-arisen, and which serves as a strong support by its unabandoned state. It is called ‘okasārī’ because it moves and proceeds in that dwelling designated as the form element. That in which it goes and proceeds is ‘oka,’ a place of proceeding. Hence it is said: ‘house-goer, clinging-goer.’

Ugacchati vā ettha vedanādīhi saddhiṃ samavetīti oko, cakkhurūpādi. Paccayoti ārammaṇādivasena paccayo. Paccayo hotīti anantarasamanantarādinā ceva kammūpanissayaārammaṇādinā ca. ‘‘Viññāṇadhātu kho, gahapatī’’ti evaṃ vutte ‘‘kammaviññāṇavipākaviññāṇesu kataraṃ nu kho’’ti sammoho bhaveyya. Tassa sammohassa vighātatthaṃ apagamanatthaṃ. Asambhinnāvāti asaṃkiṇṇāva desanā katā. Ārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyo vuttā – ‘‘rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇa’’ntiādinā (saṃ. ni. 3.53). Tā viññāṇaṭṭhitiyo dassetumpi.

Or, ‘oka’ is that wherein it arises or comes together with feelings and so on, such as the eye and forms. ‘Paccayo’ means condition in terms of object, etc. It serves as a condition by way of contiguity, immediate contiguity, and by way of kamma-support, object, etc. When it is said, “Householder, the element of consciousness,” confusion might arise: “Which consciousness is meant—kamma-consciousness or resultant-consciousness?” To dispel and remove that confusion, the teaching is given unmixed. Four stations of consciousness for volitional formations are described based on objects: “Monks, consciousness, supported by form, might be established with form as its object...” (SN 22.53). These are also stated to illustrate the stations of consciousness.

Daḷhaṃ abhinivesavasena ārammaṇaṃ upentīti upayā, taṇhādiṭṭhiyo. Adhiṭṭhānabhūtāti patiṭṭhānabhūtā. Abhinivesabhūtāti taṃ taṃ ārammaṇaṃ abhinivissa ajjhosāya pavattiyā kāraṇabhūtā. Anusayabhūtāti rāgānusayadiṭṭhānusayabhūtā. Uparimakoṭiyāti pahānassa uparimakoṭiyā. Buddhānaññeva hi te savāsanā pahīnā. Pubbe aggahitaṃ viññāṇaṃ aggahitamevāti katvā kasmā idha desanā katāti codeti – ‘‘idha [Pg.210] viññāṇaṃ kasmā gahita’’nti. Pubbe ‘‘viññāṇadhāturāgavinibandhañca viññāṇa’’nti vuccamāne yathā yathā sammoho siyā paccayapaccayuppannavibhāgassa dukkarattā, idha pana sammohassa okāsova natthi avisesena pañcasu khandhesu kilesappahānavasenāti. Tenāha ‘‘kilesappahānadassanattha’’ntiādi. Kammaviññāṇena okaṃ asarantenā’’ti itthambhūtalakkhaṇe karaṇavacanaṃ. Asarantenāti anupagacchantena.

They approach objects firmly by way of clinging, thus they are ‘upayā’—craving and views. They serve as the ground, being the foundation. They are the cause of persistence by clinging to and adhering to those various objects. They are the underlying tendencies, being the latent tendencies of lust and views. The upper limit refers to the highest point of abandonment. For only for the Buddhas have they been abandoned along with their latent traces. He raises the question: ‘Since consciousness was previously ungrasped, and remains ungrasped, why is the teaching given here?’—‘Why is consciousness grasped here?’ Previously, when it was said, ‘consciousness bound by lust for the element of consciousness,’ confusion might arise due to the difficulty in distinguishing between condition and conditioned. Here, however, there is no room for confusion, as it is taught generally for the abandonment of defilements within the five aggregates. Therefore, it is said, ‘for the purpose of showing the abandonment of defilements,’ and so on. The instrumental case in ‘by kamma-consciousness not moving into a dwelling’ indicates the characteristic of being such. ‘Not moving into’ means not approaching.

Paccayaṭṭhenāti ārammaṇādipaccayabhāvena. Nimittaṃ uppattikaṃ. Ārammaṇa…pe… niketanti ārammaṇakaraṇasaṅkhātena nivāsaṭṭhānabhūtena rūpameva niketanti rūpanimittaniketaṃ.

‘By way of condition’ means by being a condition such as an object, and so on. The sign is that which arises. The object... (and so on)... ‘niketa’ (abode) means form itself, which is a dwelling place designated as the making of an object. Thus, it is the abode of the sign of form.

Chandarāgassa balavadubbalatāyāti ajjhattakhandhapañcake chandarāgassa balavabhāvena taṃ ‘‘oko’’ti, bahiddhā chasu ārammaṇesu tassa dubbalatāya tāni ‘‘niketa’’nti vuttāni. Idāni yathāvuttamatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘samānepi hī’’tiādi vuttaṃ. Okoti vuccati gehameva rattiṭṭhānabhāvato. Niketanti vuccati uyyānādi divāṭṭhānabhāvato. Tato dubbalataro hoti chandarāgo.

By reason of the strength and weakness of desire and lust: ‘oko’ is said of the internal five aggregates because of the strong presence of desire and lust there; and ‘niketa’ is said of the external six objects because of the weakness of that desire and lust there. Now, to make clear and show the meaning as previously stated, ‘Even when equal, etc.’ is said. ‘Oko’ is called the home because it serves as a dwelling place at night. ‘Niketa’ is called parks and the like because they serve as a dwelling during the day. Therein, desire and lust are weaker.

Gehassitasukhenāti gehanissitena cittassa sukhena sukhito sukhappatto hoti. Kiccakaraṇīyesūti khuddakesu ceva mahantesu ca kattabbatthesu. Sayanti attanā. Antoti cittajjhāsaye.

‘Gehassitasukhena’ means he becomes happy, attains happiness, by the happiness of a mind dependent on the home. ‘Kiccakaraṇīyesūti’ refers to duties, both small and great, that must be done. ‘Sayanti’ means by oneself. ‘Antoti’ refers to the mental disposition.

Evaṃrūpoti īdisarūpo. Vaṇṇasaddo viya rūpasaddo rūpāyatanassa viya saṇṭhānassapi vācakoti adhippāyena ‘‘dīgharassa kāḷodātādīsu rūpesū’’ti vuttaṃ. Sukhādīsūti somanassādīsu. Tattha hi ‘‘abhiṇhaṃ somanassito bhaveyya’’nti patthanā siyā. Evaṃsañño nāmāti visayavasena saññāvisesapatthanamāha. Evaṃviññāṇoti pana idha visayamukhena viññāṇavisesapatthanaṃ vadati – ‘‘evaṃnipuṇarūpadassanasamatthaṃ, evaṃpañcapasādapaṭimaṇḍitanissayañca me viññāṇaṃ bhaveyyā’’ti.

‘Evaṃrūpo’ means of such a form. The word ‘rūpa’ (form), like the word ‘vaṇṇa’ (color), is a designator of shape as well as the form base—with this intention, it is said ‘among forms such as long, short, black, white, etc.’ ‘Sukhādīsu’ refers to joy and the like. There, the aspiration might be, ‘May I frequently experience joy.’ ‘Evaṃsañño nāmāti’ expresses the aspiration for a particular perception based on the object. ‘Evaṃviññāṇoti,’ however, here expresses the aspiration for a particular kind of consciousness, focusing on the object—‘May my consciousness be capable of perceiving such subtle forms, and may its support be adorned with the five refined sense faculties.’

Vaṭṭaṃ purato akurūmānoti loke cittaṃ apatthento. Asiliṭṭhaṃ pubbenāparaṃ asambaddhaṃ. Vadanti etenāti vādo, dosoti āha – ‘‘tuyhaṃ doso’’tiādi. Idheva imasmiṃyeva samāgame. Nibbeṭhehi dosato attānaṃ mocehi.

‘Vaṭṭaṃ purato akurūmāno’ means not making the cycle ahead, not aspiring for a mind in the world. ‘Asiliṭṭhaṃ’ means unclung, unconnected before and after. ‘Vādo’ is that by which they speak; it is a fault, as he says: ‘This is your fault,’ and so on. ‘Idheva’ means right here, in this very assembly. ‘Nibbeṭhehi’ means to untangle, that is, to release yourself from the fault.

Hāliddikānisuttavaṇṇanā niṭṭhitā.

The Commentary on the Hāliddikāni Sutta is concluded.

4. Dutiyahāliddikānisuttavaṇṇanā

4. Commentary on the Second Hāliddikāni Sutta

4. Cūḷachakkapañheti [Pg.211] mūlapaṇṇāse cūḷataṇhāsaṅkhayasutte (ma. ni. 1.390 ādayo). Mahāsakkapañhepīti mahātaṇhāsaṅkhayasuttepi (ma. ni. 1.396 ādayo). Etanti ‘‘ye te samaṇabrāhmaṇā’’tiādisuttapadaṃ. Taṇhā sammadeva khīyati etthāti taṇhāsaṅkhayo, asaṅkhatā dhātūti āha ‘‘taṇhāsaṅkhaye nibbāne’’ti. Antaṃ atikkantaniṭṭhāti antarahitaniṭṭhā. Tenāha ‘‘satataniṭṭhā’’ti. Sesapadesūti ‘‘accantayogakkhemino’’tiādīsu.

4. “Cūḷachakkapañheti” refers to the Cūḷataṇhāsaṅkhaya Sutta in the Mūlapaṇṇāsa (MN 37). “Mahāsakkapañhepīti” refers also to the Mahātaṇhāsaṅkhaya Sutta (MN 38). “Etanti” refers to the sutta passage beginning, “Ye te samaṇabrāhmaṇā.” “Taṇhā sammadeva khīyati ettha” means ‘craving is rightly destroyed here’; thus it is ‘the destruction of craving,’ the unconditioned element. Therefore, he says, “in the destruction of craving, Nibbāna.” “Antaṃ atikkantaniṭṭhā” means ‘the ultimate conclusion that has gone beyond the end,’ that is, ‘the hidden conclusion.’ Therefore, he says, “the permanent conclusion.” “Sesapadesūti” refers to the remaining words, such as “accantayogakkhemino.”

Dutiyahāliddikānisuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Hāliddikāni Sutta is concluded.

5. Samādhisuttavaṇṇanā

5. Commentary on the Samādhi Sutta

5. Samādhīti appanāsamādhi, upacārasamādhi vā. Kammaṭṭhānanti samādhipādakaṃ vipassanākammaṭṭhānaṃ. ‘‘Phātiṃ gamissatī’’ti pāṭho. Patthetīti ‘‘aho vata me īdisaṃ rūpaṃ bhaveyyā’’ti. Abhivadatīti taṇhādiṭṭhivasena abhinivesaṃ vadati. Tenāha ‘‘tāya abhinandanāyā’’tiādi. ‘‘Aho piyaṃ iṭṭha’’nti vacībhede asatipi tathā lobhuppāde sati abhivadatiyeva nāma. Tenāha ‘‘vācaṃ abhindanto’’ti. ‘‘Mama ida’’nti attano pariṇāmetvā anaññagocaraṃ viya katvā gaṇhanto ajjhosāya tiṭṭhati nāmāti dassento āha ‘‘gilitvāti pariniṭṭhapetvā gaṇhātī’’ti. ‘‘Abhinandatī’’tiādayo pubbabhāgavasena vuttā, ‘‘uppajjati nandī’’ti dvārappattavasena. Paṭhamehi padehi anusayo, pacchimena pariyuṭṭhānanti keci ‘‘gahaṇaṭṭhena upādāna’’nti katvā. Nābhinandati nābhivadatīti ettha heṭṭhā vuttavipariyāyena attho veditabbo. Na ‘‘iṭṭhaṃ kanta’’nti vadatīti ‘‘iṭṭha’’nti na vadati, ‘‘kanta’’nti na vadati. Nābhivadatiyeva taṇhāya anupādiyattā.

5. Concentration (samādhi) is either absorption concentration (appanāsamādhi) or proximity concentration (upacārasamādhi). The meditation subject (kammaṭṭhāna) is the insight meditation subject that conduces to concentration. The reading is “will reach fulfillment.” ‘He desires’ (pattheti) means ‘Oh, may such a form be mine!’ ‘He clings’ (abhivadati) means he expresses attachment through craving and wrong view. Therefore, he says, “through that rejoicing,” and so on. Even without explicit verbal expression, when greed arises, he still clings, indeed. Therefore, he says, “violating speech.” “This is mine”—appropriating it to himself, grasping it as if it were exclusively his own, he stands fixed in attachment. Illustrating this, he says, “having swallowed, he thoroughly seizes it.” “He rejoices,” etc., are stated from the perspective of the preliminary stage, while “joy arises” is stated from the perspective of arrival at the sense door. Some, taking “upādāna” in the sense of grasping, explain that the first terms refer to the underlying tendency (anusaya), and the latter to the superficial defilement (pariyuṭṭhāna). “He does not rejoice, he does not cling”—here, the meaning should be understood in reverse of what was stated above. “He does not say ‘pleasant, desirable’” means he does not say “pleasant,” he does not say “desirable.” He does not cling at all because of not clinging through craving.

Samādhisuttavaṇṇanā niṭṭhitā.

The Commentary on the Samādhi Sutta is concluded.

6. Paṭisallāṇasuttavaṇṇanā

6. Commentary on the Paṭisallāṇa Sutta

6. Ñatvā [Pg.212] āhāti ‘‘sati kāyaviveke cittaviveko, tasmiṃ sati upadhiviveko ca imesaṃ laddhuṃ vaṭṭatī’’ti ñatvā āha.

6. ‘Knowing, he says’ (ñatvā āha) means he says, knowing that ‘When there is bodily seclusion, there is mental seclusion; when that exists, the seclusion from the substrata of existence can be attained for these.’

Paṭisallāṇasuttavaṇṇanā niṭṭhitā.

The Commentary on the Paṭisallāṇa Sutta is concluded.

7. Upādāparitassanāsuttavaṇṇanā

7. Commentary on the Upādāparitassanā Sutta

7. Gahaṇena uppannaṃ paritassananti khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇena uppannaṃ taṇhāparitassanaṃ diṭṭhiparitassanañca. Aparitassananti paritassanābhāvaṃ, paritassanapaṭipakkhaṃ vā. Ahu vata metaṃ balayobbanādi. Kammaviññāṇanti vipariṇāmārammaṇaṃ taṇhādiṭṭhisahagataṃ viññāṇaṃ tadanuvatti ca. Anuparivatti nāma taṃ ārammaṇaṃ katvā pavatti. Tenāha ‘‘vipariṇāmārammaṇacittato’’ti. Akusaladhammasamuppādāti taṇhāya aññākusaladhammasamuppādā. Pariyādiyitvāti khepetvā, tassa pavattituṃ okāsaṃ adatvā. Sauttāsoti taṇhādiṭṭhivasena sauttāso. Gaṇhitvāti taṇhādiṭṭhiggāhehi gahetvā tesañceva vasena paritassako. Rūpabhedānuparivatti cittaṃ na hoti. Vaṭṭatīti sabbākārena vattuṃ yuttanti attho.

7. ‘The agitation born of grasping’ (gahaṇena uppannaṃ paritassanaṃ) means the craving-based agitation and view-based agitation that arise from grasping the five aggregates as “I” and “mine.” ‘Non-agitation’ (aparitassanaṃ) means the absence of agitation or its opposite. ‘Indeed, I had this strength, youth, etc.’ ‘Consciousness of action’ (kammaviññāṇaṃ) means consciousness associated with craving and views, which takes change as its object, and that which follows accordingly. ‘Circling around’ (anuparivatti) means proceeding by taking that as its object. Therefore, he says, “from a mind with a changing object.” ‘The arising of unwholesome states’ (akusaladhammasamuppādā) means the arising of other unwholesome states due to craving. ‘Having exhausted’ (pariyādiyitvā) means having depleted, not giving it an opportunity to proceed. ‘Terror’ (sauttāsa) means terror due to craving and views. ‘Having seized’ (gaṇhitvā) means being seized by the grip of craving and views, and thus becoming agitated by their force. The mind does not revolve following the breaking apart of form. ‘It revolves’ (vaṭṭati) means it is fitting to say in every way.

Upādāparitassanāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Upādāparitassanā Sutta is concluded.

8. Dutiyaupādāparitassanāsuttavaṇṇanā

8. Commentary on the Second Upādāparitassanā Sutta

8. Taṇhāmānadiṭṭhivasena desanā katā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti desanāya āgatattā. Catūsu suttesūti pañcamādīsu catūsu suttesu. Catutthe pana vivaṭṭameva kathitaṃ.

8. The teaching was given in terms of craving, conceit, and views, as it comes in the teaching of “This is mine, this I am, this is my self.” ‘In the four discourses’ (catūsu suttesu) means in the four discourses beginning with the fifth. But in the fourth, the turning away from the cycle was taught.

Dutiyaupādāparitassanāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Upādāparitassanā Sutta is concluded.

9. Kālattayaaniccasuttavaṇṇanā

9. Commentary on the Kālattayaanicca Sutta

9. Yadi [Pg.213] atītānāgataṃ etarahi natthibhāvato aniccaṃ, paccuppannampi tadā natthīti ko pana vādo tassa aniccatāya, paccuppannamhi kathāva kā udayabbayaparicchinnattā tassa. Vuttañhetaṃ ‘‘nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā’’ti (mahāni. 10).

9. If the past and future are impermanent because of their non-existence now, then since the present also does not exist at that time, what is there to say of its impermanence? What indeed is there to say about the present, since it is delimited by its arising and passing away? For it has been said: “Those that have arisen and those that endure are like a mustard seed on an awl’s tip.” (Mahāni. 10).

Kālattayaaniccasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kālattayaanicca Sutta is concluded.

10-11. Kālattayadukkhasuttādivaṇṇanā

10-11. Commentary on the Kālattayadukkha Sutta and so forth

10-11. Tathārūpenevāti yathārūpeneva puggalajjhāsayena navamaṃ suttaṃ kathitaṃ, tathārūpenevāti. Te kira bhikkhū atītānāgataṃ ‘‘dukkha’’nti sallakkhetvā, tathā ‘‘anattā’’ti sallakkhetvā paccuppanne kilamiṃsu. ‘‘Atha nesa’’ntiādi sabbaṃ heṭṭhā vuttanayena vattabbaṃ.

10-11. ‘Of such a kind’ (tathārūpeneva) means that just as the ninth sutta was taught according to the inclination of that kind of person, so it is ‘of such a kind.’ It is said that those monks, having discerned the past and future as “suffering” and likewise as “not-self,” became weary in the present. “As for them,” and so on—all should be stated in the way mentioned below.

Kālattayadukkhasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kālattayadukkha Sutta and so forth is concluded.

Nakulapituvaggavaṇṇanā niṭṭhitā.

The Commentary on the Nakulapitu Vagga is concluded.

2. Aniccavaggo

2. The Chapter on Impermanence

1-10. Aniccādisuttavaṇṇanā

1-10. Commentary on the Suttas on Impermanence and so forth

12-21. Pucchāvasikaṃ ānandattherassa pucchāvasena desitattā.

12-21. Because it was taught by way of a question from the Elder Ānanda, it is called 'Pucchāvasikaṃ'.

Aniccādisuttavaṇṇanā niṭṭhitā.

The commentary on the Suttas on Impermanence and so forth is concluded.

Aniccavaggavaṇṇanā niṭṭhitā.

The commentary on the Aniccavagga is concluded.

3. Bhāravaggo

3. The Chapter on the Burden

1. Bhārasuttavaṇṇanā

1. Commentary on the Burden Sutta

22. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Parihārabhāriyaṭṭhenāti parihārassa bhāriyabhāvena garutarabhāvena. Vuttameva atthaṃ [Pg.214] pākaṭaṃ kātuṃ ‘‘etesañhī’’tiādimāha. Tattha yasmā etāni ṭhānagamanādīni rūpārūpadhammānaṃ paṅgulajaccandhānaṃ viya aññamaññūpassayavasena ijjhanti, na paccekaṃ, tasmā ‘‘etesa’’nti avisesavacanaṃ kataṃ. Puggalanti khandhasantānaṃ vadati. Khandhasantāno hi avicchedena pavattamāno yāva parinibbānā khandhabhāraṃ vahanto viya loke khāyati tabbinimuttassa sattassa abhāvato. Tenāha ‘‘puggalo’’tiādi. Bhārahāroti jātoti bhārahāro nāma jāto.

22. The aggregates that have become objects for clinging are the aggregates of clinging. ‘In the sense of being a burden to carry’ means by its nature of being a burden, a heavy burden. To clarify the meaning already stated, the passage beginning ‘For these...’ was spoken. Here, because these things—such as standing, going, and so on—are accomplished for material and immaterial states through mutual dependence, like a cripple and one blind from birth, and not individually, therefore the non-specific word ‘these’ is used. ‘Person’ refers to the continuum of aggregates. For the continuum of aggregates, proceeding without interruption, appears in the world as if bearing the burden of aggregates until final Nibbāna, due to the absence of a being separate from it. Hence, it is said: ‘person...’ etc. ‘The burden-bearer is the one who is born’ means that the one who is born is called the burden-bearer.

Punabbhavakaraṇaṃ punabbhavo, taṃ phalaṃ arahati, tattha niyuttāti vā ponobhavikā. Tabbhāvasahagataṃ yathā ‘‘sanidassanā dhammā’’ti, na saṃsaṭṭhasahagataṃ, nāpi ārammaṇasahagataṃ. ‘‘Tatra tatrā’’ti yaṃ yaṃ uppattiṭṭhānaṃ, rūpādiārammaṇaṃ vā patvā tatratatrābhinandinī. Tenāha ‘‘upapattiṭṭhāne vā’’tiādi. Pañcakāmaguṇikoti pañcakāmaguṇārammaṇo. Rūpārūpūpapattibhave rāgo rūpārūpabhavarāgo. Jhānanikanti jhānasaṅkhāte kammabhave rāgo. Sassatādiṭṭhīti bhavadiṭṭhi, taṃsahagato rāgo. Ayanti rāgo bhavataṇhā nāma. Ucchedadiṭṭhi vibhavadiṭṭhi nāma, taṃsahagato chandarāgo vibhavataṇhā nāma. Esa puggalo khandhabhāraṃ ādiyati taṇhāvasena paṭisandhiggahaṇato. ‘‘Asesamettha taṇhā virajjati palujjati nirujjhati pahīyatī’’tiādinā sabbapadāni nibbānavaseneva veditabbānīti āha ‘‘sabbaṃ nibbānasseva vevacana’’nti.

It is called ‘leading to renewed existence’ (ponobhavikā) because it causes renewed existence, or because it is worthy of that fruit, or because it is engaged therein. It is accompanied by its own nature, as in 'visible phenomena' (sanidassanā dhammā), not accompanied by commingling, nor accompanied by an object. 'Here and there' (tatra tatra) refers to craving delighting wherever it goes, having reached some place of rebirth or some object such as form. Hence it is said, 'in the place of rebirth,' etc. 'Pertaining to the five strands of sensual pleasure' (pañcakāmaguṇika) means having the five strands of sensual pleasure as its object. Lust for existence in the form and formless realms is lust for form and formless existence. Delight in jhāna is lust for the kamma-existence designated as jhāna. The eternalist view is the view of existence; the lust associated with it is craving for existence. This lust is called craving for existence (bhavataṇhā). The annihilationist view is called the view of non-existence; the desire and lust associated with it is called craving for non-existence (vibhavataṇhā). This person takes up the burden of the aggregates through craving, from the grasping of rebirth-linking. 'Here, craving fades away, perishes, ceases, and is abandoned without remainder'—all these terms should be understood solely with reference to Nibbāna. Hence it is said, 'All are synonyms for Nibbāna.'

Bhārasuttavaṇṇanā niṭṭhitā.

The commentary on the Burden Sutta is concluded.

2. Pariññasuttavaṇṇanā

2. Commentary on the Pariññā Sutta

23. Parijānitabbeti pahānapariññāya parijānitabbe. Tathā parijānanañca tattha chandarāgappahānaṃ, tesaṃ atikkamoti āha ‘‘samatikkamitabbeti attho’’ti. Accantapariññanti nibbānaṃ vadati. Tenāha ‘‘samatikkamanti attho’’ti.

23. ‘Should be fully understood’ (parijānitabbe) means it should be fully understood with the full understanding of abandonment. And such full understanding is the abandonment of desire and lust for that; their overcoming, he says, is the meaning of ‘should be transcended’ (samatikkamitabbeti). ‘Ultimate full understanding’ (accantapariññā) refers to Nibbāna. Therefore he said the meaning is ‘overcoming’ (samatikkama).

Pariññasuttavaṇṇanā niṭṭhitā.

The commentary on the Pariññā Sutta is concluded.

3. Abhijānasuttavaṇṇanā

3. Commentary on the Abhijāna Sutta

24. Ñātapariññā [Pg.215] kathitā ‘‘abhivisiṭṭhāya paññāya jānana’’nti katvā. Dutiyapadenāti ‘‘parijāna’’nti padena. Tatiyacatutthehīti ‘‘virājayaṃ pajaha’’nti padehi.

24. The full understanding of the known (ñātapariññā) is explained as 'knowing with distinguished wisdom' (abhivisiṭṭhāya paññāya jānana). By the second term is meant the term 'fully understanding' (parijāna). By the third and fourth are meant the terms 'becoming dispassionate' (virājayaṃ) and 'abandoning' (pajaha).

Abhijānasuttavaṇṇanā niṭṭhitā.

The commentary on the Abhijāna Sutta is concluded.

4-9. Chandarāgasuttādivaṇṇanā

4-9. Commentary on the Chandarāga Sutta and others

25-30. Dhātusaṃyutte vuttanayeneva veditabbāni, kevalañhi ettha khandhavasena desanā āgatā, tattha dhātuvasenāti ayameva viseso. Cattāri saccāni kathitāni assādādīnavanissaraṇavasena desanāya pavattattā.

25-30. These should be understood in the same way as explained in the Dhātu Saṃyutta, for here the teaching comes solely in terms of the aggregates, whereas there it is in terms of the elements—this is the only difference. The four truths are spoken of because the teaching proceeds by way of gratification, danger, and escape.

Chandarāgasuttādivaṇṇanā niṭṭhitā.

The commentary on the Chandarāga Sutta and others is concluded.

10. Aghamūlasuttavaṇṇanā

10. Commentary on the Aghamūla Sutta

31. Aghaṃ vuccati pāpaṃ, aghanimittatāya aghaṃ dukkhaṃ. Idañhi dukkhaṃ nāma visesato pāpahetukaṃ kammaphalasaññitaṃ. Tathā vaṭṭadukkhaṃ avijjātaṇhāmūlakattā. Aghassa nimittatāya aghaṃ dukkhaṃ. Vaṭṭānusārī mahājano hi dukkhābhibhūto tassa patikāraṃ maññamāno taṃ taṃ karotīti.

31. ‘Agha’ is said to be evil; because it is a sign of evil, suffering is ‘agha’. For this suffering is especially caused by evil, designated as the fruit of kamma. Likewise, the suffering of the cycle of existence is rooted in ignorance and craving. Because it is a sign of evil, suffering is ‘agha’. For the great populace, following the cycle of existence, being overwhelmed by suffering and thinking to find a remedy for it, does this and that.

Aghamūlasuttavaṇṇanā niṭṭhitā.

The commentary on the Aghamūla Sutta is concluded.

11. Pabhaṅgusuttavaṇṇanā

11. Commentary on the Pabhaṅgu Sutta

32. Pabhijjanasabhāvanti khaṇe khaṇe pabhaṅgusabhāvaṃ.

32. ‘Having the nature of breaking apart’ means having a perishable nature from moment to moment.

Pabhaṅgusuttavaṇṇanā niṭṭhitā.

The commentary on the Pabhaṅgu Sutta is concluded.

Bhāravaggavaṇṇanā niṭṭhitā.

The commentary on the Bhāravagga is concluded.

4. Natumhākaṃvaggo

4. The Natumhākaṃ Chapter

1. Natumhākaṃsuttavaṇṇanā

1. Commentary on the Natumhākaṃ Sutta

33. Chandarāgappahānenāti [Pg.216] tappaṭibaddhassa chandarāgassa pajahanena. Dabbādi pākatikatiṇaṃ pākaṭamevāti apākaṭaṃ dassetuṃ tālanāḷikerādi dassitaṃ, tiṇakaṭṭhānaṃ vā bhedadassanatthaṃ. Piyālo phārusakaṃ.

33. ‘By the abandoning of desire and lust’ means by the abandoning of the desire and lust connected to that. That there is common grass, such as dabba grass, is self-evident. To show what is not evident, examples like palm trees and coconut trees are given, or to demonstrate the distinction between grass and wood. ‘Piyāla’ is the phārusaka tree.

Natumhākaṃsuttavaṇṇanā niṭṭhitā.

The commentary on the Natumhākaṃ Sutta is concluded.

3. Aññatarabhikkhusuttavaṇṇanā

3. Commentary on the Aññatarabhikkhu Sutta

35. Yadi rūpaṃ anusetīti rūpadhamme ārabbha yadi rāgādayo anusayanavasena pavattanti. Tena saṅkhaṃ gacchatīti tena rāgādinā taṃsamaṅgīpuggalo saṅkhātabbataṃ ‘‘ratto duṭṭho’’tiādinā voharitabbataṃ upagacchatīti. Tenāha ‘‘kāmarāgādīsū’’tiādi. Abhūtenāti ajātena anusayavasena appavattena. Anusayasīsena hettha abhibhavaṃ vadati. Yato ‘‘ratto duṭṭho mūḷhoti saṅkhaṃ na gacchatī’’ti vuttaṃ. Nippariyāyato hi maggavajjhakilesā anusayo.

35. ‘If one has a latent tendency towards form’ means if defilements like lust arise in dependence on the phenomenon of form in the manner of latent tendencies. ‘Then one is reckoned by it’ means that because of that lust, etc., a person endowed with it becomes liable to be designated and referred to as ‘lustful, hateful,’ etc. Hence, it is said, ‘due to sensual lust, etc.’ ‘By the non-existent’ means by the unarisen, not operating in the manner of a latent tendency. Here, overcoming is spoken of in terms of latent tendencies. For it is said, ‘one is not reckoned as lustful, hateful, or deluded.’ Indeed, in the definitive sense, the defilements to be abandoned by the path are latent tendencies.

Aññatarabhikkhusuttavaṇṇanā niṭṭhitā.

The commentary on the Aññatarabhikkhu Sutta is concluded.

4. Dutiyaaññatarabhikkhusuttavaṇṇanā

4. Commentary on the Second Aññatarabhikkhu Sutta

36. Taṃ anusayitaṃ rūpanti taṃ rāgādinā anusayitaṃ rūpaṃ marantena anusayena anumarati. Tena vuttaṃ ‘‘na hī’’tiādi. Yena anusayena marantena taṃ anumarati. Tena saṅkhaṃ gacchatīti tathābhūtato tena ‘‘ratto’’tiādivohāraṃ labhati. Yena anusayena kāraṇabhūtena anumīyati, tena.

36. ‘That form with latent tendencies’ means that one follows after that form, which is subject to latent tendencies of lust and so on, with a dying latent tendency. Hence it is said, ‘for indeed,’ etc. By whichever dying latent tendency one follows after it, by that one is reckoned. ‘One is reckoned by that’ means that being so, one obtains designations such as ‘lustful.’ By which latent tendency, being the cause, one is inferred, by that.

Dutiyaaññatarabhikkhusuttavaṇṇanā niṭṭhitā.

The commentary on the Second Aññatarabhikkhu Sutta is concluded.

5-6. Ānandasuttādivaṇṇanā

5-6. Commentary on the Ānanda Sutta and others

37-38. Ṭhitiyā [Pg.217] ṭhitikkhaṇena sahitaṃ ṭhitaṃ. Ṭhitassa aññathattanti uppādakkhaṇato aññathābhāvo. Paññāyatīti upalabbhati. Paccayavasena dharamānattā eva jīvamānassa jīvitindriyavasena jarā paññāyati uppādakkhaṇato aññathattappattiyā. Vuttameva atthaṃ pākaṭataraṃ kātuṃ ‘‘ṭhitī’’tiādi vuttaṃ. Jīvi…pe… nāmaṃ. Tathā hi abhidhamme (dha. sa. 19) ‘‘āyu ṭhitī’’ti niddiṭṭhaṃ. Aññathattanti jarāya nāmanti sambandho.

37-38. What persists is that which is accompanied by the moment of persistence of the state of persistence. ‘Alteration of what persists’ means a state of being different from the moment of arising. ‘Is discerned’ means it is perceived. Because it endures dependent on conditions, aging is discerned in a living being through the life-faculty, due to the attainment of a different state from the moment of arising. To make the stated meaning clearer, ‘persistence,’ etc., is said. ‘Life…pe… name.’ Thus, in the Abhidhamma (Dhs. 19), ‘life, persistence’ is specified. ‘Alteration’ is the name for aging; this is the connection.

Tīṇi lakkhaṇāni honti saṅkhatasabhāvalakkhaṇato. Yo koci rūpadhammo vā arūpadhammo vā lokiyo vā lokuttaro vā saṅkhāro. Saṅkhāro, na lakkhaṇaṃ uppādādisabhāvattā. Lakkhaṇaṃ, na saṅkhāro uppādādirahitattā. Na ca…pe… sakkā saṅkhāradhammattā lakkhaṇassa. Nāpi lakkhaṇaṃ vinā saṅkhāro paññāpetuṃ sakkā saṅkhārabhāvena. Tenāha ‘‘lakkhaṇenā’’tiādi. Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā’’tiādimāha. Tattha lakkhaṇanti kāḷarattasabalādibhāvalakkhaṇaṃ pākaṭaṃ hoti ‘‘ayaṃ asukassa gāvī’’ti.

There are three characteristics from the standpoint of having the nature of the conditioned. Whatever phenomenon, whether material or immaterial, mundane or supramundane, is a conditioned thing. It is a conditioned thing, not a characteristic, because of its nature of arising, etc. It is a characteristic, not a conditioned thing, because it is devoid of arising, etc. And it is not possible…pe…because the characteristic is of the nature of a conditioned phenomenon. Nor can a conditioned thing be made known without a characteristic, due to its being a conditioned thing. Therefore, it is said, ‘by the characteristic,’ etc. Now, to explain the meaning as stated by way of a simile, it is said, ‘just as,’ etc. Here, the characteristic—such as the state of being black, red, dappled, etc.—becomes evident, as in ‘this is so-and-so’s cow.’

Evaṃ saṅkhāropi paññāyati sabhāvato upadhārentassa uppādalakkhaṇampi uppādāvatthāti katvā. Kālasaṅkhātoti uppajjamānakālasaṅkhāto. Tassa saṅkhārassa. Khaṇopīti uppādakkhaṇopi paññāyati. Uppādopīti uppādalakkhaṇopi. Jarālakkhaṇanti uppannajīraṇalakkhaṇaṃ, taṃ ‘‘ṭhitassa aññathatta’’nti vuttaṃ. ‘‘Bhaṅgakkhaṇe saṅkhāropi taṃlakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyatī’’ti pāṭho. Keci pana ‘‘jarāpī’’ti padampettha pakkhipanti. Evañca vadanti ‘‘na hi tasmiṃ khaṇe taruṇo hutvā saṅkhāro bhijjati, atha kho jiyyamāno mahallako viya jiṇṇo eva hutvā bhijjatī’’ti, bhaṅgeneva pana jarā abhibhuyyati khaṇassa atiittarabhāvato na sakkā paññāpetuṃ ṭhitiyāti tesaṃ adhippāyo. Tānīti arūpadhammānaṃ tīṇi lakkhaṇāni. Atthikkhaṇanti arūpadhammavijjamānakkhaṇaṃ, uppādakkhaṇanti adhippāyo. Sabbadhammānanti sabbesaṃ rūpārūpadhammānaṃ ṭhitiyā na bhavitabbaṃ. Tassevāti tassā eva ṭhitiyā. Tamatthanti jarālakkhaṇassa paññāpetuṃ asakkuṇeyyabhāvaṃ. Aññe pana ‘‘santativasena ṭhānaṃ ṭhitī’’ti vadanti, tayidaṃ [Pg.218] akāraṇaṃ aṭṭhānaṃ. Yasmā sutte ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti uppādavayehi nibbisesena ṭhitiyā jotitattā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Apica yathā dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā uppajjamānameva bhijjatīti āpajjati, evaṃ bhaṅgāvatthāyapi bhinnā bhaṅgābhimukhāvatthā icchitabbā. Na hi abhaṅgābhimukho bhijjati. Na cettha sakkā uppādābhimukhāvatthaṃ parikappetuṃ tadā tassa aladdhattalābhattā. Ayaṃ visesoti ṭhitikkhaṇo nāma rūpadhammānaṃyeva, na arūpadhammānanti ayaṃ īdiso viseso. Ācariyamati nāma tasseva ācariyassa mati, sā sabbadubbalāti āha ‘‘tasmā’’tiādi.

Thus, the conditioned is also discerned by one who considers its intrinsic nature, taking the characteristic of arising as the state of arising. ‘Designated by time’ means designated by the time of arising. Of that conditioned thing, even the moment of arising is discerned. ‘Even arising’ means the characteristic of arising. The characteristic of aging is the characteristic of the decay of what has arisen, which is called ‘the alteration of what has persisted.’ The reading is: ‘At the moment of dissolution, the conditioned, its characteristic, designated by time, and its moment are also discerned.’ Some, however, insert the word ‘and aging’ here and say: ‘For it is not that the conditioned breaks while being young at that moment, but rather, like an old man, it breaks only after having aged and become decrepit.’ Yet, aging is overcome by dissolution due to the extreme transitoriness of the moment, and persistence cannot be made known—this is their intention. ‘Those’ refers to the three characteristics of immaterial phenomena. ‘The moment of existence’ means the moment when immaterial phenomena are present; the intention is the moment of arising. ‘Of all phenomena’ means that there can be no persistence for all material and immaterial phenomena. ‘Of that very’ means of that very persistence. ‘That meaning’ means the inability to demonstrate the characteristic of aging. Others say: ‘Persistence is a state by way of continuity,’ but this is unreasonable and baseless. Because the sutta states: ‘The alteration of what has persisted is discerned,’ since persistence is illuminated without distinction from arising and passing away. What should be said here has already been stated above. Furthermore, just as the state of dissolution is intended to be distinct from the state of arising of a phenomenon—otherwise, it would follow that what is arising also breaks—so too the state of approaching dissolution should be intended to be distinct from the state of dissolution. For what is not approaching dissolution does not break. Nor is it possible here to conceive of a state of approaching arising, since at that time it has not yet obtained what is to be obtained. ‘This distinction’ means this kind of distinction: that the moment of persistence applies only to material phenomena, not to immaterial phenomena. ‘The teacher’s view’ refers to that very teacher’s opinion; because it is entirely weak, it is said: ‘Therefore,’ etc.

Ānandasuttādivaṇṇanā niṭṭhitā.

The commentary on the Ānanda Sutta and others is concluded.

7-10. Anudhammasuttādivaṇṇanā

7-10. Commentary on the Anudhamma Sutta and others

39-42. Apāyadukkhe sakalasaṃsāradukkhe ca patituṃ adatvā dhāraṇaṭṭhena dhammo, maggaphalanibbānāni. Tadanulomikā cassa pubbabhāgapaṭipadāti āha ‘‘dhammānudhammapaṭipannassā’’tiādi. ‘‘Nibbidābahulo’’ti aṭṭhakathāyaṃ paduddhāro kato, pāḷiyaṃ pana ‘‘nibbidābahulaṃ vihareyyā’’ti āgataṃ. Ukkaṇṭhanabahuloti sabbabhavesu ukkaṇṭhanabahulo. Tīhi pariññāhīti ñātatīraṇappahānapariññāhi. Parijānātīti tebhūmakadhamme paricchijja jānāti, vipassanaṃ ussukkāpeti. Parimuccati sabbasaṃkilesato ‘‘maggo pavattito parimuccatī’’ti vuttattā. Tathāti iminā ito paresu tīsu maggo hotīti dasseti. Idhāti imasmiṃ sutte. Aniyamitāti aggahitā. Tesu niyamitā ‘‘aniccānupassī’’tiādivacanato. Sāti anupassanā. Tattha niyamitavasenevāti idaṃ lakkhaṇavacanaṃ yathā ‘‘yadi me byādhayo bhaveyyuṃ, dātabbamidamosadha’’nti. Na hi sakkā etissā eva anupassanāya vasena sammasanācāraṃ matthakaṃ pāpetunti.

39-42. The Dhamma, in the sense of upholding, does not allow one to fall into the suffering of the lower realms and all the suffering of saṃsāra; it is the path, its fruits, and Nibbāna. And the preliminary practice in accordance with that is stated as “one practicing in accordance with the Dhamma,” and so forth. “Abounding in disenchantment” is the word extracted in the commentary, but in the Pāli it is said, “one should dwell abounding in disenchantment.” “Abounding in weariness” means being abounding in weariness towards all forms of existence. Through the three kinds of full understanding means through the full understanding of knowing, investigating, and abandoning. “He fully understands” means he knows by delimiting the phenomena of the three realms; he makes an effort in insight. He is liberated from all defilements, as it is said, “The path having been set in motion, one is liberated.” “Likewise,” by this, it shows that the path occurs in the other three. “Here” means in this discourse. “Unfixed” means not grasped. Among them, it is fixed, as in the statement “contemplating impermanence,” and so forth. That is the contemplation. “There, by the fixed manner” means this is a statement of a condition, as in “if I were to have illnesses, this medicine should be given.” For it is not possible to bring the practice of comprehension to its culmination through just this contemplation alone.

Anudhammasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Anudhamma Sutta and Similar Discourses is concluded.

Natumhākaṃvaggavaṇṇanā niṭṭhitā.

The Commentary on the Natumhākaṃvagga is concluded.

5. Attadīpavaggo

5. The Chapter on Self as an Island

1. Attadīpasuttavaṇṇanā

1. The Commentary on the Attadīpa Sutta

43. Dvīhi [Pg.219] bhāgehi āpo ettha gatāti dīpo, dīpo viyāti dīpo oghehi anajjhottharanīyatāya. Yo paro na hoti, so attā, idha pana dhammo adhippeto. Attā dīpo etesanti attadīpā. Paṭisaraṇattho dīpaṭṭhoti āha – ‘‘attasaraṇāti idaṃ tasseva vevacana’’nti. Lokiyalokuttaro dhammo attā nāma ekantanāthabhāvato. Paṭhamena padena vutto eva attho dutiyapadena vuccatīti vuttaṃ ‘‘tenevāhā’’tiādi. Yavati etasmā phalaṃ pasavatīti yoni, kāraṇaṃ. Kiṃ pabhuti uppattiṭṭhānaṃ etesanti kiṃ pabhutikā. Pahānadassanatthaṃ āraddhaṃ. Tenevāha ‘‘pubbe ceva…pe… te pahīyantī’’ti. Na paritassati taṇhāparittāsassa abhāvato. Vipassanaṅgenāti vipassanāsaṅkhātena kāraṇena.

43. An island (`dīpo`) is so called because water (`āpo`) has receded from two parts; an island is like a refuge, in the sense of not being overwhelmed by floods. That which is not other is the self; here, however, the Dhamma is intended. Those for whom the self is an island are `attadīpā`. The meaning of island is the meaning of refuge; thus it is said, “self as refuge,” this is its synonym. The mundane and supramundane Dhamma is called self because it is entirely of the nature of a refuge. The meaning stated by the first phrase is also stated by the second phrase; thus it is said, “therefore,” and so forth. `Yoni` is that from which a fruit is produced; it means cause. `Kiṃ pabhutikā` means: what is their source, their place of origin? It is undertaken for the purpose of showing abandonment. Therefore, it is said, “formerly and… they are abandoned.” “He does not tremble” because of the absence of the trembling that is craving. “By the factor of insight” means by the cause designated as insight.

Attadīpasuttavaṇṇanā niṭṭhitā.

The Commentary on the Attadīpa Sutta is concluded.

2. Paṭipadāsuttavaṇṇanā

2. The Commentary on the Paṭipadā Sutta

44. Sabhāvatosanto vijjamāno kāyo rūpādidhammasamūhoti sakkāyoti āha – ‘‘sakkāyo dukkha’’nti. Diṭṭhi eva samanupassanā, diṭṭhisahitā vā samanupassanā diṭṭhisamanupassanā, diṭṭhimaññanāya saddhiṃ itaramaññanā. Saha vipassanāya catumaggañāṇaṃ samanupassanā ‘‘catunnaṃ ariyasaccānaṃ sammadeva anurūpato passanā’’ti katvā.

44. The existing body, a collection of phenomena such as form, is called 'self-identity' (`sakkāya`); thus it is said: “Self-identity is suffering.” View itself is contemplation (`samanupassanā`), or contemplation accompanied by view is view-contemplation (`diṭṭhisamanupassanā`), which includes other conceivings along with the conceiving that is view. Contemplation (`samanupassanā`) is the knowledge of the four paths together with insight, because it is “the seeing of the four noble truths rightly and in accordance with reality.”

Paṭipadāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Paṭipadā Sutta is concluded.

3. Aniccasuttavaṇṇanā

3. The Commentary on the Anicca Sutta

45. Virāgo nāma maggo, vimuttiphalanti āha – ‘‘maggakkhaṇe virajjati, phalakkhaṇe vimuccatī’’ti. Aggahetvāti evaṃ nirujjhamānehi āsavehi ‘‘ahaṃ mamā’’ti kañci dhammaṃ anādiyitvā. ‘‘Cittaṃ virattaṃ, vimuttaṃ hotī’’ti vuttattā [Pg.220] phalaṃ gayhati, ‘‘khīṇā jātī’’tiādinā paccavekkhaṇāti āha ‘‘saha phalena paccavekkhaṇadassanattha’’nti. Upari kattabbakiccābhāvena ṭhitaṃ. Tenāha ‘‘vimuttattā ṭhita’’nti. Yaṃ pattabbaṃ, taṃ aggaphalassa pattabhāvena adhigatattā santuṭṭhaṃ parituṭṭhaṃ.

45. “Dispassion” is the path, and liberation is the fruit—thus it is said: “At the moment of the path, one becomes dispassionate; at the moment of the fruit, one is liberated.” “Not grasping” means, while the taints are thus ceasing, not taking up any phenomenon as “I” or “mine.” Because it is said, “The mind is dispassionate, liberated,” the fruit is understood. By means of retrospection such as “Birth is destroyed,” and so forth, it is said, “Together with the fruit, for the purpose of seeing through retrospection.” It is steady because there is no further duty to be done. Therefore, it is said, “It is steady because it is liberated.” Because what was to be attained has been achieved by the attainment of the highest fruit, one is content and fully satisfied.

Aniccasuttavaṇṇanā niṭṭhitā.

The Commentary on the Anicca Sutta is concluded.

4. Dutiyaaniccasuttavaṇṇanā

4. The Commentary on the Second Anicca Sutta

46. Pubbantaṃ atītakhandhakoṭṭhāsaṃ. Anugatāti sassatādīni kappetvā gahaṇavasena anugatā. Aṭṭhārasa diṭṭhiyoti catasso sassatadiṭṭhiyo, catasso ekaccasassatadiṭṭhiyo, catasso antānantikadiṭṭhiyo, catasso amarāvikkhepadiṭṭhiyo, dve adhiccasamuppannadiṭṭhiyoti evaṃ aṭṭhārasa diṭṭhiyo na honti paccayaghātena. Aparantanti anāgataṃ khandhakoṭṭhāsaṃ sassatādibhāvaṃ kappetvā gahaṇavasena anugatā. Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti evaṃ catucattālīsa diṭṭhiyo na honti paccayaghātena. Sassatadiṭṭhithāmaso ceva sīlabbatadiṭṭhiparāmāso ca na hoti paccayaghātena. Tenāha ‘‘ettāvatā paṭhamamaggo dassito’’ti anavasesadiṭṭhipahānakittanato. Pahīnā vikkhambhitā. Idaṃ panāti ‘‘rūpasmi’’ntiādi.

46. “The past end” refers to the past portion of the aggregates. “Following” means following by way of grasping, having conceived of eternalism and so forth. The eighteen views—four eternalist views, four partial eternalist views, four views of the finite and infinite, four evasive views, and two views of adventitious origination—thus, these eighteen views do not occur due to the destruction of their cause. “The future end” refers to the future portion of the aggregates, following by way of grasping, having conceived of a state of eternalism and so forth. The sixteen doctrines of perception, the eight doctrines of non-perception, the eight doctrines of neither-perception-nor-non-perception, the seven annihilationist doctrines, and the five doctrines of final Nibbāna in this very life—thus, these forty-four views do not occur due to the destruction of their cause. Neither stubborn adherence to eternalist views nor the grasping of rites and rituals occurs due to the destruction of their cause. Therefore, it is said, “To this extent, the first path is shown,” because of the mention of the abandonment of all views without remainder. They are abandoned, suppressed. “This, however,” refers to “in form,” and so forth.

Dutiyaaniccasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Anicca Sutta is concluded.

5. Samanupassanāsuttavaṇṇanā

5. Commentary on the Samanupassanā Sutta

47. Paripuṇṇagāhavasenāti pañcakkhandhe asesetvā ekajjhaṃ ‘‘attā’’ti gahaṇavasena. Etesaṃ pañcannaṃ upādānakkhandhānaṃ aññataraṃ ‘‘attā’’ti samanupassanti. Itīti evaṃ. Yassa puggalassa ayaṃ attadiṭṭhisaṅkhātā samanupassanā atthi paṭipakkhena avihatattā saṃvijjati. Pañcannaṃ indriyānanti cakkhādīnaṃ indriyānaṃ.

47. “By way of complete grasping” means grasping the five aggregates without remainder, collectively, as “self.” They contemplate any one of these five aggregates of clinging as “self.” “Thus” means in this way. For the person who has this contemplation, designated as self-view, it exists, being un-eradicated by its opponent. “Of the five faculties” means the faculties beginning with the eye.

Ārammaṇanti kammaviññāṇassa ārammaṇaṃ. Mānavasena ca diṭṭhivasena ca ‘‘asmī’’ti gāhe sijjhante taṃsahagatā taṇhāpi taggahitāva hotīti [Pg.221] vuttaṃ ‘‘taṇhāmānadiṭṭhivasena asmīti evampissa hotī’’ti. Gahetvāti ahaṃkāravatthuvasena gahetvā. Ayaṃ ahamasmīti ayaṃ cakkhādiko, sukhādiko vā ahamasmi. ‘‘Rūpī attā arogo paraṃ maraṇā’’ti evamādigahaṇavasena pavattanato vuttaṃ ‘‘rūpī bhavissantiādīni sabbāni sassatameva bhajantī’’ti. Vipassanābhinivesato pubbe yathevākārāni pañcindriyāni, atha vipassanābhinivesato paraṃ tenevākārena ṭhitesu cakkhādīsu indriyesu avijjā pahīyati vipassanaṃ vaḍḍhaetvā maggassa uppādanena, atha maggaparamparāya arahattamaggavijjā uppajjati. Taṇhāmānadiṭṭhiyo kammasambhārabhāvato. Kammassa…pe… eko sandhīti hetuphalasandhi. Puna eko sandhīti phalahetusandhimāha. Tayo papañcā atīto addhā atītabhavaaddhānaṃ tesaṃ adhippetattā. Anāgatassa paccayo dassito assutavato puthujjanassa vasena. Sutavato pana ariyasāvakassa vasena vaṭṭassa vūpasamo dassitoti.

“Object” means the object of kamma-consciousness. When the grasping of “I am” is accomplished by way of conceit and by way of view, the craving associated with it also becomes grasped; thus it is said: “Through craving, conceit, and view, it occurs to him in this way: ‘I am.’” “Having grasped” means having grasped by way of the basis for “I-making.” “This I am” means “this eye, etc., or this pleasure, etc., I am.” Because it proceeds by way of grasping such as “The self has form and is healthy after death,” it is said: “All [views] such as ‘I will have form’ partake only of eternalism.” Before the application to insight, the five faculties are in whatever state they are; then, after the application to insight, while the faculties beginning with the eye remain in that same state, ignorance is abandoned by developing insight and producing the path; then, through the sequence of the path, the knowledge of the path of arahantship arises. Craving, conceit, and view are so because they are the accumulation of kamma. “Of kamma... one connection” means the cause-and-effect connection. “Again, one connection” refers to the effect-and-cause connection. The three proliferations relate to past time, because for them the duration of past existence is intended. The condition for the future is shown from the perspective of the uninstructed ordinary person. But from the perspective of the instructed noble disciple, the calming of the round of existence is shown.

Samanupassanāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Samanupassanā Sutta is concluded.

6. Khandhasuttavaṇṇanā

6. Commentary on the Khandha Sutta

48. Tathevāti ārammaṇabhāveneva. Ārammaṇakaraṇavasena upādānehi upādātabbanti upādāniyaṃ. Idhāpīti upādānakkhandhesupi. Vibhāgatthe gayhamāne aniṭṭhappasaṅgopi siyā, abhidhamme ca rāsaṭṭho eva āgato, ‘‘tadekajjhaṃ abhisaṃyuhitvā’’ti vacanato ‘‘rāsaṭṭhena’’icceva vuttaṃ.

48. “Just so” means precisely by way of being an object. That which is to be grasped by the clingings by way of making them an object is `upādāniya` (subject to clinging). “Here too” means in the aggregates of clinging too. If the meaning of differentiation is taken, an undesirable implication might arise; and in the Abhidhamma, only the meaning of “heap” has been given, and because of the statement “having heaped it all together,” it is said to be “in the sense of a heap.”

Khandhasuttavaṇṇanā niṭṭhitā.

The Commentary on the Khandha Sutta is concluded.

7-8. Soṇasuttādivaṇṇanā

7-8. Commentary on the Soṇa Sutta, etc.

49-50. Visiṭṭhoti padhāno. Uttamoti ukkaṭṭho. Aññaṃ kiṃ bhaveyyāti aññaṃ kiṃ kāraṇaṃ bhaveyya tathā samanupassanāya aññesaṃ avijjamānatāya vacanapariṭṭhitipabhinnato. Vajirabhedadesanaṃ nāma atthato teparivaṭṭadesanā.

49-50. ‘Visiṭṭha’ means principal. ‘Uttama’ means excellent. ‘What else could there be?’ means what other reason could there be for such contemplation, because others are non-existent, due to the distinctiveness of the word-formulation. The teaching called ‘Vajirabheda’ is, in essence, a teaching of the three turnings.

Soṇasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Soṇa Sutta, etc., is concluded.

9-10. Nandikkhayasuttādivaṇṇanā

9-10. Commentary on the Nandikkhaya Sutta, etc.

51-52. Navamadasamesūti [Pg.222] suttadvayaṃ saheva uddhaṭaṃ, dvīsupi atthavaṇṇanāya sarikkhabhāvato. Nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Satipi saddatthato bhede ‘‘imesaṃ atthato ninnānākaraṇatāyā’’ti vatvāpi pahāyakadhammabhedena pana labbhateva bhedamattāti dassetuṃ ‘‘nibbidānupassanāya vā’’tiādi vuttaṃ. Virajjanto rāgaṃ pajahatīti sambandho. Ettāvatāti ‘‘nandikkhayā rāgakkhayo’’ti ettāvatā. Vipassanaṃ niṭṭhapetvā vipassanākiccassa pariyosānena. Rāgakkhayāti vuṭṭhānagāminipariyosānāya vipassanāya rāgassa khepitattā. Anantaraṃ uppannena ariyamaggena samucchedavasena nandikkhayoti. Tenāha ‘‘idha maggaṃ dassetvā’’ti. Anantaraṃ pana uppannena ariyaphalena paṭipassaddhivasena nandirāgakkhayā sabbaṃ saṃkilesato cittaṃ vimuccatīti. Tenāha ‘‘phalaṃ dassita’’nti.

51-52. The two suttas, the ninth and tenth, have been extracted together because their explanation of the meaning is similar. ‘Nandī’ is so called in the sense of delighting; ‘rāga’ is so called in the sense of coloring. Even though there is a difference in their literal meaning, it is said, ‘Because they are not distinct in meaning,’ yet to show that a mere distinction is indeed obtained by way of the distinction in the qualities to be abandoned, it is stated, ‘or through the contemplation of disenchantment,’ etc. The connection is: ‘One who becomes dispassionate abandons lust.’ ‘Up to this point’ means ‘with the destruction of delight comes the destruction of lust’—up to this much. Having completed insight, with the conclusion of the task of insight. ‘Destruction of lust’ means lust is destroyed by insight culminating in emergence. ‘Destruction of delight’ means delight is cut off completely by the noble path that arises immediately afterward. Therefore, it is said, ‘having shown the path here.’ Then, ‘with the destruction of delight and lust, the mind is entirely freed from all defilements’ means the mind is freed by way of tranquilization through the noble fruition that arises immediately afterward. Therefore, it is said, ‘the fruition is shown.’

Nandikkhayasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Nandikkhaya Sutta, etc., is concluded.

Attadīpavaggavaṇṇanā niṭṭhitā.

The Commentary on the Attadīpavagga is concluded.

Mūlapaṇṇāsako samatto.

The Mūlapaṇṇāsaka is concluded.

6. Upayavaggo

6. The Upaya Vagga

1. Upayasuttavaṇṇanā

1. Commentary on the Upaya Sutta

53. Upetīti upayo. Kathamupeti? Taṇhāmānādivasenāti āha ‘‘taṇhāmānadiṭṭhivasenā’’ti. Kathamidaṃ labbhatīti? ‘‘Avimutto’’ti vacanato. Taṇhādiṭṭhivasena hi baddho, kiṃ upetīti āha ‘‘pañcakkhandhe’’ti tabbinimuttassa tathā upetassa abhāvato. Ko panupetīti? Taṃsamaṅgīpuggalo. Taṇhādiṭṭhivasena upagamassa vuttattā viññāṇanti akusalakammaviññāṇamevāti vadanti. Javāpetvāti gahitajavaṃ katvā. Yathā paṭisandhiṃ ākaḍḍhituṃ samatthaṃ, evaṃ katvā. Tenāha ‘‘paṭisandhī’’tiādi. Aggahaṇe kāraṇaṃ vuttameva ‘‘okaṃ pahāya aniketasārī’’ti gāthāya vissajjane. Kammanimittādivasena paṭisandhiyā paccayabhūtaṃ [Pg.223] ārammaṇaṃ paṭisandhijanakassa kammassa vasena vocchijjati. Patiṭṭhā na hoti sarāgakāle viya anupaṭṭhānato. Appatiṭṭhitaṃ viññāṇaṃ vuttappakārena. Anabhisaṅkharitvāti anuppādetvā paccayaghātena.

53. ‘Upeti’ means ‘approach.’ How does one approach? It is said, ‘by way of craving, conceit, and views.’ How is this obtained? From the statement ‘not liberated.’ For one is bound by craving and views. ‘What does one approach?’ it is said, ‘the five aggregates,’ because one who is free from them does not approach in that way. ‘But who approaches?’ A person endowed with them. Since the approach by way of craving and views is stated, they say that ‘consciousness’ here means only unwholesome kamma-consciousness. ‘Javāpetvā’ means having made it take speed, having made it capable of drawing rebirth-linking. Therefore, it is said, ‘rebirth-linking,’ etc. The reason for non-grasping is already stated in the explanation of the verse ‘having left the home, wandering homeless.’ The object, which is a condition for rebirth-linking by way of kamma-signs, etc., is cut off by the kamma that generates rebirth. There is no establishment, due to non-manifestation, as there is in the time of being with lust. ‘Unestablished consciousness’ is as described. ‘Anabhisaṅkharitvā’ means not producing, by the destruction of conditions.

Upayasuttavaṇṇanā niṭṭhitā.

The Commentary on the Upaya Sutta is concluded.

2. Bījasuttavaṇṇanā

2. Commentary on the Bīja Sutta

54. Bījajātānīti jāta-saddo padapūraṇamattanti āha ‘‘bījānī’’ti. Vacanti setavacaṃ. Ajjukanti tacchakaṃ. Phaṇijjakaṃ tulasi. Abhinnānīti ekadesenapi akhaṇḍitāni. Bījatthāyāti bījakiccāya. Na upakappatīti paccayo na hotīti dasseti. Na pāpitānīti pūtitaṃ na upagatāni. Taṇḍulasārassa ādānato sārādāni. Ārammaṇaggahaṇavasena viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo. Ārammaṇavasenāti ārammaṇabhāvavasena. Sinehanaṭṭhenāti taṇhāyanavasena siniddhatāpādanena, yato ‘‘nandūpasecana’’nti vuttaṃ. Tathā hi viropitaṃ taṃ kammaviññāṇaṃ paṭisandhiaṅkuruppādanasamatthaṃ hoti. Sappaccayanti avijjāayonisonamanasikārādipaccayehi sappaccayaṃ. Viruhati vipākasantānuppādanasamattho hutvā.

54. In ‘Bījajātāni,’ the word ‘jāta’ is merely a filler; hence it means ‘bījāni’ (seeds). ‘Vaca’ is white mustard. ‘Ajjuka’ is the tacchaka plant. ‘Phaṇijjakaṃ’ is basil. ‘Abhinnāni’ means unbroken even in part. ‘Bījatthāya’ means for the purpose of a seed. ‘Na upakappati’ indicates that it is not a condition. ‘Na pāpitāni’ means not gone to decay. ‘Sārādāni’ (taking the essence) is from ‘the taking of the essence of rice.’ ‘Viññāṇaṭṭhitiyo’ are stations where consciousness persists by way of grasping an object. ‘Ārammaṇavasena’ means by way of being an object. ‘Sinehanaṭṭhena’ means in the sense of moistening, by producing moistness through craving, as it is said, ‘sprinkled with delight.’ Thus, that kamma-consciousness, when sown, becomes capable of producing the sprout of rebirth-linking. ‘Sappaccayanti’ means with conditions, such as ignorance and unwise attention. ‘Viruhati’ means it grows, becoming capable of producing the continuity of result.

Bījasuttavaṇṇanā niṭṭhitā.

The Commentary on the Bīja Sutta is concluded.

3. Udānasuttavaṇṇanā

3. Commentary on the Udāna Sutta

55. Udānaṃ udāharīti attamanavācaṃ nicchāresi. Esa vuttappakāro udāhāro. Bhuso nissayo upanissayo, dānameva upanissayo dānūpanissayo. Esa nayo sesesupi. Tattha dānūpanissayo annādivatthūsu balavāti balavabhāvena hoti, tasmā upanissayabahulo kāmarāgappahāneneva kataparicayattā vipassanamanuyuñjanto na cirasseva anāgāmiphalaṃ pāpuṇāti, tathā suvisuddhasīlūpanissayo kāmadosajigucchanena. Yadi evaṃ kasmā ime dve upanissayā dubbalāti vuttā[Pg.224]? Vijjūpamaññāṇasseva paccayabhāvato. Sopi bhāvanūpanissayasahāyalābheneva, na kevalaṃ. Bhāvanā pana paṭivedhassa visesahetubhāvato balavā upanissayo. Tathā hi sā vajirūpamañāṇassa visesapaccayo. Tenāha ‘‘bhāvanūpanissayo arahattaṃ pāpetī’’ti.

55. ‘Udānaṃ udāhari’ means he uttered a speech of joy. This is the kind of utterance referred to. ‘Upanissayo’ means strong reliance. ‘Dānūpanissayo’ means generosity itself is a proximate condition. This method applies to the rest as well. Here, the proximate condition of generosity is strong with respect to things like food. Therefore, one who has much proximate support, having cultivated the abandonment of sensual desire, and who applies themself to insight meditation, quickly attains the fruit of non-return. Similarly, the proximate condition of very pure virtue is strong through disgust for sensual desire and ill will. If so, why are these two proximate supports said to be weak? Because they are conditions only for knowledge like lightning. And that too is only by gaining the assistance of the proximate condition of meditative development, not by itself. But meditative development is a strong proximate support because it is a special cause for penetration. For it is a special condition for diamond-like knowledge. Therefore, it is said, ‘The proximate support of development leads to arahantship.’

Soti milakatthero. Vihāranti vasanaṭṭhānaṃ. Vihārapaccante hi paṇṇasālāya thero viharati. Upaṭṭhāti ekalakkhaṇena. Kūṭagoṇo viya gamanavīthiṃ. Tatthāti allakaṭṭharāsimhi. Udakamaṇikānanti udakathevānaṃ.

‘So’ refers to the Elder Milaka. ‘Vihāra’ means a dwelling place. Indeed, the Elder dwelled in a leaf hut at the boundary of the monastery. ‘Upaṭṭhāti’ means with a single characteristic. Like a hornless bull on a path. ‘Tattha’ means in a pile of damp firewood. ‘Udakamaṇikānaṃ’ refers to drops of water.

Attaniyeva upanesi udānakathāya vuttadhammānaṃ paripuṇṇānaṃ attani saṃvijjamānattā. Tenāha ‘‘uṭṭhānavatā’’tiādi. Ayañhi milakatthero sikkhāya gāravo sappatisso vattapaṭivattaṃ pūrento visuddhasīlo hutvā ṭhito, tasmā ‘‘dubbalūpanissaye’’ti vuttaṃ. Tenāha bhagavā udānento ‘‘no cassaṃ…pe… saññojanānī’’ti.

‘Attaniyeva upanesi’ means he applied it to himself, because the teachings mentioned in the Udāna discourse were fully present within himself. Hence it is said, ‘endowed with effort,’ etc. For this Elder Milaka, being respectful and reverential in the training, fulfilling his duties, and being of purified virtue, stood firm. Therefore, it is said, ‘with weak proximate conditions.’ Thus, the Blessed One uttered the udāna, saying, ‘If I were not… the fetters.’

Sace ahaṃ na bhaveyyanti yadi ahaṃ nāma koci na bhaveyyaṃ tādisassa ahaṃsaddavacanīyassa kassaci atthassa abhāvato. Tato eva mama parikkhāropi na bhaveyyatassa ca pabhaṅgubhāvena anavaṭṭhitabhāvato. Evaṃ attuddesikabhāvena padadvayassa atthaṃ vatvā idāni kammaphalavasena vattuṃ ‘‘sace vā panā’’tiādi vuttaṃ. Atītapaccuppannavasena suññataṃ dassetvā idāni paccuppannānāgatavasena taṃ dassento ‘‘idāni panā’’tiādi vuttaṃ. Evaṃ adhimuccantoti edisaṃ adhimuttiṃ pavattento. Vibhavissatīti vinassissati. Vibhavo hi vināso. Tenāha ‘‘bhijjissatī’’ti. Vibhavadassanaṃ vibhavoti uttarapadalopena vuttanti āha ‘‘vibhavadassanenā’’ti. Vibhavadassanaṃ nāma accantāya vināsassa dassanaṃ. Tanti ariyamaggaṃ. Sāmaññajotanā hesā visesaniṭṭhā hotīti tatiyamaggavasena attho veditabbo.

‘Sace ahaṃ na bhaveyyaṃ’ means if there were no such thing as ‘I,’ because of the non-existence of any entity referable by the word ‘I.’ Consequently, my requisites would also not exist, due to their perishable and unstable nature. Thus, having explained the meaning of the two terms by way of self-reference, now to explain in terms of kamma and its result, ‘sace vā pana’ (but if there were) and so on is stated. Having shown emptiness by way of past and present, now showing it by way of present and future, ‘idāni pana’ (but now) and so on is stated. Thus, ‘adhimuccanto’ (being resolved) means generating such a resolution. ‘Vibhavissati’ means will perish. For cessation is indeed destruction. Therefore, it is said, ‘bhijjissati’ (will be broken up). ‘Vibhavadassanaṃ’ is stated as ‘vibhava’ through the elision of the latter word; it means ‘by the seeing of cessation.’ ‘Vibhavadassanaṃ’ means the seeing of complete destruction. That refers to the noble path. For this general indication culminates in the specific, so the meaning should be understood in terms of the third path.

Upari maggaphalanti aggamaggaphalaṃ. Natthi etissā jātiyā antaranti anantarā, anantarā vipassanā maggassa. Gotrabhū pana anulomavīthipariyāpannattā vipassanāgatikaṃ vā siyā, nibbānārammaṇattā maggagatikaṃ vāti na tena maggo antariko nāma hoti. Tenāha ‘‘vipassanā maggassa āsannānantaraṃ nāmā’’ti[Pg.225]. Phalaṃ pana nibbānārammaṇattā kilesānaṃ pajahanavasena pavattanato lokuttarabhāvato ca kammamaggagatikameva, kusalavipākabhāvena pana nesaṃ attho pabhedoti vipassanāya phalassa siyā anantaratāti vuttaṃ ‘‘phalassa dūrānantaraṃ nāmā’’ti. ‘‘Āsavānaṃ khayo’’ti pana aggamagge vuccamāne vipassanānaṃ āsannatāya vattabbameva natthi. Atasitāyeti na tasitabbe tāsaṃ anāpajjitabbe. Tāsoti tāsahetu ‘‘tasati etasmā’’ti katvā. Soti assutavā puthujjano. Tilakkhaṇāhatanti aniccatādilakkhaṇattayalakkhitaṃ. Manamhi naṭṭhoti īsakaṃ naṭṭhomhi, tato parampi tattheva ṭhatvā kiñci apūritattā eva muttoti adhippāyo. ‘‘Na tāso nāma hotī’’ti vatvā tassa atāsabhāvaṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Kalyāṇaputhujjano hi bhayatupaṭṭhānañāṇena ‘‘sabhayā saṅkhārā’’ti vipassanto na uttasati.

‘Upari maggaphalanti’ refers to the supreme path and fruit. ‘Natthi etissā jātiyā antaranti’ means immediate, with insight being immediate to the path. The change-of-lineage, however, being included in the sequence of conformity, may belong to the category of insight or, because it takes Nibbāna as its object, may belong to the category of the path—thus, the path is not called an interval by it. Hence it is said, ‘insight is called the close immediate predecessor of the path.’ The fruit, however, because it takes Nibbāna as its object and operates by abandoning defilements, and because of its supramundane nature, belongs solely to the category of the path. But due to its nature as a wholesome result, their meaning is distinguished; thus, for insight there may be an interval to the fruit, so it is said, ‘the fruit is called the far, immediate successor.’ However, when ‘the destruction of the taints’ is spoken of in the supreme path, there is no need to mention the proximity of insights. ‘Atasitāya’ means not to be trembled at, not to fall into fear. ‘Tāso’ means the cause of trembling—‘one trembles because of this,’ thus it is defined. That refers to the uninstructed worldling. ‘Tilakkhaṇāhataṃ’ means marked by the three characteristics such as impermanence. ‘Manamhi naṭṭho’ means ‘I am slightly lost.’ The intention is that even after that, having remained there, he was freed precisely because something was unfulfilled. Having said, ‘there is no such thing as fear,’ to show his state of being without fear, ‘na hī’ (for not) and so on is stated. Indeed, the virtuous worldling, contemplating with the knowledge of the manifestation of fear that ‘all formations are fearful,’ does not become terrified.

Udānasuttavaṇṇanā niṭṭhitā.

The explanation of the Udāna Sutta is concluded.

4. Upādānaparipavattasuttavaṇṇanā

4. Commentary on the Upādānaparivatta Sutta

56. Catunnaṃ parivaṭṭanavasenāti paccekakkhandhesu catunnaṃ ariyasaccānaṃ parivaṭṭanavasena. Rūpaṃ abbhaññāsinti sakalabhūtupādārūpaṃ kucchitabhāvato tattha ca tucchavipallāsatāya ‘‘dukkhasacca’’nti abhivisiṭṭhena ñāṇena aññāsiṃ paṭivijjhiṃ. Āhāravasena rūpakāyassa hānivuddhādīnaṃ pākaṭabhāvato visesapaccayato ca tassa ‘‘āhārasamudayā’’ti vuttaṃ. Dukkhasamudayakathā nāma vaṭṭakathāti ‘‘sacchandarāgo’’ti visesetvā vuttaṃ. Chandarāgaggahaṇena ca upādānakammāvijjāpi gahitā eva. Paṭipannā hontīti attho. Vattamānakālappayogo hesa yathā ‘‘kusalaṃ cittaṃ uppannaṃ hotī’’ti. Patiṭṭhahantīti patiṭṭhaṃ labhanti. Kevalinoti idha vimuttiguṇena pāripūrīti āha ‘‘sakalino katasabbakiccā’’ti. Yena teti yena avasiṭṭhena te asekkhe paññāpentā paññāpeyyuṃ, taṃ nesaṃ vaṭṭaṃ sekkhānaṃ viya natthi paññāpanāya. Vaṭṭanti kāraṇaṃ vaṭṭanaṭṭhena phalassa pavattanaṭṭhena. Asekkhabhūmivāroti asekkhabhūmippavatti.

56. By means of the fourfold cycle—this refers to the cycle of the four Noble Truths in relation to the individual aggregates. 'I fully understood form'—with distinguished knowledge, I comprehended all material form, consisting of the primary elements and derived form, as 'the truth of suffering' due to its contemptible nature and the distortion of perceiving substance in what is void. Because the decrease and growth of the material body are evident by way of nutriment, and because it is a specific condition, it is said, 'from the origination of nutriment.' The discourse on the origin of suffering is a discourse on the round of existence; thus, it is specified as 'desire and lust.' By the term 'desire and lust,' clinging, kamma, and ignorance are also included. This means, 'they are practicing.' This is a present-tense usage, as in 'a wholesome mind has arisen.' 'They become established'—they gain a footing. 'Perfected ones'—here, it means they are complete in the quality of liberation; thus it says, 'whole, having done all that had to be done.' 'By which they'—that remaining factor by which one might describe those beyond training—that round for description does not exist for them as it does for learners. 'Round'—as cause, in the sense of turning; as fruit, in the sense of continuing. 'The section on the stage of one beyond training'—the process of the stage of one beyond training.

Upādānaparipavattasuttavaṇṇanā niṭṭhitā.

The commentary on the Upādānaparipavatta Sutta is finished.

5. Sattaṭṭhānasuttavaṇṇanā

5. Commentary on the Sutta on the Seven Bases

57. Sattasu [Pg.226] okāsesūti rūpapajānanādīsu sattasu okāsesu. Vusitavāsoti vusitaariyavāso. Etthāti imasmiṃ uddese. Sesaṃ nāma idha vuttāvasesaṃ. Vuttanayenāti heṭṭhā vuttanayena veditabbaṃ. Ussadanandiyanti ussannaguṇavato tosanaṃ sammodāpanaṃ. Guṇakittanena palobhanīyaṃ sekkhakalyāṇaputhujjanānaṃ pasāduppādanena. Idāni vuttameva atthaṃ pākaṭaṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ.

57. 'In seven instances': in the seven instances beginning with the full understanding of form. 'One who has lived the holy life': one who has lived the noble life. 'Here': in this section. 'The rest': here, what remains of what has been said. 'In the way stated': it should be understood in the way stated previously. 'Delighting in excellence': gladdening and delighting one endowed with abundant qualities. It is enticing by praising virtues, by generating confidence in trainees and virtuous worldlings. Now, to make clear the meaning just stated, the passage beginning 'just as' was spoken.

Ettāvatāti pañcannaṃ khandhānaṃ vasena sattasu ṭhānesu kosalladīpanena ettakena desanākkamena. Tanti ārammaṇaṃ. Dhātuādimattamevāti dhātāyatanapaṭiccasamuppādamattameva. Imesu dhammesūti imesu jātādīsu. Kammaṃ katvāti sammasanakammaṃ niṭṭhapetvāti attho. Evamettha pañcannaṃ khandhānaṃ vasena sattaṭṭhānakosallapavattiyā pabhedena vibhajitvā ‘‘tividhūpaparikkhī’’ti dasseti dhammarājā.

'To this extent'—by this sequence of teaching, which illuminates skill in the seven instances regarding the five aggregates. 'That'—the object. 'Merely elements, etc.'—merely the elements, sense bases, and dependent origination. 'In these phenomena'—in these, such as birth, etc. 'Having done the work'—this means, having completed the work of thorough examination. Thus, here, by analyzing in detail the process of skillfulness in seven instances with respect to the five aggregates, the King of Dhamma shows, 'one who investigates in three ways.'

Sattaṭṭhānasuttavaṇṇanā niṭṭhitā.

The commentary on the Sattaṭṭhāna Sutta is concluded.

6. Sammāsambuddhasuttavaṇṇanā

6. Commentary on the Sammāsambuddha Sutta

58. Adhikaṃ savisesaṃ payasati payuñjati etenāti adhippayāso, visiṭṭhapayogo. Tenāha ‘‘adhikapayogo’’ti. Imañhi magganti aṭṭhaṅgikaṃ ariyamaggamāha. Idhāti imasmiṃ sutte. Avattamānaṭṭhenāti buddhuppādato pubbe na vattamānabhāvena. Maggaṃ jānātīti samudāgamato paṭṭhāya sapubbabhāgaṃ sasambhāravisayaṃ saphalaṃ saudrayaṃ ariyaṃ maggaṃ jānāti avabujjhatīti maggaññū. Viditanti aññesampi ñātaṃ paṭiladdhaṃ hatthatale āmalakaṃ viya pākaṭaṃ akāsi, tathā katvā desesi. Amagge parivajjanena magge paṭipattīti tassa maggakusalatā viya amaggakusalatāpi icchitabbāti āha ‘‘magge ca amagge ca kovido’’ti. Ahaṃ paṭhamaṃ gatoti ahaṃ paṭhamamaggena samannāgato.

58. ‘Excessive striving’ (adhippayāso): one strives (payasati) excessively (adhikaṃ) and distinctively (savisesaṃ) by means of this; it is a distinguished application (visiṭṭhapayogo). Therefore it is said, ‘excessive application’ (adhikapayogo). ‘This path’ here refers to the Noble Eightfold Path. ‘Here’ means in this sutta. ‘Not previously existing’ means as it did not exist before the arising of a Buddha. ‘Knows the path’ means from its arising onwards, he knows and understands the Noble Path together with its preliminary part, its requisites, its fruit, and its culmination; thus, one who knows the path is called a maggaññū. ‘Made known’ means he made it known and realized by others, making it as plain as an amalaka fruit on the palm of the hand; having done so, he taught. Practice of the path is by way of avoiding the non-path; thus, just as his skill in the path is desirable, so too is his skill in the non-path. Hence it is said, ‘skilled in both the path and the non-path.’ ‘I was the first to go’ means ‘I was the first to be endowed with the path.’

Sammāsambuddhasuttavaṇṇanā niṭṭhitā.

The commentary on the Sammāsambuddha Sutta is complete.

7. Anattalakkhaṇasuttavaṇṇanā

7. Commentary on the Anattalakkhaṇa Sutta

59. Purāṇupaṭṭhāketi [Pg.227] pubbe padhānapadahanakāle upaṭṭhākabhūte. ‘‘Avasavattanaṭṭhena assāmikaṭṭhena suññataṭṭhena attapaṭikkhepaṭṭhenā’’ti evaṃ pubbe vuttehi. Ettakena ṭhānenāti ‘‘rūpaṃ, bhikkhave, anattā’’ti ārabhitvā yāva ‘‘evaṃ me viññāṇaṃ mā ahosī’’ti ettakena suttapadesena. Akathitasseva kathanaṃ uttaraṃ, na kathitassāti vuttaṃ ‘‘tāni dassetvā’’ti. Samodhānetvāti sampiṇḍitvā. Vitthārakathāti vitthārato aṭṭhakathā. Anattalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ. Aniccatādīnampi hi tattha taṃdīpanatthameva vuttattā tadeva jeṭṭhaṃ padhānaṃ tathā veneyyajjhāsayato.

59. 'Former attendants': refers to those who served as attendants during the time of striving and exertion. 'In the sense of not being under one's control, of ownerlessness, of emptiness, and of being the opposite of self,' as was previously stated. 'By this much': means by this portion of the discourse, starting from 'Form, monks, is not-self' and extending up to 'Thus, may my consciousness not be.' 'An answer addresses what was unsaid, not what was already said,' is said with reference to 'having shown those points.' 'Bringing together' means consolidating. 'Detailed discourse' means the commentary in detail. 'Only the characteristic of not-self' is said because of its prevalence and its prominence. For impermanence and the others are mentioned there solely to illuminate that; hence it is the chief and primary point, in accordance with the disposition of those to be trained.

Anattalakkhaṇasuttavaṇṇanā niṭṭhitā.

The Commentary on the Anattalakkhaṇa Sutta is concluded.

8. Mahālisuttavaṇṇanā

8. Commentary on the Mahāli Sutta

60. Ekantadukkhantiādīni padāni vuttanayāneva, tasmā tattha vuttanayeneva attho veditabbo. Ettha ca yathā sarāgo hetu paccayo saṃkilesāya, evaṃ savipassano maggo hetu paccayo ca visuddhiyāti daṭṭhabbaṃ.

60. The terms 'exclusively suffering' and so on are to be understood in the way already explained; therefore, their meaning should be understood in the way explained there. And here it should be seen that just as lust is a cause and condition for defilement, so the path accompanied by insight is a cause and condition for purification.

Mahālisuttavaṇṇanā niṭṭhitā.

The Commentary on the Mahāli Sutta is finished.

9. Ādittasuttavaṇṇanā

9. Commentary on the Āditta Sutta

61. Ekādasahīti rāgādīhi upāyāsapariyosānehi ekādasahi santāpanaṭṭhena aggīhi. Dvīsūti aṭṭhamanavamesu. Dukkhalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ.

61. By 'with eleven' is meant with the eleven fires—beginning with lust and ending with despair—in the sense of scorching. By 'in two' is meant in the eighth and ninth. It is said to be 'only the characteristic of suffering' because of its abundance and its predominance.

Ādittasuttavaṇṇanā niṭṭhitā.

The Commentary on the Āditta Sutta is finished.

10. Niruttipathasuttavaṇṇanā

10. Commentary on the Niruttipatha Sutta

62. Niruttiyova niruttipathāti patha-saddena padavaḍḍhanamāha yathā ‘‘bījāniyeva bījajātānī’’ti. Niruttivasenāti nibbacanavasena. Pathā ca atthānurūpabhāvato[Pg.228]. Tīṇipīti niruttiadhivacanapaññattipathapadāni. Tathā hi ‘‘phusatīti phasso’’tiādinā nīharitvā vacanaṃ nirutti, ‘‘sirīvaḍḍhako dhanavaḍḍhako’’tiādinā vacanamattameva adhikāraṃ katvā pavattaṃ adhivacanaṃ, ‘‘takko vitakko’’tiādinā taṃtaṃpakārena ñāpanato paññatti. Atha vā taṃtaṃatthappakāsanena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Adhi-saddo uparibhāge, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭoyamattho. Adhīnaṃ vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Atthassa paññāpanatthena paññattīti evaṃ niruttiādipadānaṃ sabbavacanesu pavatti veditabbā. Aññathā ‘‘phusatīti phasso’’tiādippakārena niddhāraṇavacanānaṃyeva niruttitā, sirivaḍḍhakadhanavaḍḍhakapakārānameva abhilāpanaṃ adhivacanatā. ‘‘Takko vitakko’’ti evaṃpakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ vacanānaṃ paññattitā ca āpajjeyya. Asaṃkiṇṇāti na saṃkiṇṇā. Tenāha ‘‘avijahitā…pe… achaḍḍitā’’ti. Na saṃkīyantīti na saṃkirīyanti, na saṃkīyissanti na saṃkirīyissantīti attho. Appaṭikuṭṭhāti na paṭikkhittā. Yasmā bhaṅgaṃ atikkantaṃ uppādādi atikkantameva hoti, tasmā vuttaṃ ‘‘bhaṅgamevā’’ti. Yasmā desantaraṃ saṅkantopi atikkantanti vuccati, tasmā tadābhāvaṃ dassetuṃ ‘‘desantaraṃ asaṅkamitvā’’ti vuttaṃ. Yattha yattha hi saṅkhārā uppajjanti, tattha tattheva bhijjanti nirujjhanti vipariṇamanti vināsaṃ āpajjanti. Tenāha ‘‘vipariṇatanti…pe… naṭṭha’’nti. Apākaṭībhūtaṃ ajātattā eva.

62. Expressions themselves are paths of expression; by the word 'patha' it indicates an augmentation of the term, as in 'seeds are indeed kinds of seeds.' 'By way of expression' means by way of utterance. And they are paths because they conform to the meaning. The three—expression, designation, and concept—are also path-terms. For, a statement derived such as 'because it touches, it is contact' is an expression. A statement that proceeds by making a mere utterance primary, such as 'increaser of fortune, increaser of wealth,' is a designation. A statement that makes something known in a particular way, such as 'thought, reflection,' is a concept. Alternatively, an expression is a definite or fixed statement that clarifies a particular meaning. The prefix 'adhi-' is in the sense of 'above'; 'adhivacana' is a statement that is above. Above what? It is clear that it is above the meaning to be clarified. Or, 'adhivacana' is a statement dependent on the meaning. A concept is so called because it makes a meaning known. In this way, the application of the terms expression, etc., should be understood in all statements. Otherwise, it would follow that only definitive statements of the type 'because it touches, it is contact' would be expressions; that only labels of the type 'increaser of fortune, increaser of wealth' would be designations; and that only statements that make a single meaning known in various ways, of the type 'thought, reflection,' would be concepts. 'Unconfused' means not confused. Hence it is said: 'unabandoned... uncast aside.' 'They are not confused' means they are not being confused, nor will they be confused. 'Unrejected' means not repudiated. Because what has surpassed dissolution has also surpassed arising and so on, it is said, 'dissolution only.' Since even what has moved to another region is called 'surpassed,' to show the absence of that, it is said, 'without moving to another region.' For wherever formations arise, right there they break up, cease, change, and come to destruction. Hence it is said: 'they change... they are destroyed.' It is unmanifest because it is unborn.

Vasabhaṇagottatāya vassabhaññā. Mūladiṭṭhigatikāti mūlabhūtā diṭṭhigatikā, imasmiṃ kappe sabbapaṭhamaṃ tādisadiṭṭhisamuppādakā. Punappunaṃ āvajjentassāti ahetuvādapaṭisaṃyuttaganthaṃ uggahetvā pariyāpuṇitvā tadatthaṃ vīmaṃsantassa ‘‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattāya laddhiyā ārammaṇe micchāsati santiṭṭhati, ‘‘natthi hetū’’tiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti [Pg.229] gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe adhiṭṭhitatāya anekaggataṃ pahāya cittaṃ ekaggataṃ appitaṃ viya hoti micchāsamādhinā. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaro hotiyeva vālavijjhanādīsu viyāti daṭṭhabbaṃ. Tathā hi anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Tattha paṭhame satekiccho hoti, tathā dutiyādīsu. Sattame pana javane sampatte atekiccho hoti. Tenāha ‘‘assādentassā’’tiādi. Imesupīti dvīsupi ṭhānesu.

Because of their Vasabhaṇa clan, they are called Vassabhaññā. 'Having a root-view as their resort' means their resort is a view that has become a root; in this aeon, they are the very first to give rise to such a view. For one who repeatedly reflects, having learned and mastered the treatise connected with the doctrine of no-cause and investigating its meaning, wrong mindfulness becomes established on the object of the doctrine that proceeds in the manner, 'There is no cause, no condition for the defilement of beings,' etc. When the meaning received through oral tradition as 'There is no cause,' etc., is present to the mind in its own nature, as if being analyzed, through related thoughts; and when, through long familiarity, it has been accepted by patient reflection, having reached a state of being fit for contemplation as 'This is so'; then for one who repeatedly cultivates and develops it in just that way, that craving—which is associated with that doctrine, taken up with wrong thought, supported by wrong effort, and which, because it grasps what is not the true nature as the 'true nature,' has acquired the name 'wrong mindfulness'—becomes established. By gaining their respective conditions such as thought, and by being established on that object, the mind, having abandoned distraction, becomes as if applied in one-pointedness through wrong concentration. For that too, having gained strength from being developed by specific conditions, performs in such a situation a function resembling concentration, it should be seen, as in the piercing of a hair. For instance, when that mode has occurred many times in the preliminary cognitive processes, in the very last cognitive process seven impulsions run. In the first of these, it is still subject to choice, and similarly in the second, etc. But when the seventh impulsion is reached, it is no longer subject to choice. Hence it is said: 'for one who delights,' etc. 'In these' means in both cases.

Paccuppannaṃ vāti ettha iti-saddo ādiattho. Tena ‘‘yadetaṃ anāgataṃ nāma, nayidaṃ anāgata’’ntiādikaṃ saṅgaṇhāti. Tepīti te vassabhaññāpi na maññiṃsu lokasamaññāya anatikkamanīyato. Tenāha ‘‘atītaṃ panā’’tiādi. Khandhānaṃ upari niruḷhā paṇṇatti.

In 'or the present,' the particle `iti` here has the sense of 'and so on.' Therefore, it includes statements like 'what is called the future is not the future,' and so on. 'They too' means even those Vassabhaññā did not maintain this view, because worldly convention is inescapable. Hence it is said: 'but the past,' and so on. A designation established upon the aggregates.

Niruttipathasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on the Paths of Expression is finished.

Upayavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Means is finished.

7. Arahantavaggo

7. The Chapter on Arahants

1. Upādiyamānasuttavaṇṇanā

1. Commentary on the Sutta on Clinging

63. Gaṇhamānoti ‘‘etaṃ mamā’’tiādinā gaṇhamāno. Pāsenāti rāgapāsena. Tañhi māro mārapāsoti maññati. Tenāha ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33). Mutto nāma hoti anupādiyato sabbaso khandhassa abhāvato.

63. 'Grasping' means grasping with such thoughts as 'This is mine.' 'With a snare' means with the snare of lust. For Māra considers that to be Māra's snare. Hence it is said: 'The snare that moves in the atmosphere, that mental one that roams about.' One is called 'freed' by not clinging, on account of the complete non-existence of the aggregates.

Upādiyamānasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Clinging is finished.

2-6. Maññamānasuttādivaṇṇanā

2-6. Commentary on the Sutta on Conceiving and Others

64-68. ‘‘Etaṃ [Pg.230] mamā’’tiādinā. Maññanā abhinandanā ca. Taṇhāchandoti taṇhā eva chando. Sā hi taṇhāyanaṭṭhena taṇhā, chandikataṭṭhena chando. Catutthaṃ aniccalakkhaṇamukhena vuttaṃ, pañcamaṃ dukkhalakkhaṇamukhena, chaṭṭhaṃ anattalakkhaṇamukhena. Sesaṃ tīsupi sadisamevāti vuttaṃ ‘‘eseva nayo’’ti.

64-68. By such as 'This is mine': this is conceiving and delighting. Craving-and-desire: craving itself is desire. For it is 'craving' (taṇhā) in the sense of thirsting, and 'desire' (chando) in the sense of generating desire. The fourth is stated by way of the characteristic of impermanence, the fifth by way of the characteristic of suffering, and the sixth by way of the characteristic of not-self. The rest is similar in all three cases, hence it is said: 'This is the method.'

Maññamānasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Conceiving and Others is finished.

7. Anattaniyasuttavaṇṇanā

7. Commentary on the Sutta on What Is Not One's Own

69. Anattaniyanti na attaniyaṃ. Tenāha ‘‘na attano santaka’’nti.

69. 'Not one's own': this means not belonging to a self. Hence it is said: 'not one's own possession.'

Anattaniyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on What Is Not One's Own is finished.

8-10. Rajanīyasaṇṭhitasuttādivaṇṇanā

8-10. Commentary on the Sutta on What Is Situated in the Lustful and Others

70-72. Rajanīyenāti rajanīyena rāguppādakena. Tenāha ‘‘rāgassa paccayabhāvenā’’ti. Rāhulasaṃyutte rāhulattherassa pucchāvasena āgatā. Idha rādhattherassa surādhattherassa ca pucchāvasena, pāḷi pana sabbattha sadisā. Tenāha ‘‘vuttanayeneva veditabbānī’’ti.

70-72. 'By what is lustful' means by what is productive of lust. Hence it is said: 'by being a condition for lust.' In the Connected Discourses with Rāhula, it comes by way of a question to the Elder Rāhula. Here it comes by way of questions to the Elder Rādha and the Elder Surādha, but the Pāli text is the same in every case. Hence it is said: 'They should be understood in the way already stated.'

Rajanīyasaṇṭhitasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sutta on What Is Situated in the Lustful and Others is finished.

Arahantavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Arahants is finished.

8. Khajjanīyavaggo

8. The Chapter on Being Devoured

1-3. Assādasuttādivaṇṇanā

1-3. Commentary on the Sutta on Gratification and Others

73-75. Catusaccameva kathitaṃ assādādīnañceva samudayādīnañca vasena desanāya pavattattā. Yasmā assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ maggasaccaṃ nirodhasaccañcāti vuttovāyamattho; dutiye samudayassādo [Pg.231] samudayasaccaṃ, ādīnavo dukkhasaccaṃ, atthaṅgamo nirodhasaccaṃ, nissaraṇaṃ maggasaccanti vuttovāyamattho; tatiyaṃ ariyasāvakasseva vasena vuttaṃ.

73-75. The Four Noble Truths themselves have been taught, since the teaching proceeds by way of gratification, etc., and origination, etc. For, in the first sutta, gratification is the truth of origination, danger is the truth of suffering, and escape is the truth of the path and the truth of cessation—thus this meaning is stated. In the second, origination and gratification are the truth of origination, danger is the truth of suffering, disappearance is the truth of cessation, and escape is the truth of the path—thus this meaning is stated. The third is spoken of only in terms of the noble disciple.

Assādasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Gratification and Others is finished.

4. Arahantasuttavaṇṇanā

4. Commentary on the Sutta on Arahants

76. Yattakā sattāvāsāti tasmiṃ tasmiṃ sattanikāye āvasanaṭṭhena sattā eva sattāvāsā. Tena yattakā sattāvāsā, tehi sabbehipi ete aggā ete seṭṭhā, ye ime arahantāti dasseti. Purimanayenevāti purimasmiṃ sattaṭṭhānakosallasutte vuttanayena.

76. 'As many abodes of beings as there are': in each and every group of beings, beings themselves are 'abodes of beings' in the sense of being dwelling places. He thus shows that 'as many abodes of beings as there are, among all of those, these are the foremost, these are the best,' that is, these arahants. 'By the previous method': by the method stated in the earlier Sutta on Skill in the Seven Stations.

Tadatthaparidīpanāhīti ‘‘pañcakkhandhe pariññāya. Taṇhā tesaṃ na vijjati. Asmimāno samucchinno’’tiādinā tassa yathāniddiṭṭhassa suttassa atthadīpanāhi ceva ‘‘anejaṃ te anuppattā, cittaṃ tesaṃ anāvila’’ntiādinā visesatthaparidīpanāhi ca. Jhānamaggaphalapariyāpannaṃ atisayitasukhaṃ etesamatthīti sukhinoti āha ‘‘jhāna…pe… sukhitā’’ti. Taṇhā tesaṃ na vijjatīti ettha tesaṃ apāyadukkhajanikā taṇhā na vijjatīti vuttaṃ. Vaṭṭamūlikāya taṇhāya abhāvā ‘‘nandī tesaṃ na vijjatī’’ti ettha vuccatīti. Imassapīti pi-saddena dukkhassābhāvenapīti dukkhābhāvo viya vaṭṭamūlikataṇhābhāvo sampiṇḍīyatīti daṭṭhabbaṃ. Tena hi te anupādisesanibbānappattiyā accantasukhitā evāti vuccantīti. ‘‘Seyyohamasmī’’tiādinayappavattiyā navavidho. Ñāṇenāti aggamaggaññāṇena.

“By clarifying its meaning”: both by clarifying the meaning of that sutta as it was stated with such phrases as “Having fully understood the five aggregates... craving does not exist for them... the conceit ‘I am’ is uprooted,” and by clarifying the special meaning with such phrases as “They have reached the imperturbable... their mind is unstirred.” Because they possess a happiness that surpasses that included in jhāna, path, and fruition, they are called “happy.” Here, when it says “Craving does not exist for them,” what is meant is that the craving that generates suffering in the plane of misery does not exist for them. Because of the absence of the craving that is the root of the round of existence, it is said here: “Delight does not exist for them.” By the word “also” (pi), it should be understood that the absence of the craving that is the root of the round is included along with the absence of suffering. Therefore they are said to be ultimately happy because they have attained the Nibbāna-element with no residue remaining. The conceit “I am” is ninefold as it proceeds in the manner of “I am better,” etc. “By knowledge”: by the knowledge of the supreme path.

Arahattaṃ anuppattā. Alittāti amakkhitā. Brahmabhūtāti brahmabhāvaṃ pattā, brahmato vā ariyamaggañāṇato bhūtā ariyāya jātiyā jātā. Satta saddhammā gocaro pavattiṭṭhānaṃ etesanti sattasaddhammagocarā.

They have attained arahantship. “Unstained” means unsmeared. “Become Brahma” means having attained the state of Brahma; or, “become from Brahma,” that is, become from the noble path-knowledge, born with a noble birth. “Whose pasture is the seven true qualities”: the seven true qualities are their pasture, their sphere of resort.

Nirāsaṅkacāro nāma gahito kutocipi tesaṃ āsaṅkāya abhāvato. Sammādiṭṭhiādīhi dasahi aṅgehi sammāvimutti-sammāñāṇapariyosānehi. ‘‘Āguṃ na karotī’’tiādīhi catūhi kāraṇehi. Taṇhā tesaṃ na vijjatīti idampi taṇhāpahānassa bahūpakāratādassanaṃ. Tenāha ‘‘dāsakārikā taṇhāpi tesaṃ natthī’’ti.

Their conduct is called “free from apprehension” because for them there is no ground for apprehension from any quarter. With the ten factors beginning with right view and culminating in right liberation and right knowledge. For four reasons, such as “they do no wrong.” “Craving does not exist for them”: this too shows the great benefit of abandoning craving. Hence he said: “Not even the craving of a slave-woman exists for them.”

Na [Pg.232] vikampanti ‘‘seyyohamasmī’’tiādinā.

They do not waver on account of such conceits as “I am better.”

Uddhaṃ tiriyaṃ apācīnanti ettha ‘‘uddhaṃ vuccatī’’tiādinā rūpamukhena attabhāvaṃ gahetvā pavatto paṭhamanayo. Kālattayavasena dhammappavattiṃ gahetvā pavatto dutiyanayo. Ṭhānavasena sakalalokadhātuṃ gahetvā pavatto tatiyanayo. Buddhāti cattāri saccāni buddhavanto.

“Upward, across, and downward”: here, the first method proceeds by taking one’s individual existence by way of form, beginning with “upward is said.” The second method proceeds by taking the occurrence of phenomena by way of the three times. The third method proceeds by taking the entire world-system by way of place. “Buddhas”: those who have understood the four truths.

Sīhanādasamodhānanti sīhanādānaṃ saṃkalanaṃ. Loke attano uttaritarassābhāvā anuttarā. Uttaro tāva tiṭṭhatu puriso, sadisopi tāva natthīti asadisā. Sakalampi bhavaṃ uttaritvā bhavapiṭṭhe ṭhatvā vimuttisukhena sukhitattādivasena ekavīsatiyākārehi sīhanādaṃ nadanti.

“A confluence of lion’s roars”: a summation of lion’s roars. They are “unsurpassed” because in the world there is no one superior to them. They are “incomparable” because, let alone a superior person, there is not even an equal. Having crossed over all existence and standing on the back of existence, they roar the lion’s roar in twenty-one ways, such as by being happy with the happiness of liberation.

Arahantasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Arahants is finished.

5. Dutiyaarahantasuttavaṇṇanā

5. Commentary on the Second Sutta on the Arahant

77. Suddhikamevāti suddhasaṃkhittabandhameva katvā.

77. “Only purity” means having made a purely concise formulation.

Dutiyaarahantasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Sutta on the Arahant is concluded.

6. Sīhasuttavaṇṇanā

6. Commentary on the Sutta on the Lion

78. Sīhoti parissayasahanato paṭipakkhahananato ca ‘‘sīho’ti laddhanāmo migādhipati. Cattāroti ca samānepi sīhajātikabhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ ‘‘tiṇasīho’’tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā ‘‘sākapatthivo’’ti. Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha ‘‘kāḷasīho kāḷagāvisadiso, paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso’’ti. Rattakambalassa viya kesaro kesarakalāpo etassa atthīti kesarī. Lākhārasaparikammakatehi viya pādapariyantehīti yojanā.

78. A lion (sīha) is the lord of beasts who has obtained the name “lion” because it endures dangers and strikes down its opponents. And “four” means: although they are of the same lion species, they are four lions because of a distinction established by a difference in color and other qualities. Now, in order to explain the lion intended here in various ways—by showing them by name, color, and food—the passage beginning “grass-lion” has been started. A grass-eating lion is a “grass-lion” (tiṇasīha), with the elision of the final member in the first word, as in sākapatthivo. Because of its black color, it is a black lion (kāḷasīha). Similarly, a pale lion (paṇḍusīha). Therefore it is said: “The black lion is like a black cow; the pale lion is like a cow the color of a pale leaf.” It has a mane, a tuft of hair, like a red blanket, thus it is a “maned one” (kesarī). The connection is: “with the tips of its paws as if prepared with lac-dye.”

Kammānubhāvasiddhaādhipaccamahesakkhatāhi [Pg.233] sabbamigagaṇassa rājā suvaṇṇaguhato vātiādi ‘‘sīhassa vihāro kiriyā evaṃ hotī’’ti katvā vuttaṃ.

The lion is king of all beasts due to its great power and sovereignty established through the force of its kamma. The passage beginning “from a golden cave” was stated having determined: “Such is the lion’s way of life and action.”

Samaṃ patiṭṭhāpetvāti sabbabhāgehi samameva bhūmiyaṃ patiṭṭhāpetvā. Ākaḍḍhitvāti purato ākaḍḍhitvā. Abhiharitvāti abhimukhaṃ haritvā. Saṅghātanti vināsaṃ. Vīsatiyaṭṭhikaṃ ṭhānaṃ usabhaṃ.

“Having established evenly” means having placed it evenly on the ground with all its parts. “Having dragged” means having dragged it forward. “Having brought” means having brought it towards oneself. “Slaughter” means destruction. An usabha is a distance of twenty rods.

Samasīhoti samajātiko samabhāgo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāyapi na bhāyati. Sakkāyadiṭṭhibalavatāyāti ‘‘ke aññe amhehi uttaritarā, atha kho mayameva mahābalā’’ti evaṃ balātimānanimittāya ahaṅkārahetubhūtāya sakkāyadiṭṭhiyā balabhāvena. Sakkāyadiṭṭhipahīnattāti sakkāyadiṭṭhiyā pahīnattā nirahaṅkārattā attasinehassa suṭṭhu samugghāṭitattā na bhāyati.

“An equal lion” means a lion of equal birth and equal share. It is just a way of speaking to say, “I am equal”; he does not fear also because of his equal power. “Because of the strength of identity view” means: because of the force of identity view—which is the cause of egoism and a sign of excessive pride based on strength, expressed as: “Who else is superior to us? Indeed, we ourselves are the mightiest!” “Because identity view has been abandoned” means: he does not fear because identity view has been abandoned, because he is without egoism, because self-love has been thoroughly uprooted.

Tathā tathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ ‘‘sīhoti kho’’tiādi vuttaṃ.

“In such and such a way”: Having stated that he described himself in this and that manner, by his lion-like nature and so on, the passage beginning “A lion, indeed…” was stated in order to explain and show that meaning.

Katābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvībuddhabhāvoti katvā ‘‘tīsu pāsādesu nivāsakālo, magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo’’tiādinā abhisambodhito purimāvatthāpi sīhasadisaṃ katvā dassitā. Bhāvini, bhūtopacāropi hi lokavohāro. Vijjābhāvasāmaññato bhūtavijjā itaravijjāpi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretaraṃ siddhaṃ vipākaṃ viya katvā āha ‘‘tisso vijjā visodhetvā’’ti. Anulomapaṭilomato pavattañāṇavasena ‘‘yamakañāṇamanthanenā’’ti vuttaṃ.

Since for the Lord of the World, who had made the aspiration and attained the state of certainty for awakening, the state of a future Buddha was inevitable, even the states prior to his full enlightenment—such as “the time of dwelling in the three palaces, the time of giving the promise to the king of Magadha, the time of consuming the milk-rice,” etc.—are shown as being like a lion. For it is a worldly convention to use a past tense expression for what is in the future. Because of the commonality of the state of knowledge, having taken both true knowledge and other knowledge together, and because of the thorough comprehension of dependent origination, treating it like a result already accomplished beforehand, he said, “having purified the three knowledges.” It is called “the churning of the twin knowledge” in the sense of the knowledge that proceeds in forward and reverse order.

Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkapavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyadhammacakkapavattanatthaṃ [Pg.234] nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti ‘‘dveme, bhikkhave, antā’’tiādinayappavatte imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi ‘‘sabbattha ṭhitā suṇantū’’ti adhiṭṭhānena. Soḷasahākārehīti ‘‘dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanā’’ti evaṃ ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi.

“While dwelling there” means while dwelling at the foot of the Ajapāla banyan tree. “On the eleventh day” means on the eleventh day after the seven weeks. “The immovable seat” means the seat on which he sat at Isipatana for the purpose of setting in motion the Wheel of Dhamma. That too is called the immovable seat, like the diamond throne, because it was the seat for setting in motion the irreversible Wheel of Dhamma. “In this passage” means in this portion of the good Dhamma that proceeds with the method beginning, “These two extremes, O bhikkhus…” The sound of the Dhamma… covered the ten-thousandfold world-system through the determination, “May all beings everywhere hear!” “By sixteen aspects” means by sixteen modes, taking four for each path, thus: “full understanding of suffering, abandoning of the origin, realization of cessation, and development of the path.”

Vuttoyeva, na idha vattabbo, tasmā tattha vuttanayeneva veditabboti adhippāyo. Yasmā ca aparehipi aṭṭhahi kāraṇehi bhagavā tathāgatoti ārabhitvā udānaṭṭhakathādīsupi (udā. aṭṭha. 18; itivu. 38) tathāgatapadassa attho vutto eva, tasmā tattha vuttanayena attho veditabbo. Yadipi bhagavā na bodhipallaṅke nisinnamattova abhisambuddho jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaparissayaṃ abhisambuddho jāto. Tathā hi taṃ ‘‘aparājitapallaṅka’’nti vuccati. Tasmā ‘‘yāva bodhipallaṅkā vā’’ti vatvā tena aparitussanto ‘‘yāva arahattamaggañāṇā vā’’ti āha.

It has already been stated; it need not be stated here. Therefore, the intention is that it should be understood according to the method stated there. And since the meaning of the word Tathāgata has also been stated elsewhere, for example in the Commentary on the Udāna and other texts, based on eight reasons, beginning with 'The Blessed One is a Tathāgata...', the meaning should be understood according to the method stated there. Although the Blessed One did not become fully enlightened merely by sitting on the seat of awakening, still, while sitting in that very seat, he did become fully enlightened, having dispelled all dangers. For that reason it is called the 'unconquered seat.' Therefore, having said 'up to the seat of awakening,' not being satisfied with that, he said, 'or up to the knowledge of the path of arahantship.'

Iti rūpanti ettha iti-saddo nidassanattho. Tena rūpaṃ sarūpato parimāṇato paricchedato dassitanti āha ‘‘idaṃ rupa’’ntiādi. ‘‘Idaṃ rūpa’’nti hi iminā bhūtupādāyabhedarūpaṃ sarūpato dassitaṃ. Ettakaṃ rūpanti iminā taṃ parimāṇato dassitaṃ. Tassa ca parimāṇassa ekantabhāvadassanena ‘‘na ito bhiyyo rūpaṃ atthī’’ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavatti, tassa paricchedanato. Paricchindanatoti pariyosānappattito. Taṃ sabbaṃ dassitaṃ hoti yathāvuttena vibhāgena. Ayaṃ rūpassa samudayo nāmāti ayaṃ āhārādi rūpassa samudayo nāma. Tenāha ‘‘ettāvatā’’tiādi. Atthaṅgamoti nirodho. ‘‘Āhārasamudayā āhāranirodhā’’ti ca asādhāraṇameva gahetvā sese ādi-saddena saṅgaṇhāti.

In the phrase 'thus, form,' the word 'thus' has the sense of illustration. By this, it is shown that form is indicated in terms of its own nature, its quantity, and its delimitation, as he says, 'this is form,' etc. For by 'this is form,' form is shown in its own nature, with its division into primary elements and derived form. By 'this much form,' it is shown in terms of its quantity. And by showing the definite nature of that quantity, it is said, 'There is no more form than this.' 'By its own nature' means by its specific characteristic. 'By its essence' means by its function. 'By its limit' means by the limit of its quantity. 'By its delimitation' means by delimiting the domain in which it occurs. 'By its circumscription' means by its reaching a conclusion. All that is shown by the aforesaid analysis. 'This is the origin of form' means this nutriment, etc., is the origin of form. Therefore he says, 'to this extent,' etc. 'Passing away' means cessation. And by the phrase 'from the origination of nutriment... from the cessation of nutriment,' taking just the specific cause, he includes the rest with the word 'etc.'

Paṇṇāsalakkhaṇapaṭimaṇḍitanti [Pg.235] paṇṇāsaudayabbayalakkhaṇavibhūsitaṃ samudayatthaṅgamagahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāso ca na hotīti. Ñāṇasaṃvego bhayatūpaṭṭhānañāṇaṃ. Itaresaṃ pana devānanti akhīṇāsave deve sandhāya vadati. Bhoti dhammālapanamattanti vācasikaṃ tathālapanamattaṃ.

'Adorned with the fifty characteristics' means embellished with the fifty characteristics of arising and passing away, because of grasping arising and passing away. 'Because his taints are destroyed' means because the taints have been completely destroyed, both with and without remainder. For even a non-returner has no fear and mental terror. 'Urgency based on knowledge' is the knowledge of the appearance of terror. 'But of other devas'—he says this referring to devas whose taints are not destroyed. 'Venerable sir' is merely a term of address in the Dhamma; it is just a verbal address of that kind.

Cakkanti satthu āṇācakkaṃ, taṃ pana dhammato āgatanti dhammacakkaṃ. Tattha ariyasāvakānaṃ paṭivedhadhammato āgatanti dhammacakkaṃ. Itaresaṃ desanādhammato āgatanti dhammacakkaṃ. Duvidhepi ñāṇaṃ padhānanti ñāṇasīsena vuttaṃ ‘‘paṭivedhañāṇampi desanāñāṇampī’’ti. Idāni taṃ ñāṇadvayaṃ sarūpato dassetuṃ ‘‘paṭivedhañāṇaṃ nāmā’’tiādi vuttaṃ. Yasmā cassa ñāṇassa suppaṭividdhattā bhagavā tāni saṭṭhi nayasahassāni veneyyānaṃ dassetuṃ samattho ahosi, tasmā tāni saṭṭhi nayasahassāni tena ñāṇena saddhiṃyeva siddhānīti katvā dassento ‘‘saṭṭhiyā ca nayasahassehi paṭivijjhī’’ti āha. Tiparivaṭṭanti idaṃ dukkhanti ca, pariññeyyanti ca, pariññātanti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ pavatteti esa bhagavā. Appaṭipuggaloti patinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa.

'The wheel' is the Teacher's wheel of authority; but since it comes from the Dhamma, it is the Dhamma-wheel. In this regard, for the noble disciples, it is the Dhamma-wheel because it comes from the Dhamma of penetration. For others, it is the Dhamma-wheel because it comes from the Dhamma of teaching. Since in both cases knowledge is primary, it is spoken of with knowledge as the heading: 'both the knowledge of penetration and the knowledge of teaching.' Now, to show this pair of knowledges in terms of their own nature, the passage beginning 'The knowledge of penetration is...' was stated. Because the Blessed One, having thoroughly penetrated this knowledge, was able to show those sixty thousand methods to those who could be trained, he shows that those sixty thousand methods were accomplished along with that knowledge, saying: 'He penetrated with sixty thousand methods.' 'Of three turnings' means: 'this is suffering,' 'it is to be fully understood,' and 'it has been fully understood'—thus it has three turnings, which are the same as the twelve aspects. That is, this Blessed One sets in motion the knowledge of teaching. 'Without a rival' means without a person who could be a substitute. 'Of one who is consistent' means of one who is unchanging.

Sīhasuttavaṇṇanā niṭṭhitā.

The Commentary on the Lion Discourse is concluded.

7. Khajjanīyasuttavaṇṇanā

7. Commentary on the Khajjanīya Sutta

79. Vipassanāvasenāti etarahi rūpavedanādayo anussaritvā ‘‘pubbepāhaṃ evaṃvedano ahosi’’nti atītānaṃ rūpavedanādīnaṃ paccuppannehi visesābhāvadassanā vipassanā, tassā vipassanāya vasena. Yvāyaṃ ‘‘na idaṃ abhiññāvasenā’’ti paṭikkhepo kato, tassa kāraṇaṃ dassento ‘‘abhiññāvasena hī’’tiādimāha. Khandhapaṭibaddhā nāma gottavaṇṇahārādayo. Evaṃ anussarantoti yathāvuttavipassanāvasena anussaranto. Sabhāvadhammānaṃ eva anussaraṇassa vuttattā ‘‘suññatāpabba’’nti vuttaṃ.

79. "By means of insight": This means that by recollecting form, feeling, etc., at the present time, and seeing, "In the past, I had such a feeling," one perceives no distinction between past forms, feelings, etc., and present ones; this is insight. It is by means of that insight. As to the rejection made with the words, "this is not by means of direct knowledge," showing the reason for this, the text states, "For by means of direct knowledge..." "Bound to the aggregates" refers to lineage, complexion, ornaments, and so on. "Thus recollecting" means recollecting by means of insight as described. Because the recollection is of phenomena in their own nature, it is called the "Section on Emptiness."

Yasmā [Pg.236] te eva rūpādayo neva attā, na attaniyā asārā anissarā, tasmā tato suññā, tesaṃ bhāvo suññatā, tassā lakkhaṇaṃ ruppanādikaṃ dassetuṃ.

Because those very forms, etc., are neither self nor what belongs to a self, being without substance and not subject to mastery, they are therefore empty of that. Their state is emptiness, and the text continues in order to show its characteristic, such as being afflicted, etc.

Kiñcāti hetuatthajotake kāraṇe paccattavacananti āha ‘‘kiñcāti kāraṇapucchā, kena kāraṇena rūpaṃ vadethā’’ti. Etanti etaṃ bhūtupādāyabhedaṃ dhammajātaṃ. Kena kāraṇena rūpaṃ nāmāti kiṃ kāraṇaṃ nissāya rūpanti vuccatīti attho. Kāraṇuddesoti kāraṇassa uddisanaṃ. Ruppatīti ettha rūpaṃ nāma sītādivirodhipaccayasannipātena visadisuppatti. Tenāha ‘‘sītenapī’’tiādi. Pabbatapādeti cakkavāḷapabbatapāde, so pana tattha accuggato pākāro viya ṭhito. Tathā hi tattha sattā olambantā tiṭṭhanti. Hatthapāsāgatāti hatthapāsaṃ āgatā upāgatā. Tatthāti tasmiṃ hatthapāsāgate satte. Chijjitvāti mucchāpattiyā muccitvā, aṅgapaccaṅgaucchedavasena vā paricchijjitvā. Accantakhāre udaketi ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsaudakaṃ viya khāraṃ bhavituṃ arahati, tathā sati pathavīpi vilīyeyyāti. Mahiṃsakaraṭṭhaṃ nāma himavantapadese ekaṃ raṭṭhaṃ.

As to kiñca: it is a specific term for a cause that illuminates the meaning of reason. Thus he says: ‘Kiñca is a question about the cause: For what reason would you say “form”?’ As to etaṃ: this class of phenomena distinguished as primary elements and derived matter. ‘For what reason is it called “form”?’ means ‘Relying on what reason is it called “form”?’ The indication of the cause is the designation of the cause. ‘It is afflicted’: here, form is the discordant arising through the conjunction of opposing conditions such as cold, etc. Therefore it is said, ‘by cold...’ etc. At the foot of the mountain: at the foot of the Cakkavāḷa mountain, which stands there like a high wall. For beings there stand hanging. Come within arm's reach: come, approached within arm's reach. There: with respect to that being who has come within arm's reach. Having been cut: having been freed from a state of fainting, or having been cut up by way of severing limb from limb. In the extremely harsh water: the extreme harshness might be stated with reference to its extreme coldness due to the absence of the heat of the sun. For that water that constitutes the aeon, produced by the great rain that brings prosperity and sustains the earth, cannot be harsh like the water at the destruction of the aeon. If it were so, the earth too would dissolve. Mahiṃsakaraṭṭha is the name of a country in the region of the Himalayas.

Avīcimahānirayeti saussadaṃ avīcinirayaṃ vuttaṃ. Gaṅgāpiṭṭheti gaṅgātīre.

The great Avīci hell: the Avīci hell with its satellite hells is meant.

Sarantā gacchantīti sarīsapapadassa atthaṃ vadati. Etanti ruppanaṃ. Yathā kaṭhinatā pathaviyā paccattalakkhaṇaṃ, evaṃ ruppanaṃ rūpakkhandhassa paccattalakkhaṇaṃ, sabhāvabhūtalakkhaṇanti attho.

"Creeping, going": this states the meaning of the term sarīsapa. "This" means being afflicted. Just as hardness is the specific characteristic of the earth element, so being afflicted is the specific characteristic of the form aggregate; the meaning is that it is its real characteristic, its characteristic in its own nature.

Purimasadisanti purime rūpakkhandhe vuttena sadisaṃ. Taṃ ‘‘kinti kāraṇapucchā’’tiādinā vuttanayeneva veditabbaṃ. Sukhaṃ iṭṭhārammaṇaṃ. Sukhādīnaṃ vedanānaṃ. Paccayatoti ārammaṇapaccayato. Ayamatthoti ‘‘sukhārammaṇaṃ sukhanti vuccatī’’ti ayamattho. Uttarapadalopena hesa niddeso. Vedayatīti anubhavati. Vedayitalakkhaṇāti anubhavanalakkhaṇā.

Similar to the former: it is similar to what was said previously about the form aggregate. That should be understood by the same method as stated beginning with, ‘What is the question about the cause?’ and so on. Pleasant is a desirable object. Of feelings such as pleasant, etc. As to condition: from the object-condition. This is the meaning: ‘A pleasant object is called pleasant.’ This explanation is by elision of the latter term. ‘Feels’ means experiences. The characteristic of being felt is the characteristic of being experienced.

Nīlapuppheti nīlavaṇṇapupphe. Vatthe vāti nīlavatthe. Vā-saddena vaṇṇadhātuādiṃ saṅgaṇhāti. Appanaṃ vā jhānaṃ vāpento. Uppajjanasaññāpīti yaṃ [Pg.237] kiñci nīlaṃ rūpāyatanaṃ ārabbha uppajjanasaññāpi, yā pakiṇṇakasaññāti vuccati.

In a blue flower: in a flower of a blue color. Or in a cloth: in a blue cloth. By the word ‘or,’ it includes the color element and so on. Or while attaining absorption or jhāna. Even the perception of arising: this is any perception of arising that arises in dependence on a blue form-base, which is called ‘miscellaneous perception.’

Rūpattāyāti rūpabhāvāya. Yāgumevāti yāgubhāvinameva vatthuṃ. Yāguttāya yāgubhāvāya. Pacati nāma puggalo. Evanti yathā yāguādivatthuṃ puriso yāguādiatthāya pacati nipphādeti, ayaṃ evaṃ ruppanādisabhāve dhammasamūhe yathāsakaṃ paccayehi abhisaṅkhariyamāne cetanāpadhāno dhammasamūho pavattanatthaṃ visesapaccayo hutvā te abhisaṅkharoti niropeti nibbatteti. Tenāha ‘‘paccayehī’’tiādi. Rūpamevāti rūpasabhāvameva, na aññaṃ sabhāvaṃ. Abhisaṅkharotīti itarehi paccayadhammehi adhikaṃ suṭṭhu paccayataṃ karoti. ‘‘Upagacchati yāpeti āyūhatī’’ti tasseva vevacanāni. Abhisaṅkharaṇameva hi āyūhanādīni. Nibbattetīti tesaṃ dhammānaṃ ruppanādibhāvena nibbattiyā paccayo hotīti attho. Cetayitalakkhaṇassa saṅkhārassāti idaṃ saṅkhārakkhandhadhammānaṃ cetanāpadhānattā vuttaṃ. Tathā hi bhagavā suttantabhājanīye saṅkhārakkhandhaṃ vibhajantena cetanāva vibhattā.

For the state of form: for the state of being form. Only gruel: only the substance that will become gruel. For the state of gruel: for the state of being gruel. A person is called one who cooks. Thus: just as a person cooks and produces a substance such as gruel for the purpose of gruel and so forth, so too, when a collection of phenomena with the nature of being afflicted and so on is being formed by its respective conditions, a collection of phenomena with volition as its chief becomes a special condition for their occurrence; it forms them, establishes them, and brings them into being. Therefore, it is said, ‘by conditions,’ and so on. Only form: only the nature of form, not another nature. It forms means: it makes the other conditioning phenomena function as conditions exceedingly well. ‘Approaches, maintains, strives’ are its synonyms. For forming is indeed striving and so on. Brings into being: it is a condition for the arising of those phenomena with the nature of being afflicted and so on. Of the formation that has the characteristic of volition: this is said because the phenomena of the aggregate of formations have volition as their chief. For indeed, the Blessed One, in the Suttanta analysis, when analyzing the aggregate of formations, analyzed only volition.

Vātiṅgaṇaṃ brahatiphalaṃ. Caturassavallīti tivutālatā. Akhārikanti khārarasarahitaṃ, taṃ pana paṇṇaphalādi. Yattha loṇaraso adhiko, taṃ loṇikanti āha ‘‘loṇayāgū’’tiādi. Ambilādibhedaṃ rasaṃ.

Vātiṅgaṇa is the brahatī fruit. The four-angled creeper is the tivutā vine. Not caustic: devoid of a caustic taste; that is, leaves, fruits, etc. Where the salty taste is predominant, that is called salty; thus it says ‘salty gruel,’ etc. The taste with its distinctions of sour and so on.

Ākārasaṇṭhānagahaṇavasenāti nīlapītādiākāragahaṇavasena ceva vaṭṭacaturassādisaṇṭhānagahaṇavasena ca. Vināpi ākārasaṇṭhānāti ākārasaṇṭhānehi vinā, te ṭhapetvāpi. Paccattabhedagahaṇavasenāti tassa tassa ārammaṇassa pabhedagahaṇavasena. Asammohatoti yāthāvato. Viseso visesatthadīpanato, aviseso ayaṃ dhammo avisesadīpanato. Tenāha ‘‘viseso veditabbo’’ti. Jānanañhi avisiṭṭhaṃ, taṃ samāsapadato upasaggā visesenti. Tathā hi sañjānanapadaṃ paccabhiññāṇanimittaṃ ākāragahaṇamattaṃ bodheti, vijānanapadaṃ tato visiṭṭhavisayagahaṇaṃ. Pajānanapadaṃ pana tatopi visiṭṭhataraṃ pakārato avabodhaṃ bodheti. Tenāha ‘‘tassāpī’’tiādi. Ārammaṇasañjānanamattamevāti nīlādibhedassa ārammaṇassa [Pg.238] sallakkhaṇamattameva. Avadhāraṇena lakkhaṇapaṭivedhattaṃ nivatteti. Tenāha ‘‘anicca’’ntiādi. Ñāṇasampayuttacittehi vipassantassa vipassanāya paguṇabhāve sati ñāṇavippayuttena cittenapi vipassanā hotiyevāti āha ‘‘aniccādivasena lakkhaṇapaṭivedhañca pāpetī’’ti. Paṭivedhanti ca upaladdhimeva vadati, na paṭivijjhanaṃ. Tenāha ‘‘ussakkitvā panā’’tiādi. Ussakkitvāti ussakkāpetvā maggapātubhāvampi pāpeti asammohasabhāvattā. Yathā lakkhaṇapaṭivedhakāle sañjānanalakkhaṇavasena saññāṇaanurūpavaseneva pavattaṃ, evaṃ viññāṇavijānanavasena vāyaṃ anurūpavaseneva pavattatīti daṭṭhabbaṃ.

By means of grasping appearance and shape: by means of grasping the appearance of blue, yellow, etc., and by means of grasping the shape, such as round, square, etc. Even without appearance and shape: without appearance and shape, having set them aside. By means of grasping the individual distinctions: by means of grasping the particular distinctions of each object. Without delusion: in accordance with reality. A distinction is so because it illuminates a distinct meaning; a non-distinction is so because this phenomenon illuminates a non-distinct meaning. Hence it is said, ‘a distinction should be understood.’ For knowing is undifferentiated, but prefixes differentiate it. Thus, the term ‘perceiving’ (sañjānana) indicates the mere grasping of the appearance, the sign for recognition; the term ‘discerning’ (vijānana) indicates a more specific grasping of the object than that; and the term ‘understanding’ (pajānana) indicates an even more specific understanding of its mode. Therefore, it is said, ‘even of that,’ etc. Merely perceiving the object: merely noting the object distinguished as blue, etc. By this emphasis, it excludes the penetration of the characteristics. Hence it is said, ‘as impermanent,’ etc. For one practicing insight with a mind associated with knowledge, when insight has become mature, insight occurs even with a mind dissociated from knowledge. Thus it is said: ‘and it leads to the penetration of the characteristics as impermanent, etc.’ And by ‘penetration’ it means only attainment, not piercing. Hence it is said, ‘but having striven,’ etc. Having striven: having caused to strive, it also leads to the manifestation of the path because of its nature of non-delusion. Just as at the time of penetrating the characteristics, perception proceeds in accordance with its own nature, that is, in accordance with the nature of perceiving, so it should be understood that consciousness proceeds in accordance with its own nature, that is, in accordance with the nature of discerning.

Idāni tamatthaṃ heraññikādiupamāya vibhāvetuṃ ‘‘yathā hī’’tiādimāha. Hiraññaṃ vuccati kahāpaṇaṃ, hiraññajānane niyutto heraññiko. Lokavohāre ajātā asañjātā buddhi etassāti ajātabuddhi, bāladārako. Vohārakusalo gāmavāsī puriso gāmikapuriso. Upabhogaparibhogārahattā upabhogaparibhogaṃ. Tambakaṃsamayattā kūṭo. Mahāsārattā cheko. Aḍḍhasārattā karaṭo. Nihīnasārattā saṇho. Ettha ca yathā heraññiko kahāpaṇaṃ cittādibhāvato uddhaṃ kūṭādibhāvaṃ rūpadassanādivasena uppattiṭṭhānatopi jānanto anekākārato jānāti, evaṃ paññā ārammaṇaṃ nānappakārato jānāti paṭivijjhati, tāya saddhiṃ pavattamānaviññāṇampi yathāvisayaṃ ārammaṇaṃ jānāti.

Now, to clarify that meaning with the simile of the money-changer and so on, the text begins, ‘Just as...’ Gold is called a kahāpaṇa. One employed in examining gold is a money-changer. In worldly usage, one whose intelligence is unborn, unarisen, is an ajātabuddhi, a foolish child. A village-dwelling man skilled in business is a villager. Because it is fit for enjoyment and use, it is an object of enjoyment and use. Because it is made of copper and bronze, it is counterfeit (kūṭa). Because it has great substance, it is genuine (cheka). Because it has half substance, it is karaṭa. Because it has inferior substance, it is saṇha. Here, just as a money-changer knows a kahāpaṇa in many ways—knowing, beyond its markings and so on, whether it is counterfeit and so on by observing its appearance, etc., and also from its place of origin—so too wisdom knows and penetrates its object in various ways, and the consciousness that proceeds together with it also knows the object according to its scope.

Evaṃ svāyaṃ nesaṃ jānane viseso aññesaṃ avisayo, buddhānaṃ eva visayoti idaṃ visesaṃ milindapañhena vibhāvetuṃ ‘‘tenāhā’’tiādimāha, taṃ suviññeyyameva.

Thus, this distinction in their knowing is not the domain of others; it is the domain of only the Buddhas. To clarify this distinction with the Milindapañha, the text begins, ‘Therefore he said,’ etc. That is indeed easy to understand.

Attasuññānaṃ sabhāvadhammānaṃ dhammamattatāya kathitattā ‘‘anattalakkhaṇaṃ kathetvā’’ti vuttaṃ. Heṭṭhimamaggā ca yadi adhigatā, arahattassa anadhigatattā ‘‘ekadesamattenā’’ti vuttaṃ, taṃ aniccalakkhaṇaṃ dassetuṃ idaṃ pabbamāraddhaṃ, itarāni dve lakkhaṇāni tassa parihārabhāvenāti adhippāyo.

Because natural phenomena, which are empty of self, are taught as being mere phenomena, it is said, ‘having explained the characteristic of not-self.’ And if the lower paths have been attained, because arahantship has not been attained, it is said, ‘only in part.’ This section has been started to show the characteristic of impermanence; the intention is that the other two characteristics are its complements.

Yasmā [Pg.239] panettha ‘‘taṃ kiṃ maññatha, bhikkhave’’tiādidesanāya tīsu lakkhaṇesu idameva padhānabhāvena dassitaṃ, idaṃ appadhānabhāvenāti na sakkā vattuṃ, tasmā ‘‘tīṇi lakkhaṇāni samodhānetvā dassetumpī’’ti vuttaṃ. Apacinātīti apacayagāmidhamme nivatteti ekaṃsato apacayagāmipaṭipadāya paripūraṇato. Tenāha ‘‘no ācinātī’’tiādi. Vaṭṭaṃ vināsetīti vidhamati adassanaṃ gameti. Neva cinātīti na vaḍḍheti. Tadevāti taṃ vaṭṭaṃ eva. Vissajjetīti chaḍḍeti. Vikiratīti viddhaṃseti. Vidhūpetīti vaṭṭattayasaṅkhātaṃ aggikkhandhaṃ vigatadhūmaṃ vigatasantāpaṃ karotīti atthoti āha ‘‘nibbāpetī’’ti.

Since in this teaching that begins, 'What do you think, bhikkhus?' it is not possible to say that among the three characteristics this one is shown as primary and that one as secondary, it was therefore said, 'also to show by combining the three characteristics.' 'He diminishes' (apacināti) means he averts states that lead to decline, because of the complete fulfillment of the path that leads to decline. Hence it is said, 'He does not accumulate,' and so on. 'He destroys the round' (vaṭṭaṃ vināseti) means he demolishes it, makes it disappear. 'He does not accumulate' (neva cināti) means he does not augment it. 'That very thing' (tadeva) means that very round. 'He dismisses' (vissajjeti) means he discards it. 'He scatters' (vikirati) means he disperses it. 'He makes smokeless' (vidhūpeti) means he makes the mass of fire reckoned as the three rounds smokeless and feverless; this is the meaning. Thus he says, 'he extinguishes it' (nibbāpeti).

Evaṃ passantiādi anāgāmiphale ṭhitassa ariyasāvakassa aggamaggaphalādhigamāya desanāti adhippāyenāha ‘‘vaṭṭaṃ vināsetvā ṭhitaṃ mahākhīṇāsavaṃ dassessāmī’’ti. Khīṇāsavassa anāgatabhāvadassanaṃyeva, sabbā cāyaṃ heṭṭhimā desanā suddhavipassanākathā, sahapaṭhamamaggā vā sahavijjūpamadhammā vā vipassanākathāti dassento ‘‘ettakena ṭhānenā’’tiādimāha.

With the intention that the teaching beginning 'Thus seeing...' is for the attainment of the highest path and fruit by a noble disciple established in the fruit of non-returning, he said: 'I will show the great one whose taints are destroyed, who is established having destroyed the round.' This is just a way of showing the future state of one whose taints are destroyed. To show that this entire preceding teaching is a discourse on bare insight, or a discourse on insight together with the first path, or with the Dhamma like a lightning flash, he said, 'By this much,' and so on.

Namassantiyeva mahatā gāravabahumānena. Tenāha ‘‘namo te purisājaññā’’tiādi. Tattha nidassanaṃ dassento ‘‘āyasmantaṃ nītattheraṃ viyā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘thero’’tiādimāha. Tattha khuraggeyevāti kesoropanatthaṃ khuradhārāya agge sīse ṭhapite tacapañcakakammaṭṭhānamukhena bhāvanaṃ anuyuñjanto arahattaṃ patvā. Brahmavimānāti brahmānaṃ nivāsabhūtā vimānā.

They indeed pay homage with great reverence and respect. Therefore he said, 'Homage to you, O thoroughbred of men,' and so on. There, to give an example, having said, 'like the Venerable Elder Nīta,' he then said, 'The elder,' and so on, to clarify that meaning. There, 'just at the razor's edge' means: having attained Arahantship while applying himself to the development by way of the meditation subject of the five skin-ending parts, just as the edge of the razor was placed on his head for the purpose of shaving his hair. 'Brahmā mansions' means the mansions that are the abodes of the brahmās.

Khajjanīyasuttavaṇṇanā niṭṭhitā.

The Explanation of the Khajjanīya Sutta is finished.

8. Piṇḍolyasuttavaṇṇanā

8. The Explanation of the Piṇḍolya Sutta

80. Apakarīyati etenāti apakaraṇaṃ, padaṃ. Apakaraṇaṃ pakaraṇaṃ kāraṇanti atthato ekaṃ. Tenāha ‘‘kismiñcideva kāraṇe’’ti. Nīharitvāti attano samīpacārabhāvato apanetvā. Tathākaraṇañca evamete [Pg.240] ettakampi appaṭirūpaṃ akatvā āyatiṃ sammā paṭipajjissantīti. Laddhabalāti laddhañāṇabalā.

80. 'A removal' (apakaraṇaṃ) is so called because one removes by means of it; it is a term. 'Removal' (apakaraṇaṃ), 'procedure' (pakaraṇaṃ), and 'reason' (kāraṇaṃ) are one in meaning. Hence he said, 'for some reason or other.' 'Having removed him' (nīharitvā) means having removed him from being in one's vicinity. And the reason for doing so is the thought: 'In this way, not doing even this much that is unsuitable, they will in the future practice rightly.' 'Having gained strength' (laddhabalā) means having gained the strength of knowledge.

Ekadvīhikāyāti ekekassa ceva dvinnaṃ dvinnañca īhikā gati upasaṅkamanā ekadvīhikā. Tenāha ‘‘ekeko ceva dve dve ca hutvā’’ti. Puthujjanānaṃ samuditānaṃ nāma kiriyā tādisīpi siyāti vuttaṃ ‘‘keḷimpi kareyyu’’nti. Parikappanavasena sammāsambuddhaṃ uddissa pesalā bhikkhūpi evaṃ karontīti.

‘In ones and twos’ (ekadvīhikāya): ekadvīhikā is the going, the movement, the approaching of one by one and of two by two. Hence he said, ‘one by one and two by two.’ It was said, ‘they might even make sport,’ because such an action might indeed occur when worldlings gather together. This means that even virtuous bhikkhus do so, having mentally resolved upon the Perfectly Self-Enlightened One.

Yugandharapabbatādīnaṃ antare sīdantaraṃ samuddaṃ nāma. Tattha kira vāto na vāyati, patitaṃ yaṃ kiñcipi sīdantaranadiyaṃ vilīyantā sīdanteva, tasmā taṃ parivāretvā ṭhitā yugandharādayopi sīdapabbatā nāma. Taṃ sandhāya vuttaṃ ‘‘sīdantare sannisinnaṃ mahāsamuddaṃ viyā’’ti. Āhārahetūti āmisahetu sappitelādinimittaṃ, tesaṃ paṇāmanā.

Between the Yugandhara mountains and the others is the ocean named Sīdantara. There, it seems, the wind does not blow. Whatever falls into the Sīdantara river dissolves and just sinks. Therefore the Yugandhara and other mountains that stand surrounding it are also called the Sinking Mountains. With reference to this it was said, ‘like the great ocean settled down in the Sīdantara.’ ‘For the sake of food’ means for the sake of material things, on account of ghee, oil, and so on; it is the offering of these.

Pacchimanti nihīnaṃ. Tenāha ‘‘lāmaka’’nti, lāmakanto idhādhippeto –

‘Last’ (pacchimaṃ) means inferior. Hence he said, ‘base’ (lāmakaṃ). Here, ‘base’ and ‘last’ are intended—

‘‘Migānaṃ koṭṭhuko anto, pakkhīnaṃ pana vāyaso;

Eraṇḍo anto rukkhānaṃ, tayo antā samāgatā’’ti. –

‘The jackal is the lowest of beasts, and the crow among the birds; the castor-oil plant is the lowest of trees: these three lowest have come together.’

Ādīsu (jā. 1.3.135) viya. Ulatīti abhicarati. Abhisapanti etenāti abhisāpo. Abhisāpavatthu piṇḍolyaṃ. Attho phalaṃ vaso etassāti atthavasaṃ, kāraṇaṃ, tampi tesu atthi, tattha niyuttāti atthavasikā.

—as in such texts as (Ja 1:135). ‘He burns’ (ulatī) means he practices sorcery. ‘A curse’ (abhisāpo) is so called because one curses with it. The basis for the curse is the alms-round begging. ‘Power over the goal’ (atthavasaṃ): its meaning, fruit, and power; this is a reason. That too exists for them. ‘Those with power over the goal’ (atthavasikā) means those appointed to it.

Anto hadayassa abbhantare anupaviṭṭhā sokavatthūhi.

Entered deep inside, into the interior of the heart, by means of grounds for sorrow.

Abhijjhāyitāti abhijjhāyanasīlo. Abhiṇhappavattiyā ceva bahulabhāvena ca bahularāgo. Pūtibhāvenāti kuthitabhāvena. Byāpādo hi uppajjamāno cittaṃ apagandhaṃ karoti, na sucimanuññabhāvaṃ. Bhattanikkhittakāko viyāti idaṃ bhattaṭṭhānassa asaraṇena kākassa naṭṭhasatitā paññāyatīti katvā vuttaṃ, na bhattanikkhittatāya. Asaṇṭhitoti asaṇṭhitacitto. Kaṭṭhatthanti kaṭṭhena kattabbakiccaṃ.

‘Covetous’ (abhijjhāyitā) means one who is habitually covetous. ‘Of great lust’ (bahularāgo) is said because of its frequent occurrence and its abundance. ‘By its putrid nature’ (pūtibhāvena) means by its rotten nature. For when ill will arises it makes the mind foul-smelling, not pure and agreeable. ‘Like a crow that has left its food’: this was said because the crow’s loss of mindfulness is understood from its having no refuge at the place of food, not because of its having left the food. ‘Unsettled’ (asaṇṭhito) means with an unsettled mind. ‘The purpose of wood’ (kaṭṭhatthaṃ) means the task to be done with wood.

Pāpavitakkehi kato, tasmā te anavasesato pahātabbāti dassanatthaṃ. Dvinnaṃ vuttattā eko pubbabhāgo, itaro missakoti vattuṃ yuttanti [Pg.241] adhippāyena ‘‘ettha cā’’tiādi vuttaṃ. Evaṃ taṃ bhāventassa nirujjhanti evāti ekekamissakatāvasena gahetabbanti porāṇā. Upari tiparivaṭṭadesanāya animittasamādhiyeva dīpito. Tenāha ‘‘yāvañcida’’nti. Niddosoti vītarāgādinā niddoso.

To show that because it is produced by evil thoughts, they should be abandoned without remainder. With the intention that since two are mentioned, it is proper to say that one is the preliminary part and the other is the mixed part, he said, ‘And here,’ and so on. The ancients say that the meaning to be taken is that for one who develops it thus, they just cease by way of each mixed state. Further on, in the teaching of the three cycles, it is the signless concentration that is illuminated. Hence he said, ‘So long as.’ ‘Faultless’ means faultless through being free from lust and so on.

Piṇḍolyasuttavaṇṇanā niṭṭhitā.

The Explanation of the Piṇḍolya Sutta is finished.

9. Pālileyyasuttavaṇṇanā

9. The Commentary on the Pāḷileyya Sutta

81. Pariyādiṇṇarūpacittāti rāgādīhi pariyādiyitvā khepetvā gahitacittā.

81. ‘Minds whose nature has been overcome’ means minds that are seized, having been overcome and exhausted by lust and so on.

Bhagavato cāro vidito paricayavasena. Satthā paribhogaṃ karoti anuggaṇhanto ‘‘evaṃ hissa duggatimokkho bhavissatī’’ti. Aññatrāti vinā.

The Blessed One’s conduct became known through familiarity. The Teacher made use of him, favouring him, thinking: ‘Thus indeed will be his release from a bad destination.’ ‘Apart from’ means without.

Nāgenāti buddhanāgena aṅkusarahitena. Tato eva ujubhūtena cittena. Īsādantassa naṅgalasadisadantassa hatthino evaṃ cittaṃ sameti. Tattha kāraṇamāha ‘‘yadeko ramatī vane’’ti. Etena kāyavivekena ratisāmaññaṃ vadati.

‘By the elephant’ means by the Buddha-elephant, who is without a goad. ‘Just so’ means with a mind that has become straight. The mind of an elephant with tusks like a plough-pole is thus in harmony. Therein he states the reason: ‘When one delights alone in the forest.’ By this he speaks of the commonality of delight in bodily seclusion.

Attano dhammatāyāti pakatiyā sayameva.

‘By its own nature’ means naturally, by itself.

Āsavānaṃ khayoti idha arahattaṃ adhippetaṃ, taṃ pana aggamaggānantaramevāti āha ‘‘maggānantaraṃ arahattaphala’’nti. Vicayo desanāpaññā adhippetā, sā ca anekadhā pavattā evāti vuttaṃ ‘‘vicayaso’’ti, anekakkhattuṃ pavattamānāpi vicayo evāti katvā ‘‘vicayenā’’ti attho vutto. Sāsanadhammoti sīlakkhandhādiparidīpano pariyattidhammo. Parivitakko udapādi ‘‘cattāro satipaṭṭhānā’’tiādinā, evaṃ koṭṭhāsato paricchijja desite mayā dhamme katamassa jānanassa antarā āsavānaṃ khayo hotīti ekaccassa kaṅkhā hotiyevāti adhippāyo. Diṭṭhi eva samanupassanā diṭṭhisamanupassanā. Diṭṭhisaṅkhāroti diṭṭhipaccayo saṅkhāro. Tato eva taṇhāpaccayo hotīti vuttaṃ ‘‘tatojo so saṅkhāro’’ti. Tato taṇhāto so saṅkhāro jātoti catūsu esa diṭṭhisaṅkhāro diṭṭhūpanissayo saṅkhāro jāyati. Avijjāsamphassoti [Pg.242] avijjāsampayuttasamphasso. Evamettha bhagavā saḷāyatananāmarūpaviññāṇāni saṅkhārapakkhikāneva katvā dasseti.

‘The destruction of the taints’: here arahantship is intended. And that, it is said, is immediately after the highest path: ‘the fruit of arahantship is immediately after the path.’ By ‘investigation,’ the wisdom of teaching is intended. And since this occurs in many ways, it is said ‘by way of investigation’; because even when occurring many times it is still investigation, the meaning ‘by investigation’ is stated. ‘The Dhamma of the teaching’ is the scriptural Dhamma that elucidates the aggregates of virtue and so on. A reflection arose: ‘The four establishments of mindfulness,’ etc. The intention is this: when I have taught the Dhamma after dividing it into sections in this way, a doubt arises for someone as to during which knowledge the destruction of the taints occurs. ‘Contemplation of view’ means a view is itself a contemplation. ‘A formation of view’ means a formation conditioned by view. It is said, ‘that formation is born from that,’ meaning it is conditioned by craving. This means: that formation is born from that craving. In four cases this formation of view, a formation having view as its decisive support, arises. ‘Contact with ignorance’ means contact associated with ignorance. In this way, the Blessed One shows that the six sense bases, name-and-form, and consciousness are included on the side of volitional formations.

Ettake ṭhāneti ‘‘idha bhikkhave assutavā puthujjano’’tiādiṃ katvā yāva ‘‘na me bhavissatī’’ti ettake ṭhāne. Gahitagahitadiṭṭhinti sakkāyadiṭṭhiyā ‘‘so attā, so loko’’tiādinā pavattaṃ sassatadiṭṭhiṃ, no cassaṃ, no ca me siyā’’tiādinā pavattaṃ ucchedadiṭṭhinti tathā tathā gahitadiṭṭhiṃ. ‘‘Iti kho, bhikkhave, sopi saṅkhāro anicco’’tiādidesanāya vissajjāpento āgato. Tattha tatthevāssa uppannadiṭṭhivivecanato imissā desanāya puggalajjhāsayena pavattitatā veditabbā, tevīsatiyā ṭhānesu arahattapāpanena desanāvilāso. Tatojo so saṅkhāroti tato vicikicchāya paccayabhūtataṇhāto jāto vicikicchāya sampayutto saṅkhāro. Yadi sahajātādipaccayavasena tato taṇhāto jātoti tatojo saṅkhāroti vucceyya, idamayuttanti dassento ‘‘taṇhāsampayutta…pe… jāyatī’’ti codeti. Itaro upanissayakoṭi idhādhippetāti dassento ‘‘appahīnattā’’ti vatvā ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Na hi taṇhāya vicikicchā sambhavati. Yadi asati sahajātakoṭiyā upanissayakoṭiyā taṇhāpaccayā vicikicchāya sambhavo eva. Diṭṭhiyāpīti dvāsaṭṭhidiṭṭhiyāpi. Tenāha ‘‘catūsu hī’’tiādi. Vīsati sakkāyadiṭṭhiyo sassatadiṭṭhiṃ ucchedadiṭṭhiṃ vicikicchañca pakkhipitvā paccekaṃ aniccatāmukhena vipassanaṃ dassetvā arahattaṃ pāpetvā desanā niṭṭhāpitāti āha ‘‘tevīsatiyā ṭhānesū’’tiādi.

‘In so many instances’ means in so many instances, starting from ‘Here, bhikkhus, an uninstructed worldling…’ up to ‘…it will not be for me.’ ‘Views grasped in various ways’ means the eternalist view that proceeds from the identity view, as in ‘that is the self, that is the world,’ and the annihilationist view that proceeds as in ‘I will not be, it will not be for me’; thus, a view grasped in such and such a way. It has come dispelling this with the teaching beginning: ‘Thus, bhikkhus, that volitional formation too is impermanent.’ Herein, from the analysis of the arisen view in each case, it should be understood that this teaching proceeds according to the disposition of the individual; the charm of the teaching is in its leading to arahantship in twenty-three instances. ‘That volitional formation is born from that’ means the volitional formation associated with doubt, which is born from that craving that is the condition for doubt. If it were to be said that ‘a volitional formation born from that’ means born from that craving by way of co-nascence condition, etc., then to show that this is inappropriate, he raises an objection: ‘associated with craving… is born.’ The other, to show that the category of decisive support condition is intended here, says ‘because it is not abandoned,’ and then explains that point with ‘for whom…’. For doubt does not arise from craving as a co-nascent. If the category of co-nascence is absent, there is indeed a possibility of doubt arising from craving by means of the decisive support condition. ‘From view also’ means from the sixty-two views also. Hence he says: ‘in four cases…,’ etc. He concludes the teaching by showing insight through the door of impermanence in each case and leading them to arahantship, after including the twenty identity views, the eternalist view, the annihilationist view, and doubt. Thus he says: ‘in twenty-three instances…,’ etc.

Pālileyyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Pāḷileyya Sutta is concluded.

10. Puṇṇamasuttavaṇṇanā

10. The Commentary on the Puṇṇama Sutta

82. Dissati apadissatīti deso, kāraṇaṃ, tañca kho ñāpakaṃ daṭṭhabbaṃ. Yañhi so jānitukāmo ruppanādisabhāvaṃ, paṭhamaṃ pana sarūpaṃ [Pg.243] pucchitvā puna tassa viseso pucchitabboti paṭhamaṃ ‘‘ime nu kho’’tiādinā pucchaṃ karoti, idhāpi ca so viseso eva tassa bhikkhuno antanti dasseti. Ajānanto viya pucchati tesaṃ hetunti adhippāyo.

82. ‘It is designated’ is a statement, a reason, and that should be seen as an indicator. For when he wishes to know the intrinsic nature of being afflicted and so on, he first asks about its general nature and then its specific quality should be asked about. Therefore he first asks the question beginning: ‘These…?’ Here too he shows that this specific quality is the end for that bhikkhu. The intention is: he asks about their cause as if not knowing it.

Taṇhāchandamūlakā pabhavattā. Pañcupādānakkhandhāti ettha visesato taṇhupādānassa gahaṇaṃ itarassa taggahaṇeneva gahitaṃ tadavinābhāvatoti chandarāgo eva uddhaṭo. Idanti tappañhapaṭikkhipanaṃ. Yadipi khandhā upādānehi asahajātāpi honti upādānassa anārammaṇabhūtāpi, upādānaṃ pana tehi sahajātameva, tadārammaṇañca hotiyevāti dasseti. Na hi asahajātaṃ anārammaṇañca upādānaṃ atthīti. Idāni tamatthaṃ vivaritvā dassetuṃ ‘‘taṇhāsampayuttasmi’’ntiādi vuttaṃ, taṃ suviññeyyameva. Ārammaṇatoti ārammaṇakaraṇato. ‘‘Evaṃrūpo siya’’nti evaṃpavattassa chandarāgassa ‘‘evaṃvedano siya’’nti evaṃpavattiyā abhāvato tattha tattheva natasaṅkhārā bhijjanti, tasmā rūpavedanārammaṇānaṃ chandarāgādīnaṃ abhāvato attheva chandarāgavemattatā. Chandarāgassa pahānādivasena chandarāgapaṭisaṃyuttassa apucchitattā, ‘‘anusandhi na ghaṭiyatī’’ti vuttaṃ. Kiñcāpi na ghaṭiyatīti aññasseva pucchitattā, tathāpi sānusandhikāva pucchā, tato eva sānusandhikaṃ vissajjanaṃ. Tattha kāraṇamāha ‘‘tesaṃ tesa’’ntiādinā. Tena ajjhāsayānusandhivasena sānusandhikāneva pucchāvissajjanānīti dasseti.

They are rooted in desire and craving because they originate from them. In regard to ‘the five aggregates subject to clinging,’ the grasping of craving-clinging is mentioned specifically, and the others are grasped by the grasping of that, because they are inseparable from it; thus desire and lust are singled out. ‘This’ is the rejection of that question. It shows that even if the aggregates are not co-nascent with clinging and are not its objects, clinging itself is co-nascent with them and does have them as its object. For there is no clinging that is not co-nascent and does not have an object. Now, to explain this meaning, what begins with ‘associated with craving’ is stated; that is easily understood. ‘By way of object’ means by way of making it an object. For the desire and lust that proceeds as ‘May I be of such a form!’, the inclined formations break apart right there because of the absence of a process such as ‘May I be of such a feeling!’. Therefore, because of the absence of desire, lust, and so on, which have form and feeling as their objects, there is indeed a difference in desire and lust. Since what is connected with desire and lust was not asked about by way of abandoning it, etc., it is said, ‘the connection is not made.’ Although it is not made because another thing was asked, still the question has a connection, and for that very reason the answer has a connection. Therein he states the reason with ‘of these…,’ etc. By this he shows that the questions and answers are connected by way of the connection of disposition.

Puṇṇamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Puṇṇama Sutta is concluded.

Khajjanīyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Khajjanīya Chapter is concluded.

9. Theravaggo

9. The Chapter on the Elders

1. Ānandasuttavaṇṇanā

1. Commentary on the Ānanda Sutta

83. Paṭiccāti nissayaṃ katvā. ‘‘Esohamasmī’’ti diṭṭhiggāho, ‘‘seyyohamasmī’’ti mānaggāho ca taṇhāvaseneva hontīti taṇhāpi tathāpavattiyā paccayabhūtā tathāpavatti evāti vuttaṃ ‘‘asmīti evaṃ pavattaṃ [Pg.244] taṇhāmānadiṭṭhipapañcattayaṃ hotī’’ti. Daharasaddo bāladārakepi pavattatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi eko amaṇḍanasīloti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’ti vuttaṃ. Tena mukhanimittapaccavekkhaṇassa sabbhāvaṃ dasseti. Tanti ādāsamaṇḍalaṃ olokayato. Parammukhaṃ hutvā paññāyeyyāti yadi puratthimadisābhimukhaṃ hutvā ṭhitaṃ, mukhanimittampi puratthimadisābhimukhameva hutvā paññāyeyyāti attho. Yadipi parassa sadisassa mukhaṃ bhaveyya, tathāpi kāci asadisatā bhaveyyāti vuttaṃ ‘‘vaṇṇādīhi asadisaṃ hutvā paññāyeyyā’’ti. Nibhāsarūpanti paṭibhāsarūpaṃ. Nibhāsarūpaṃ tāva kaṃsādimaye pabhassare maṇḍale paññāyatu, udake pana kathanti ‘‘kena kāraṇenā’’ti pucchati. Itaro ‘‘mahābhūtānaṃ visuddhatāyā’’ti vadanto tatthāpi yathāladdhapabhassarabhāvenevāti dasseti. Ettha ca maṇḍanajātiko puriso viya puthujjano, ādāsatalādayo viya pañcakkhandhā, mukhanimittaṃ viya ‘‘asmī’’ti gahaṇaṃ, mukhanimittaṃ upādāya dissamānarūpādi viya ‘‘asmī’’ti sati ‘‘ahamasmī’’ti ‘‘parosmī’’tiādayo gāhavisesā. Abhisametoti abhisamito, ayameva vā pāṭho.

83. ‘Dependent on’ means having relied upon. The grasping of views as ‘I am this’ and the grasping of conceit as ‘I am better’ arise only due to craving; thus craving, being a condition for such an occurrence, is itself such an occurrence. Therefore, it is said: ‘The threefold proliferation of craving, conceit, and views, which proceeds as “I am,” occurs.’ The term ‘dahara’ (young) applies even to a young child, so to specify, the word ‘yuvā’ (youth) is used. Even a youth may be disinclined to adornment, hence the further specification ‘maṇḍanakajātiko’ (one fond of adornment) is given. This reveals the existence of examining one’s facial image. ‘Tanti’ refers to one looking into a mirror. The meaning of ‘it would appear facing the other way’ is that if one stands facing the eastern direction, the facial reflection would also appear facing the eastern direction. Even if another's face were similar, there would still be some dissimilarity; hence it is said: ‘It would appear dissimilar in color and other aspects.’ ‘Reflected image’ (nibhāsarūpa) means a reflection-image (paṭibhāsarūpa). Let a reflected image appear in a bright, polished metal mirror; but how is it in water? This is the question asked: ‘For what reason?’ The other, saying, ‘Due to the purity of the great elements,’ indicates that there too it is by the state of brightness as it is obtained. Here, a man fond of adornment is like a worldling; the mirror surface, etc., are like the five aggregates; the facial reflection is like the grasping of ‘I am’; and the specific graspings that arise when there is the thought ‘I am’—such as ‘I am myself’ and ‘I am another’—are like the various forms, etc., that are seen based on the facial image. ‘Abhisameto’ means abhisamito (fully understood), or this may also be the reading.

Ānandasuttavaṇṇanā niṭṭhitā.

The commentary on the Ānanda Sutta is completed.

2. Tissasuttavaṇṇanā

2. Commentary on the Tissa Sutta

84. Madhurakaṃ vuccati kāye vibhāranti āha – ‘‘madhurakajāto viyāti sañjātagarubhāvo viyā’’ti. Garubhāve sati lahutā anokāsāva, tathā mudutā kammaññatā cāti vuttaṃ ‘‘akammañño’’ti. ‘‘Kāye’’ti ānetvā vattabbaṃ. Na pakkhāyantīti pakāsā hutvā na khāyanti. Tenāha ‘‘na pākaṭā hontī’’ti. Upaṭṭhahantīti upatiṭṭhanti. Na dissatīti gahaṇaṃ na gacchati. Mahāvicikicchāti aṭṭhavatthukā soḷasavatthukā ca vimati. Na hi uppajjati paripakkakusalamūlattā.

84. ‘Madhurakaṃ’ is said to refer to heaviness in the body—‘as if born of madhuraka,’ meaning having a sense of heaviness. When there is heaviness, lightness is impossible, and so are softness and workability, hence it is said, ‘unworkable.’ The word ‘kāye’ should be supplied. ‘Na pakkhāyanti’ means they do not become manifest, hence it is said, ‘they are not evident.’ ‘Upaṭṭhahanti’ means they are present. ‘Na dissati’ means it does not come to apprehension. ‘Mahāvicikicchā’ refers to doubt based on the eight or sixteen grounds. It does not arise due to mature wholesome roots.

Kāmānametaṃ adhivacananti padaṃ uddharitvā yena adhippāyena bhagavatā ninnaṃ pallalaṃ kāmānaṃ nidassanabhāvena ābhataṃ, taṃ adhippāyaṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ.

Having extracted the phrase, ‘This is a designation for sensual pleasures,’ the passage beginning ‘just as…’ was said in order to elucidate the intention with which the Blessed One presented the lowland pool as an illustration of sensual pleasures.

Tissasuttavaṇṇanā niṭṭhitā.

The commentary on the Tissa Sutta is concluded.

3. Yamakasuttavaṇṇanā

3. Commentary on the Yamaka Sutta

85. Diṭṭhi [Pg.245] eva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119; a. ni. 9.11) yathā. Diṭṭhigataṃ nāma jātaṃ khandhavinimuttassa sattassa gahitattā.

85. View itself is a view-resort, just as in ‘a resort for dung, a resort for urine’ (MN 2.119; AN 9.11). It is called a view-resort because it involves the grasping of the concept of a being freed from the aggregates.

Kupiteti diṭṭhisaṅkhātarogena kupite. Paggayhāti tesaṃ bhikkhūnaṃ santike viya therassa sāriputtassa sammukhā attano laddhiṃ paggayha ‘‘evaṃ khvāha’’nti evaṃ nicchayena vattuṃ asakkonto.

‘Agitated’: agitated by the disease called ‘view.’ ‘Having championed’: being unable to speak with certainty, saying, ‘Thus indeed I…,’ he champions his own doctrine in the presence of the Elder Sāriputta just as he did in the presence of those bhikkhus.

Anuyogavattaṃ nāma yena yutto, tassa attano gāhaṃ nijjhānakkhantiyāva yāthāvato pavedanaṃ. Therassa anuyoge bhummanti ‘‘taṃ kiṃ maññasi, āvuso yamakā’’tiādinā therena kathitapucchāya bhummaniddeso. Sace taṃ āvusoti idanti ‘‘sace taṃ, āvuso’’ti evamādikaṃ idaṃ vacanaṃ. Etanti yamakattheraṃ. Aññanti arahattaṃ. Vattabbākārena vadanto atthato arahattaṃ byākaronto nāma hotīti adhippāyena vadati.

The practice of inquiry is the accurate declaration of one's own position through reflective acceptance. In the elder’s inquiry, ‘ground’ is a locative designation for the question spoken by the elder beginning, ‘What do you think, friend Yamaka?’ ‘If you, friend…’: this refers to the statement beginning, ‘If you, friend….’ ‘This one’ refers to the Elder Yamaka. ‘The other’ refers to arahantship. Speaking in a manner that should be spoken, he is, in meaning, declaring arahantship—this is the intended meaning.

Etassa paṭhamamaggassāti etassa idāniyeva tiparivaṭṭadesanāvasāne tayā adhigatassa paṭhamamaggassa. Catūhi yogehīti attato piyato udāsinato veritoti catūhipi uppajjanaanatthayogehi.

‘Of this first path’: of this first path attained by you just now at the conclusion of the teaching with its three revolutions. ‘By four yokes’: by the four yokes, that is, by regarding something as self, as beloved, as indifferent, and as hostile; by all four yokes that are disadvantageous upon arising.

Upetīti taṇhupayadiṭṭhupayehi upādiyati taṇhādiṭṭhivatthuṃ pappoti. Upādiyatīti daḷhaggāhaṃ gaṇhāti. Adhitiṭṭhatīti abhinivissa tiṭṭhati. Kinti? ‘‘Attā me’’ti. Paccatthikā me eteti ete rūpavedanādayo pañcupādānakkhandhā mayhaṃ paccatthikā anatthāvahattāti vipassanāñāṇena ñatvā. Vipassanāya yojetvāti vipassanāya khandhe yojetvā.

‘He approaches’ (upeti): he clings by way of craving and views, attaining the object of craving and views. ‘He clings’ (upādiyati): he grasps strongly. ‘He adheres’ (adhiṭṭhāti): he stands, having resolved. How? ‘This is my self.’ ‘These are my adversaries’: knowing through insight-knowledge that these five aggregates subject to clinging—form, feeling, etc.—are my adversaries because they bring disadvantage. ‘Applying to insight’: applying the aggregates to insight.

Yamakasuttavaṇṇanā niṭṭhitā.

The commentary on the Yamaka Sutta is concluded.

4. Anurādhasuttavaṇṇanā

4. Commentary on the Anurādha Sutta

86. Tasseva vihārassāti mahāvane yasmiṃ vihāre bhagavā viharati, tasseva vihārassa. Imeti aññatitthiyā. Yasmā ayaṃ thero [Pg.246] ṭhapanīyaṃ pañhaṃ ṭhapanīyabhāvena na ṭhapesi, tasmā. Aññatitthiyā…pe… etadavocuṃ. Tenāha ‘‘ekadesena sāsanasamayaṃ jānantā’’ti.

86. ‘In that very dwelling’ means in the Great Forest, in the dwelling where the Blessed One was staying, in that very dwelling. ‘These’ means the wanderers of other sects. Because this elder did not set aside the question that should be set aside as one to be set aside, therefore the wanderers of other sects …pe… said this. For that reason it is said: ‘knowing the occasion for the teaching only in part.’

Gahitameva hoti tato pageva siddhattā. Tenāha ‘‘tassa mūlattā’’ti. Evanti ‘‘dukkhañceva paññapemi, dukkhassa ca nirodha’’nti evaṃ. Vaṭṭavivaṭṭamevāti pañcannaṃ pana khandhānaṃ samanupassanāya vasena vaṭṭaṃ, ‘‘evaṃ passa’’ntiādinā vivaṭṭaṃ kathitameva.

It is already grasped, all the more so since it is already accomplished. For that reason it is said: ‘because it is the root.’ ‘Thus’ means in the way of the statement: ‘I make known only suffering and the cessation of suffering.’ ‘The round and the turning away from the round’: the round is explained by way of the contemplation of the five aggregates, while the turning away from the round is explained by such phrases as ‘seeing thus.’

Anurādhasuttavaṇṇanā niṭṭhitā.

The commentary on the Anurādha Sutta is finished.

5. Vakkalisuttavaṇṇanā

5. Commentary on the Vakkali Sutta

87. Nagaramajjhe mahāābādho uppajjīti nagaramajjhena āgacchanto kammasamuṭṭhāno mahanto ābādho uppajjati. Samantato adhosīti sabbabhāgena paripphandi. Iriyāpathaṃ yāpetunti sayananisajjādibhedaṃ iriyāpathaṃ pavattetuṃ. Nivattantīti osakkanti, parihāyantīti attho. Adhigacchantīti vaḍḍhanti. Satthu guṇasarīraṃ nāma navavidhalokuttaradhammādhigamamūlanti katvā vuttaṃ ‘‘navavidho hi…pe… kāyo nāmā’’ti, yathā sattānaṃ kāyo paṭisandhimūlako.

87. ‘A great affliction arose in the middle of the city’ means: a great affliction produced by kamma arises as one is coming through the middle of the city. ‘It shook all around’ means it convulsed in every part. ‘To maintain his posture’ means to carry on the posture with its divisions of lying down, sitting, etc. ‘They retreat’ means they recede; the meaning is, they decline. ‘They attain’ means they increase. The Teacher’s body of virtues is so called because it is rooted in the attainment of the ninefold supramundane Dhamma; hence it is said: ‘For the ninefold …pe… is called the body,’ just as the body of beings is rooted in rebirth-linking.

Kāḷasilāyaṃ katavihāro kāḷasilāvihāro. Maggavimokkhatthāyāti aggamaggavimokkhādhigamāya. Devatāti suddhāvāsadevatā. Alāmakaṃ nāma puthujjanakālakiriyāya abhāvato. Tenāha ‘‘thero kirā’’tiādi. Ekaṃ dve ñāṇānīti ekaṃ dve paccavekkhaṇañāṇāni sabhāvato avassaṃ uppajjanti, ayaṃ dhammatā. Maggaphalanibbānapaccavekkhaṇāni taṃtaṃmaggavuṭṭhāne uppajjanti eva. Ekaṃ dveti vacanaṃ uppannabhāvadassanatthaṃ vuttaṃ.

The dwelling made at Kāḷasilā is the Kāḷasilāvihāra. ‘For the sake of liberation by the path’ means for the attainment of the liberation of the supreme path. ‘Deity’ means a deity of the Pure Abodes. It is called ‘not inferior’ because of the absence of the death of a worldling. For that reason it is said: ‘The elder, it is said,’ and so on. ‘One or two knowledges’ means one or two reviewing knowledges inevitably arise by their own nature; this is the nature of things. The reviewing knowledges of path, fruition, and Nibbāna arise right upon emerging from each respective path. The phrase ‘one or two’ is stated to show that they have arisen.

Dhūmāyanabhāvo dhūmākāratā, tathā timirāyanabhāvo.

The state of becoming smoky is smokiness; similarly, the state of becoming dark is darkness.

Vakkalisuttavaṇṇanā niṭṭhitā.

The commentary on the Vakkali Sutta is finished.

6. Assajisuttavaṇṇanā

6. Commentary on the Assaji Sutta

88. Passambhitvāti [Pg.247] nirodhetvā. No ca svāhanti no ca su ahaṃ. Parihāyi kuppadhammattā. Etanti samādhimattasāraṃ, sīlamatte pana vattabbameva natthi. Kathaṃ hotīti kathaṃ abhinandanā hoti. Dukkhaṃ patvāti dukkhuppattihetu sukhaṃ pattheti ‘‘evaṃ me dukkhapariḷāho na bhavissatī’’ti. Yadaggenāti yena bhāgena. ‘‘Dukkhaṃ patthetiyevā’’ti vatvā tattha kāraṇamāha ‘‘sukhavipariṇāmena hī’’tiādi. Sukhaviparivatte sukhavipariṇāmadukkhaṃ, tasmā sukhaṃ abhinandanto atthato dukkhaṃ abhinandati nāma.

88. ‘Having calmed’ means having suppressed. ‘And not I’ means ‘not indeed I.’ ‘He declines’ because of his nature of being liable to fall away. ‘This much’ refers to what has concentration as its essence; regarding what is mere virtue, there is nothing to be said. ‘How is it?’ means how does delight arise? ‘Having attained suffering’ means: because suffering has arisen, one longs for happiness, thinking: ‘Thus this burning torment of suffering will not be for me.’ ‘Yadaggena’ means by which part. Having said, ‘One longs even for suffering,’ he states the reason for that: ‘For by the change of pleasure,’ etc. When pleasure alters, there is the suffering due to the change of pleasure; therefore, one who delights in pleasure in reality delights in suffering.

Assajisuttavaṇṇanā niṭṭhitā.

The commentary on the Assaji Sutta is finished.

7. Khemakasuttavaṇṇanā

7. Commentary on the Khemaka Sutta

89. Attaniyanti diṭṭhigatikaparikappitassa attano santakaṃ. Tenāha ‘‘attano parikkhārajāta’’nti. Taṇhāmāno adhigato arahattassa anadhigatattā, no diṭṭhimāno adhigato, tathā kāmarāgabyāpādāpi. Anāgāmī kira khemakatthero, ‘‘sakadāgāmī’’ti keci vadanti. Sandhāvanikāyāti sañcaraṇena. Tenāha ‘‘punappunaṃ gamanāgamanenā’’ti. Catukkhattuṃ gamanāgamanenāti catukkhattuṃ gamanena ca āgamanena ca. Tenāha – ‘‘taṃ divasaṃ dviyojanaṃ addhānaṃ āhiṇḍī’’ti. Ñatvāti ajjhāsayaṃ ñatvā. Theroti khemakatthero.

89. ‘Pertaining to self’ means belonging to a self fabricated by one who holds a certain view. Hence it is said: ‘the belongings of the self.’ Craving and conceit are present because arahantship has not been attained; but conceit connected with views is not present, and similarly sensual lust and ill will are not present. The Elder Khemaka, it is said, was a non-returner, though some say he was a once-returner. ‘By running about’ means by journeying. Hence it is said: ‘by repeatedly going and coming.’ ‘Four times going and coming’ means by going four times and by coming four times. Therefore it is said: ‘That day he wandered a distance of two yojanas.’ ‘Having known’ means having known his disposition. ‘The elder’ means the Elder Khemaka.

Rūpameva asmīti vadatīti rūpakkhandhameva ‘‘asmī’’ti gāhassa vatthuṃ katvā vadati. Adhigato taṇhāmāno.

‘He says, “I am form”’ means he speaks having made the form aggregate the basis for the grasping, ‘I am.’ Craving and conceit are present.

Aṇusahagatoti aṇubhāvaṃ gato. Tenāha ‘‘sukhumo’’ti. Tayo khārā viya tisso anupassanā cittasaṃkilesassa visodhanato. Sīlagandhādīhi guṇagandhehi.

‘Accompanied by a trace’ means it has become a trace. Hence it is said: ‘subtle.’ Like three alkalis, the three contemplations are for the cleansing of the mind’s defilements. With the fragrances of such qualities as virtue.

Kathetunti uddesavasena kathetuṃ. Pakāsetunti niddesavasena tamatthaṃ pakāsetuṃ. Jānāpetunti kāraṇavasena jānāpetuṃ. Patiṭṭhāpetunti kathāpetuṃ. Vivaṭaṃ kātunti udāharaṇaṃ vaṇṇetvā pākaṭaṃ kātuṃ[Pg.248]. Suvibhattaṃ kātunti anvayato byatirekato suṭṭhu, vibhattaṃ kātuṃ. Uttānakaṃ kātunti upanayanigamehi tamatthaṃ vibhūtaṃ kātuṃ. Aññena nīhārenāti vipassanāvimuttena cittābhinīhārena.

‘To tell’ means to tell by way of a summary statement. ‘To illuminate’ means to illuminate the meaning by way of a detailed exposition. ‘To make known’ means to make known by way of reasons. ‘To establish’ means to get one to speak. ‘To make open’ means to make it plain by describing an example. ‘To make well-analyzed’ means to analyze it well by way of positive and negative correlation. ‘To make plain’ means to make the meaning manifest by means of premises and conclusions. ‘By another method’ means by a mental inclination apart from insight and liberation.

Khemakasuttavaṇṇanā niṭṭhitā.

The commentary on the Khemaka Sutta is finished.

8. Channasuttavaṇṇanā

8. Commentary on the Channa Sutta

90. Makkhīti guṇamakkhanalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Etaṃ avocāti ‘‘ovadantu maṃ…pe… passeyya’’nti etaṃ avoca.

90. ‘Contemptuous’ means endowed with contempt, which has the characteristic of disparaging virtues. ‘Domineering’ means endowed with domineeringness, which has the characteristic of rivalry. ‘This he said’ means he said this: ‘Let them advise me …pe… I might see.’”

Theranti channattheraṃ. Attano duggahaṇena kañci upārambhampi kareyya. Tena vuttaṃ ‘‘evaṃ kira nesaṃ ahosī’’tiādi. Niddosamevassa katvāti ādito anurūpattameva katvā saddhammaṃ kathessāmāti.

‘The elder’ means the Elder Channa. He might even reproach someone because of his own wrong grasp. Therefore it is said: ‘Thus, it seems, it was for them,’ and so on. ‘Having made it blameless for him’ means: ‘Having made it suitable from the very beginning, we will teach the good Dhamma.’”

Paritassanā upādānanti bhayaparitassanā diṭṭhupādānaṃ. Anattani sati anattakatāni kammāni kamattānaṃ phusissantīti bhayaparitassanā ceva diṭṭhupādānañca uppajjati. Paṭinivattatīti yathāraddhavipassanāto paṭinivattati, nāsakkhīti attho. Kasmā panetassa vipassanamanuyuñjantassa evaṃ ahosīti tattha kāraṇaṃ vadati ‘‘ayaṃ kirā’’tiādinā. Evanti ‘‘ko nu kho me attā’’ti evaṃ na hoti. Tāvatikā vissatthīti ‘‘mayhaṃ dhammaṃ desetū’’ti vuttavissāso atthīti attho. Idaṃ kaccānasatthaṃ addasāti yojanā. ‘‘Dvayanissito, kaccāna, loko’’tiādi diṭṭhiviniveṭhanā. ‘‘Ete te, kaccāna, ubho ante anupagammā’’tiādi buddhabaladīpanā.

‘Agitation and clinging’ means the agitation of fear and clinging to views. [The thought arises:] ‘When there is no-self, whom will deeds done by no-self affect?’ Thus both agitation of fear and clinging to views arise. ‘He turns back’ means he turns back from the insight meditation he had undertaken; the meaning is that he was unable to proceed. But why did this happen to him while he was practicing insight meditation? In this regard, the reason is stated with the words, ‘This, it seems,’ and so on. ‘Thus’ means that the thought, ‘What, indeed, is my self?’ does not occur. ‘So much confidence’ means there is the confidence expressed when he said, ‘Let him teach me the Dhamma’; this is the meaning. The connection is: ‘He saw this teaching of Kaccāna.’ ‘This world, Kaccāna, is dependent on a duality,’ etc., is for the disentangling of views. ‘Without approaching either of these two extremes, Kaccāna,’ etc., is for the demonstration of the Buddha’s power.

Channasuttavaṇṇanā niṭṭhitā.

End of the Commentary on the Channa Sutta.

9-10. Rāhulasuttādivaṇṇanā

9-10. Commentary on the Rāhula Sutta and Others

91-92. Etāni suttāni. Idhāgatānīti imasmiṃ vagge ānītāni saṅgītikārehīti.

91-92. These are the suttas. ‘Brought here’ means brought into this chapter by the reciters of the council.

Rāhulasuttādivaṇṇanā niṭṭhitā.

End of the Commentary on the Rāhula Sutta and Others.

Theravaggavaṇṇanā niṭṭhitā.

End of the Commentary on the Chapter on the Elders.

10. Pupphavaggo

10. The Chapter on Flowers

1. Nadīsuttavaṇṇanā

1. Commentary on the River Sutta

93. Pabbateyyāti [Pg.249] pabbatato āgatā. Tato eva ohārinī. Tenassā caṇḍasotataṃ dasseti. Dūraṃ gacchatīti dūraṅgamā. Tenassā mahoghataṃ dasseti.

93. ‘Mountain-born’ means come from the mountain. Descending just from there. By this, it shows its swift current. ‘It goes far,’ thus it is ‘far-going.’ By this, it shows its great flood.

Soteti vaṭṭasote. Catūhi gāhehīti ‘‘rūpaṃ attato samanupassatī’’tiādinayappavattehi catūhi gāhehi. Palujjanattāti chinnattā. Sokādibyasanappattīti sokādianatthuppatti.

‘In the stream’ means in the stream of the round of existence. ‘By the four graspings’ means by the four graspings that proceed in the manner of ‘one regards form as self,’ and so on. ‘Because of crumbling’ means because of being cut off. ‘The attainment of affliction such as sorrow’ means the arising of misfortune such as sorrow.

Nadīsuttavaṇṇanā niṭṭhitā.

End of the Commentary on the River Sutta.

2. Pupphasuttavaṇṇanā

2. Commentary on the Flower Sutta

94. Vivadatīti vivādaṃ karoti. Vadantoti ayathāsabhāvena vadanto. Vivadati dhammatāya viruddhaṃ katvā vadati. Lokadhammoti lujjanasabhāvadhammo. Ko pana soti āha ‘‘khandhapañcaka’’nti. Tenāha ‘‘taṃ hī’’tiādi. Kathaṃ karomīti kena pakārenāhaṃ bālaṃ ajānantaṃ karomi. Tenāha ‘‘mayhaṃ hī’’tiādi. Tathā cāha ‘‘akkhāto vo mayā maggo’’tiādi (dha. pa. 275). ‘‘Tayo lokā kathitā’’ti vatvā taṃ vivarituṃ ‘‘nāhaṃ, bhikkhave’’tiādimāha.

94. ‘Disputes’ means one makes a dispute. ‘Speaking’ means speaking not in accordance with its true nature. ‘Disputes’ means one speaks having contradicted the nature of things. ‘Worldly phenomenon’ means a phenomenon with a nature of perishing. To the question, ‘But what is that?’ he said, ‘The five aggregates.’ Hence he said, ‘For that…,’ and so on. ‘How can I make?’ means, ‘In what way can I make the fool not understand?’ Hence he said, ‘For my…,’ and so on. And similarly he said: ‘The path has been declared to you by me,’ and so on (Dhp 275). Having said, ‘Three worlds have been spoken of,’ to explain that, he said, ‘I do not, bhikkhus,’ and so on.

Pupphasuttavaṇṇanā niṭṭhitā.

End of the Commentary on the Flower Sutta.

3. Pheṇapiṇḍūpamasuttavaṇṇanā

3. The Commentary on the Sutta on the Simile of the Lump of Foam

95. Kenaci kāraṇena yujjhitvā gahetuṃ na sakkāti ayujjhā nāma. Nivattanaṭṭhāneti udakappavāhassa nivattitaṭṭhāne.

95. It is called Ayojjhā because it is not possible to seize it by contending with it for any reason. ‘At the place of turning back’ means at the place where the flow of water has turned back.

Anusotāgamaneti anusotaṃ āgamanahetu, ‘‘anusotāgamanenā’’ti vā pāṭho. Anupubbena pavaḍḍhitvāti tattha tattha uṭṭhitānaṃ khuddakamahantānaṃ [Pg.250] pheṇapiṇḍānaṃ saṃsaggena pakārato vuddhiṃ patvā. Āvaheyyāti ānetvā vaheyya. Kāraṇena upaparikkheyyāti ñāṇena vīmaṃseyya. ‘‘Sāro nāma kiṃ bhaveyyā’’ti vatvā sabbaso tadabhāvaṃ dassento ‘‘vilīyitvā viddhaṃseyyevā’’ti āha. Tena rūpampi nissāratāya bhijjatevāti dasseti. Yathā hi aniccatāya asāratāsiddhi, evaṃ asāratāyapi aniccatāsiddhīti aniccatāya eva niccasāraṃ thirabhāvasāraṃ dhuvasāraṃ sāmīnivāsīkārakabhūtassa attano vase pavattanampettha natthīti āha ‘‘rūpampi…pe… nissāramevā’’ti. Soti pheṇapiṇḍo. Gahitopi upāyena tamatthaṃ na sādheti anarahattā. Anekasandhighaṭito tathā tathā ghaṭito hutvā.

‘Going with the stream’ is the cause of coming downstream; or the reading is ‘by going with the stream.’ ‘Having grown in sequence’ means having reached growth in a special way through contact with small and large lumps of foam that have arisen here and there. ‘It would carry’ means having brought, it would carry. ‘He would investigate it with reason’ means he would examine it with knowledge. Having said, ‘What essence could there be?’ showing its complete absence, he said, ‘It would just dissolve and be destroyed.’ By this he shows that form, too, just breaks up because of its essencelessness. For just as essencelessness is established by impermanence, so too impermanence is established by essencelessness. Thus, because of impermanence, there is no permanent essence, no stable essence, no lasting essence, nor is there here the exercise of control by a self that is like a master, owner, and maker. Thus he said: ‘Form, too…pe… is essenceless.’ ‘That’ means the lump of foam. Even if grasped by some means, it does not accomplish that purpose because it is unworthy of it. Composed of many joints, having been formed in such and such a way.

Byāmamattampi etarahi manussānaṃ vasena. Avassameva bhijjati taraṅgabbhāhataṃ hutvā.

‘Even a fathom-sized one’ is in terms of the people of today. It inevitably breaks, having been struck by a wave.

Tasmiṃ tasmiṃ udakabindumhi patite. Udakatalanti udakapiṭṭhiṃ. Aññato patantaṃ udakabinduṃ. Udakajallanti santānakaṃ hutvā ṭhitaṃ udakamalaṃ. Tañhi saṃkaḍḍhitvā tato udakaṃ puṭaṃ karoti, tasmiṃ puṭe pubbuḷasamaññā. Vatthunti cakkhādivatthuṃ. Ārammaṇanti rūpādiārammaṇaṃ. Kilesajallanti purimasiddhaṃ, paṭilabbhamānaṃ vā kilesamalaṃ. Phassasaṅghaṭṭananti phassasamodhānaṃ. Pubbuḷasadisā muhuttaramaṇīyatāya. Yasmā ghammakāle sūriyātapasantāpābhinibbattarasmijālanipāte tādise bhūmipadese ito cito samuggatavātavegasamuddhaṭaviruḷhasaṅkhātesu paribbhamantesu aṇuparamāṇutajjārippakāresu bhūtasaṅghātesu marīcisamaññā, tasmā sabbaso sāravirahitāti vuttaṃ ‘‘saññāpi asārakaṭṭhena marīcisadisā’’ti. Yasmā ca passantānaṃ yebhuyyena udakākārena khāyati, tasmā ‘‘gahetvā pivituṃ vā’’tiādi vuttaṃ. Nīlādianubhavanatthāyāti nīlādiārammaṇassa anubhavanatthāya. Phandatīti phandanākārappattā viya hoti appahīnataṇhassa puggalassa. Vippalambheti appahīnavipallāsaṃ puggalaṃ. Tenāha ‘‘idaṃ nīlaka’’ntiādi. Saññāvipallāsato hi cittavipallāso, tato diṭṭhivipallāsoti. Vippalambhanenāti vippakāravaseneva ārammaṇassa lambhanena. Vippakāravasena hi etaṃ lambhanaṃ, yadidaṃ anudakameva udakaṃ katvā dassanaṃ anagarameva nagaraṃ katvā gandhabbanāṭakādidassanaṃ.

When each and every drop of water falls. ‘The water surface’ means the surface of the water. A drop of water falling from elsewhere. ‘Water scum’ means water impurity that stands as a film. For having drawn that together, one makes a container of water from it; in that container is the designation ‘bubble.’ ‘Base’ means the eye base, and so on. ‘Object’ means the form object, and so on. ‘The scum of defilements’ means the impurity of defilements that was previously established or is now being acquired. ‘The impact of contact’ means the coming together of contact. It is like a bubble because of its momentary delightfulness. Because in the hot season, on such a patch of ground, when a net of rays produced by the sun's heat falls, and when material aggregates—in the form of minute particles and dust raised from them, stirred up by gusts of wind arising here and there, and whirling about—are designated a ‘mirage,’ therefore, because it is entirely devoid of essence, it is said: ‘Perception, too, is like a mirage on account of its essencelessness.’ And because to those who see it, it generally appears in the form of water, it is therefore said, ‘…to grasp and drink,’ and so on. ‘For the purpose of experiencing blue, etc.’ means for the purpose of experiencing the object blue, etc. ‘It trembles’ means it is as if it has attained a state of trembling for a person whose craving has not been abandoned. It deceives a person whose distortions have not been abandoned. Hence one says, ‘This is blue,’ and so on. For from the distortion of perception arises the distortion of mind, and from that the distortion of view. ‘By deception’ means by apprehending the object in a distorted way. For this apprehension is in a distorted way, namely, the seeing of what is not water as water, the seeing of what is not a city as a city, or the seeing of a play by celestial musicians, and so on.

Kukkukaṃ [Pg.251] vuccati kadalikkhandhassa sabbapattavaṭṭīnaṃ abbhantare daṇḍakanti āha ‘‘akukkukajātanti anto asañjātaghanadaṇḍaka’’nti. Na tathā hotīti yadatthāya upanītaṃ, tadatthāya na hoti. Nānālakkhaṇoti nānāsabhāvo. Saṅkhārakkhandhovāti eko saṅkhārakkhandhotveva vuccati.

‘The pith’ (kukkuka) is said to be the stalk (daṇḍaka) inside all the leaf-sheaths of a banana trunk. Thus he says: ‘“Not of the pithy kind” means a dense stalk has not formed inside.’ ‘It is not so’ means it is not for the purpose for which it was brought. ‘Of various characteristics’ means of various natures. ‘The aggregate of formations’ means it is just called the one aggregate of formations.

Assāti purisassa. Apagatapaṭalapiḷakanti apagatapaṭaladosañceva apagatapiḷakadosañca. Asārabhāvadassanasamatthanti asārassa asārabhāvadassanasamatthaṃ. Ittarāti parittakālā, na ciraṭṭhitikā. Tenāha ‘‘lahupaccupaṭṭhānā’’ti. Aññadeva ca āgamanakāle cittanti idañca oḷārikavaseneva vuttaṃ. Tathā hi ekaccharakkhaṇe anekakoṭisatasahassasaṅkhāni cittāni uppajjitvā nirujjhanti. Māyāya dassitaṃ rūpaṃ māyāti vuttaṃ. Yaṃkiñcideva kapāliṭṭhakapāsāṇavālikādiṃ. Vañcetīti asuvaṇṇameva suvaṇṇanti, amuttameva muttātiādinā vañceti. Nanu ca saññāpi marīci viya vippalambheti vañceti, idampi viññāṇaṃ māyā viya vañcetīti ko imesaṃ visesoti? Vacanattho nesaṃ sādhāraṇo. Tathāpi saññā anudakaṃyeva udakaṃ katvā gāhāpentī, apurisaññeva purisaṃ katvā gāhāpentī vippalambhanavasena appavisayā, viññāṇaṃ pana yaṃ kiñci ataṃsabhāvaṃ taṃ katvā dassentī māyā viya mahāvisayā. Tenāha ‘‘yaṃkiñcidevā’’tiādi. Evampīti ativiya lahuparivattibhāvenapi māyāsadisanti.

‘Of him’ (assa) means of the person. ‘With film and boil removed’ means with the fault of the film removed and the fault of the boil removed. ‘Capable of seeing the essenceless nature’ means capable of seeing the essenceless nature of what is essenceless. ‘Transient’ means of short duration, not long-lasting. Hence he said: ‘of fleeting appearance.’ ‘And the mind at the time of arrival is quite another’—this is said in a gross sense. For in a single finger-snap, many hundred thousands of crores of mind-moments arise and cease. A form shown by a magician is called ‘magic.’ Whatever it may be: a potsherd, a brick, a stone, sand, and so on. ‘It deceives’ means it deceives by making one think that what is not gold is gold, that what is not a pearl is a pearl, and so on. But is it not the case that perception deceives and deludes like a mirage, and this consciousness also deceives and deludes like a magician's illusion? What is the difference between them? The meaning of the words for them is common. Nevertheless, perception, by making one grasp what is not water as water, by making one grasp what is not a person as a person, is of limited range by way of deception. But consciousness, by showing whatever is not of that nature as being of that nature, is of vast range, like a magician's illusion. Hence he said, ‘Whatever it may be,’ and so on. ‘Even so’ means it is like a magician's illusion also because of its extremely rapid changeability.

Desitāti evaṃ desitā pheṇapiṇḍādiupamāhi.

‘Taught’ means thus taught with the similes of the lump of foam and so on.

Bhūri vuccati pathavī, saṇhaṭṭhena vipulaṭṭhena ca bhūrisadisapaññatāya bhūripañño. Tenāha ‘‘saṇhapaññena cevā’’tiādi. Kimigaṇādīnanti ādi-saddena anekagijjhādike saṅgaṇhāti. Paveṇīti dhammapabandho. Bālalāpinī ‘‘ahaṃ mamā’’tiādinā. Sesadhātuyo gahetvāva bhijjati ekuppādekanirodhattā, vatthurūpanissayapaccayattā ‘‘aya’’nti na visuṃ gahitaṃ. Vadhabhāvatoti vadhassa maraṇassa atthibhāvato. Saraṇanti paṭisaraṇaṃ.

‘Broad’ (bhūri) is said of the earth, because of its meaning of being fine and extensive. One is of ‘broad wisdom’ (bhūripañña) because one's wisdom is similar to the earth in being fine and extensive. Hence he said, ‘with fine wisdom,’ and so on. ‘Of worms, etc.’—by the word ‘etc.’ it includes many vultures and so on. ‘Lineage’ means the continuity of the Dhamma. Chattering of fools, with ‘I,’ ‘mine,’ and so on. The remaining elements, having been taken, break up because they have a single arising and a single ceasing, and because they are a condition by way of material basis; ‘this’ is not taken separately. ‘Because of being subject to destruction’ means because of the existence of destruction, of death. ‘A shelter’ means a refuge.

Pheṇapiṇḍūpamasuttavaṇṇanā niṭṭhitā.

End of the Commentary on the Sutta on the Simile of the Lump of Foam.

4-6. Gomayapiṇḍasuttādivaṇṇanā

4-6. Commentary on the Discourse on the Cow-Dung Ball and others

96-98. Sassataṃ [Pg.252] sabbakālaṃ yāva kappavuṭṭhānā hontīti sassatiyo, sineruādayo. Tāhi samaṃ samakālaṃ. Anenāti bhagavatā. Nayidanti ettha ya-kāro padasandhikaro, idanti nipātapadaṃ. Taṃ pana yena yena sambandhīyati, taṃ tiliṅgova hotīti ‘‘ayaṃ maggabrahmacariyavāso’’ti vuttaṃ. ‘‘Na paññāyeyyā’’ti vatvā tamatthaṃ vivarituṃ ‘‘maggo hī’’tiādi vuttaṃ. Vivaṭṭentoti vinivaṭṭento appavattiṃ karonto.

96-98. Eternal—existing at all times until the end of the aeon—are the eternal things, such as Mount Sineru and others. Simultaneous with them. ‘By this’ means by the Blessed One. In 'nayidaṃ,' the letter 'y' is for euphonic conjunction; 'idaṃ' is a particle. But whatever it is connected with, it takes on the three genders, thus it is said: 'this path, this dwelling in the holy life.' Having said, 'it would not be discerned,' to explain that meaning, 'for the path...' and so on was said. 'Rolling back' means turning back, bringing to non-occurrence.

Rājadhānīti rañño nivāsanagaraṃ. Suttamayanti cittavaṇṇavaṭṭikāmayaṃ.

‘Royal capital’ means the king's residential city. ‘Made of thread’ means made of variegated colored threads.

Gomayapiṇḍasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on the Cow-Dung Ball and others is concluded.

7. Gaddulabaddhasuttavaṇṇanā

7. Commentary on the Discourse on Being Bound by a Leash

99. Yaṃ mahāsamuddoti ettha yanti samayassa paccāmasanaṃ. Bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. So ca samayo ayanti dassento ‘‘pañcame sūriye uṭṭhite’’ti āha. Paricchedaṃ na vadāmi paricchedakārikāya aggamaggavijjāya anadhigatattā. Sunakho viya vaṭṭanissito bālo asavasabhāvato. Gaddulo viya diṭṭhibandho. Sakkāyo tassa asavasabhāvato. Puthujjanassa sakkāyānuparivattananti ‘‘santāne sattavohāro’’ti taṃ tato aññaṃ katvā bhedena niddeso.

99. In 'what great ocean,' the word 'what' is a reference to time. And this is a word in the locative case, hence he said, 'at which time.' And showing that this is the time, he said, 'when the fifth sun has arisen.' I do not speak of a limit, because I have not attained the supreme path-knowledge that defines the limit. Like a dog, the fool is dependent on the round of existence because of his nature of having taints. The bond of views is like the leash. Identity is his nature of having taints. For a worldling, revolving around identity is 'the designation "a being" in the continuity'; this is an exposition by way of distinction, making it something different from that.

Gaddulabaddhasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Being Bound by a Leash is finished.

8. Dutiyagaddulabaddhasuttavaṇṇanā

8. Commentary on the Second Discourse on Being Bound by a Leash

100. Diṭṭhigaddulanissitāyāti sahajātādipaccayavasena diṭṭhigaddulanissitāya nissāyeva pavattati tato attānaṃ vivecetuṃ asakkuṇeyyattā. Cittasaṃkilesenevāti dasavidhakilesavatthuvasena cittassa saṃkiliṭṭhabhāvena. Ariyamaggādhigamanena cittassa vodānattā vodāyanti visujjhanti.

100. 'Dependent on the leash of views' means: because it is dependent on the leash of views by way of conditions such as conascence, it proceeds depending on that very support, being unable to separate itself from it. 'By the mind's defilement' means by the state of the mind being defiled by way of the ten grounds of defilement. Because of the mind's purity through the attainment of the noble path, 'they are cleansed' means they are purified.

Vicaraṇacittanti [Pg.253] gahetvā vicaraṇavasena vicaraṇacittaṃ. Saṅkhānāmāti evaṃnāmakā. Brāhmaṇapāsaṇḍikāti jātiyā brāhmaṇā, channavutiyā pāsaṇḍesu taṃ saṅkhāsaññitaṃ pāsaṇḍaṃ paggayha vicaraṇakā. Paṭakoṭṭhakanti dussāpaṇakaṃ. Dassentāti yathāgatikammavipākacittataṃ dassentā. Taṃ cittanti taṃ paṭakoṭṭhakacittaṃ gahetvā vicaranti. Cintetvā katattāti ‘‘imassa rūpassa evaṃ hatthapādā, evaṃ mukhaṃ likhitabbaṃ, evaṃ ākāravatthaggahaṇāni, evaṃ kiriyāvisesā, evaṃ kiriyāvibhāgaṃ, sattavisesānaṃ vibhāgaṃ kātabba’’nti tassa ubbattanakhipanapavattanādipayojanañcāti sabbametaṃ tathā cintetvā katattā cittena manasā cintitaṃ nāma. Upāyapariyesanacittanti ‘‘hatthapādā evaṃ likhitabbā’’tiādinā yathāvuttaupāyassa ceva pubbe pavattassa bhūmiparikammavaṇṇadhātusammāyojanupāyassa ca vasena pavattaṃ cittaṃ. Tatopi cittataranti tato cittakammatopi cittataraṃ cittakārena cintitappakārānaṃ sabbesaṃyeva cittakamme anipphajjanato. Kammacittenāti kammaviññāṇena. Kammacittenāti vā kammassa cittabhāvena. So kammassa vicittabhāvo taṇhāvasena jāyatīti veditabbo. Svāyamattho aṭṭhasālinīṭīkāyaṃ vibhāvito. Evaṃ cittāti evaṃ cittarūpavisesā. Yoniṃ upanetīti taṃ taṃ aṇḍajādibhedaṃ yonivisesaṃ pāpeti vaṇṇaviseso viya phalikamaṇikaṃ. Na hi visesā hitavicittasāmatthiyakammaṃ yoniṃ upaneti, tassa tassa vipākuppattiyā paccayo hoti. Yonimūlako tesaṃ cittabhāvoti yaṃ yaṃ yoniṃ kammaṃ satte upaneti, taṃtaṃyonimūlako tesaṃ sattānaṃ cittavicittabhāvo. Tenāha ‘‘yoniupagatā’’tiādi. Sadisacittāva sadisacittabhāvā eva. Itītiādi vuttasseva atthassa uppaṭipāṭiyā nigamanaṃ.

'Wandering mind' means a mind that wanders in the sense of roaming. 'Named Saṅkha' means those named thus. 'Brahmin heretics' means brahmins by birth who wander about having adopted that heresy designated 'Saṅkha' among the ninety-six heresies. 'A cloth stall' means a cloth shop. 'Showing' means showing the variegated nature of kamma-result according to one's destiny. 'That painting' means they wander about taking that painting from the cloth stall. 'Because it is made after thinking' means: because all this is made after thinking thus—'For this form, the hands and feet should be drawn thus, the face thus, the grasping of features and postures thus, the specific actions thus, the division of actions thus, the division of specific beings should be made,' and also its purpose of creating, projecting, and displaying, etc.—it is called 'thought out' by the mind. 'The mind that seeks a means' means the mind that proceeds by way of the aforesaid means, 'the hands and feet should be drawn thus,' etc., and by way of the means previously undertaken of preparing the ground and correctly applying the color elements. 'More variegated than that' means more variegated than that painted work, because not all the modes conceived by the painter are produced in the painted work. 'By the kamma-mind' means by kamma-consciousness. Or, 'by the kamma-mind' means by the variegated nature of kamma. It should be understood that this variegated nature of kamma arises by way of craving. This meaning has been clarified in the Subcommentary to the Aṭṭhasālinī. 'Thus variegated' means thus are the specific variegated forms. 'It leads to a womb' means it leads to a specific kind of birth, differentiated as egg-born, etc., just as a specific color is brought to a crystal gem. For it is not specific features that lead to a womb, but kamma possessed of the capacity for beneficial variety; it is a condition for the arising of the respective result. 'Their variegated state is rooted in the womb' means: whatever womb kamma leads beings to, their variegated state is rooted in that particular womb. Hence he said, 'having reached a womb,' etc. 'Of similar mind' means just having a similar state of mind. 'Thus,' etc., is a conclusion by way of a reverse restatement of the meaning that has been said.

Tiracchānagatacittabhāvato cittasseva savisesaṃ cittabhāvakaraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha cittaṃ nāmetaṃ cittatarameva veditabbanti sambandho. Sahajātadhammacittatāyāti rāgādisaddhādidhammavicittabhāvena. Bhūmicittatāyāti adhiṭṭhānacittatāya. Kammanānattaṃ mūlaṃ kāraṇaṃ etesanti kammanānattamūlakā, tesaṃ. Liṅganānattaṃ itthiliṅgādinānattavasena ceva taṃtaṃsaṇṭhānanānattavasena ca veditabbaṃ. Saññānānattaṃ itthipurisadevamanussādisaññānānattavasena[Pg.254]. Vohāranānattaṃ tissotiādivohāranānattavasena. Cittānaṃ vicittānaṃ. Taṃtaṃvohāranānattampi citteneva paññapīyati. Raṅgajātarūpasamuṭṭhāpanādinā vatthaṃ rañjayatīti rajako, vaṇṇakāro. Puthujjanassa attabhāvasaññitarūpasamuṭṭhāpanatā niyatā ekantikāti puthujjanaggahaṇaṃ. ‘‘Abhirūpaṃ rūpaṃ samuṭṭhāpetī’’ti ānetvā sambandho.

To show that the mind itself, in a special way, makes its own variegated state apart from the variegated state of an animal, 'furthermore...' and so on was said. The connection is: therein, this which is called mind should be known as more variegated. 'By the variegatedness of co-nascent states' means by the diversity of states such as lust, etc., and faith, etc. 'By the variegatedness of the plane' means by the variegatedness of the foundation. Of those for whom the diversity of kamma is the root cause. 'Diversity of characteristics' should be understood as diversity by way of gender—female, etc.—and by way of their respective forms. 'Diversity of perception' is by way of the diversity of perceptions of female, male, deva, human, etc. 'Diversity of designation' is by way of the diversity of designations such as 'Tissa,' etc. Of variegated minds. The diversity of the various designations is also made known by the mind. One who dyes cloth by producing colored forms, etc., is a dyer, a color-maker. The taking up of 'worldling' is because for a worldling the production of form designated as a self-existence is fixed and certain. The connection is made by bringing in the phrase, 'produces a beautiful form.'

Dutiyagaddulabaddhasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Discourse on Being Bound by a Leash is finished.

9. Vāsijaṭasuttavaṇṇanā

9. Commentary on the Vāsijaṭa Sutta

101. Atthassāti hitassa. Asādhikā ‘‘bhāvanānuyogaṃ ananuyuttassā’’ti ananuyuttassa vuttattā. Itarāti sukkapakkhaupamā. Sādhikā bhāvanāyogassa anuyuttattā. Tañhi tassa sādhikā veditabbā. Sambhāvanattheti paramatthasambhāvane. Evañhi kaṇhapakkhepi apisaddaggahaṇaṃ samatthitaṃ hoti. Sambhāvanattheti vā parikappanattheti attho. Saṅkhātabbe atthe aniyamato vuccamāne saṅkhāto aniyamattho vāsaddo vattabboti ‘‘aṭṭha vā’’tiādi vuttaṃ. Ūnādhikānīti ūnānipi adhikānipi kiñcāpi honti, ekaṃso pana gahetabboti ‘‘aṭṭha vā dasa vā dvādasa vā’’ti vuttaṃ. Evaṃ vacanaṃ sandhāya ‘‘vacanasiliṭṭhatāyā’’tiādi vuttaṃ. Pādanakhasikhāhi akopanavasena sammā adhisayitāni. Utunti uṇhautuṃ kāyusmāvasena. Tenāha ‘‘usmīkatānī’’ti. Bhāvitānīti kukkuṭavāsanāya vāsitāni. Sammāadhisayanāditividhakiriyākaraṇena imaṃ appamādaṃ katvā. Sotthinā abhinibbhijjitunti anantarāyena tato nikkhamituṃ. Idāni tamatthaṃ vivaranto ‘‘te hī’’tiādimāha. Sayampīti aṇḍāni. Pariṇāmanti paripakkaṃ bahinikkhamanayoggataṃ.

101. 'Atthassa' means for one's welfare. 'Asādhikā' means not accomplishing, because it was said of one who is not devoted to the practice of development. 'Itarā' is a simile for the bright fortnight. 'Sādhikā' means accomplishing, because one is devoted to the practice of development. For that should be known as accomplishing for him. 'Sambhāvanatthe' means in the sense of possibility regarding the ultimate meaning. For in this way, even in the dark fortnight, the inclusion of the word 'api' is justified. Alternatively, 'sambhāvanatthe' means in the sense of conjecture. When speaking indeterminately of a number to be counted, the word 'vā' should be used to express indeterminacy; thus it is said 'eight or,' etc. 'Ūnādhikāni' means fewer or more: although they may be fewer or more, a single set should be taken; thus it is said 'eight or ten or twelve.' With reference to such a statement, 'for the elegance of the statement,' etc., was said. Properly sat upon with the tips of its claws, without disturbing them. 'Utuṃ' means heat: the hot temperature, on account of bodily heat. Therefore, he said, 'warmed.' 'Bhāvitāni' means developed: perfumed by the hen's presence. Having exercised this diligence by performing the threefold action of properly sitting on them, etc. 'to break out safely' means to emerge from there without mishap. Now, explaining that meaning, he said, 'te hīti,' etc. 'Sayampi' means themselves: the eggs. 'Pariṇāmaṃ' means they ripen: they become fully mature, fit to come out.

Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena. Saṃsanditvā sammā yojetvā. Sampayuttadhammavasena ñāṇassa tikkhādibhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena sūrabhāvo, saddhāvasena vippasannabhāvo[Pg.255], vīriyavasena pariṇāmabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhitakāloti vuṭṭhānagāminivipassanākālo. Anulomaṭṭhānassa hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi gāthāya avijjaṇḍakosaṃ paharati bhindāpeti.

That is the presentation of the simile. 'Evaṃ' means thus: in the manner now being stated. 'Atthena' means by the meaning: by the meaning of the thing to be compared. Having compared and properly connected. The sharpness and other qualities of knowledge should be understood by way of the associated states. For the sharpness of knowledge is due to its nature and to mindfulness and prudence; its valor is due to concentration; its clarity is due to faith; and its ripening is due to energy. 'Pariṇāmakālo' means the time of ripening: the time of powerful insight. 'Vaḍḍhitakālo' means the time of growth: the time of insight leading to emergence. For insight at the stage of conformity is called 'having conceived' because at that time the womb of the path has been seized. 'Tajjātikaṃ' means of that same nature: suitable for that practice of insight. The Teacher, too, with the verse, strikes and causes to be shattered the eggshell of ignorance.

Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. Palanti tassa suttassa nāmaṃ. Dhāretvāti dārūnaṃ heyyādijānanatthaṃ upanetvā. Dārūnaṃ gaṇḍaṃ haratīti palagaṇḍoti etena palena gaṇḍahāro ‘‘palagaṇḍo’’ti pacchimapade uttarapadalopena niddesoti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne. Sammadeva khepīyanti etena kāyaduccaritādīnīti saṅkhepo, tena. Vipassanaṃ anuyuñjantassa puggalasseva divase divase āsavānaṃ parikkhayo idha ‘‘vipassanāyānisaṃso’’ti adhippeto. Hemantikena karaṇabhūtena. Bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha ‘‘pūtikāni bhavantī’’ti.

'Olambakasaṅkhātaṃ' means called 'hanging down': designated as the Olambaka Sutta. 'Palaṃ' is the name of that sutta. 'Dhāretvā' means having held: having brought it near for the purpose of knowing what in the wood should be rejected, etc. He is a 'palagaṇḍa' because he removes a knot ('gaṇḍa') from the wood; by this it is shown that 'palagaṇḍa' is a designation with elision of the latter word in the final member, meaning 'one who removes a knot with a pala.' 'Gahaṇaṭṭhāne' means in the place for grasping: in the place to be grasped by the hand. 'Saṅkhepo' means a short sword: because bodily misconduct and so on are rightly thrown off by it. The destruction of the taints day by day for a person practicing insight is here intended by 'the benefit of insight.' By the winter season as the instrument. Or this instrumental is in the sense of the locative; the meaning is 'in the winter season.' 'Paṭippassambhanti' means they are stilled: they become stilled fruits. Therefore he said, 'they become rotten.'

Mahāsamuddo viya sāsanaṃ sabhāvagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttaraṇato. Pariyādānaṃ viyāti parito aparipūraṇaṃ viya. Khajjamānānanti saṅkhādantena viya udakena khepiyamānānaṃ bandhanānaṃ. Tanubhāvoti pariyuṭṭhānuppattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāne pakkhāyamāneti vividhapaṭipattiyā ukkhāyamāne paṭisaṅkhānupassanāya pakkhāyamāne. Dubbalatā dīpitā ‘‘appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti vuttattā.

The teaching is like the great ocean because of its inherent depth. The practitioner of the discipline is like a ship because he crosses the great flood. "Pariyādānaṃ viyāti" means like exhaustion: like not being filled all around. "Khajjamānānanti" means of those being eaten: of the bonds being scattered by water as if by one chewing. "Tanubhāvoti" means becoming thin: weakness, due to the inability of the obsessions to arise. "Vipassanāñāṇapītipāmojjehīti" means by the joy and gladness of insight knowledge: by the joy and gladness that have arisen from insight knowledge. "Okkhāyamāne pakkhāyamāneti" means appearing and becoming manifest: appearing through various practices, becoming manifest through the contemplation of reflection. Weakness is shown because it is said: "With little difficulty the fetters are stilled, they become rotten."

Vāsijaṭasuttavaṇṇanā niṭṭhitā.

The Commentary on the Vāsijaṭa Sutta is finished.

10. Aniccasaññāsuttavaṇṇanā

10. Commentary on the Aniccasaññā Sutta

102. Bhāventassāti vipassanāya maggaṃ bhāventassa uppannasaññā. Tenāha – ‘‘sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi. Santānetvāti kasanaṭṭhānaṃ [Pg.256] sabbaso vitanetvā pattharitvā. Kilesāti upakkilesappabhedā kilesā. Aniccasaññāñāṇenāti aniccasaññāsahagatena ñāṇena.

102. "Bhāventassāti" means of one developing: the perception that has arisen in one who develops the path by means of insight. Therefore he said: "It completely consumes all sensual lust," and so on. "Santānetvāti" means having extended: having completely spread out and extended over the place of ploughing. "Kilesāti" means defilements: the defilements that are varieties of corruptions. "Aniccasaññāñāṇenāti" means by the knowledge of the perception of impermanence: by knowledge accompanied by the perception of impermanence.

Lāyananti lāyanaṃ viya nayanaṃ viya nicchoṭanaṃ viya ca aniccasaññāñāṇaṃ. Iminā atthenāti iminā yathāvuttena pāḷiyā atthena, upamā saṃsandetabbāti ettha pabbajalāyako viya yogāvacaro. Lāyanādinā tassa tattha katakiccatāya parituṭṭhi viya imassa kilese sabbaso chinditvā phalasamāpattisukhena kālassa vītināmanā.

"Lāyananti" means reaping: the knowledge of the perception of impermanence is like reaping, like guiding, and like snapping off. "Iminā atthenāti" means by this meaning: by this meaning of the Pāli as stated, the simile should be connected. Here the practitioner of the discipline is like a mountain reaper. Just as there is satisfaction for that one in having done his duty there by reaping, etc., so there is for this one the complete cutting off of defilements and the passing of time in the bliss of the attainment of fruition.

Kūṭaṃ gacchantīti pārimantena kūṭaṃ gacchanti. Kūṭaṃ pavisanabhāvenāti kūṭacchiddaṃ aggena pavisanavasena. Samosaritvāti chidde anupavisanavasena ca āhacca avaṭṭhānena ca samosaritvā ṭhitā. Kūṭaṃ viya aniccasaññā aniccānupassanāvasena avaṭṭhānassa mūlabhāvato. Gopānasiyo viya catubhūmakakusalā dhammā aniccasaññāmūlakattā. Kūṭaṃ aggaṃ sabbagopānasīnaṃ tathāadhiṭṭhānassa padhānakāraṇattā. Aniccasaññā aggāti etthāpi eseva nayo. Aniccasaññā lokiyāti idaṃ aniccasaññānupassanaṃ sandhāya vuttaṃ. Aniccānupassanāmukhena adhigataariyamagge uppannasaññā aniccasaññāti vattabbataṃ labhatīti ‘‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi vuttaṃ. Tathā hi dhammasaṅgahe (dha. sa. 357, 360) ‘‘yasmiṃ samaye lokuttaraṃ saññaṃ bhāvetī’’tiādinā saññāpi uddhaṭā. Sabbāsu upamāsūti mūlasantānaupamādīsu pañcasu upamāsu. Purimāhīti kassakapabbajalāyanaambapiṇḍiupamāhi aniccasaññāya kiccaṃ vuttaṃ mūlasantānakapadālanapabbajalāyanavaṇṭacchedanapadesena aniccasaññāya paṭipakkhapacchedanassa dassitattā. Pacchimāhi balaṃ dassitaṃ paṭipakkhātibhāvassa jotitattā.

"Kūṭaṃ gacchantīti" means they go to the peak: they go to the peak at the summit. "Kūṭaṃ pavisanabhāvenāti" means by way of entering the peak: by way of entering the hole of the peak with their tip. "Samosaritvāti" means having converged: having stood converged by entering into the hole and by striking and remaining. The perception of impermanence is like the peak, because it is the basis for the stability of the contemplation of impermanence. The wholesome states of the four planes are like the rafters, because the perception of impermanence is their root. The peak is the chief of all rafters, because it is the main reason for their being so established. "Aniccasaññā aggāti" means the perception of impermanence is the chief: here too the same method applies. "Aniccasaññā lokiyāti" means the perception of impermanence is worldly: this is said with reference to the contemplation of impermanence. The perception that arises in the noble path attained by way of the contemplation of impermanence comes to be called 'the perception of impermanence'; thus it is said: 'Bhikkhus, the perception of impermanence, when developed and cultivated, completely consumes all sensual lust,' and so on. For so in the Dhammasaṅgaṇī (Dhs. 357, 360), perception is also cited with the words: 'At the time when one develops a supramundane perception,' and so on. "Sabbāsu upamāsūti" means in all similes: in the five similes beginning with the simile of the root-stock. "Purimāhīti" means by the former: by the similes of the farmer, the mountain reaper, and the mango cluster, the function of the perception of impermanence is stated, because the cutting off of the opponent is shown by way of cutting the root-stock, reaping on the mountain, and cutting the stalk. By the latter, its strength is shown, because the overcoming of the opponent is illuminated.

Aniccasaññāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Aniccasaññā Sutta is finished.

Pupphavaggavaṇṇanā niṭṭhitā.

The Commentary on the Pupphavagga is finished.

Majjhimapaṇṇāsako samatto.

The Middle Fifty is finished.

11. Antavaggo

11. The Chapter on Ends

1. Antasuttavaṇṇanā

1. Commentary on the Discourse on Ends

103. Aññamaññaṃ [Pg.257] asaṃsaṭṭhabhāvena eti gacchatīti anto, bhāgoti āha ‘‘antāti koṭṭhāsā’’ti. ‘‘Sakkāyanirodhanto’’ti nirodhapaccayassa gahitattā vuttaṃ ‘‘catusaccavasena pañcakkhandhe yojetvā’’ti. Antoti…pe… ajjhāsayavasena vuttaṃ yathānulomadesanattā suttantadesanāya.

103. An 'end' (anto) is so called because it comes and goes without being mixed up with one another. He said that 'end' means 'portion'; 'ends' means 'parts.' 'The end that is the cessation of identity' is said because the condition for cessation has been taken up, by 'yoking the five aggregates by way of the four truths.' 'End' ... is spoken in accordance with disposition, because a sutta teaching is a teaching in sequential conformity.

Antasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Ends is concluded.

2-3. Dukkhasuttādivaṇṇanā

2-3. Commentary on the Discourse on Suffering and others

104-105. Dutiyampīti api-saddo sampiṇḍanattho. Tena na kevalaṃ paṭhamasuttameva, atha kho dutiyampīti.

104-105. In 'and a second time' (dutiyampi), the particle 'api' has the meaning of inclusion. Therefore, it means not only the first discourse, but also the second.

Tatiyampi tathevāti iminā ‘‘pañcakkhandhe catusaccavasena yojetvā’’ti idaṃ upasaṃharati.

'And a third time, just so': by this he connects it with the phrase 'by yoking the five aggregates by way of the four truths.'

Dukkhasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on Suffering and others is concluded.

4. Pariññeyyasuttavaṇṇanā

4. Commentary on the Discourse on What Is to Be Fully Understood

106. Pariññeyyeti ettha tisso pariññā ñātapariññā, tīraṇapariññā, pahānapariññāti. Tāsu ñātapariññā yāvadeva tīraṇapariññatthā. Tīraṇapariññā ca yāvadeva pahānapariññatthāti. Tattha ukkaṭṭhāya pariññāya kiccadassanavasena atthaṃ dassento ‘‘pariññeyyeti parijānitabbe samatikkamitabbe’’ti, pahātabbeti attho. Tenāha bhagavā – ‘‘katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo’’ti, tasmā samatikkamanti, samatikkantaṃ pahānassa upāyaṃ. Samatikkamitvā ṭhitanti pajahitvā ṭhitanti ayamettha attho.

106. In 'what is to be fully understood' (pariññeyye), there are three kinds of full understanding: full understanding as knowing, full understanding as scrutinizing, and full understanding as abandoning. Among these, full understanding as knowing is just for the sake of full understanding as scrutinizing, and full understanding as scrutinizing is just for the sake of full understanding as abandoning. Therein, showing the meaning by way of the function of the highest full understanding, he says: '“To be fully understood” means to be fully known and to be transcended,' the meaning of which is 'to be abandoned.' Therefore the Blessed One said: 'And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion.' Therefore 'they transcend'; what is transcended is the means for abandoning. 'Having transcended, they stand' means 'having abandoned, they stand'; this is the meaning here.

Pariññeyyasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on What Is to Be Fully Understood is concluded.

5-10. Samaṇasuttādivaṇṇanā

5-10. Commentary on the Discourse on Ascetics and others

107-112. Cattāri [Pg.258] saccāni kathitāni assādādīnaṃ samudayādīnañca desitattā.

107-112. The four truths are spoken of because gratification, etc., and arising, etc., have been taught.

Kilesappahānaṃ kathitaṃ rāgappahānassa jotitattā.

The abandoning of defilements is spoken of because the abandoning of lust has been illuminated.

Samaṇasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on Ascetics and others is concluded.

Antavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Ends is concluded.

12. Dhammakathikavaggo

12. The Chapter on the Dhamma-speaker

1-2. Avijjāsuttādivaṇṇanā

1-2. Commentary on the Discourses beginning with the one on Ignorance

113-114. Yāvatāti yasmā. Imāya…pe… samannāgatoti ‘‘idaṃ dukkhanti yathābhūtaṃ nappajānātī’’tiādinā nayena vuttāya catūsu ariyasaccesu aññāṇasabhāvāya avijjāya sammohena samannāgato. Ettāvatāti ettakena kāraṇena avijjāgato samaṅgībhūtena upagato, avijjāya vā upeto nāma hoti.

113-114. 'Insofar as' (yāvatā) means 'because.' 'Endowed with this...': he is endowed with the delusion of ignorance, which has the nature of not-knowing in regard to the four noble truths, spoken of in the way beginning 'he does not understand as it really is: “This is suffering.”' 'To that extent' (ettāvatā) means: for this reason he is said to have 'come to ignorance,' to be 'united with it,' or to be 'possessed of ignorance.'

Dutiyepīti vijjāsutte. ‘‘Vijjāvasena desanā’’ti ayameva visesoti āha ‘‘eseva nayo’’ti.

Also in the second, that is, in the Vijjā Sutta. He said, 'This is the very method,' meaning that 'the teaching is by way of knowledge' is the only distinction.

Avijjāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourses beginning with the one on Ignorance is concluded.

3. Dhammakathikasuttavaṇṇanā

3. Commentary on the Discourse on the Dhamma-speaker

115. Paṭhamena dhammakathiko kathito ‘‘dhammaṃ desetī’’ti vuttattā. Dutiyena sekhabhūmi kathitā ‘‘paṭipanno hotī’’ti vuttattā, tatiyena asekhabhūmi kathitā ‘‘anupādāvimutto hotī’’ti vuttattā. Dhammakathikaṃ pucchitena bhagavatā. Visesetvāti dhammakathikabhāvato visesetvā ukkaṃsetvā. Dve bhūmiyoti sekkhāsekkhabhūmiyo.

115. By the first, the Dhamma-speaker is described, because it is said, 'he teaches the Dhamma.' By the second, the learner's stage is described, because it is said, 'he is practicing.' By the third, the adept's stage is described, because it is said, 'he is liberated without clinging.' The Blessed One was asked about the Dhamma-speaker. 'Having distinguished' means having distinguished and exalted him from the state of being a Dhamma-speaker. 'Two stages' means the stages of the learner and the adept.

Dhammakathikasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on the Dhamma-speaker is concluded.

4. Dutiyadhammakathikasuttavaṇṇanā

4. Commentary on the Second Discourse on the Dhamma-speaker

116. Tīṇi [Pg.259] vissajjanānīti yathāpucchaṃ tīṇi vissajjanāni.

116. 'Three answers' means three answers corresponding to the question.

Dutiyadhammakathikasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Discourse on the Dhamma-speaker is concluded.

5-9. Bandhanasuttādivaṇṇanā

5-9. Commentary on the Discourse on Bonds and others

117-121. Tīraṃ vuccati vaṭṭaṃ orimatīranti katvā. Tenāha ‘‘athāyaṃ itarā pajā, tīramevānudhāvatī’’ti (dha. pa. 85). Pāraṃ vuccati nibbānaṃ saṃsārassa pārimanti katvā. Baddhoti anusayappahānassa akatattā kilesabandhanena baddho, sukkapakkhepi diṭṭhisamanupassanāya rūpādibandhanassa paṭikkhepamattameva vuttaṃ, na vimokkhanti adhippāyo. Imasmiṃ sutte vaṭṭadukkhaṃ kathitanti ‘‘tīradassī pāradassī, parimutto so dukkhasmāti vadāmī’’ti āgatattā vaṭṭavivaṭṭaṃ kathikanti vattuṃ sakkā.

117-121. The 'near shore' is said to be the round of existence, in the sense of 'the hither shore.' Therefore he said: 'But this other generation runs along the near shore.' The 'far shore' is said to be Nibbāna, in the sense of being 'the far shore of saṃsāra.' 'Bound': bound by the bondage of the defilements because the underlying tendencies have not been abandoned. Even on the bright side, only the mere rejection of the bondage of form, etc., by means of adherence to views is stated; the intention is not liberation. In this sutta, the suffering of the round is described. Since it is stated, 'One who sees the near shore and the far shore, he is freed from suffering, I say,' it can be said that the round and the unrolling of the round are described.

Chaṭṭhādīni uttānatthāneva heṭṭhā vuttanayattā.

The sixth and following discourses are of obvious meaning because of the method stated above.

Bandhanasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on Bonds and others is concluded.

10. Sīlavantasuttavaṇṇanā

10. Commentary on the Discourse on the Virtuous

122. Ābādhaṭṭhenāti ādito uppattito paṭṭhāya bādhanaṭṭhena rujanaṭṭhena. Antodosaṭṭhenāti abbhantare eva dussanaṭṭhena kuppanaṭṭhena. Khaṇanaṭṭhenāti sasanaṭṭhena. Dukkhaṭṭhenāti dukkhamattā dukkhabhāvena. Dukkhañhi loke ‘‘agha’’nti vuccati ativiya hananato. Visabhāgaṃ …pe… paccayaṭṭhenāti yathāpavattamānānaṃ dhātādīnaṃ visabhāgabhūtamahābhūtasamuṭṭhānassa ābādhassa paccayabhāvena. Asakaṭṭhenāti anattaniyato. Palujjanaṭṭhenāti pakārato bhijjanaṭṭhena. Sattasuññataṭṭhenāti sattasaṅkhātaattasuññataṭṭhena. Attābhāvenāti diṭṭhigatikaparikappitassa attano abhāvena. Suññato anattatoti ettha ‘‘parato’’ti padassa saṅgaho kātabbo, tasmā ‘‘dvīhi anattamanasikāro’’ti vattabbaṃ.

122. 'In the sense of affliction': from its very origin, in the sense of oppressing, in the sense of causing pain. 'In the sense of an internal flaw': in the sense of being corrupted and agitated right within. 'In the sense of digging up': in the sense of wounding. 'In the sense of suffering': as mere suffering, by its nature as suffering. For in the world, suffering is called 'evil' (agha) because it strikes very severely. 'As dissimilar... in the sense of a condition': as a condition for an affliction arising from the great elements that have become dissimilar to the elements, etc., as they naturally occur. 'In the sense of not one's own': because it is not one's own. 'In the sense of crumbling': in the sense of breaking up in various ways. 'In the sense of being empty of a being': in the sense of being empty of a self designated as a 'being.' 'By the absence of a self': by the absence of a self constructed by the resort to views. In 'as empty, as not-self,' the word 'as other' should be included; therefore it should be said, 'attention to not-self is twofold.'

Sīlavantasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on the Virtuous is concluded.

11. Sutavantasuttavaṇṇanā

11. Commentary on the Sutavanta Sutta

123. Tathā [Pg.260] ekādasameti ettha tathā-saddena ‘‘uttānamevā’’ti idaṃ ākaḍḍhati. Idhāti ekādasame. Kammaṭṭhānassa uggahadhāraṇaparicayamanasikāravasena pavattañāṇaṃ kammaṭṭhānasutavasena nipphajjanato ‘‘suta’’nti vuttaṃ.

123. In the phrase 'Similarly, the eleventh,' the word 'similarly' draws in the phrase 'it is obvious.' 'Here' means in the eleventh sutta. The knowledge that proceeds by way of grasping, retaining, becoming familiar with, and attending to a meditation subject is called 'what is heard' because it is produced by way of what has been heard about the meditation subject.

Sutavantasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutavanta Sutta is concluded.

12-13. Kappasuttādivaṇṇanā

12-13. Commentary on the Kappa Sutta and so on

124-125. Rāhulovādasadisānīti rāhulovādasutte (ma. ni. 2.113 ādayo) āgatasuttasadisāni.

124-125. 'Similar to the advice to Rāhula' means similar to the suttas that come in the Rāhulovāda Sutta (MN II 113 ff.).

Kappasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kappa Sutta and so on is concluded.

Dhammakathikavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Dhamma Speakers is concluded.

13. Avijjāvaggo

13. The Chapter on Ignorance

1-10. Samudayadhammasuttādivaṇṇanā

1-10. Commentary on the Samudayadhamma Sutta and so on

126-135. Imasminti avijjāvagge. Catusaccameva kathitaṃ, tasmā heṭṭhā vuttanayattā uttānamevāti adhippāyo.

126-135. 'In this' means in the Chapter on Ignorance. Only the Four Truths are discussed. Therefore, the intention is that the meaning is obvious because of the method stated previously.

Samudayadhammasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Samudayadhamma Sutta and so on is concluded.

Avijjāvaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Ignorance is concluded.

14. Kukkuḷavaggo

14. The Chapter on Hot Ashes

1-14. Kukkuḷasuttādivaṇṇanā

1-14. Commentary on the Kukkuḷa Sutta and so on

136-149. Anto aggi mahanto chārikarāsi, tattha ukkuḷavikulato akkamantaṃ yāva kesaggaṃ anudahatāya kucchitaṃ kuḷanti kukkuḷaṃ[Pg.261], rūpavedanādi pana tatopi kañci kālaṃ anudahanato mahāpariḷāhanaṭṭhena ca kukkuḷaṃ viyāti kukkuḷaṃ. Aniccalakkhaṇādīnīti aniccadukkhānattalakkhaṇāni.

136-149. Inside is a great fire, a huge heap of ashes. Because it burns one who steps there amidst the scattered embers all the way to the tips of the hair, it is called 'kukkuḷa' (hot ashes) as something despised that burns. But form, feeling, and so on are like hot ashes, and thus are called 'hot ashes,' because they continue to burn for some time even more than that, and in the sense of being a great torment. 'Characteristics such as impermanence' means the characteristics of impermanence, suffering, and not-self.

Kukkuḷasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kukkuḷa Sutta and so on is concluded.

Kukkuḷavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Hot Ashes is concluded.

15. Diṭṭhivaggo

15. The Chapter on Views

1-9. Ajjhattasuttādivaṇṇanā

1–9. Commentary on the Ajjhatta Sutta and so on

150-158. Paccayaṃ katvāti abhinivesapaccayaṃ katvā. Ādisaddena micchādiṭṭhisakkāyadiṭṭhiattānudiṭṭhi saññojanābhinivesa-vinibandhaajjhosānāni saṅgaṇhāti. Tattha abhinivesā taṇhāmānadiṭṭhiyo. Vinibandhā ‘‘kāye avītarāgo hotī’’tiādinā (dī. ni. 3.320; ma. ni. 1.186) āgatacetasovinibandhā. Ajjhosānāti taṇhādiṭṭhijjhosānāni. Sesāni suviññeyyāneva.

150–158. 'Having made it a condition' means having made adherence a condition. By the word 'etc.' are included wrong view, identity view, speculation about self, fetters, adherence, bondage, and clinging. Therein, 'adherences' are craving, conceit, and views. 'Bondages' are the mental bondages that come in the passage beginning, 'He is not without lust for the body' (DN III 320; MN I 186). 'Clinging' means the clinging of craving and views. The rest is easy to understand.

Ajjhattasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Ajjhatta Sutta and so on is concluded.

10.Ānandasuttavaṇṇanā

10. Commentary on the Ānanda Sutta

159. Dharamānakāleti jīvamānakāle. Pahānaṃ apassantoti therassa kira bhagavati pemaṃ adhimattaṃ. Cittaṃ gaṇhissāmīti cittaṃ ārādhessāmi. Gantabbaṃ hoti, tasmā sapalibodho. Cittaṃ sampahaṃsamānoti cittassa vibodhano. Vimutti…pe… jāto āyatiṃ paṭivedhapaccayattā, na pana tadā visesāvahabhāvā nibbedhabhāgiyo.

159. 'While he is still living' means during his lifetime. 'Not seeing the abandoning': it is said that the elder's affection for the Blessed One was excessive. 'I will win his mind' means 'I will please his mind.' One has to go, thus it is an impediment. 'Gladdening the mind' means awakening the mind. Liberation...etc... arises because it is a condition for future penetration, but not because it brings about a distinction at that time; it is conducive to penetration.

Ānandasuttavaṇṇanā niṭṭhitā.

The Commentary on the Ānanda Sutta is concluded.

Diṭṭhivaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Views is concluded.

Uparipaṇṇāsako samatto.

The Final Fifty is concluded.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya,

Khandhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses on the Aggregates is concluded.

2. Rādhasaṃyuttaṃ

2. The Connected Discourses with Rādha

1. Paṭhamavaggo

1. The First Chapter

1. Mārasuttavaṇṇanā

1. Commentary on the Māra Sutta

160. Mārasaddoyaṃ [Pg.262] bhāvasādhanoti dassento ‘‘māro vā assāti maraṇaṃ vā bhaveyyā’’ti āha. Māretāti maritabbo māraṃ maraṇaṃ etabboti āha ‘‘māretabbo’’ti. Anupādānibbānatthāti phalavimuttisaṅkhātā arahato arahantatā nāma yāvadeva anupādānibbānatthā. Nibbānabbhantareti anupādānibbānādhigamassa abbhantare tato orameva idaṃ maggaṃ brahmacariyaṃ vussati, na tato paraṃ. Assāti brahmacariyassa.

160. Showing that this word 'Māra' is derived in the sense of a state, he said: ''Māra might be' means 'death might be.' Because he kills, he is Māra. He is to be killed. He said 'to be killed' meaning 'death is to be approached.' 'For the purpose of final Nibbāna without clinging': an arahant's state of arahantship, called the liberation of fruition, is solely for the purpose of final Nibbāna without clinging. 'Within Nibbāna': this holy life of the path is lived within the attainment of final Nibbāna without clinging, on this side of it, not beyond it. 'Might be' refers to the holy life.

Mārasuttavaṇṇanā niṭṭhitā.

The Commentary on the Māra Sutta is concluded.

2-10. Sattasuttādivaṇṇanā

2–10. Commentary on the Sutta on a Being and so on

161-169. Laggapucchāti lagganassa bajjhanassa pucchā. Yadi rūpādīsu sattattā satto, khīṇāsavā kathaṃ sattāti? Sattabhūtapubbāti katvā. Kīḷāvigamanti kīḷāya apanayanaṃ oramaṇaṃ. Yantarajju viya bhavapabandhassa nayanato bhavarajjūti taṇhā vuttā.

161–169. 'A question about attachment' means a question about clinging and bondage. If one is a 'being' because of being attached to form, etc., how can one with taints destroyed be called a 'being'? Because he has formerly been a being. 'The removal of play' means the dispelling, the ceasing, of play. Like the rope of a machine, craving is called the 'rope of existence' because it leads on the continuity of existence.

Sattasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sutta on a Being and so on is concluded.

Paṭhamavaggavaṇṇanā niṭṭhitā.

The Commentary on the First Chapter is concluded.

2. Dutiyavaggo

2. The Second Chapter

1-12. Mārasuttādivaṇṇanā

1–12. Commentary on the Māra Sutta and so on

170-181. Rūpādivinimuttaṃ maraṇaṃ nāma natthi rūpādīnaṃyeva vibhave maraṇasamaññāti. Maraṇadhammo vināsabhāvo.

170–181. There is no such thing as death apart from form, etc.; the designation 'death' is simply for the dissolution of form and so on. 'Subject to death' means having the nature to perish.

Mārasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Māra Sutta and so on is concluded.

Dutiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Second Chapter is concluded.

3-4. Āyācanavaggādi

3–4. The Chapter on Requesting and so on

1-11. Mārādisuttaekādasakavaṇṇanā

1–11. Commentary on the Eleven Suttas beginning with the Māra Sutta

182-205. Sukhumaṃ [Pg.263] kāraṇaṃ upaṭṭhāti, tenesa thero paṭibhāneyyakānaṃ etadagge ṭhapito. Vimuttiparipācanīyadhammavaseneva, na paṭivedhāvahabhāvena.

182–205. A subtle reason occurs to him; for that reason this elder was placed as the foremost of those with ready wit. This was solely by the power of the teachings that ripen liberation, not because it brought about penetration.

Mārādisuttaekādasakavaṇṇanā niṭṭhitā.

The Commentary on the Eleven Suttas beginning with the Māra Sutta is concluded.

Āyācanavaggādivaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Requesting and so on is concluded.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya,

Rādhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses with Rādha is concluded.

3. Diṭṭhisaṃyuttaṃ

3. Connected Discourses on Views

1. Sotāpattivaggo

1. The Chapter on Stream-Entry

1. Vātasuttavaṇṇanā

1. Commentary on the Vāta Sutta

206. Na [Pg.264] ete vātāti ye ime rukkhasākhādibhañjanakarā, ete sattakāyattā vātā nāma na honti. Te hi niccā dhuvā sassatā. Tenāha ‘‘vāto panā’’tiādi. Tena sattasu kāyesu catutthaṃ kāyamāha. Rukkhasākhādibhañjanako eso vātaleso nāma, vātasadisoti attho. Esikatthambho viyāti iminā niccalabhāvameva dasseti, pabbatakūṭaṃ viyāti iminā pana sassatisamaṃvāpi. Ayañhi vāyu kāyassa niccataṃ abhinivissa ṭhito ‘‘mā ca aniccatā paro hotū’’ti na vātā vāyantīti bādhati. Esa nayo nadiyo sandantītiādīsu. Udakaṃ panāti dutiyaṃ kāyaṃ sandhāyāha. Gabbho pana na nikkhamati kūṭaṭṭhādibhāveneva tassa labbhanato. Neva te udenti yathā vātā, evaṃ tiṭṭhanato lokassa pana tathā matimattanti adhippāyo.

206. The phrase 'these are not winds' refers to those that break tree branches and the like; these are not called winds because they are among the seven bodies. For they are permanent, stable, and eternal. Hence it is said: 'But the wind…' and so on. With this, he speaks of the fourth body among the seven bodies. This breaker of tree branches and the like is a mere semblance of wind, meaning it is similar to wind. By 'like a firm pillar,' he shows its immovable nature; and by 'like a mountain peak,' its being like what is eternal. This wind-body, being fixed in its adherence to permanence, stands firm. So that impermanence may not be superior, it obstructs the idea that 'winds blow.' This is the method in such cases as 'rivers flow.' In reference to the second body, he says: 'But water…' And the fetus does not come forth, because it is found in a state of being peak-like, etc. They do not arise as winds do; because they are stable in this way, this is merely the opinion of the world. This is the intended meaning.

Vātasuttavaṇṇanā niṭṭhitā.

The Commentary on the Vāta Sutta is finished.

2-4. Etaṃmamasuttādivaṇṇanā

2-4. Commentary on the Etaṃ Mama Sutta and Others

207-209. Diṭṭhaṃ rūpāyatanaṃ cakkhunā daṭṭhabbato. Sutaṃ saddāyatanaṃ sotena sotabbato. Mutaṃ gandhāyatanādi tividhaṃ sampattagāhīhi ghānādīhi patvā gahetabbato. Avasesāni cakkhādīni sattāyatanāni viññātaṃ nāma kevalaṃ manoviññāṇena vijānitabbato. Pattanti anuppattaṃ, yaṃ kiñci pāpuṇitabbaṃ pariyesitvā gavesitvā sampattanti anuppattaṃ. Pariyesitanti pariyiṭṭhaṃ. Cittena anusañcaritanti manasā cintitaṃ. ‘‘Pattaṃ pariyesita’’nti etasmiṃ padadvaye catukkaṃ sambhavatīti taṃ dassetvā tassa vasena pattapariyesitapadāni, tato manasā anuvicaritañca nīharitvā dassetuṃ [Pg.265] ‘‘lokasmiṃ hī’’tiādi vuttaṃ. Tattha pariyesitvā pattaṃ nāma pariyesanāya pariggāhabhāvato. Pariyesitaṃ nāma kevalaṃ pariyesitamevāti katvā pariyesitvā pattassa manussānuvicaritassa vuttattā. Paṭhamavikappe saṅkaro atthīti asaṅkarato ca dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Sabbanti viññātādi. Tañhi manoviññāṇena gahitattā manasā anuvicaritaṃ nāma na diṭṭhaṃ sutaṃ mutaṃ.

207-209. 'Seen' is the form base, because it is to be seen by the eye. 'Heard' is the sound base, because it is to be heard by the ear. 'Sensed' refers to the three beginning with the odor base, because they are to be reached and grasped by the nose and other faculties that grasp by contact. The remaining seven bases beginning with the eye base are called 'cognized' because they are to be known only by mind-consciousness. 'Attained' means reached; whatever is to be obtained is reached after searching and seeking, thus it is 'attained.' 'Sought' means searched for. 'Reflected upon by the mind' means thought about with the mind. Because four possibilities arise from the two terms 'attained' and 'sought,' to show this, and based on it, to extract and show the terms 'attained' and 'sought' and then 'reflected upon by the mind,' the passage beginning 'For in the world…' was stated. Therein, 'attained by seeking' is so called because of its acquisition through searching. 'Sought' is so called because it is merely sought, and because what is attained by seeking is said to be what is reflected upon by humans. To show that in the first alternative there is a mixture, and to show the absence of mixture, the passage beginning 'Or…' was stated. 'All' refers to what is cognized and so on. For since that is grasped by mind-consciousness, it is called 'reflected upon by the mind,' not 'seen,' 'heard,' or 'sensed'.

Etaṃmamasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Etaṃ Mama Sutta and Others is finished.

5. Natthidinnasuttavaṇṇanā

5. Commentary on the Natthidinna Sutta

210. Dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ sandhāyā’’ti, dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipanti. Esa nayo ‘‘yiṭṭhaṃ huta’’nti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Paheṇakasakkāroti pāhunakānaṃ kātabbasakkāro. Phalanti ānisaṃsaphalaṃ nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassapi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha – ‘‘sabbe tattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhave yoniādīsu ca ṭhitā, tattha tattheva ucchijjanti nirudayavināsavasena nassanti. Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadanti, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na bhavato cavitvā āgamanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha – ‘‘cavitvā uppajjanakasattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā āhopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti āha ‘‘ye imañca…pe… pavedentī’’ti.

210. 'Given' (dinnaṃ) means giving (dānaṃ), spoken of with 'a gift' as its heading. He says this with reference to the absence of fruit for what is given. But how can they reject the given thing, such as food? This is also the method in the case of 'what is sacrificed and offered.' 'A great sacrifice' is a great gift common to all. 'Hospitality' is the honor to be done for guests. 'Fruit' is the fruit as benefit and the fruit as outflow. 'Result' (vipāka) is a corresponding fruit. 'For one established in the other world, this world does not exist' means that for one established in the other world, this world is not to be obtained through kamma. 'For one established in this world, the other world does not exist' means that for one established in this world, the other world is not to be obtained through kamma. He states the reason for this: 'All are annihilated right there where they are.' These beings, wherever they are established in some existence, womb, etc., are annihilated right there; they perish by way of destruction without arising. 'Due to the absence of results': because of the absence of fruit for right and wrong conduct towards one's mother and father, they say, 'There is no mother, there is no father.' They do not say this because of the absence of mothers and fathers, nor because of the absence of honor and dishonor shown to them now, for they are directly evident to the world. To show that the arising of these beings is a mere event, like that of a bubble, not preceded by coming from another existence after passing away, it is said, 'There are no spontaneously arisen beings,' meaning, 'There are no beings who arise after passing away.' A recluse who knows things as they are should be restrained, not telling this to anyone; otherwise, it would be mere personal assertion. For what can another do for another? And thus there would be no reliance on anyone for one's own attainment, since one is annihilated right there where one is. Hence it is said: 'those who… make known this world and the other world…'

Catūsu [Pg.266] mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayaṃ catūhi mahābhūtehi nibbattoti āha ‘‘catumahābhūtamayo’’ti. Ajjhattikā pathavīdhātūti sattasantānagatā pathavīdhātu. Bāhiraṃ pathavīdhātunti bahiddhā mahāpathaviṃ. Anuyātīti tassa anurūpabhāvena yāti upeti. Upagacchatīti pubbe bāhirapathavīkāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappattiyā sattabhāvena saṇṭhitā idāni ghaṭādipathavī viya tameva bāhirapathavīkāyaṃ upeti upagacchati, sabbaso tena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukhandhato niggatamahāvāyo viya tameva vāyukhandhaṃ upeti upagacchatīti diṭṭhigatiko sayameva attano vādaṃ bhindati. Ummattakapacchisadisañhi diṭṭhigatikadassanaṃ. Manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti tesaṃ visayabhāvā visayāpīti vadati. Visayiggahaṇena hi visayā gahitā eva hontīti. Guṇāguṇapadānīti guṇadosakoṭṭhāsā. Sarīrameva padānīti adhippetaṃ sarīrena taṃtaṃkiriyāya pajjitabbato. Dabbanti muyhantīti dattū, mūḷhapuggalā. Tehi dattūhi bālamanussehi paññattaṃ.

He is composed of the four great elements, thus he is cātumahābhūtiko. Just as a pot made from clay is 'made of clay,' so this person is made from the four great elements; hence he says, 'made of the four great elements.' The internal earth element is the earth element that has entered a being's continuity. The external earth element is the great earth outside. 'It follows' means it goes and approaches in conformity with that. 'It approaches' means: formerly a portion of the external earth-body came and, having reached an internal state, became established as a being; now, like the earth of a pot, etc., it approaches that very external earth-body, it goes up to it. The meaning is that it goes to complete nondistinction with it, to the state of oneness. This is the method for water and the other elements too. Here, just as water taken from the great ocean by a rain cloud returns again to the great ocean in the form of rain; just as the fire-element called Indra's fire taken from the sun's rays returns again to the sun's rays; just as the great wind that has issued from the great mass of wind approaches and goes up to that very mass of wind—so the holder of the view himself refutes his own thesis. For the view of a holder of wrong views is like the prattling of a madman. The sense faculties with the mind as the sixth leap into space; and their objects also, he says, because they are their domains. For by the grasping of the sense faculty, the sense objects are indeed grasped. 'Terms of good and bad' are the portions of merit and demerit. 'The body itself is the terms' is intended because the body has to be impelled to this or that action. 'Fools' (dattū): they are deluded (muyhanti), thus they are dattū, foolish persons. It is laid down by those fools, by those foolish people.

Natthidinnasuttavaṇṇanā niṭṭhitā.

The Commentary on the Natthidinna Sutta is finished.

6. Karotosuttavaṇṇanā

6. Commentary on the Karoto Sutta

211. Sahatthā karontassāti sahatthena karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena pīḷentassā’’ti. Papañcasūdaniyaṃ ‘‘tajjentassa cā’’ti attho vutto, idha pana sumaṅgalavilāsiniyaṃ viya tajjanaṃ paribhāsanaṃ daṇḍeneva saṅgahetvā ‘‘daṇḍena pīḷentassa’’icceva vuttaṃ. Sokaṃ sayaṃ karontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehi attano vacanakarehi. Sayampi phandatoti parassa vibādhanappayogena [Pg.267] sayampi phandato. Atipātayatoti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha – ‘‘hanantassapi hanāpentassapī’’ti. Kāraṇavasenāti kārāpanavasena.

211. “Sahatthā karontassāti” means doing it with one's own hand. Even offenses requiring forfeiture and the like are included here under doing it with one's own hand. “Hatthādīnīti” means hands, feet, ears, nose, and so on. “Pacanaṃ dahanaṃ vibādhananti” is explained as “oppressing with a stick,” as is said in “daṇḍena pīḷentassā.” The Papañcasūdanī states the meaning is “and of one who threatens,” but here, as in the Sumaṅgalavilāsinī, threatening and scolding are included under “with a stick,” so it is simply stated as “oppressing with a stick.” “Sokaṃ sayaṃ karontassāti” means one who personally creates a cause for another's sorrow, or who gives rise to sorrow. “Parehi attano vacanakarehi” means by others who carry out one's commands. “Sayampi phandatoti” means one who is oneself agitated by applying torment to another. “Atipātayatoti” is a term that functions in both a primary sense and a causative sense, hence it is explained as “of one who kills and of one who causes to kill.” “Kāraṇavasenāti” means by way of causing to be done.

Gharassa bhitti anto ca bahi ca sandhitā hutvā ṭhitāva gharasandhi. Kiñcipi asesetvā niravaseso lopo nillopo. Ekāgāre niyutto vilopo ekāgāriko. Parito sabbaso panthe hananaṃ paripantho. Pāpaṃ na karīyati pubbe asato uppādetuṃ asakkuṇeyyattā, tasmā natthi pāpaṃ. Yadi evaṃ kathaṃ sattā pāpe pavattantīti āha ‘‘sattā pana karomāti evaṃsaññino hontī’’ti evaṃ kirassa hoti imesañhi sattānaṃ hiṃsādikiriyā na attānaṃ phusati tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Khuranemināti nisitakhuramayaneminā, khurasadisanemināti attho.

A house-joint (gharasandhi) is when the wall of a house stands joined both inside and outside. Plundering (nillopa) is a removal without remainder, leaving nothing behind. Robbery of a single house (ekāgārika) is destruction directed at a single house. Highway robbery (paripantha) is killing on the path, all around, everywhere. Evil is not done, because it is impossible to produce what was not existent before; therefore, there is no evil. If so, how do beings engage in evil? He says: “But beings have the perception, ‘We are doing.’” Thus it is for him: for these beings, acts of violence and so on do not touch the self, because of its permanence and immutability. The body, however, is insentient, like a log of wood; even if it is harmed, no evil is done. “With a razor-rim” means with a rim made of a sharp razor; that is, with a rim like a razor.

Gaṅgāya dakkhiṇā disā appatirūpadeso, uttaradisā patirūpadesoti adhippāyena ‘‘dakkhiṇañcepī’’tiādi vuttanti āha ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādi. Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Uposathakammenāti uposathakammena ca. Ca-saddo hettha luttaniddiṭṭho. Damasaddo hi indriyasaṃvarassa uposathasīlassa ca vācako idhādhippeto. Keci pana ‘‘uposathakammenā’’ti idaṃ indriyadamanassa visesanaṃ, tasmā ‘‘uposathakammabhūtena indriyadamenā’’ti atthaṃ vadanti. Sīlasaṃyamenāti sīlasaṃvarena. Saccavacanenāti saccavācāya. Tassā visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā – ‘‘ekaṃ dhammaṃ atītassā’’tiādi (itivu. 25). Pavattīti yo karotīti vuccati, tassa santāne phalassa nibbattiyā paccayabhāvena pavatti. Sabbathāti ‘‘karoto’’tiādinā vuttena sabbappakārena kiriyameva paṭikkhipanti.

The southern region of the Ganges is an unsuitable place, while the northern region is a suitable place—with this intention it is said, “Even on the southern…” etc. He says, “On the southern bank, people are harsh,” etc. “Mahāyāgaṃ” means a great sacrifice similar to the Mahāvijita sacrifice. “Uposathakammena”: by the Uposatha observance and… Here the particle ca is indicated as elided. For the word dama (taming) is here intended as a term for both restraint of the senses and the Uposatha virtue. Some, however, say that “uposathakammena” is a qualifier of sense-taming; thus, they explain the meaning as “by the taming of the senses which is the Uposatha observance.” “Sīlasaṃyamena”: by restraint in virtue. “Saccavacanena”: by truthful speech. Its separate mention is because it is esteemed in the world as a very weighty merit. Just as false speech is grave among evil states, so truthful speech is among meritorious states. Therefore, the Blessed One said, “For one who has transgressed one thing,” etc. (Itivuttaka 25). Pavatti (occurrence): for one who is said to “do,” it is the process in his mental continuum that is the condition for the production of the fruit. “Sabbathā” (in every way): they reject action in every way, as stated in “of one who does,” etc.

Karotosuttavaṇṇanā niṭṭhitā.

The Commentary on the Karoto Sutta is finished.

7. Hetusuttavaṇṇanā

7. The Commentary on the Hetu Sutta

212. Ubhayenāti [Pg.268] hetupaccayapaṭisedhavacanena. Saṃkilesapaccayanti saṃkilisanassa malīnabhāvassa kāraṇaṃ. Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa kāraṇaṃ. Natthi balanti sattānaṃ diṭṭhadhammikasamparāyikanibbānasampattiāvahaṃ balaṃ nāma kiñci natthi. Tenāha ‘‘yamhī’’tiādi. Nidassanamattañcetaṃ, saṃkilesikampi cāyaṃ paṭikkhipateva. Aññamaññavevacanānīti tassā tassā kiriyāya ussannaṭṭhena balaṃ, sūravīrabhāvāvahaṭṭhena vīriyaṃ, tameva daḷhaggāhabhāvato porisaṃ dhuraṃ vahantena pavattetabbato purisathāmo, paraṃ paraṃ ṭhānaṃ akkamanappavattiyā purisaparakkamoti vuttoti veditabbaṃ.

212. “Ubhayena” means by the statement denying cause and condition. “Saṃkilesapaccayā” means the cause of defilement, of the stained state. “Visuddhipaccayā” means the cause of purification from defilement, of cleansing. “There is no strength”: there is no such thing as strength that brings beings the attainment of welfare in this life, in the next life, and Nibbāna. Therefore he says, “in which,” etc. This is merely an illustration; he also rejects what is defiling. “These are synonyms for one another”: it should be understood that it is called bala (strength) in the sense of prominence in a particular action; vīriya (energy) in the sense of bringing about a state of heroism; the same is called porisa (manliness) from its nature of firm undertaking; purisathāma (human stamina) because it must be exerted by one carrying a burden; and purisaparakkama (human effort) because of the process of advancing to ever higher states.

Satvayogato, rūpādīsu vā sattatāya sattā, pāṇanato assāsanapassāsanavasena pavattiyā pāṇā, te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato bhūtāti vuccantīti āha ‘‘aṇḍa…pe… vadantī’’ti. Jīvanato pāṇaṃ dhārentā viya vaḍḍhanato jīvāti sāliyavādike vadanti. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi tesaṃ balaṃ vīriyanti abalā avīriyā. Niyatatāti acchejjasuttāvutābhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyamo. Tattha tattha gamananti channaṃ abhijātīnaṃ vasena tāsu tāsu gatīsu upagamanaṃ. Samavāyena samāgamo saṅgati. Sabhāvoyevāti yathā kaṇṭakassa tikkhatā, kapitthaphalānaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā, evaṃ sabbassapi lokassa hetupaccayehi vinā tathā tathā pariṇāmo, ayaṃ sabhāvo eva akittimo eva. Tenāha ‘‘yena hī’’tiādi. Chaḷabhijātiyo parato vitthārīyanti. Sukhañca dukkhañca paṭisaṃvedentīti vadantā adukkhamasukhabhūbhiṃ sabbena sabbaṃ na jānantīti ulliṅgento ‘‘aññā sukhadukkhabhūmi natthīti dassentī’’ti āha.

“Sattā” (beings) are so called from their connection to existence or from their attachment to form, etc. “Pāṇā” (living creatures) are so called from breathing, from proceeding by way of inhalation and exhalation. But he speaks by classifying them according to having one faculty, etc., hence it is said, “one-facultied,” etc. “Bhūtā” (creatures) are so called because they come to be in eggs, etc., hence it is said, “egg… etc. … they say.” “Jīvā” (souls) are so called from living, from growing as if sustaining life, like rice and barley. “Avasā” means they have no control over their defilement and purification. “Abalā avīriyā” means they have no strength or energy. “Niyatatā” (fixed destiny): this is the fixedness, like an unbreakable gem on an uncuttable thread, by way of destiny, birth, bondage, and release. “Tattha tattha gamanaṃ” means going to those various destinations according to the six classes of birth. “Saṅgati” is coming together by combination. “This is just their nature”: just as a thorn is sharp, the fruit of the wood-apple is round, and animals and birds have diverse forms, so too the entire world undergoes transformation in various ways without causes and conditions—this is just its nature, uncreated. Therefore it is said, “by which,” etc. The six classes of birth are explained in detail later. In saying, “they experience pleasure and pain,” while not knowing at all the plane of neither-pain-nor-pleasure, he indicates that “there is no other plane of pleasure and pain,” thus it is said.

Hetusuttavaṇṇanā niṭṭhitā.

The Commentary on the Hetu Sutta is finished.

8-10. Mahādiṭṭhisuttādivaṇṇanā

8-10. Commentary on the Mahādiṭṭhi Sutta and others

213-215. Akatāti [Pg.269] samena vā visamena vā kenaci hetunā na katā eva. Kenaci kataṃ karaṇaṃ vidhānaṃ natthi etesanti akatavidhānā. Padadvayenapi loke kenaci hetupaccayena nesaṃ abhinibbattitābhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato devassa brahmuno vā iddhiyāpi na nimmitā. Animmitāti vā kassaci animmāpakā. Ajanakāti etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavīkāyādīhi appaṭibaddhavuttikāti tassa laddhi. Yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepīti āha ‘‘kūṭaṭṭhā’’ti. Yamidaṃ ‘‘bījādito aṅkurādi jāyatī’’ti vuccati, tañca vijjamānameva tato nikkhamati, nāvijjamānaṃ, aññathā yato kutoci yassa kassaci uppatti siyāti adhippāyo. Ṭhitāti nibbikārabhāvena ṭhitā. Na calantīti na vikāraṃ āpajjanti. Vikārābhāvena hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Avipariṇāmadhammattā eva ca ne aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārābhāvato na hantabbatā, na ghāṭetabbatā cāti neva koci hantā ghātetā vā. Tenāha ‘‘sattannantvevā’’tiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsiādīsū’’tiādi. Kevalaṃ saññāmattameva hoti, na ghātanādi, paramatthato sattannantveva kāyānaṃ avikopanīyabhāvatoti adhippāyo.

213-215. 'Akatā' means not made by any cause, whether equal or unequal. 'Akatavidhānā' means there is no act, doing, or arrangement by anyone for them. The two words show that they are not produced in the world by any cause or condition. 'Not created by psychic power' means they are not fashioned even by the psychic power of any deity or Brahmā. 'Animmitā' means they are not creators of anything. 'Ajanakā' denies that they are producers of material forms like the earth-body, etc. For forms, sounds, etc., exist independently of the earth-body, etc.; this is his doctrine. Just as a mountain peak is not produced by anyone nor is it a producer of anything, so too are these—hence it is said, 'standing like a mountain peak.' What is said to arise from a seed, etc., like a sprout, emerges only from what exists, not from what does not exist. Otherwise, anything could arise from anywhere for anyone—this is the meaning. 'Ṭhitā' means they remain in a state without alteration. 'Na calanti' means they do not undergo change. For the seven bodies remain steadfast without change, like a pillar firmly fixed. 'Aniñjana' means they remain fixed in their own nature. Hence it is said, 'they do not transform.' Because they are of an immutable nature, they do not harm one another. If there were the possibility of causing change, there could be harming; likewise, if there were the possibility of being supported, there could be supporting. To show the absence of this, the Pāli text says, 'nālaṃ,' etc. The earth-body is a portion of the earth element. Because the seven bodies are eternal and unchanging, they cannot be slain or caused to be slain—hence there is no slayer or one who causes slaying. Therefore, it is said, 'only among the seven...' etc. If there is no slayer, how is there the striking of a weapon? It is said, 'as among a heap of clubs...' etc. It is merely a perception, not actual slaying, etc.; for in the ultimate sense, the seven bodies are indestructible. This is the meaning.

Pamukhayonīnanti manussatiracchānādīsu khattiyabrāhmaṇādisīhabyagghādivasena padhānayonīnaṃ. Saṭṭhisatāni chasahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti. Eseva nayoti iminā ‘‘kevalaṃ takkamattena niratthakadiṭṭhiṃ dīpetī’’ti imameva atthaṃ atidisati. Ettha ca takkamattakenāti iminā yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attano parikappitaṃ sārato [Pg.270] maññamānā tatheva abhinivissa takkadiṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthūsu viññūhi vicāraṇā kātabbāti dasseti. Kecīti uttaravihāravāsino. Te hi ‘‘pañca kammānīti cakkhusotaghānajivhākāyā, imāni pañcindriyāni ‘pañca kammānīti paññāpentī’’ti vadanti. Kammanti laddhīti oḷārikabhāvato paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhipaṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānantā ‘‘dvaṭṭhipaṭipadā’’ti vadanti. Ekasmiṃ kappeti ekasmiṃ mahākappe. Tatthāpi ca vivaṭṭaṭṭhāyisaññite ekasmiṃ asaṅkhyeyyakappe.

"Pamukhayonīnanti" refers to the chief lineages among humans and animals, such as khattiyas, brahmins, lions, tigers, etc., the principal lineages. "Saṭṭhisatāni chasahassāni" means sixty hundreds are six thousands. The explanation of the phrase "Pañca ca kammuno satānīti" is "and five hundred kammas." This is the method; by this, it points to this very meaning: "a view devoid of meaning due to mere speculation." Here, "takkamattakenāti" indicates that because logicians, unrestrained in their speculation, considering whatever they have conceived as essential, cling to it and grasp at speculative views, therefore, the wise should not deliberate on the bases of their views. "Kecīti" refers to some, the residents of the Uttara Vihāra. They say, "The five kammas are the eye, ear, nose, tongue, and body—these five faculties are declared as the five kammas." "The doctrine is 'kamma'" means: due to its gross nature, the doctrine is 'full kamma.' Mental kamma, due to its non-gross nature, the doctrine is 'half-kamma.' This is the connection. Although "dvāsaṭṭhipaṭipadā" should be said, those unaware of correct terminology say "dvaṭṭhipaṭipadā." "Ekasmiṃ kappeti" means in one aeon, one great aeon. Even there, in one incalculable aeon, it is reckoned as being in the evolving-remaining stage (vivaṭṭaṭṭhāyi).

Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Luddāti aññepi ye keci māgavikanesādādayo, te pāpakammapasutatāya kaṇhābhijātīti vadanti. Bhikkhūti buddhasāsane bhikkhū. Te kira ‘‘sacchandarāgā paribhuñjantī’’ti adhippāyena catūsu paccayesu kaṇṭake pakkhipitvā khādantīti vadanti. Kasmāti ce? Yasmā te paṇītapaṇīte paccaye paṭisevantīti tassa micchāgāho. Ñāyaladdhepi paccaye paribhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadantīti apare. Eke pabbajitā, ye visesato attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti kaṇṭakavuttikāti vuttā. Ṭhatvā bhuñjananahānapaṭikkhepādivatasamāyogena paṇḍaratarā. Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakasamaye ājīvakaladdhiyā daḷhagāhitāya nigaṇṭhehipi paṇḍaratarā. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarā vuttā. Paramasukkābhijātīti ayaṃ tesaṃ laddhi.

"Those who kill sheep are called sheep-butchers. Similarly, swine-butchers and others should be understood. 'Hunters' refers to others such as trappers, hunters and the like. Due to their being intent on evil deeds, they are called 'dark by birth.' 'Monks' refers to monks in the Buddha's dispensation. They say that these monks, with the idea that "they consume with desire and lust," insert thorns into the four requisites when consuming them. Why is this? Because they partake of excellent requisites—this is his wrong view. Even when consuming requisites rightfully obtained, others say that they 'insert thorns and consume' because their way of life is contrary to the Ājīvaka practice. Some ascetics, those especially devoted to the practice of self-mortification, are called 'thorn-practicers' because they behave as if living on thorns. By combining vows such as standing while eating and refusing to bathe, they are whiter. 'Disciples of the naked ascetics' refers to the followers of the Ājīvakas. It is said that in the Ājīvaka tradition, due to their strong adherence to the Ājīvaka doctrine, they are even whiter than the Nigaṇṭhas. Nanda and others, having elevated such Ājīvaka practices to the highest level, stood firm. Therefore, they are said to be whiter than the Nigaṇṭhas and the Ājīvaka disciples. 'Of the highest pure birth'—this is their doctrine.

Purisabhūmiyoti padhānapuggalena niddeso. Itthīnampetā bhūmiyo icchanteva. Bhikkhu ca pannakotiādi tesaṃ pāḷi eva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhe jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na katheti. Tenāha ‘‘na kiñci āhā’’ti. Niṭṭhuhanādivippakāre kenaci katepi khamanavasena [Pg.271] na kiñci vadatīti vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ. Tato eva jighacchādubbalyaparetatāya sayanaparāyaṇaṃ samaṇaṃ pannabhūmīti vadanti.

The realm of men (purisabhūmi) is a designation by way of the principal person. Women also desire these realms. The bhikkhu and the 'fallen one' (pannako), etc., these are their Pāli terms. There, the 'fallen one' is one who wanders for alms or one who is committed to their practice. The conqueror (jino) is one who is old, with weakened faculties due to old age, or one who stands having conquered opposition through his own practice. It is said that such a one does not expound the Dhamma to anyone. Hence it is said, "He says nothing." Even if someone acts disrespectfully, such as by spitting, etc., due to forbearance, he says nothing, they say. 'Alābhiṃ' means one who has no gain, due to the association with causes for lack of gain, spoken of in the manner of 'he does not receive from the mouth of a pot,' etc. Therefore, because of being overcome by weakness from hunger, they call the ascetic who is devoted to lying down one in a 'fallen stage' (pannabhūmi).

Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena tesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekacce antarabhedā mahāsamayasuttavasena (dī. ni. 2.331 ādayo) dīpetabbā. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgena manussāpi anantabhedā. Pisācā eva pesācā, te mahantamahantā ajagarapetādayo. Chaddantadahamandākiniyo kuḷīramucalindanāmena vadanti.

"The hundredfold ways of livelihood" are the hundredfold modes of living that sustain beings. By the term 'beasts' (pasu), the goat species is included; by the term 'deer' (miga), all deer species like the ruru and gavaya, etc., are included. "Many devas" means that devas—such as those from the realm of the Four Great Kings up to the Brahmā realms—are numerous due to their internal distinctions. Among them, some internal distinctions of the devas of the Four Great Kings should be illustrated by way of the Mahāsamaya Sutta, etc. "Humans too are endless" means that humans are of endless variety due to distinctions of island, country, family, lineage, livelihood, etc. Pisācas are the same as pesācas; these are very great ones, such as pythons, petas, etc. The Chaddanta lake and the Mandākinī lake are what they call by the names Kuḷīra and Mucalinda.

Pavuṭāti sabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati. Kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

"Entangled"—all knots. Even the wise one... does not go beyond. Why? Because the time for the wandering-on of beings is fixed.

Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ kammaṃ phussa phussa patvā patvā kāle paripakkabhāvāpādanena byantī karoti nāma. Suttaguḷeti suttavaṭṭiyaṃ. Nibbeṭhiyamānameva paletīti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaḍḍhīti dasseti paricchinnarūpattā. Nibbeṭhiyamānameva suttaguḷaṃ gacchatīti vuccati. Tañca kho suttapamāṇena, sutte pana asati kuto gacchati suttaguḷaṃ. Tenāha – ‘‘sutte khīṇe na gacchatī’’ti. Tattheva tiṭṭhati suttapariyantanti adhippāyo. Kālavasenāti attani veṭhetvā ṭhitaṃ sukhadukkhaṃ yathāvuttassa kālassa vasena nibbeṭhiyamāno bālo ca paṇḍito ca paleti gacchati, nātikkamati saṃsāraṃ.

An unripened cause for wandering is ripened by virtue, etc., for the sake of the quick attainment of purity. A ripened kamma, having been encountered again and again, is brought to an end by reaching a state of ripeness in due course. "A ball of thread" means a coil of thread. That it proceeds only as it is unwound is a simile showing that the wandering of beings gradually diminishes, and does not increase, due to its limited nature. It is said that the ball of thread moves only as it is unwound. And that is according to the measure of the thread; if there is no thread, where can the ball of thread go? Therefore it is said, "When the thread is exhausted, it does not go." The meaning is that it remains there, at the end of the thread. "By the power of time" means that happiness and suffering, having wrapped around oneself and remaining, are unwound by the power of the aforementioned time; both the fool and the wise proceed, they go on, they do not transcend saṃsāra.

Mahādiṭṭhisuttādivaṇṇanā niṭṭhitā.

The commentary on the Mahādiṭṭhi Sutta and other suttas is concluded.

11-18. Antavāsuttādivaṇṇanā

11-18. Commentary on the Antavā Sutta, etc.

216-223. Ekato [Pg.272] vaḍḍhitanimittanti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ. Gāhenāti lābhī jhānacakkhunā passitvā gahaṇena. Takkenāti na lābhī takkamattena. Uppannadiṭṭhīti ‘‘loko’’ti uppannadiṭṭhi. Sabbato vaḍḍhitanti samantato appamāṇakasiṇanimittaṃ. Ekamevāti ‘‘ekameva vatthū’’ti uppannadiṭṭhi. Aṭṭhārasa veyyākaraṇānīti veyyākaraṇalakkhaṇappattāni aṭṭhārasa suttāni. Ekaṃ gamananti ekaṃ veyyākaraṇagamanaṃ.

216-223. "A sign developed on one side" means the kasiṇa sign developed on one side. "By grasping" means by the grasping of one who has attained it, having seen with the eye of jhāna. "By reasoning" means by mere reasoning, by one who has not attained it. "A view that has arisen" means the view that has arisen as "the world." "Developed on all sides" means the boundless kasiṇa sign developed all around. "Only one" means the view that has arisen as "only one substance." "Eighteen expositions" are the eighteen suttas that have the characteristic of an exposition. "One course" means one expositional course.

Antavāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Antavā Sutta, etc., is concluded.

2. Dutiyagamanādivaggavaṇṇanā

2. Commentary on the Chapter Beginning with the Second Course

224-301. Dukkhavasena vuttanti ‘‘iti kho, bhikkhave, dukkhe sati dukkhaṃ upādāyā’’tiādidukkhavasena vuttaṃ. Tādisameva dutiyaṃ veyyākaraṇagamanaṃ. Tenāha ‘‘tatrāpi aṭṭhāraseva veyyākaraṇānī’’ti. Tehīti ‘‘rūpī attā hotī’’tiādinayapavattehi veyyākaraṇehi saddhiṃ. Tanti dutiyaṃ gamanaṃ.

224-301. "Stated in terms of suffering" means it is stated in terms of suffering, as in the passage beginning, "Thus, bhikkhus, when there is suffering, depending on suffering…" The second expositional course is similar. Therefore, it is said, "There too, there are eighteen expositions." "With those" means together with those expositions that proceed in the manner beginning with "The self is material." "That" refers to the second course.

Ārammaṇamevāti kasiṇasaṅkhātaṃ ārammaṇameva. Takkisaddena suddhatakkikānaṃ gahaṇaṃ daṭṭhabbaṃ.

"Only the object" means only the object designated as the kasiṇa. By the word "reasoner," the inclusion of mere speculators should be understood.

Aniccadukkhavasenāti ‘‘yadaniccaṃ, taṃ dukkhaṃ, tasmiṃ sati tadupādāya evaṃ diṭṭhi uppajjatī’’ti vuttaaniccadukkhavasenāti. Tehiyevāti dutiye peyyāle vuttappakārehiyeva. Tiparivaṭṭavasenāti tehiyeva chabbīsatiyā suttehi catutthapeyyāle tiparivaṭṭavasena vuttoti yojanā.

"In terms of impermanence and suffering" means it is stated in terms of impermanence and suffering, as in "What is impermanent, that is suffering; when that exists, such a view arises dependent on it." "By those very same" means by those of the very same type stated in the second extended passage. "In terms of the three rounds" means the connection is that it is stated in terms of the three rounds by those very twenty-six suttas in the fourth extended passage.

Dutiyagamanādivaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter Beginning with the Second Course is concluded.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

In the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya,

Diṭṭhisaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning of the Commentary on the Diṭṭhisaṃyutta is concluded.

4. Okkantasaṃyuttaṃ

4. The Connected Discourses on Entering

1-10. Cakkhusuttādivaṇṇanā

1-10. Commentary on the Cakkhu Sutta, etc.

302-311. Saddhādhimokkhanti [Pg.273] saddahanavasena pavattaṃ adhimokkhaṃ, na sanniṭṭhānamattavasena pavattaṃ adhimokkhaṃ. Dassanampi sammattaṃ, taṃsijjhānavasena pavattaniyāmo sammattaniyāmo, ariyamaggo. Anantarāyataṃ dīpeti kappavināsapaṭibhāgena pavattattā. Tathā cāha ‘‘tenevāhā’’tiādi. Kappasīsena bhājanalokaṃ vadati. So hi uḍḍayhati, na kappo, uḍḍayhanavelāti jhāyanavelā. Ṭhito kappo ṭhitakappo, so assa atthīti ṭhitakappī, kappaṃ ṭhapetuṃ samatthoti attho. Olokananti saccābhisamayasaṅkhātaṃ dassanaṃ. Khamanti sahanti, ñāyantīti attho.

302-311. "Conviction and determination" means the determination that proceeds by way of conviction, not the determination that proceeds merely by way of conclusion. Seeing is also rightness; the fixed course that proceeds by way of the success of that seeing is the fixed course of rightness, the Noble Path. It indicates immediacy because it proceeds as a counterpart to the destruction of the world cycle. And so it is said, beginning with, "Therefore he said…" By "aeon's peak," he speaks of the vessel world. For it is that which is burnt up, not the aeon—the time of being burnt up is the time of burning. "One with a remaining aeon" means one for whom there is a remaining aeon; the meaning is one who is capable of establishing the aeon. "Seeing" refers to the vision designated as the comprehension of the truths. "They accept" means they endure; the meaning is, they are understood.

Cakkhusuttādivaṇṇanā niṭṭhitā.

The commentary on the Cakkhu Sutta, etc., is concluded.

Okkantasaṃyuttavaṇṇanā niṭṭhitā.

The commentary on the Okkanta Saṃyutta is concluded.

5. Uppādasaṃyuttavaṇṇanā

5. Commentary on the Uppāda Saṃyutta

312-321. Sabbaṃ pākaṭameva apubbassa abhāvato.

312-321. Everything is evident, as there is nothing new.

Uppādasaṃyuttavaṇṇanā niṭṭhitā.

The commentary on the Uppāda Saṃyutta is concluded.

6. Kilesasaṃyuttavaṇṇanā

6. Commentary on the Kilesa Saṃyutta

322-331. Esoti cakkhusmiṃ chandarāgo. Upecca kilesetīti upakkileso. Cittassāti sāmaññavacanaṃ anicchanto codako ‘‘kataracittassā’’ti āha. Itaro kāmaṃ upatāpanamalīnabhāvakaraṇavasena upakkileso lokuttarassa natthi, vibādhanaṭṭho pana attheva uppattinivāraṇatoti adhippāyenāha ‘‘catubhūmakacittassā’’ti. Codako ‘‘tebhūmakā’’tiādinā attano adhippāyaṃ vivarati, itaro ‘‘uppattinivāraṇato’’tiādinā. Ariyaphalapaṭippassaddhipahānavasena pavattiyā [Pg.274] sabbasaṃkilesato nikkhantattā nekkhammaṃ, magganibbānānaṃ pana nekkhammabhāvo ukkaṃsato gahito evāti āha ‘‘nekkhammaninnanti navalokuttaradhammaninna’’nti. Abhijānitvāti abhimukhabhāvena jānitvā. Sacchikātabbesūti paccakkhakātabbesu. Chaḷabhiññādhammesūti ariyamaggasampayuttadhammesu.

322-331. "This" means desire and lust in the eye. It is an "imperfection" because it defiles by approaching. Not wanting the general term "of the mind," the questioner asks, "Of which mind?" The other, with the intention that although an imperfection in the sense of causing affliction and impurity does not exist for the supramundane, yet the meaning of obstruction does exist in preventing its arising, says, "Of the mind pertaining to the four planes." The questioner clarifies his own intention with "pertaining to the three planes," etc., while the other clarifies with "by preventing arising," etc. "Renunciation" is so called because of having emerged from all defilements by the proceeding through tranquillization and abandonment by means of the noble fruits; but the state of renunciation of the path and Nibbāna is taken as pre-eminent. Thus, he says, "inclined to renunciation means inclined to the nine supramundane states." "Having directly known" means having known face-to-face. "In things to be realized" means in things to be realized for oneself. "In the states of the six higher knowledges" means in the states associated with the noble path.

Kilesasaṃyuttavaṇṇanā niṭṭhitā.

The commentary on the Kilesa Saṃyutta is concluded.

7. Sāriputtasaṃyuttaṃ

7. The Sāriputta Saṃyutta

1-9. Vivekajasuttādivaṇṇanā

1-9. Commentary on the Vivekaja Sutta, etc.

332-340. Na evaṃ hotīti ettha ‘‘ahaṃ samāpajjāmī’’ti vā, ‘‘ahaṃ samāpanno’’ti vā mā hotu tadā tādisābhogābhāvato. ‘‘Ahaṃ vuṭṭhito’’ti pana kasmā na hotīti? Sabbathāpi na hotveva ahaṅkārassa sabbaso pahīnattā.

332-340. Here, "it is not so" means: let there not be the thought "I am attaining" or "I have attained," because at that time there is an absence of such attention. But why should there not be the thought "I have emerged"? It does not occur in any way at all, because the I-making has been completely abandoned.

Vivekajasuttādivaṇṇanā niṭṭhitā.

The commentary on the Vivekaja Sutta, etc., is concluded.

10. Sūcimukhīsuttavaṇṇanā

10. Commentary on the Sūcimukhī Sutta

341. Tasmiṃ vacane paṭikkhitteti – ‘‘adhomukho bhuñjasī’’ti paribbājikāya vuttavacane – ‘‘na khvāhaṃ bhaginī’’ti paṭikkhitte. Vādanti dosaṃ. Ubbhamukhoti uparimukho. Puratthimādikā catasso disā. Dakkhiṇapuratthimādikā catasso vidisā.

341. "When that statement was rejected" means that when the statement spoken by the female wanderer, "You eat with your face down," was rejected with the reply, "Not so, sister." "They speak" means they find fault. "Face up" means with the face turned upward. The four directions are east and so forth. The four intermediate directions are southeast and so forth.

Ārāmaārāmavatthuādīsu bhūmiparikammabījābhisaṅkharaṇādipaṭisaṃyuttā vijjā vatthuvijjā, tassā pana micchājīvabhāvaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesaṃ tesaṃ attano paccayadāyakānaṃ. Tattha tattha gamananti tesaṃ sāsanaharaṇavasena taṃ taṃ gāmantaradesantaraṃ. Evamārocesīti attukkaṃsanaparavambhanarahitaṃ kaṇṇasukhaṃ pemanīyaṃ hadayaṅgamaṃ therassa dhammakathaṃ [Pg.275] sutvā pasannamānasā evaṃ ‘‘dhammikaṃ samaṇā sakyaputtiyā’’tiādinā sāsanassa guṇasaṃkittanavācaṃ kulānaṃ ārocesi.

The knowledge connected with the preparation of land, the preparation of seeds, and so forth, in parks, monastery grounds, and so on, is called ‘knowledge of sites’ (vatthuvijjā). However, to show its nature as wrong livelihood, it is said, ‘of those,’ and so forth. ‘Of their respective’ refers to their respective donors of requisites. ‘Going here and there’ means traveling to various villages and regions for the purpose of carrying their message. ‘Thus she announced’ means that, having heard the Elder’s Dhamma talk—which was pleasing to the ear, amiable, heartwarming, and free from self-praise and disparagement of others—with a gladdened mind, she announced to the families words proclaiming the virtues of the teaching, such as, ‘The Sakyan ascetics are righteous.’

Sūcimukhīsuttavaṇṇanā niṭṭhitā.

The Commentary to the Sūcimukhīsutta is concluded.

Sāriputtasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary to the Sāriputta Saṃyutta is concluded.

8. Nāgasaṃyuttaṃ

8. The Nāga Saṃyutta

1. Suddhikasuttavaṇṇanā

1. The Commentary to the Suddhikasutta

342. Aṇḍajāti aṇḍe jātā. Vatthikoseti vatthikosasaññite jarāyupuṭe jātā. Saṃsedeti saṃsinne kilinnaṭṭhāne uppannā. Upapatitvā viyāti kutocipi avapatitvā viya nibbattā. Puggalānanti tathā vinetabbapuggalānaṃ.

342. ‘Born from eggs’ (aṇḍajā) means born in an egg. ‘Born from a womb’ (vatthikose) means born in a sac known as a womb. ‘Born from moisture’ (saṃsede) means arisen in a moist, putrid place. ‘Born spontaneously’ (upapatitvā viya) means arisen as if not having fallen from anywhere. ‘Of individuals’ (puggalānaṃ) refers to those individuals who are to be trained accordingly.

Suddhikasuttavaṇṇanā niṭṭhitā.

The Commentary to the Suddhikasutta is concluded.

2-50. Paṇītatarasuttādivaṇṇanā

2-50. The Commentary to the Paṇītatara Sutta and Others

343-391. Vissaṭṭhakāyāti ‘‘ye cammena vā rudhirena vā aṭṭhinā vā atthikā, te sabbaṃ gaṇhantū’’ti tattha nirapekkhacittatāya adhiṭṭhitasīlatāya pariccattasarīrā. Duvidhakārinoti ‘‘kālena kusalaṃ, kālena akusala’’nti evaṃ kusalākusalakārino. Saha byayati pavattatīti sahabyo, sahacāro. Tassa bhāvo sahabyatā, taṃ sahabyataṃ. Adanīyato annaṃ. Khādanīyato khajjaṃ. Pātabbato pānaṃ. Nivasanīyato vatthaṃ. Nivasitabbaṃ nivāsanaṃ. Parivaritabbaṃ pāvuraṇaṃ. Yānti tenāti yānaṃ, upāhanādiyānāni. Ādisaddena vayhasivikādīnaṃ saṅgaho. Chattampi parissayātapadukkhaparirakkhaṇena maggagamanasādhananti katvā ‘‘chattupāhana’’ntiādi vuttaṃ. Tena vuttaṃ ‘‘yaṃ kiñci gamanapaccaya’’nti. Patthanaṃ katvā…pe… tattha nibbattanti campeyyanāgarājā viyāti daṭṭhabbaṃ.

343-391. ‘With body abandoned’ (vissaṭṭhakāyā) refers to those who have relinquished their bodies through indifference and steadfast virtue, thinking, ‘Let those who have need of skin, blood, or bone take it all.’ ‘Of twofold conduct’ (duvidhakārino) means those who perform wholesome deeds at times and unwholesome deeds at other times. ‘Accompanied by’ (sahabyo) means it proceeds together; it is a companion. Its nature is companionship (sahabyatā); that is companionship. ‘Food’ (annaṃ) is that which is to be eaten. ‘Chewable items’ (khajjaṃ) are that which is to be chewed. ‘Drink’ (pānaṃ) is that which is to be drunk. ‘Clothing’ (vatthaṃ) is that which is to be worn. ‘A dwelling’ (nivāsanaṃ) is that which is to be dwelt in. ‘A covering’ (pāvuraṇaṃ) is that which is for covering. ‘That by which one goes’ (yānaṃ) is a vehicle, such as sandals and other means of travel. The term ‘and so forth’ (ādisaddena) includes palanquins and the like. An umbrella, too, serves as a means of travel by protecting from the suffering of danger and heat—thus, ‘umbrella and sandals,’ and so on, are mentioned. Hence, it is said, ‘whatever is a condition for going.’ Having made a wish… and so on… they are reborn there—this should be understood as being like the Nāga king of Campeyya.

Paṇītatarasuttādivaṇṇanā niṭṭhitā.

The Commentary to the Paṇītatara Sutta and Others is concluded.

Nāgasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary to the Nāgasaṃyutta is concluded.

9. Supaṇṇasaṃyuttavaṇṇanā

9. The Commentary to the Supaṇṇasaṃyutta

392-437. Pattānanti [Pg.276] ubhosu pakkhesu pattānaṃ. Vaṇṇavantatāyāti atisayena vicittavaṇṇatāya. Atisayattho hi ayaṃ vanta-saddo. Purimanayenāti nāgasaṃyutte paṭhamasutte vuttanayena. Uddharantīti samuddato uddharanti, pathavantarapabbatantarato pana tesaṃ uddharaṇaṃ dukkarameva. Paṇītatareti balena paṇītatare, balavanteti attho. Anuddharaṇīyanāgāti ānubhāvamahantatāya ca vasanaṭṭhānaviduggatāya ca uddharituṃ asakkuṇeyyā nāgā. Te ‘‘sattavidhā’’ti vatvā sarūpato vasanaṭṭhānato ca dassento ‘‘kambalassatarā’’tiādimāha. Tattha kambalassatarā dhataraṭṭhāti ime jātivasena vuttā. Sattasīdantaravāsinoti sattavidhasīdasamuddavāsino. Pathaviṭṭhakāti pathavantaravāsino, tathā pabbataṭṭhakā. Te ca vimānavāsino. Te nāge koci supaṇṇo uddharituṃ na sakkotīti sambandho. Sesanti ‘‘kāyena dvayakārino’’tiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ nāgasaṃyutte vuttanayameva, tattha ca vuttanayeneva attho veditabboti adhippāyo.

392-437. ‘Of feathers’ (pattānaṃ) means of the feathers on both wings. ‘Due to being colorful’ (vaṇṇavantatāya) means due to exceedingly variegated colors. Indeed, this word ‘vanta’ conveys the sense of excess. ‘In the former manner’ (purimanayena) means in the manner explained in the first sutta of the Nāgasaṃyutta. ‘They lift’ (uddharanti) means they lift from the ocean, but lifting them from within the earth or within mountains is indeed difficult. ‘More excellent’ (paṇītatare) means more excellent in strength; that is, more powerful. ‘Nāgas that cannot be lifted’ (anuddharaṇīyanāgā) refers to nāgas who cannot be lifted due to their great power and the inaccessibility of their dwelling places. Having stated they are ‘of seven kinds,’ he then explains their nature and dwelling places, saying ‘Kambalassatarā’ and so on. Among them, ‘Kambalassatarā’ and ‘Dhataraṭṭhā’ are mentioned by birth. ‘Those dwelling in the seven-layered ocean’ (sattasīdantaravāsino) means those dwelling in the seven-layered Sīda ocean. ‘Those dwelling in the earth’ (pathaviṭṭhakā) means those dwelling within the earth, and similarly ‘those dwelling in mountains’ (pabbataṭṭhakā). These also dwell in celestial mansions. The connection is that no supaṇṇa can lift these nāgas. ‘The rest’ (sesaṃ) means that whatever should be said regarding ‘of twofold conduct by body’ (kāyena dvayakārino) and so on should all be understood in the same way as explained in the Nāgasaṃyutta, and the meaning should be interpreted in the way explained there.

Supaṇṇasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary to the Supaṇṇasaṃyutta is concluded.

10. Gandhabbakāyasaṃyuttavaṇṇanā

10. The Commentary to the Gandhabbakāya Saṃyutta

438-549. Mūlagandhādibhedaṃ gandhaṃ avanti apayuñjantīti gandhabbā, tesaṃ kāyo samūho gandhabbakāyo, gandhabbadevanikāyo. Cātumahārājikesu ekiyāva te daṭṭhabbā, tappariyāpannatāya tattha vā niyuttāti gandhabbakāyikā. Tesaṃ tesaṃ rukkhagacchalatānaṃ mūlaṃ paṭicca pavatto gandho mūlagandho, tasmiṃ mūlagandhe. Adhivatthāti mūlagandhaṃ adhiṭṭhāya, abhibhuyya vā vasantā. Esa nayo sesesupi. Taṃ nissāyāti taṃ mūlagandhaṃ rukkhaṃ paccayaṃ katvā nibbattā. Na kevalaṃ tattha gandho eva, mūlameva vā tesaṃ paccayoti dassento ‘‘so hī’’tiādimāha. Upakappatīti nivāsaṭṭhānabhāvena viniyuñjati. Gandhagandheti gandhānaṃ gandhasamudāye. Mūlādigandhānaṃ gandheti mūlādigataavayavagandhānaṃ gandhe, timūlādigatasamudāyabhūteti attho. Pubbe hi ‘‘mūlagandhe’’tiādinā rukkhānaṃ avayavagandho [Pg.277] gahito, idha pana sabbaso gahitattā samudāyagandho veditabbo. Tenāha ‘‘yassa hi rukkhassā’’tiādi. Soti so sabbo mūlādigato gandho gandhasamudāyo idha gandhagandho nāma. Tassa gandhassa gandheti tassa samudāyagandhassa tathābhūte gandhe. Sarikkhaṃ sadisaṃ paṭidānaṃ etissāti sarikkhadānaṃ, patthanā. Yathādhippetaphalāni sarikkhadānattāva adhippetaphalaṃ dentu, asarikkhadānaṃ kathanti? Tampi detiyeva puññassa sabbakāmadadattāti āha ‘‘asarikkhadānampī’’tiādi.

438-549. ‘Gandhabbā’ are so called because they frequent scents that are divided into root-scents and so forth. Their body, a group, is the ‘Gandhabba-body’ (gandhabbakāyo), the host of Gandhabba deities. They should be seen as belonging to the realm of the Four Great Kings alone, because they are either included therein or appointed there; thus, they are called ‘Gandhabbakāyikā’. The scent that arises dependent on the roots of various trees, shrubs, and creepers is a ‘root-scent’ (mūlagandha); ‘in that root-scent’ (tasmiṃ mūlagandhe). ‘Dwelling in’ (adhivatthā) means dwelling by relying on or mastering the root-scent. This method applies to the rest as well. ‘Depending on that’ (taṃ nissāya) means being produced having made that root-scented tree a condition. Showing that not only the scent itself but also the root itself is their condition, he said, ‘For indeed…’ and so forth. ‘It is useful’ (upakappati) means it is used as a dwelling place. ‘In the fragrance of fragrances’ (gandhagandhe) means in the collection of fragrances. ‘The fragrance of root-based scents’ (mūlādigandhānaṃ gandhe) means in the fragrance of the parts derived from roots and so forth; the meaning is that it is the collective essence that is roots and so on. Previously, with ‘root-scent’ and so forth, the fragrance of a part of the trees was taken; here, however, because it is taken in its entirety, the collective fragrance should be understood. Therefore, he said, ‘For whatever tree…’ and so forth. ‘That’ (so) is that entire fragrance that is root-based and so on, here called the ‘fragrance of fragrances’ (gandhagandho). ‘In the fragrance of that fragrance’ (tassa gandhassa gandhe) means in the fragrance of that collective fragrance in such a state. ‘Similar’ (sarikkhaṃ) means alike. A gift similar to it is ‘similar giving’ (sarikkhadānaṃ), which is an aspiration. Since similar giving gives desired fruits accordingly, what about dissimilar giving? Even that gives, because merit gives all that is desired. Therefore, he said, ‘Even dissimilar giving…’ and so forth.

Gandhabbakāyasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary to the Gandhabbakāya Saṃyutta is concluded.

11. Valāhakasaṃyuttavaṇṇanā

11. The Commentary to the Valāhaka Saṃyutta

550-606. Lokaṃ vālentā saṃvarantā chādentā ahanti pariyesantīti valāhā, devaputtā. Tesaṃ samūho valāhakadevakāyoti āha ‘‘valāhakakāyikā’’tiādi. Sītakaraṇavalāhakāti sītaharaṇavalāhakā. Sesapadesūti uṇhavalāhakādipadesu. Eseva nayoti ‘‘uṇhakaraṇavalāhakā’’tiādinā attho veditabbo. Cittaṭṭhapananti ‘‘sītaṃ hotū’’ti evaṃ cittassa uppādanaṃ. Vassāneti vassakāle. Utusamuṭṭhānamevāti pākatikasītamevāti attho. Uṇhepīti uṇhakāle. Abbhamaṇḍapoti maṇḍapasadisaabbhapaṭalavitānamāha. Abbhaṃ uppajjatīti tahaṃ tahaṃ paṭalaṃ uṭṭhahati. Abbheyevāti abbhakāle eva, vassāneti attho. Atiabbhanti satapaṭalasahassapaṭalaṃ hutvā abbhuṭṭhānaṃ. Cittavesākhamāsesūti vasantakālaṃ sandhāyāha. Tadā hi viddho vigatavalāhako devo bhavituṃ yutto. Uttaradakkhiṇādīti ādi-saddena pacchimavātādiṃ saṅgaṇhāti. Pakativātoti pakatiyā sabhāvena vāyanakavāto. Taṃ utusamuṭṭhānamevāti āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayautusamuṭṭhānameva. Esa nayo utusamuṭṭhānasītuṇhavātesupi. Tampi hi āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayamevāti.

550-606. Those who stir, restrain, and conceal the world, seeking to harm it, are called Valāhā, the devas. Their collective group is the Valāhaka deva-host; hence it is said ‘Valāhakakāyikā’ and so on. ‘Cold-making clouds’ (Sītakaraṇavalāhakā) means cold-removing clouds (sītaharaṇavalāhakā). In the remaining terms, such as ‘heat-making clouds’ (uṇhavalāhakā) and so on, the same method applies; thus, the meaning should be understood with ‘heat-making clouds’ (uṇhakaraṇavalāhakā) and so on. ‘Establishing the mind’ (cittaṭṭhapana) means the arising of the thought, ‘Let it be cold.’ ‘In the rainy season’ (vassāne) means during the rainy season. ‘Arisen from the season’ (utusamuṭṭhānameva) means it is simply naturally occurring cold. ‘In the heat’ (uṇhepi) means during the hot season. ‘Cloud pavilion’ (abbhamaṇḍapo) refers to a canopy-like expanse of cloud layers. ‘A cloud arises’ (abbhaṃ uppajjati) means layers arise here and there. ‘Only in cloud’ (abbheyeva) means only during the cloudy time, that is, the rainy season. ‘Excessive cloud’ (atiabbha) means an excessive formation of clouds, becoming a hundred or a thousand layers. ‘In the months of Citta and Vesākha’ (Cittavesākhamāsesu) refers to the spring season. For at that time, it is fitting for the sky to be clear and free of clouds. ‘North, south, and so on’ (uttaradakkhiṇādi) means that by the word ‘and so on’ it includes western winds and the like. ‘Natural wind’ (pakativāto) means the wind that blows naturally, by its own nature. That it is ‘simply the arising of seasons’ means it is simply the arising of seasons, which is a condition dependent on the common karma of beings who live on food. This method also applies to cold, heat, and winds arising from seasons. For that too is simply a condition dependent on the common karma of beings who live on food.

Gītanti meghagītaṃ. Saccakiriyāyāti tādisānaṃ purisavisesānaṃ saccādhiṭṭhānena. Iddhibalenāti iddhimantānaṃ iddhiānubhāvena. Vināsameghenāti [Pg.278] kappavināsakameghena. Aññenapi kaṇhapāpikasattānaṃ pāpakammapaccayā uppannavināsameghena vuṭṭhena so so deso vinassateva.

‘Song’ (gītaṃ) means the song of the clouds. ‘By an act of truth’ (saccakiriyāya) means through the declaration of truth of such exceptional individuals. ‘By psychic power’ (iddhibalena) means through the majestic power of those endowed with psychic power. ‘By the destructive cloud’ (vināsameghena) means by the destructive cloud at the end of an eon. And also by another destructive cloud, arisen due to the evil karma of dark, sinful beings, when it has rained, that very place is destroyed.

Valāhakasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary to the Valāhaka Saṃyutta is concluded.

12. Vacchagottasaṃyuttavaṇṇanā

12. The Commentary to the Vacchagotta Saṃyutta

607-661. Aññāṇāti aññāṇahetu, saccapaṭicchādakasammohahetūti attho. Aṭṭhakathāyaṃ pana imameva atthaṃ hetuatthena karaṇavacanena dassetuṃ ‘‘aññāṇenā’’ti vuttaṃ. Sabbānīti ‘‘aññāṇā adassanā anabhisamayā’’tiādīni padāni ekādasasu suttesu āgatāni, pañcapaññāsa veyyākaraṇāni vuttāni suttesu pañcannaṃ khandhānaṃ vasena veyyākaraṇassa āgatattā.

607-661. The word `Aññāṇā` means 'a cause which is ignorance'; that is, the meaning is 'a cause which is the delusion that conceals the truth.' However, in the commentary, to show this very meaning in the sense of a cause, it is stated as 'aññāṇena' using the instrumental case. The word `Sabbāni` refers to the terms such as 'aññāṇā, adassanā, anabhisamayā,' which appear in eleven suttas. Fifty-five explanations are stated, because in the suttas the explanation comes by way of the five aggregates.

Vacchagottasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary on the Connected Discourses on Vacchagotta is concluded.

13. Jhānasaṃyuttaṃ

13. The Connected Discourses on Jhāna

1. Samādhimūlakasamāpattisuttavaṇṇanā

1. Commentary on the Discourse on Attainments Rooted in Concentration

662. Samādhikusaloti samādhismiṃ kusalo. Tayidaṃ samādhikosallattaṃ saha jhānaṅgayogena catubbidho jhānasamādhi, tasmā taṃ taṃ vibhāgaṃ jānantassa siddhaṃ hotīti āha – ‘‘paṭhamaṃ jhāna’’ntiādi. Tattha vitakkavicārapītisukhekaggatāvasena paṭhamaṃ pañcaṅgikaṃ, pītisukhekaggatāvasena dutiyaṃ tivaṅgikaṃ, sukhekaggatāvasena tatiyaṃ duvaṅgikaṃ, upekkhekaggatāvasena catutthaṃ duvaṅgikamevāti evaṃ tasmiṃ tasmiṃ jhāne taṃtaṃaṅgānaṃ vavatthāne kusalo. Samāpattikusaloti samāpajjane kusalo. Hāsetvāti tosetvā. Kallaṃ katvāti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇañca samādhānena samāpajjane cittaṃ samatthaṃ katvā. Sesapadānīti sesā tayo koṭṭhāsā. Tatiyādīsu nayesu akusalopi jhānatthāya paṭipannattā ‘‘jhāyītevā’’ti vutto.

662. Samādhikusala means skilled in concentration. This skill in concentration is the fourfold jhāna-concentration along with the application of the jhāna factors; therefore, for one who knows the respective divisions, it is established, and thus it is said—'the first jhāna,' and so on. Herein, the first jhāna is fivefold with initial thought, sustained thought, joy, bliss, and one-pointedness. The second is threefold with joy, bliss, and one-pointedness. The third is twofold with bliss and one-pointedness. The fourth is likewise twofold with equanimity and one-pointedness. Thus, one is skilled in determining these respective factors in each jhāna. Samāpattikusala means skilled in attaining. Hāsetvā means having satisfied. Kallaṃ katvā means having made the mind capable for attainment by removing the factors opposed to concentration and by making conditions cooperative with concentration. Sesapadāni means the remaining three sections. In the methods beginning with the third, even one who is unskillful is called a 'meditator' because they have entered upon the practice for the sake of jhāna.

Samādhimūlakasamāpattisuttavaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Attainments Rooted in Concentration is concluded.

2-55. Samādhimūlakaṭhitisuttādivaṇṇanā

2-55. Commentary on the Discourse on Stability Rooted in Concentration, and so on

663-716. Dutiyādisuttesu [Pg.279] ṭhitikusaloti ettha antogadhahetuattho ṭhiti-saddo, tasmiñca pana kusaloti atthoti āha – ‘‘jhānaṃ ṭhapetuṃ akusalo’’ti. Sattaṭṭhaaccharāmattanti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ na sakkoti adhiṭṭhānavasībhāvassa anipphāditattā. Yathāparicchedena kālena vuṭṭhātuṃ na sakkoti vuṭṭhānavasībhāvassa anipphāditattā. Kallaṃ jātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāvena kasiṇārammaṇesu ‘‘idaṃ nāma asukassā’’ti visayavasena samāpajjituṃ asakkonto na samādhismiṃ ārammaṇakusalo. Na samādhismiṃ gocarakusaloti samādhismiṃ nipphāditabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare ca satisampajaññavirahito akusalo. Keci pana ‘‘kammaṭṭhānagocaro paṭhamajjhānādikaṃ, ‘evaṃ samāpajjitabbaṃ, evaṃ bahulīkātabba’nti ajānanto tattha akusalo nāmā’’ti vadanti. Kammaṭṭhānaṃ abhinīharitunti kammaṭṭhānaṃ visesabhāgiyatāya abhinīharituṃ akusalo. Sakkaccakārīti cittīkārī. Sātaccakārīti niyatakārī. Samādhissa upakārakadhammāti appanākosallā. Samāpattiādīhīti ādi-saddena sakkaccakāripadādīnaṃyeva saṅgaho daṭṭhabbo catukkānaṃ vuttattā. Tenāha ‘‘yojetvā catukkā vuttā’’ti. Lokiyajjhānavaseneva kathitaṃ ‘‘samādhikusalo’’tiādinā nayena desanāya pavattattā. Na hi lokuttaradhammesu akosallaṃ nāma labbhati. Yadi akosallaṃ, na kusalasaddena visesitabbatā siyāti.

663-716. In the second and subsequent suttas, regarding the term `ṭhitikusalo`, here the word `ṭhiti` has the meaning of an included cause, and the meaning is 'skilled in that.' It is said of the unskilled one: 'unskilled in establishing jhāna.' This means one cannot establish jhāna for a moment lasting only seven or eight finger-snaps because the mastery of resolution has not been produced. One cannot emerge from it at a predetermined time because the mastery of emergence has not been developed. `Kallaṃ jātaṃ assa` means `kallitaṃ`; when it is `kallitaṃ`, being unable to enter absorption by way of the object, such as a kasiṇa, recognizing, 'This is such-and-such,' is not being skilled in the object of concentration. Not being 'skilled in the range of concentration' means being unskilled, devoid of mindfulness and clear comprehension, in the range of the concentration that is to be produced—that is, in the place of its practice, known as the meditation subject, and in the alms-round resort. Some, however, say that one who does not know 'how to enter and how to frequently cultivate' the first jhāna and so on, which are the range of the meditation subject, is unskilled therein. `Kammaṭṭhānaṃ abhinīharituṃ` means being unskilled in directing the meditation subject towards a superior attainment. `Sakkaccakārī` means one who acts with respect. `Sātaccakārī` means one who acts constantly. `Samādhissa upakārakadhammā` means the skills in absorption. By `Samāpatti-ādīhi`, the inclusion of the terms beginning with `sakkaccakārī` should be understood by the word `ādi`, because the tetrads have been stated. Hence, it is said, 'The tetrads have been stated by combining them.' The teaching on being 'skilled in concentration' and so on is presented only by way of mundane jhānas, because the discourse proceeds in that manner. For indeed, lack of skill is not found in supramundane states. If there were a lack of skill, it would not be qualified by the word 'skilled.'

Samādhimūlakaṭhitisuttādivaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Stability Rooted in Concentration, and so on, is concluded.

Jhānasaṃyuttavaṇṇanā niṭṭhitā.

The Commentary on the Connected Discourses on Jhāna is concluded.

Niṭṭhitā ca sāratthappakāsiniyā

And completed is the Sāratthappakāsinī's

Saṃyuttanikāya-aṭṭhakathāya khandhavaggavaṇṇanā.

explanation of the Khandha Vagga of the commentary on the Saṃyutta Nikāya.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Saṃyuttanikāye In the Connected Discourses Khandhavaggaṭīkā Commentary on the Book of the Aggregates 1. Khandhasaṃyuttaṃ 1. The Book of the Aggregates 1. Nakulapituvaggo 1. The Chapter on Nakulapitu 1. Nakulapitusuttavaṇṇanā 1. Commentary on the Nakulapitu Sutta 1. Bhaggā [Pg.201] nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘bhaggā’’tveva vuccatīti katvā vuttaṃ ‘‘evaṃnāmake janapade’’ti, evaṃ bahuvacanavasena laddhanāme’’ti attho. Tasmiṃ vanasaṇḍeti yo pana vanasaṇḍo pubbe migānaṃ abhayatthāya dinno, tasmiṃ vanasaṇḍe. Yasmā so gahapati tasmiṃ nagare ‘‘nakulapitā’’ti puttassa vasena paññāyittha, tasmā vuttaṃ ‘‘nakulapitā’’ti nakulassa nāma dārakassa pitāti attho. Bhariyāpissa ‘‘nakulamātā’’ti paññāyittha. 1. The Bhaggas were princes, a people of the countryside. Their residence, even though a single district, was conventionally called “Bhaggā”; therefore it is said, “in a region of that name,” meaning that it received its name in the plural form. In that forest grove: that forest grove which had previously been given as a sanctuary for animals. Since that householder was known in that town as “Nakulapitā” by reason of his son, it is said, “Nakulapitā,” meaning “the father of a boy named Nakula.” His wife too was known as “Nakulamātā.” Jarājiṇṇoti jarāvasena jiṇṇo, na byādhiādīnaṃ vasena jiṇṇo. Vayovuḍḍhoti jiṇṇattā eva vayovuḍḍhippattiyā vuḍḍho, na sīlādivuḍḍhiyā. Jātiyā mahantatāya cirarattatāya jātimahallako. Tiyaddhagatoti paṭhamo majjhimo pacchimoti tayo addhe gato. Tattha paṭhamaṃ dutiyañca atikkantattā pacchimaṃ upagatattā vayoanuppatto. Āturakāyoti dukkhavedanāpavisatāya anassādakāyo. Gelaññaṃ pana dukkhagatikanti [Pg.202] ‘‘gilānakāyo’’ti vuttaṃ. Tathā hi saccavibhaṅge (vibha. 190 ādayo) dukkhasaccaniddese dukkhaggahaṇeneva gahitattā byādhi na niddiṭṭho. Niccapaggharaṇaṭṭhenāti sabbadā asucipaggharaṇabhāvena. So panassa āturabhāvenāti āha – ‘‘āturaṃyeva nāmā’’ti. Visesenāti adhikabhāvena. Āturatīti āturo. Saṅgāmappatto santattakāyo. Jarāya āturatā jarāturatā. Kusalapakkhavaḍḍhanena mano bhāventīti manobhāvanīyā. Manasā vā bhāvanīyā sambhāvanīyāti manobhāvanīyā. Anusāsatūti anu anu sāsatūti ayamettha atthoti āha – ‘‘punappunaṃ sāsatū’’ti. Aparāparaṃ pavattitaṃ hitavacanaṃ. Anotiṇṇe vatthusmiṃ yo evaṃ karoti, tassa ayaṃ guṇo dosoti vacanaṃ. Tantivasenāti tantisannissayena ayaṃ anusāsanī nāma. Paveṇīti tantiyā eva vevacanaṃ. ‘Aged and worn out’ (jarājiṇṇo) means worn out by aging, not by illness and so forth. ‘Advanced in years’ (vayovuḍḍho) means old due to having reached old age by being worn out, not due to growth in virtue and so forth. ‘An elder by birth’ (jātimahallako) means an elder due to the greatness of birth and having lived for a long time. ‘Having passed the three stages’ (tiyaddhagato) means having passed the first, middle, and last three stages. Here, having passed the first and second stages and having reached the last, one has attained old age. ‘A body afflicted’ (āturakāyo) means a body devoid of comfort due to the prevalence of painful feelings. Illness, however, is a form of suffering, hence it is called ‘a sick body’ (gilānakāyo). Thus, in the exposition of the truth in the Vibhaṅga (Vibh. 190 ff.), illness is not specifically mentioned because it is included under the term ‘suffering’ in the exposition of the truth of suffering. ‘Constantly oozing’ (niccapaggharaṇaṭṭhena) means always oozing impurities. He says this is its afflicted nature: ‘It is indeed called afflicted’ (āturaṃyeva nāma). ‘Especially’ (visesena) means by its excessive nature. ‘Afflicted’ (āturo) means being in distress. A body scorched as if having met a battle. ‘Afflicted by aging’ (jarāturatā) means distressed by old age. Those who develop the mind by increasing the side of wholesome states are called ‘worthy of mental cultivation’ (manobhāvanīyā). Or, worthy of being cultivated or esteemed by the mind—thus, ‘worthy of mental cultivation’. ‘To admonish’ (anusāsatu) means ‘to admonish again and again’ (anu anu sāsatū), this is the meaning here, as stated: ‘to admonish again and again’ (punappunaṃ sāsatū). It is a beneficial speech spoken repeatedly. Regarding one who acts thus in an unexamined matter, this is a statement of quality or fault. ‘By means of a lineage’ (tantivasena) means this instruction is called ‘dependent on a lineage’ (tantisannissayena). ‘A tradition’ (paveṇī) is just another term for a lineage. Aṇḍaṃ viya bhūtoti adhikopamā kāyassa aṇḍakosato abaladubbalabhāvato. Tenāha ‘‘aṇḍaṃ hī’’tiādi. Bāloyeva tādisattabhāvasamaṅgī muhuttampi ārogyaṃ paṭijānanto. ‘Like an egg’ (aṇḍaṃ viya bhūto): this is a superior simile for the body because of its weak and feeble nature, like an eggshell. Hence it is said: ‘For an egg...’ (aṇḍaṃ hi) and so forth. Only a fool, possessed of such a state of being, would presume even a moment of health. Vippasannānīti pakatimākāraṃ atikkamitvā visesena pasannāni. Tenāha – ‘‘suu pasannānī’’ti. Pasannacittasamuṭṭhitarūpasampadāhi tāhi tassa mukhavaṇṇassa pārisuddhīti āha – ‘‘parisuddhoti niddoso’’ti. Tenevāha ‘‘nirupakkilesatāyā’’tiādi. Etenevassindriyavippasannatākāraṇampi saṃvaṇṇitanti daṭṭhabbaṃ. Esa mukhavaṇṇo. Nayaggāhapaññā kiresāti idaṃ anāvajjanavaseneva vuttabhāvaṃ sandhāyāha. ‘Vippasannāni’ means surpassing the ordinary condition and being exceptionally clear. Hence it is said: ‘very clear’ (supasannāni). He says that due to the perfection of form arising from a clear mind, there is purity of his facial complexion: ‘pure, therefore flawless’ (parisuddhoti niddoso). For the same reason, it is also said: ‘because of freedom from defilements’ (nirupakkilesatāya) and so forth. By this, the cause of the clarity of his sense faculties is also explained, so it should be understood. This refers to the facial complexion. ‘It is said that wisdom grasps the method’ (nayaggāhapaññā kiresā): he says this with reference to its state of not requiring attention. Yaṃ neva puttassātiādi ‘‘ovadatu no, bhante, bhagavā yathā mayaṃ paralokepi aññamaññaṃ samāgaccheyyāmā’’ti vuttavacanaṃ sandhāya vuttameva. Madhuradhammadesanāyeva satthu sammukhā paṭiladdhā, tassa attano pemagāravagahitattā ‘‘amatābhiseko’’ti veditabbo. ‘Not even for a son’ (yaṃ neva puttassa) and so forth, was spoken with reference to the statement, “Venerable sir, may the Blessed One advise us so that we may meet each other in the next world.” The sweet Dhamma teaching was received directly from the Teacher; due to being grasped by his own affection and respect, it should be understood as ‘the anointing of immortality’ (amatābhiseko). Idaṃ padadvayaṃ. Ārakattā kilesehi maggena samucchinnattā. Anayeti avaḍḍhiyaṃ, anattheti attho. Anaye vā anupāye. Na iriyanato avattanato. Ayeti vaḍḍhiyaṃ atthe upāye ca. Araṇīyatoti payirupāsitabbato. Niruttinayena padasiddhi veditabbā purimesu atthavikappesu[Pg.203], pacchime pana saddasatthavasenapi. Yadipi ariyasaddo ‘‘ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) visuddhāsayapayogesu puthujjanesupi vaṭṭati, idha pana ariyamaggādhigamena sabbalokuttarabhāvena ca ariyabhāvo adhippetoti dassento āha – ‘‘buddhā cā’’tiādi. Tattha paccekabuddhā tathāgatasāvakā ca sappurisāti idaṃ ‘‘ariyā sappurisā’’ti idha vuttapadānaṃ atthaṃ asaṅkarato dassetuṃ vuttaṃ. Yasmā pana nippariyāyato ariyasappurisabhāvā abhinnasabhāvā, tasmā ‘‘sabbeva vā’’tiādi vuttaṃ. This is a pair of words. Because they are far from defilements, and because those defilements are eradicated by the path. ‘Anaye’ means decline, meaning absence of benefit. Or ‘anaye’ means ‘unskillful means’ (anupāye). It is not from conduct or behavior. ‘Ayeti’ means growth, benefit, and means. ‘Araṇīyato’ means to be attended upon. The meaning of the words should be understood through linguistic analysis in the former cases of interpretation, but in the latter, also by way of grammar. Even though the term ‘ariya’ (noble) is used in contexts like ‘those who are noble, purified in bodily conduct’ (MN 1.35) and so forth, referring to ordinary people with purified intentions, here the term ‘ariya’ is intended to denote those who have attained the noble path and possess a supreme transcendent nature. To clarify this, it is stated: ‘Buddhas and...’ (buddhā ca) and so forth. Here, Paccekabuddhas and disciples of the Tathāgata are also called ‘good people’ (sappurisā). Thus, the phrase ‘noble good people’ (ariyā sappurisā) is used here to clearly convey the meaning of the words without confusion. Because, without distinction, the nature of noble good people is of undivided nature, therefore it is said: ‘All indeed...’ (sabbeva vā) and so forth. Ettāvatā hi buddhasāvako vutto, tassa hi ekantena kalyāṇamitto icchitabbo parato ghosamantarena paṭhamamaggassa anuppajjanato. Visesato cassa bhagavāva ‘‘kalyāṇamitto’’ti adhippeto. Vuttañhetaṃ ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 1.129; 5.2). So eva ca aveccapasādādhigamena daḷhabhatti nāma. Vuttampi cetaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385). Kataññutādīhi paccekabuddhabuddhāti ettha kataṃ jānātīti kataññū. Kataṃ viditaṃ pākaṭaṃ karotīti katavedī. Paccekabuddhā hi anekesupi kappasatasahassesu kataṃ upakāraṃ jānanti, katañca pākaṭaṃ karonti satijananaāmisapaṭiggahaṇādinā. Tathā saṃsāradukkhadukkhitassa sakkaccaṃ karonti kiccaṃ, yaṃ attanā kātuṃ sakkā. Sammāsambuddho pana kappānaṃ asaṅkhyeyyasahassesupi kataṃ upakāraṃ maggaphalānaṃ upanissayañca jānanti, pākaṭañca karonti. Sīho viya ca evaṃ sabbattha sakkaccameva dhammadesanaṃ karontena buddhakiccaṃ karonti. Yāya paṭipattiyā ariyā diṭṭhā nāma honti, tassā appaṭipajjanaṃ, tattha ca ādarābhāvo ariyānaṃ adassanasīlatā, na ca dassane sādhukāritāti veditabbā. Cakkhunā adassāvīti ettha cakkhu nāma na maṃsacakkhu eva, atha kho dibbacakkhupīti āha ‘‘dibbacakkhunā vā’’ti. Ariyabhāvoti yehi yogato ‘‘ariyā’’ti vuccanti, te maggaphaladhammā daṭṭhabbā. Thus far, indeed, the Buddha’s disciple has been described. For him, a virtuous friend should be sought entirely, since the first path does not arise without hearing the teaching from another. Specifically, the Blessed One himself is intended by the term ‘virtuous friend’ (kalyāṇamitto). For it has been said: ‘Indeed, Ānanda, by relying on me as a virtuous friend, beings subject to birth are freed from birth’ (mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti) and so forth (SN 1.129; 5.2). And that is called firm devotion through the attainment of unwavering confidence. It has also been stated: ‘Whatever training rule I have laid down for my disciples, my disciples do not transgress even for the sake of life’ (yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī) (Ud. 45; Cv. 385). Here, with regard to Paccekabuddhas and Buddhas, ‘one who is grateful’ (kataññū) means one who knows what has been done. ‘One who acknowledges what has been done’ (katavedī) means one who makes known what has been done. For the Paccekabuddhas know the help given even after many hundreds of thousands of eons, and they make known what has been done by causing mindfulness to arise, by accepting material offerings, and so on. Similarly, they diligently do what needs to be done for those afflicted by suffering in saṃsāra, doing what they can themselves. But the Perfectly Self-Enlightened Buddhas know and make known the help given as the basis for the paths and fruits even after countless asaṅkhyeya eons. And like a lion, by diligently teaching the Dhamma everywhere in this way, they perform the Buddha’s duty. The non-practice of that practice by which the Noble Ones are indeed seen, and the lack of heed for it, is to be understood as the characteristic of not seeing the Noble Ones, and of not conducting oneself properly in their presence. Here, ‘not seeing with the eye’ (cakkhunā adassāvī) does not refer to the physical eye alone, but it also includes the divine eye, as it is said: ‘or with the divine eye’ (dibbacakkhunā vā). ‘The state of being noble’ (ariyabhāva) refers to those path and fruition states by which one is called ‘noble’ (ariyā). These should be understood. Tatrāti ñāṇadassanasseva dassanabhāve. Vatthūti adhippetatthañāpanakāraṇaṃ. Evaṃ vuttepīti evaṃ aññāpadesena attupanāyikaṃ katvā [Pg.204] vuttepi. Dhammanti lokuttaradhammaṃ, catusaccadhammaṃ vā. Ariyakaradhammā aniccānupassanādayo, vipassiyamānā vā aniccādayo, cattāri vā ariyasaccāni. ‘Therein’ (tatra) means in the state of seeing, which is precisely knowledge and vision. ‘The basis’ (vatthu) means the means of making known the intended meaning. ‘Even though it is said thus’ (evaṃ vuttepi) means even though it is said after making it lead to oneself through indirect expression. ‘The Dhamma’ (dhammaṃ) means the supramundane Dhamma, or the Dhamma of the Four Truths. The noble-making Dhammas are contemplations of impermanence and so forth, or impermanence and so forth when contemplated, or the Four Noble Truths. Avinītoti na vinīto adhisīlasikkhādīnaṃ vasena na sikkhito. Yesaṃ saṃvaravinayādīnaṃ abhāvena ayaṃ ‘‘avinīto’’ti vuccati, te tāva dassetuṃ ‘‘duvidho vinayo nāmā’’tiādimāha. Tattha sīlasaṃvaroti pātimokkhasaṃvaro veditabbo, so ca atthato kāyikavācasiko avītikkamo. Satisaṃvaroti indriyārakkhā, sā ca tathāpavattā satiyeva. Ñāṇasaṃvaroti ‘‘sotānaṃ saṃvaraṃ brūmī’’ti (su. ni. 1041) vatvā ‘‘paññāyete pidhīyare’’ti (su. ni. 1041) vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjāavasiṭṭhakilesānaṃ saṃvaro pidahanaṃ samucchedañāṇanti veditabbaṃ. Khantisaṃvaroti adhivāsanā, sā ca tathāpavattā khandhā, adoso vā, ‘‘paññā’’ti keci vadanti. Vīriyasaṃvaro kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyameva. Tena tena aṅgena tassa tassa aṅgassa pahānaṃ tadaṅgappahānaṃ. Vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Sesapadattayepi eseva nayo. ‘Unrestrained’ (avinīto) means not trained; not trained in the training in higher virtue and so forth. To show those things, namely restraint, discipline, and so forth, by the lack of which one is called ‘unrestrained,’ he first says: ‘There are two kinds of discipline’ (duvidho vinayo nāma) and so forth. Herein, restraint of virtue (sīlasaṃvaro) should be understood as restraint by the monastic code (pātimokkhasaṃvaro), which in essence is non-transgression in body and speech. Restraint of mindfulness (satisaṃvaro) is guarding the senses, and it is simply mindfulness itself as it occurs thus. Restraint of wisdom (ñāṇasaṃvaro), after it was said, ‘I declare restraint of the streams’ (sotānaṃ saṃvaraṃ brūmi) (Sn 1041), and from the statement, ‘These are closed by wisdom’ (paññāyete pidhīyare) (Sn 1041), should be understood as the restraint, the closing off, by the wisdom of eradication, of craving, wrong view, misconduct, ignorance, and the remaining defilements, which are designated as streams. Restraint of patience (khantisaṃvaro) is forbearance (adhivāsanā), and it is either forbearance as it occurs thus, or non-aversion; some, however, say it is ‘wisdom’ (paññā). Restraint of energy (vīriyasaṃvaro) is simply the energy that proceeds by way of eliminating sensual thoughts and so forth. The abandoning of a particular factor by means of a corresponding factor is abandoning by substitution (tadaṅgappahāna). The abandoning by way of suppression is abandoning by suppression (vikkhambhanappahāna). The same method applies to the remaining three terms as well. Iminā pātimokkhasaṃvarenātiādi sīlasaṃvarādīnaṃ vivaraṇaṃ. Tattha samupetoti iti-saddo ādiattho. Tena ‘‘upagato’’tiādinā vibhaṅge (vibha. 511) āgataṃ saṃvaravibhaṅgaṃ dasseti. Kāyaduccaritādīnanti dussīlyasaṅkhātānaṃ kāyavacīduccaritādīnaṃ muṭṭhasaccasaṅkhātassa pamādassa, abhijjhādīnaṃ vā akkhantiaññāṇakosajjānañca. Saṃvaraṇatoti pidahanato, vinayanatoti kāyavācācittānaṃ virūpapavattiyā vinayanato, kāyaduccaritādīnaṃ vā apanayanato, kāyādīnaṃ vā jimhapavattiṃ vicchinditvā ujukanayanatoti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva saṃvaraṇaṃ vinayanañca veditabbaṃ. The phrase beginning with ‘by this restraint of the Pātimokkha’ is an exposition of the restraint of virtue and so forth. Herein, in the word ‘samupeto’ (endowed), the particle ‘iti’ has the sense of ‘and so forth.’ Thereby, it indicates the exposition of restraint that comes in the Vibhaṅga (Vibh 511) with the words beginning ‘upagato’ (having approached). ‘Of bodily misconduct, etc.’ refers to bodily and verbal misconduct, etc., which are designated as immorality; to negligence, which is designated as lapsed mindfulness; or to covetousness, etc., and to impatience, ignorance, and laziness. The meaning is: ‘by restraining’ because it closes off; ‘by disciplining’ because it disciplines the improper activity of body, speech, and mind, or because it removes bodily misconduct, etc., or because it cuts off the crooked activity of the body, etc., and guides them straight. Restraint and discipline should be understood as simply the non-production in such and such a way of bodily misconduct, etc., which are liable to arise when there is a conjunction of conditions. Yaṃ pahānanti sambandho. ‘‘Nāmarūpaparicchedādīsu vipassanāñāṇesū’’ti kasmā vuttaṃ? Nanu nāmarūpaparicchedapaccayapariggahakaṅkhāvitaraṇāni na vipassanāñāṇāni sammasanākārena appavattanato? Saccametaṃ, vipassanāñāṇassa pana adhiṭṭhānabhāvato evaṃ vuttaṃ. Nāmarūpamattamidaṃ, ‘‘natthi ettha attā vā attaniyaṃ [Pg.205] vā’’ti evaṃ pavattañāṇaṃ nāmarūpavavatthānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā satī tasmiṃ kāye diṭṭhi sakkāyadiṭṭhi, sā ca ‘‘rūpaṃ attato samanupassatī’’ti evaṃ pavattā attadiṭṭhi. Tassa nāmarūpassa kammāvijjādipaccayapariggaṇhanañāṇaṃ paccayapariggaho. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattā ahetudiṭṭhi. ‘‘Issarapurisapajāpatipakatiaṇukālādīhi loko pavattati nivattati cā’’ti tathā tathā pavattā diṭṭhi visamahetudiṭṭhi. Tassevāti paccayapariggahasseva. Kaṅkhāvitaraṇenāti yathā etarahi nāmarūpassa kammādipaccayato uppatti, evaṃ atīte anāgatepīti tīsu kālesu vicikicchāpanayanañāṇena. Kathaṃkathībhāvassāti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayapavattāya (ma. ni. 1.18; saṃ. ni. 2.20) saṃsayappavattiyā. Kalāpasammasanenāti ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinā (saṃ. ni. 3.48-49) khandhapañcakaṃ ekādasasu okāsesu pakkhipitvā sammasanavasena pavattena vipassanāñāṇena. Ahaṃ mamāti gāhassāti ‘‘attā attaniya’’nti gahaṇassa. Maggāmaggavavatthānenāti maggāmaggañāṇavisuddhiyā. Amagge maggasaññāyāti amagge obhāsādike ‘‘maggo’’ti uppannasaññāya. Yasmā sammadeva saṅkhārānaṃ udayaṃ passanto ‘‘evamete saṅkhārā anurūpakāraṇato uppajjanti, na pana ucchijjantī’’ti gaṇhāti, tasmā vuttaṃ ‘‘udayadassanena ucchedadiṭṭhiyā’’ti. Yasmā pana saṅkhārānaṃ vayaṃ ‘‘yadipime saṅkhārā avicchinnā vattanti, uppannuppannā pana appaṭisandhikā nirujjhantevā’’ti passato kuto sassataggāho. Tasmā vuttaṃ ‘‘vayadassanena sassatadiṭṭhiyā’’ti. Bhayadassanenāti bhayatūpaṭṭhānañāṇena. Sabhayeti sabbabhayānaṃ ākarabhāvato sakaladukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhāvato ca sabhaye khandhapañcake. Abhayasaññāyāti ‘‘abhayaṃ khema’’nti uppannasaññāya. Assādasaññā nāma pañcupādānakkhandhesu assādanavasena pavattasaññā, yo ‘‘ālayābhiniveso’’tipi vuccati. Abhiratisaññā tattheva abhiramaṇavasena pavattasaññā, yā ‘‘nandī’’tipi vuccati. Amuccitukāmatā ādānaṃ. Anupekkhā saṅkhārehi anibbindanaṃ, sālayatāti attho. Dhammaṭṭhitiyaṃ paṭiccasamuppāde. Paṭilomabhāvo sassatucchedaggāho, paccayākārapaṭicchādakamoho vā. Nibbāne [Pg.206] ca paṭilomabhāvo saṅkhāresu nati, nibbānapaṭicchādakamoho vā. Saṅkhāranimittaggāhoti yādisassa kilesassa appahīnatā vipassanā saṅkhāranimittaṃ na muñcati, so kileso, yo ‘‘saṃyogābhiniveso’’tipi vuccati, saṅkhāranimittaggāhassa, atikkamanameva vā pahānaṃ. The connection is ‘what is abandoned.’ Why is it said, ‘in the insight knowledges such as the discernment of name-and-form’? Are not the discernment of name-and-form, the comprehension of conditions, and the overcoming of doubt not insight knowledges, since they do not proceed in the mode of comprehension? This is true, but it is said thus because they are the foundation for insight knowledge. The knowledge that proceeds thus: ‘This is mere name-and-form; there is no self or what belongs to a self here’ is the determination of name-and-form. When the body, designated as the five aggregates, exists, the view that is present regarding that body is identity view (sakkāyadiṭṭhi); and that is the self-view (attadiṭṭhi) that proceeds thus: ‘one perceives form as self.’ The knowledge that comprehends the conditions of that name-and-form—such as kamma and ignorance—is the comprehension of conditions. The view of causelessness proceeds in the manner of ‘There is no cause, no condition for the defilement of beings,’ etc. The view of disparate causes proceeds in various ways, such as: ‘The world proceeds and ceases due to a creator, a primal person, nature, atoms, time, etc.’ ‘Of that same’ means of the comprehension of conditions itself. ‘By overcoming doubt’ means by the knowledge that dispels doubt regarding the three periods of time, thinking: ‘Just as name-and-form presently arises from conditions like kamma, so too it did in the past and will in the future.’ ‘Of the state of uncertainty’ refers to the occurrence of doubt that proceeds in such ways as, ‘Did I exist in the past?’ etc. (MN 1.18; SN 2.20). ‘By comprehension of groups’ refers to the insight knowledge that proceeds by way of comprehending the five aggregates, placing them in eleven instances, such as, ‘Whatever form there is, past, future, or present,’ etc. (SN 3.48-49). ‘Of the grasping of “I” and “mine”’ refers to the grasping of ‘self’ and ‘what belongs to a self.’ ‘By the determination of path and not-path’ refers to the purification of knowledge and vision of what is and is not the path. ‘Of the perception of the path in the not-path’ refers to the perception that has arisen regarding the not-path, such as illumination, etc., thinking, ‘This is the path.’ Because one who rightly sees the arising of formations grasps thus: ‘These formations arise from their corresponding cause, but they are not annihilated,’ therefore it is said, ‘by seeing arising, the view of annihilation is abandoned.’ But because for one who sees the passing away of formations thus: ‘Although these formations proceed uninterruptedly, having arisen again and again, they cease without linking on,’ how could there be a grasping of eternalism? Therefore it is said, ‘by seeing passing away, the view of eternalism is abandoned.’ ‘By seeing danger’ refers to the knowledge of the appearance of danger. ‘In what is dangerous’: in the five aggregates, which are dangerous because they are a mine of all dangers and because they are the opposite of the ultimate consolation, which is designated as the appeasement of all suffering. ‘Of the perception of safety’ refers to the perception that has arisen, thinking, ‘This is safety, this is security.’ The perception of gratification is the perception that proceeds by way of gratification in the five aggregates of clinging, which is also called ‘adherence to attachment.’ The perception of delight is the perception that proceeds by way of delighting in the same, which is also called ‘delight’ (nandī). The desire not to be released is grasping. Non-equanimity is not being disenchanted with formations; the meaning is being attached to them. ‘In the stability of phenomena’ means in dependent origination. Opposition is the grasping of eternalism and annihilation, or the delusion that conceals the conditioned nature of things. And opposition regarding Nibbāna is inclination towards formations, or the delusion that conceals Nibbāna. ‘Grasping at the sign of formations’: that defilement, due to which being unabandoned insight does not release the sign of formations—which defilement is also called ‘adherence to the fetter’—is what is meant by grasping at the sign of formations; or, its abandoning is simply its transcendence. Pavatti eva pavattibhāvo, pariyuṭṭhānanti attho. Nīvaraṇādidhammānanti ādi-saddena nīvaraṇapakkhiyā kilesā vitakkavicārādayo ca gayhanti. Catunnaṃ ariyamaggānaṃ bhāvitattā accantaṃ appavattibhāvena yaṃ pahānanti sambandho. Kena pana pahānanti? ‘‘Ariyamaggehevā’’ti viññāyamānoyamattho tesaṃ bhāvitattā appavattivacanato. ‘‘Samudayapakkhikassā’’ti ettha cattāropi maggā catusaccābhisamayāti katvā tehi pahātabbena tena tena samudayasaṅkhātena lobhena saha pahātabbattā samudayasabhāvattā ca. Saccavibhaṅge ca sabbakilesānaṃ samudayabhāvassa vuttattā ‘‘samudayapakkhikā’’ti diṭṭhiādayo vuccanti. Paṭipassaddhattaṃ vūpasantatā. ‘Occurrence’ is the state of occurring; the meaning is ‘outburst’ (pariyuṭṭhāna). ‘Of states such as the hindrances’—by the word ‘such,’ defilements allied with the hindrances, as well as applied thought and sustained thought, etc., are included. The connection is ‘what is abandoned’ through its complete state of non-occurrence, owing to the development of the four noble paths. But by what are they abandoned? This meaning is to be understood as ‘by the noble paths themselves,’ because their non-occurrence is stated as being due to their development. ‘Of that which belongs to the side of arising’—here, since all four paths constitute the full understanding of the four truths, what is to be abandoned by them is to be abandoned together with that greed which is designated as ‘arising,’ and because it has the nature of arising. And since in the Analysis of the Truths it is stated that all defilements have the nature of arising, views and the like are called ‘belonging to the side of arising.’ ‘Having been tranquilized’ means pacification. Saṅkhatanissaṭatā saṅkhārasabhāvābhāvo. Pahīnasabbasaṅkhatanti virahitasabbasaṅkhataṃ, visaṅkhāranti attho. Pahānañca taṃ vinayo cāti pahānavinayo purimena atthena. Dutiyena pana pahīyatīti pahānaṃ, tassa vinayoti yojetabbo. ‘Escape from the conditioned’ is the absence of the nature of formations. ‘Having abandoned all that is conditioned’ means being devoid of all that is conditioned; the meaning is ‘the unconditioned’ (visaṅkhāra). ‘Abandonment and discipline’ (pahānavinayo) is ‘it is both abandonment and discipline,’ according to the former meaning. But according to the second, it should be construed as: ‘abandonment’ is that which is abandoned, and ‘discipline’ is its removal. Bhinnasaṃvarattāti naṭṭhasaṃvarattā, saṃvarābhāvatoti attho. Tena asamādinnasaṃvaropi saṅgahitova hoti. Samādānena hi sampādetabbo saṃvaro, tadabhāve na hotīti. Ariyeti ariyo. Paccattavacanañhetaṃ. Eseseti eso eso, atthato anaññoti attho. Tajjāteti atthato taṃsabhāvo, sappuriso ariyasabhāvo, ariyo ca sappurisabhāvoti attho. ‘Because of broken restraint’ means because of destroyed restraint; the meaning is the absence of restraint. Thus, even one who has not undertaken restraint is included. For restraint must be accomplished by undertaking; in its absence, it does not exist. ‘Noble’ (ariya) means noble. This is a singular term. ‘Of this sort’ (eseso) means ‘this one, this one’; the meaning is ‘not different in essence.’ ‘Of that kind’ (tajjāta) means ‘of that nature in essence’; a true person is of noble nature, and a noble one is of true nature—this is the meaning. So ahanti attanā parikappitaṃ attānaṃ diṭṭhigatiko vadati. ‘‘Ahaṃbuddhinibandhano attā’’ti hi attavādino laddhi. Advayanti dvayatārahitaṃ. Abhinnaṃ vaṇṇameva ‘‘accī’’ti gahetvā ‘‘accīti vaṇṇo evā’’ti tesaṃ ekattaṃ passanto viya yathāparikappitaṃ attānaṃ ‘‘rūpa’’nti, yathādiṭṭhaṃ vā rūpaṃ, ‘‘attā’’ti gahetvā tesaṃ ekattaṃ passanto daṭṭhabbo. Ettha ca ‘‘rūpaṃ attā’’ti [Pg.207] imissā pavattiyā abhāvepi rūpe attaggahaṇaṃ pavattamānaṃ acciyaṃ vaṇṇaggahaṇaṃ viya ‘‘advayadassana’’nti vuttaṃ. Upamāyo ca anaññattādigahaṇanidassanavaseneva vuttā, na vaṇṇādīnaṃ viya attano vijjamānadassanatthaṃ. Na hi attani sāmibhāvena rūpañca sakiñcanabhāvena samanupassati. Attani vā rūpanti attānaṃ rūpassa sabhāvato ādhāraṇabhāvena. Rūpasmiṃ vā attānanti rūpassa attano ādhāraṇabhāvena diṭṭhipassanāya passati. Pariyuṭṭhaṭṭhāyīti pariyuṭṭhānappattāhi diṭṭhitaṇhāhi ‘‘rūpaṃ attā, rūpavā attā’’tiādinā khandhapañcakaṃ micchā gahetvā tiṭṭhanato. Tenāha ‘‘pariyuṭṭhānākārenā’’tiādi. Eseva nayoti yo ‘‘idhekacco rūpaṃ attato samanupassatī’’tiādinā rūpakkhandhe vutto saṃvaṇṇanānayo, vedanākkhandhādīsupi eso eva nayo veditabbo. ‘He says “I am”’ refers to one holding a view who speaks of the self conceived by oneself. For the doctrine of the self-theorists is indeed that ‘the self is bound by the notion of “I”.’ ‘Non-dual’ (advaya) means free from duality. Just as one might perceive the undifferentiated color itself as ‘flame,’ taking ‘flame’ to be simply ‘color’ and seeing their unity, so too is one to perceive the self—as conceived—as ‘form,’ or the form one has seen as ‘self,’ grasping them and seeing their unity. Here, even though the statement ‘form is self’ does not actually occur, the grasping of self in relation to form, which does occur, is called ‘non-dual perception,’ just like the grasping of color in relation to flame. And the similes are given merely to illustrate the grasping of non-otherness, etc., not to demonstrate the existence of the self as having color or other attributes. For one does not perceive the self as the owner of form, nor form as its possession. Rather, one sees ‘form in the self’ as the self being the support of form by its intrinsic nature, or one sees ‘self in form’ as form being the support of the self—this is how the view is perceived. ‘Obsessed’ (pariyuṭṭhaṭṭhāyī) means that, due to the obsessions of wrong view and craving, one wrongly grasps the five aggregates as ‘form is self,’ ‘self has form,’ etc., and persists in that. Hence it is said, ‘in the manner of obsession,’ etc. ‘This same method’ refers to the method of explanation stated in relation to the form aggregate, such as ‘Here, someone perceives form as self,’ etc.; this same method should be understood for the feeling aggregate, etc., as well. Suddharūpamevāti arūpena amissitaṃ kevalaṃ rūpameva. Arūpanti suddhaarūpaṃ rūpassa aggahitattā. Catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasenāti catūsu khandhesu tiṇṇaṃ tiṇṇaṃ gahaṇavasena rūpārūpamissako attā kathito tasmiṃ tasmiṃ gahaṇe vedanādivinimuttaarūpadhamme kasiṇarūpena saddhiṃ sabbarūpadhamme ca ekajjhaṃ gahaṇasiddhito. Pañcasu ṭhānesu ucchedadiṭṭhi kathitā, te te eva dhamme ‘‘attā’’ti gahaṇato tesañca ucchedabhāvato. Avasesesu pana pannarasasu ṭhānesu rūpaṃ ‘‘attā’’ti gahetvāpi diṭṭhigatiko tattha niccasaññaṃ na vissajjeti kasiṇarūpena taṃ missetvā tassa ca uppādādīnaṃ adassanato, tasmāssa tatthapi hotiyeva sassatadiṭṭhi ekaccasassatagāhavasenapi. Maggāvaraṇā viparītadassanato. Na saggāvaraṇā akammapathappattatāya. Akiriyāhetukanatthikadiṭṭhiyo eva hi kammapathadiṭṭhiyo. “Pure form only” means solely form, unmixed with the formless. “Formless” means pure formlessness, because form is not apprehended. “In the four aggregates, by way of three each”: In the four aggregates, a self mixed with form and formlessness is spoken of by way of apprehending three at a time. In each such apprehension, this is because the formless phenomena (excluding feeling, etc.) and all form phenomena are apprehended together with kasiṇa form, establishing the grasp of them as a single entity. In five instances, the annihilationist view is spoken of, because those very phenomena are apprehended as “self” and because of their nature of annihilation. In the remaining fifteen instances, even having apprehended form as “self,” the view-holder does not relinquish the perception of permanence there, due to mixing it with kasiṇa form and not seeing its arising, etc. Therefore, even there, an eternalist view exists for him, even by way of apprehending partial eternity. They are an obstruction to the path due to perverse vision. They are not an obstruction to heaven, as they do not amount to an unwholesome course of action. For it is the views of non-doing, causelessness, and nihilism that are views constituting a course of action. Kāyoti rūpakāyo. So āturoyeva asavasabhāvato. Rāgadosamohānugatanti appahīnarāgadosamohasantāne pavattaṃ. Idhāti imasmiṃ sutte. Dassitaṃ āturabhāvena. Nikkilesatāyāti sayaṃ pahīnakilesasantānagatatāya. Sekhā neva āturacittā pahīnakilese upādāya, appahīne pana upādāya āturacittā. Anāturacittataṃyeva bhajanti vaṭṭānusārimahājanassa viya tesaṃ cittassa kilesavasena āturattābhāvato. “Kāya” (body) means the material body. It is indeed afflicted due to its nature of being with taints. “Affected by lust, hatred, and delusion” refers to its continuing in a mental continuum where lust, hatred, and delusion have not been abandoned. “Here” means in this Sutta. Its afflicted nature has been shown. “Freedom from defilements” refers to the state of having a mental continuum where defilements have been abandoned by oneself. Trainees are not afflicted in mind with regard to the defilements they have abandoned, but they are afflicted in mind with regard to those not yet abandoned. They cultivate a mind free from affliction, for unlike the great mass of people who follow the round of existence, their minds are not afflicted by way of the defilements. Nakulapitusuttavaṇṇanā niṭṭhitā. The commentary on the Nakulapitu Sutta is completed. 2. Devadahasuttavaṇṇanā 2. Commentary on the Devadaha Sutta 2. Devā [Pg.208] vuccanti rājāno ‘‘dibbanti kāmaguṇehi kīḷanti laḷanti, attano vā puññānubhāvena jotantī’’ti katvā. Tesaṃ dahoti devadaho. Sayaṃjāto vā so hoti, tasmāpi ‘‘devadaho’’ti vutto. Tassa avidūre nigamo ‘‘devadaha’’ntveva saṅkhaṃ gato yathā ‘‘varaṇānagaraṃ, godhāgāmo’’ti. Pacchābhūmiyaṃ aparadisāyaṃ niviṭṭhajanapado pacchābhūmaṃ, taṃ gantukāmā pacchābhūmagamikā. Te sabhāreti te bhikkhū therassa vasena sabhāre kātukāmatāya. Yadi thero tesaṃ bhāro, therassapi te bhārā evāti ‘‘te sabhāre kātukāmatāyā’’ti vuttaṃ. Evañhi thero te ovaditabbe anusāsitabbe maññatīti. Idāni tamatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Ayaṃ nibbhāro nāma kañci puggalaṃ attano bhāraṃ katvā avattanato. 2. Kings are called “devas” because “they revel, play, and delight in sensual pleasures, or they shine by the power of their own merit.” Their lake is therefore called Devadaha. Or it is self-originated, which is why it is also called “Devadaha.” Not far from it was a village that came to be known as “Devadaha,” just like “Varaṇānagara” or “Godhāgāma.” The region established in the western direction is Pacchābhūmi. Those wishing to go there are Pacchābhūmagamikā. “He makes them his burden” means because of the elder’s desire to make those monks his burden. If the elder is a burden to them, they too are a burden to the elder—thus it is said, “because of the desire to make them his burden.” For in this way the elder considers them fit to be advised and instructed. Now, explaining that meaning, he says “For whoever…” and so on. This one is called “unburdened” because he does not conduct himself by making any person his own burden. Catubbidhenāti dhātukosallaṃ āyatanakosallaṃ paṭiccasamuppādakosallaṃ ṭhānāṭṭhānakosallanti evaṃ catubbidhena. ‘Fourfold’ means: skill in the elements, skill in the sense bases, skill in dependent origination, and skill in the possible and the impossible—thus it is fourfold. Te mahallakābādhikātidaharapuggale gaṇhitvāva gacchati. Te hi divasadvayena vūpasantaparissamā eva. Hatthivānaratittirapaṭibaddhaṃ vatthuṃ kathetvā. ‘‘Eḷakāḷagumbeti kāḷatiṇagacchamaṇḍape’’tipi vadanti. He takes along the very old, the infirm, and the very young persons. Indeed, their fatigue subsides in just two days. Having spoken about the matter connected with the elephant, the monkey, and the partridge. They also say “Eḷakāḷagumba” means “in a pavilion of black grass bushes.” Vividhaṃ nānābhūtaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ, tattha gataṃ, paradesagatanti attho. Tenāha ‘‘ekassā’’tiādi. Cittasudattādayoti cittagahapatianāthapiṇḍikādayo. Vīmaṃsakāti dhammavicārakā. Kinti kīdisaṃ. Dassananti siddhantaṃ. Ācikkhati kīdisanti adhippāyo. Dhammassāti bhagavatā vuttadhammassa. Anudhammanti anukūlaṃ avirujjhanadhammaṃ. So pana veneyyajjhāsayānurūpadesanāvitthāroti āha – ‘‘vuttabyākaraṇassa anubyākaraṇa’’nti. Dhāreti attano phalanti dhammo, kāraṇanti āha – ‘‘sahadhammikoti sakāraṇo’’ti. Imināpi pāṭhantarena vādo eva dīpito, na tena pakāsitā kiriyā. “Verajjaṃ” means a diverse, varied kingdom; or, free from passion (virajjaṃ), for `virajjaṃ` is the same as `verajjaṃ`. The meaning is ‘gone there,’ that is, ‘gone to another country.’ Therefore, he says “of one” and so on. “Citta, Sudatta, and others” means the householder Citta, Anāthapiṇḍika, and others. “Examiners” (vīmaṃsakā) means those who investigate the Dhamma. “What kind?” (kinti) means of what sort. “Doctrine” (dassana) means tenet. “He declares” (ācikkhati): the intention is “what kind does he declare.” “Of the Dhamma” means of the Dhamma spoken by the Blessed One. “In accordance with the Dhamma” means an agreeable, non-contradictory teaching. But that is an extensive teaching in accordance with the disposition of those to be trained; thus he says, “an explanation following the expressed explanation.” Dhamma is so called because it bears its own fruit. He says ‘reason’ (kāraṇa). ‘With the Dhamma’ (sahadhammika) means ‘with reason’ (sakāraṇa). By this variant reading too, the doctrine itself is illuminated, but the action is not revealed by it. Taṇhāvaseneva channampi padānaṃ attho veditabbo. Yasmā rāgādayo taṇhāya eva avatthāvisesāti. Tenāha ‘‘taṇhā hī’’tiādi. Vihananti kāyaṃ cittañcāti vighāto, dukkhanti āha – ‘‘avighātoti [Pg.209] nidukkho’’ti. Upāyāseti upatāpetīti upāyāso, upatāpo. Tappaṭipakkho pana anupāyāso nirūpatāpo daṭṭhabbo. Sabbatthāti sabbavāresu. The meaning of all six terms should be understood by way of craving itself, because lust and other defilements are merely particular states of craving. Hence it is said, “For craving is…” “They afflict both body and mind”—this is affliction, suffering. It is said, “Without affliction means without suffering.” “It torments, it causes anguish”—this is tormenting, anguish. Its opposite, however, should be seen as the absence of torment, the absence of anguish. “Sabbatthā” (everywhere) means in all instances. Devadahasuttavaṇṇanā niṭṭhitā. The commentary on the Devadaha Sutta is finished. 3. Hāliddikānisuttavaṇṇanā 3. Commentary on the Hāliddikāni Sutta 3. ‘‘Avantidakkhiṇāpathe’’ti aññesu suttapadesu āgatattā āha ‘‘avantidakkhiṇāpathasaṅkhāte’’ti. Majjhimadesato hi dakkhiṇadisāya avantiraṭṭhaṃ. Pavattayittha ettha laddhīti pavattaṃ, pavattitabbaṭṭhānanti āha ‘‘laddhipavattaṭṭhāne’’ti. Ruppanasabhāvo dhammoti katvā rūpadhātūti rūpakkhandho vutto. Rūpadhātumhi ārammaṇapaccayabhūtena rāgena sahajātenapi asahajātenapi upanissayabhūtena appahīnabhāveneva vinibaddhaṃ paṭibaddhaṃ kammaviññāṇaṃ. Okasārīti vuccati – ‘‘tasmiṃ rūpadhātusaññite oke sarati pavattatī’’ti katvā. Avati ettha gacchati pavattatīti okaṃ, pavattiṭṭhānaṃ. Tenāha – ‘‘gehasārī ālayasārī’’ti. 3. “In the southern region of Avanti”—since this is mentioned in other sutta passages, it is said, “in the region called the southern Avanti.” For the land of Avanti lies to the south of the Middle Country. A doctrine arose here, hence it is ‘pavattaṃ’; and since it is a place where it should arise, it is called ‘laddhipavattaṭṭhāna,’ the place where the doctrine arose. Considering that the nature of being afflicted is a phenomenon, the form element (rūpadhātu) is called the aggregate of form (rūpakkhandha). In the element of form, kamma-consciousness is bound and tied by craving, which serves as an object-condition, whether co-arisen or not co-arisen, and which serves as a strong support by its unabandoned state. It is called ‘okasārī’ because it moves and proceeds in that dwelling designated as the form element. That in which it goes and proceeds is ‘oka,’ a place of proceeding. Hence it is said: ‘house-goer, clinging-goer.’ Ugacchati vā ettha vedanādīhi saddhiṃ samavetīti oko, cakkhurūpādi. Paccayoti ārammaṇādivasena paccayo. Paccayo hotīti anantarasamanantarādinā ceva kammūpanissayaārammaṇādinā ca. ‘‘Viññāṇadhātu kho, gahapatī’’ti evaṃ vutte ‘‘kammaviññāṇavipākaviññāṇesu kataraṃ nu kho’’ti sammoho bhaveyya. Tassa sammohassa vighātatthaṃ apagamanatthaṃ. Asambhinnāvāti asaṃkiṇṇāva desanā katā. Ārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyo vuttā – ‘‘rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇa’’ntiādinā (saṃ. ni. 3.53). Tā viññāṇaṭṭhitiyo dassetumpi. Or, ‘oka’ is that wherein it arises or comes together with feelings and so on, such as the eye and forms. ‘Paccayo’ means condition in terms of object, etc. It serves as a condition by way of contiguity, immediate contiguity, and by way of kamma-support, object, etc. When it is said, “Householder, the element of consciousness,” confusion might arise: “Which consciousness is meant—kamma-consciousness or resultant-consciousness?” To dispel and remove that confusion, the teaching is given unmixed. Four stations of consciousness for volitional formations are described based on objects: “Monks, consciousness, supported by form, might be established with form as its object...” (SN 22.53). These are also stated to illustrate the stations of consciousness. Daḷhaṃ abhinivesavasena ārammaṇaṃ upentīti upayā, taṇhādiṭṭhiyo. Adhiṭṭhānabhūtāti patiṭṭhānabhūtā. Abhinivesabhūtāti taṃ taṃ ārammaṇaṃ abhinivissa ajjhosāya pavattiyā kāraṇabhūtā. Anusayabhūtāti rāgānusayadiṭṭhānusayabhūtā. Uparimakoṭiyāti pahānassa uparimakoṭiyā. Buddhānaññeva hi te savāsanā pahīnā. Pubbe aggahitaṃ viññāṇaṃ aggahitamevāti katvā kasmā idha desanā katāti codeti – ‘‘idha [Pg.210] viññāṇaṃ kasmā gahita’’nti. Pubbe ‘‘viññāṇadhāturāgavinibandhañca viññāṇa’’nti vuccamāne yathā yathā sammoho siyā paccayapaccayuppannavibhāgassa dukkarattā, idha pana sammohassa okāsova natthi avisesena pañcasu khandhesu kilesappahānavasenāti. Tenāha ‘‘kilesappahānadassanattha’’ntiādi. Kammaviññāṇena okaṃ asarantenā’’ti itthambhūtalakkhaṇe karaṇavacanaṃ. Asarantenāti anupagacchantena. They approach objects firmly by way of clinging, thus they are ‘upayā’—craving and views. They serve as the ground, being the foundation. They are the cause of persistence by clinging to and adhering to those various objects. They are the underlying tendencies, being the latent tendencies of lust and views. The upper limit refers to the highest point of abandonment. For only for the Buddhas have they been abandoned along with their latent traces. He raises the question: ‘Since consciousness was previously ungrasped, and remains ungrasped, why is the teaching given here?’—‘Why is consciousness grasped here?’ Previously, when it was said, ‘consciousness bound by lust for the element of consciousness,’ confusion might arise due to the difficulty in distinguishing between condition and conditioned. Here, however, there is no room for confusion, as it is taught generally for the abandonment of defilements within the five aggregates. Therefore, it is said, ‘for the purpose of showing the abandonment of defilements,’ and so on. The instrumental case in ‘by kamma-consciousness not moving into a dwelling’ indicates the characteristic of being such. ‘Not moving into’ means not approaching. Paccayaṭṭhenāti ārammaṇādipaccayabhāvena. Nimittaṃ uppattikaṃ. Ārammaṇa…pe… niketanti ārammaṇakaraṇasaṅkhātena nivāsaṭṭhānabhūtena rūpameva niketanti rūpanimittaniketaṃ. ‘By way of condition’ means by being a condition such as an object, and so on. The sign is that which arises. The object... (and so on)... ‘niketa’ (abode) means form itself, which is a dwelling place designated as the making of an object. Thus, it is the abode of the sign of form. Chandarāgassa balavadubbalatāyāti ajjhattakhandhapañcake chandarāgassa balavabhāvena taṃ ‘‘oko’’ti, bahiddhā chasu ārammaṇesu tassa dubbalatāya tāni ‘‘niketa’’nti vuttāni. Idāni yathāvuttamatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘samānepi hī’’tiādi vuttaṃ. Okoti vuccati gehameva rattiṭṭhānabhāvato. Niketanti vuccati uyyānādi divāṭṭhānabhāvato. Tato dubbalataro hoti chandarāgo. By reason of the strength and weakness of desire and lust: ‘oko’ is said of the internal five aggregates because of the strong presence of desire and lust there; and ‘niketa’ is said of the external six objects because of the weakness of that desire and lust there. Now, to make clear and show the meaning as previously stated, ‘Even when equal, etc.’ is said. ‘Oko’ is called the home because it serves as a dwelling place at night. ‘Niketa’ is called parks and the like because they serve as a dwelling during the day. Therein, desire and lust are weaker. Gehassitasukhenāti gehanissitena cittassa sukhena sukhito sukhappatto hoti. Kiccakaraṇīyesūti khuddakesu ceva mahantesu ca kattabbatthesu. Sayanti attanā. Antoti cittajjhāsaye. ‘Gehassitasukhena’ means he becomes happy, attains happiness, by the happiness of a mind dependent on the home. ‘Kiccakaraṇīyesūti’ refers to duties, both small and great, that must be done. ‘Sayanti’ means by oneself. ‘Antoti’ refers to the mental disposition. Evaṃrūpoti īdisarūpo. Vaṇṇasaddo viya rūpasaddo rūpāyatanassa viya saṇṭhānassapi vācakoti adhippāyena ‘‘dīgharassa kāḷodātādīsu rūpesū’’ti vuttaṃ. Sukhādīsūti somanassādīsu. Tattha hi ‘‘abhiṇhaṃ somanassito bhaveyya’’nti patthanā siyā. Evaṃsañño nāmāti visayavasena saññāvisesapatthanamāha. Evaṃviññāṇoti pana idha visayamukhena viññāṇavisesapatthanaṃ vadati – ‘‘evaṃnipuṇarūpadassanasamatthaṃ, evaṃpañcapasādapaṭimaṇḍitanissayañca me viññāṇaṃ bhaveyyā’’ti. ‘Evaṃrūpo’ means of such a form. The word ‘rūpa’ (form), like the word ‘vaṇṇa’ (color), is a designator of shape as well as the form base—with this intention, it is said ‘among forms such as long, short, black, white, etc.’ ‘Sukhādīsu’ refers to joy and the like. There, the aspiration might be, ‘May I frequently experience joy.’ ‘Evaṃsañño nāmāti’ expresses the aspiration for a particular perception based on the object. ‘Evaṃviññāṇoti,’ however, here expresses the aspiration for a particular kind of consciousness, focusing on the object—‘May my consciousness be capable of perceiving such subtle forms, and may its support be adorned with the five refined sense faculties.’ Vaṭṭaṃ purato akurūmānoti loke cittaṃ apatthento. Asiliṭṭhaṃ pubbenāparaṃ asambaddhaṃ. Vadanti etenāti vādo, dosoti āha – ‘‘tuyhaṃ doso’’tiādi. Idheva imasmiṃyeva samāgame. Nibbeṭhehi dosato attānaṃ mocehi. ‘Vaṭṭaṃ purato akurūmāno’ means not making the cycle ahead, not aspiring for a mind in the world. ‘Asiliṭṭhaṃ’ means unclung, unconnected before and after. ‘Vādo’ is that by which they speak; it is a fault, as he says: ‘This is your fault,’ and so on. ‘Idheva’ means right here, in this very assembly. ‘Nibbeṭhehi’ means to untangle, that is, to release yourself from the fault. Hāliddikānisuttavaṇṇanā niṭṭhitā. The Commentary on the Hāliddikāni Sutta is concluded. 4. Dutiyahāliddikānisuttavaṇṇanā 4. Commentary on the Second Hāliddikāni Sutta 4. Cūḷachakkapañheti [Pg.211] mūlapaṇṇāse cūḷataṇhāsaṅkhayasutte (ma. ni. 1.390 ādayo). Mahāsakkapañhepīti mahātaṇhāsaṅkhayasuttepi (ma. ni. 1.396 ādayo). Etanti ‘‘ye te samaṇabrāhmaṇā’’tiādisuttapadaṃ. Taṇhā sammadeva khīyati etthāti taṇhāsaṅkhayo, asaṅkhatā dhātūti āha ‘‘taṇhāsaṅkhaye nibbāne’’ti. Antaṃ atikkantaniṭṭhāti antarahitaniṭṭhā. Tenāha ‘‘satataniṭṭhā’’ti. Sesapadesūti ‘‘accantayogakkhemino’’tiādīsu. 4. “Cūḷachakkapañheti” refers to the Cūḷataṇhāsaṅkhaya Sutta in the Mūlapaṇṇāsa (MN 37). “Mahāsakkapañhepīti” refers also to the Mahātaṇhāsaṅkhaya Sutta (MN 38). “Etanti” refers to the sutta passage beginning, “Ye te samaṇabrāhmaṇā.” “Taṇhā sammadeva khīyati ettha” means ‘craving is rightly destroyed here’; thus it is ‘the destruction of craving,’ the unconditioned element. Therefore, he says, “in the destruction of craving, Nibbāna.” “Antaṃ atikkantaniṭṭhā” means ‘the ultimate conclusion that has gone beyond the end,’ that is, ‘the hidden conclusion.’ Therefore, he says, “the permanent conclusion.” “Sesapadesūti” refers to the remaining words, such as “accantayogakkhemino.” Dutiyahāliddikānisuttavaṇṇanā niṭṭhitā. The Commentary on the Second Hāliddikāni Sutta is concluded. 5. Samādhisuttavaṇṇanā 5. Commentary on the Samādhi Sutta 5. Samādhīti appanāsamādhi, upacārasamādhi vā. Kammaṭṭhānanti samādhipādakaṃ vipassanākammaṭṭhānaṃ. ‘‘Phātiṃ gamissatī’’ti pāṭho. Patthetīti ‘‘aho vata me īdisaṃ rūpaṃ bhaveyyā’’ti. Abhivadatīti taṇhādiṭṭhivasena abhinivesaṃ vadati. Tenāha ‘‘tāya abhinandanāyā’’tiādi. ‘‘Aho piyaṃ iṭṭha’’nti vacībhede asatipi tathā lobhuppāde sati abhivadatiyeva nāma. Tenāha ‘‘vācaṃ abhindanto’’ti. ‘‘Mama ida’’nti attano pariṇāmetvā anaññagocaraṃ viya katvā gaṇhanto ajjhosāya tiṭṭhati nāmāti dassento āha ‘‘gilitvāti pariniṭṭhapetvā gaṇhātī’’ti. ‘‘Abhinandatī’’tiādayo pubbabhāgavasena vuttā, ‘‘uppajjati nandī’’ti dvārappattavasena. Paṭhamehi padehi anusayo, pacchimena pariyuṭṭhānanti keci ‘‘gahaṇaṭṭhena upādāna’’nti katvā. Nābhinandati nābhivadatīti ettha heṭṭhā vuttavipariyāyena attho veditabbo. Na ‘‘iṭṭhaṃ kanta’’nti vadatīti ‘‘iṭṭha’’nti na vadati, ‘‘kanta’’nti na vadati. Nābhivadatiyeva taṇhāya anupādiyattā. 5. Concentration (samādhi) is either absorption concentration (appanāsamādhi) or proximity concentration (upacārasamādhi). The meditation subject (kammaṭṭhāna) is the insight meditation subject that conduces to concentration. The reading is “will reach fulfillment.” ‘He desires’ (pattheti) means ‘Oh, may such a form be mine!’ ‘He clings’ (abhivadati) means he expresses attachment through craving and wrong view. Therefore, he says, “through that rejoicing,” and so on. Even without explicit verbal expression, when greed arises, he still clings, indeed. Therefore, he says, “violating speech.” “This is mine”—appropriating it to himself, grasping it as if it were exclusively his own, he stands fixed in attachment. Illustrating this, he says, “having swallowed, he thoroughly seizes it.” “He rejoices,” etc., are stated from the perspective of the preliminary stage, while “joy arises” is stated from the perspective of arrival at the sense door. Some, taking “upādāna” in the sense of grasping, explain that the first terms refer to the underlying tendency (anusaya), and the latter to the superficial defilement (pariyuṭṭhāna). “He does not rejoice, he does not cling”—here, the meaning should be understood in reverse of what was stated above. “He does not say ‘pleasant, desirable’” means he does not say “pleasant,” he does not say “desirable.” He does not cling at all because of not clinging through craving. Samādhisuttavaṇṇanā niṭṭhitā. The Commentary on the Samādhi Sutta is concluded. 6. Paṭisallāṇasuttavaṇṇanā 6. Commentary on the Paṭisallāṇa Sutta 6. Ñatvā [Pg.212] āhāti ‘‘sati kāyaviveke cittaviveko, tasmiṃ sati upadhiviveko ca imesaṃ laddhuṃ vaṭṭatī’’ti ñatvā āha. 6. ‘Knowing, he says’ (ñatvā āha) means he says, knowing that ‘When there is bodily seclusion, there is mental seclusion; when that exists, the seclusion from the substrata of existence can be attained for these.’ Paṭisallāṇasuttavaṇṇanā niṭṭhitā. The Commentary on the Paṭisallāṇa Sutta is concluded. 7. Upādāparitassanāsuttavaṇṇanā 7. Commentary on the Upādāparitassanā Sutta 7. Gahaṇena uppannaṃ paritassananti khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇena uppannaṃ taṇhāparitassanaṃ diṭṭhiparitassanañca. Aparitassananti paritassanābhāvaṃ, paritassanapaṭipakkhaṃ vā. Ahu vata metaṃ balayobbanādi. Kammaviññāṇanti vipariṇāmārammaṇaṃ taṇhādiṭṭhisahagataṃ viññāṇaṃ tadanuvatti ca. Anuparivatti nāma taṃ ārammaṇaṃ katvā pavatti. Tenāha ‘‘vipariṇāmārammaṇacittato’’ti. Akusaladhammasamuppādāti taṇhāya aññākusaladhammasamuppādā. Pariyādiyitvāti khepetvā, tassa pavattituṃ okāsaṃ adatvā. Sauttāsoti taṇhādiṭṭhivasena sauttāso. Gaṇhitvāti taṇhādiṭṭhiggāhehi gahetvā tesañceva vasena paritassako. Rūpabhedānuparivatti cittaṃ na hoti. Vaṭṭatīti sabbākārena vattuṃ yuttanti attho. 7. ‘The agitation born of grasping’ (gahaṇena uppannaṃ paritassanaṃ) means the craving-based agitation and view-based agitation that arise from grasping the five aggregates as “I” and “mine.” ‘Non-agitation’ (aparitassanaṃ) means the absence of agitation or its opposite. ‘Indeed, I had this strength, youth, etc.’ ‘Consciousness of action’ (kammaviññāṇaṃ) means consciousness associated with craving and views, which takes change as its object, and that which follows accordingly. ‘Circling around’ (anuparivatti) means proceeding by taking that as its object. Therefore, he says, “from a mind with a changing object.” ‘The arising of unwholesome states’ (akusaladhammasamuppādā) means the arising of other unwholesome states due to craving. ‘Having exhausted’ (pariyādiyitvā) means having depleted, not giving it an opportunity to proceed. ‘Terror’ (sauttāsa) means terror due to craving and views. ‘Having seized’ (gaṇhitvā) means being seized by the grip of craving and views, and thus becoming agitated by their force. The mind does not revolve following the breaking apart of form. ‘It revolves’ (vaṭṭati) means it is fitting to say in every way. Upādāparitassanāsuttavaṇṇanā niṭṭhitā. The Commentary on the Upādāparitassanā Sutta is concluded. 8. Dutiyaupādāparitassanāsuttavaṇṇanā 8. Commentary on the Second Upādāparitassanā Sutta 8. Taṇhāmānadiṭṭhivasena desanā katā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti desanāya āgatattā. Catūsu suttesūti pañcamādīsu catūsu suttesu. Catutthe pana vivaṭṭameva kathitaṃ. 8. The teaching was given in terms of craving, conceit, and views, as it comes in the teaching of “This is mine, this I am, this is my self.” ‘In the four discourses’ (catūsu suttesu) means in the four discourses beginning with the fifth. But in the fourth, the turning away from the cycle was taught. Dutiyaupādāparitassanāsuttavaṇṇanā niṭṭhitā. The Commentary on the Second Upādāparitassanā Sutta is concluded. 9. Kālattayaaniccasuttavaṇṇanā 9. Commentary on the Kālattayaanicca Sutta 9. Yadi [Pg.213] atītānāgataṃ etarahi natthibhāvato aniccaṃ, paccuppannampi tadā natthīti ko pana vādo tassa aniccatāya, paccuppannamhi kathāva kā udayabbayaparicchinnattā tassa. Vuttañhetaṃ ‘‘nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā’’ti (mahāni. 10). 9. If the past and future are impermanent because of their non-existence now, then since the present also does not exist at that time, what is there to say of its impermanence? What indeed is there to say about the present, since it is delimited by its arising and passing away? For it has been said: “Those that have arisen and those that endure are like a mustard seed on an awl’s tip.” (Mahāni. 10). Kālattayaaniccasuttavaṇṇanā niṭṭhitā. The Commentary on the Kālattayaanicca Sutta is concluded. 10-11. Kālattayadukkhasuttādivaṇṇanā 10-11. Commentary on the Kālattayadukkha Sutta and so forth 10-11. Tathārūpenevāti yathārūpeneva puggalajjhāsayena navamaṃ suttaṃ kathitaṃ, tathārūpenevāti. Te kira bhikkhū atītānāgataṃ ‘‘dukkha’’nti sallakkhetvā, tathā ‘‘anattā’’ti sallakkhetvā paccuppanne kilamiṃsu. ‘‘Atha nesa’’ntiādi sabbaṃ heṭṭhā vuttanayena vattabbaṃ. 10-11. ‘Of such a kind’ (tathārūpeneva) means that just as the ninth sutta was taught according to the inclination of that kind of person, so it is ‘of such a kind.’ It is said that those monks, having discerned the past and future as “suffering” and likewise as “not-self,” became weary in the present. “As for them,” and so on—all should be stated in the way mentioned below. Kālattayadukkhasuttādivaṇṇanā niṭṭhitā. The Commentary on the Kālattayadukkha Sutta and so forth is concluded. Nakulapituvaggavaṇṇanā niṭṭhitā. The Commentary on the Nakulapitu Vagga is concluded. 2. Aniccavaggo 2. The Chapter on Impermanence 1-10. Aniccādisuttavaṇṇanā 1-10. Commentary on the Suttas on Impermanence and so forth 12-21. Pucchāvasikaṃ ānandattherassa pucchāvasena desitattā. 12-21. Because it was taught by way of a question from the Elder Ānanda, it is called 'Pucchāvasikaṃ'. Aniccādisuttavaṇṇanā niṭṭhitā. The commentary on the Suttas on Impermanence and so forth is concluded. Aniccavaggavaṇṇanā niṭṭhitā. The commentary on the Aniccavagga is concluded. 3. Bhāravaggo 3. The Chapter on the Burden 1. Bhārasuttavaṇṇanā 1. Commentary on the Burden Sutta 22. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Parihārabhāriyaṭṭhenāti parihārassa bhāriyabhāvena garutarabhāvena. Vuttameva atthaṃ [Pg.214] pākaṭaṃ kātuṃ ‘‘etesañhī’’tiādimāha. Tattha yasmā etāni ṭhānagamanādīni rūpārūpadhammānaṃ paṅgulajaccandhānaṃ viya aññamaññūpassayavasena ijjhanti, na paccekaṃ, tasmā ‘‘etesa’’nti avisesavacanaṃ kataṃ. Puggalanti khandhasantānaṃ vadati. Khandhasantāno hi avicchedena pavattamāno yāva parinibbānā khandhabhāraṃ vahanto viya loke khāyati tabbinimuttassa sattassa abhāvato. Tenāha ‘‘puggalo’’tiādi. Bhārahāroti jātoti bhārahāro nāma jāto. 22. The aggregates that have become objects for clinging are the aggregates of clinging. ‘In the sense of being a burden to carry’ means by its nature of being a burden, a heavy burden. To clarify the meaning already stated, the passage beginning ‘For these...’ was spoken. Here, because these things—such as standing, going, and so on—are accomplished for material and immaterial states through mutual dependence, like a cripple and one blind from birth, and not individually, therefore the non-specific word ‘these’ is used. ‘Person’ refers to the continuum of aggregates. For the continuum of aggregates, proceeding without interruption, appears in the world as if bearing the burden of aggregates until final Nibbāna, due to the absence of a being separate from it. Hence, it is said: ‘person...’ etc. ‘The burden-bearer is the one who is born’ means that the one who is born is called the burden-bearer. Punabbhavakaraṇaṃ punabbhavo, taṃ phalaṃ arahati, tattha niyuttāti vā ponobhavikā. Tabbhāvasahagataṃ yathā ‘‘sanidassanā dhammā’’ti, na saṃsaṭṭhasahagataṃ, nāpi ārammaṇasahagataṃ. ‘‘Tatra tatrā’’ti yaṃ yaṃ uppattiṭṭhānaṃ, rūpādiārammaṇaṃ vā patvā tatratatrābhinandinī. Tenāha ‘‘upapattiṭṭhāne vā’’tiādi. Pañcakāmaguṇikoti pañcakāmaguṇārammaṇo. Rūpārūpūpapattibhave rāgo rūpārūpabhavarāgo. Jhānanikanti jhānasaṅkhāte kammabhave rāgo. Sassatādiṭṭhīti bhavadiṭṭhi, taṃsahagato rāgo. Ayanti rāgo bhavataṇhā nāma. Ucchedadiṭṭhi vibhavadiṭṭhi nāma, taṃsahagato chandarāgo vibhavataṇhā nāma. Esa puggalo khandhabhāraṃ ādiyati taṇhāvasena paṭisandhiggahaṇato. ‘‘Asesamettha taṇhā virajjati palujjati nirujjhati pahīyatī’’tiādinā sabbapadāni nibbānavaseneva veditabbānīti āha ‘‘sabbaṃ nibbānasseva vevacana’’nti. It is called ‘leading to renewed existence’ (ponobhavikā) because it causes renewed existence, or because it is worthy of that fruit, or because it is engaged therein. It is accompanied by its own nature, as in 'visible phenomena' (sanidassanā dhammā), not accompanied by commingling, nor accompanied by an object. 'Here and there' (tatra tatra) refers to craving delighting wherever it goes, having reached some place of rebirth or some object such as form. Hence it is said, 'in the place of rebirth,' etc. 'Pertaining to the five strands of sensual pleasure' (pañcakāmaguṇika) means having the five strands of sensual pleasure as its object. Lust for existence in the form and formless realms is lust for form and formless existence. Delight in jhāna is lust for the kamma-existence designated as jhāna. The eternalist view is the view of existence; the lust associated with it is craving for existence. This lust is called craving for existence (bhavataṇhā). The annihilationist view is called the view of non-existence; the desire and lust associated with it is called craving for non-existence (vibhavataṇhā). This person takes up the burden of the aggregates through craving, from the grasping of rebirth-linking. 'Here, craving fades away, perishes, ceases, and is abandoned without remainder'—all these terms should be understood solely with reference to Nibbāna. Hence it is said, 'All are synonyms for Nibbāna.' Bhārasuttavaṇṇanā niṭṭhitā. The commentary on the Burden Sutta is concluded. 2. Pariññasuttavaṇṇanā 2. Commentary on the Pariññā Sutta 23. Parijānitabbeti pahānapariññāya parijānitabbe. Tathā parijānanañca tattha chandarāgappahānaṃ, tesaṃ atikkamoti āha ‘‘samatikkamitabbeti attho’’ti. Accantapariññanti nibbānaṃ vadati. Tenāha ‘‘samatikkamanti attho’’ti. 23. ‘Should be fully understood’ (parijānitabbe) means it should be fully understood with the full understanding of abandonment. And such full understanding is the abandonment of desire and lust for that; their overcoming, he says, is the meaning of ‘should be transcended’ (samatikkamitabbeti). ‘Ultimate full understanding’ (accantapariññā) refers to Nibbāna. Therefore he said the meaning is ‘overcoming’ (samatikkama). Pariññasuttavaṇṇanā niṭṭhitā. The commentary on the Pariññā Sutta is concluded. 3. Abhijānasuttavaṇṇanā 3. Commentary on the Abhijāna Sutta 24. Ñātapariññā [Pg.215] kathitā ‘‘abhivisiṭṭhāya paññāya jānana’’nti katvā. Dutiyapadenāti ‘‘parijāna’’nti padena. Tatiyacatutthehīti ‘‘virājayaṃ pajaha’’nti padehi. 24. The full understanding of the known (ñātapariññā) is explained as 'knowing with distinguished wisdom' (abhivisiṭṭhāya paññāya jānana). By the second term is meant the term 'fully understanding' (parijāna). By the third and fourth are meant the terms 'becoming dispassionate' (virājayaṃ) and 'abandoning' (pajaha). Abhijānasuttavaṇṇanā niṭṭhitā. The commentary on the Abhijāna Sutta is concluded. 4-9. Chandarāgasuttādivaṇṇanā 4-9. Commentary on the Chandarāga Sutta and others 25-30. Dhātusaṃyutte vuttanayeneva veditabbāni, kevalañhi ettha khandhavasena desanā āgatā, tattha dhātuvasenāti ayameva viseso. Cattāri saccāni kathitāni assādādīnavanissaraṇavasena desanāya pavattattā. 25-30. These should be understood in the same way as explained in the Dhātu Saṃyutta, for here the teaching comes solely in terms of the aggregates, whereas there it is in terms of the elements—this is the only difference. The four truths are spoken of because the teaching proceeds by way of gratification, danger, and escape. Chandarāgasuttādivaṇṇanā niṭṭhitā. The commentary on the Chandarāga Sutta and others is concluded. 10. Aghamūlasuttavaṇṇanā 10. Commentary on the Aghamūla Sutta 31. Aghaṃ vuccati pāpaṃ, aghanimittatāya aghaṃ dukkhaṃ. Idañhi dukkhaṃ nāma visesato pāpahetukaṃ kammaphalasaññitaṃ. Tathā vaṭṭadukkhaṃ avijjātaṇhāmūlakattā. Aghassa nimittatāya aghaṃ dukkhaṃ. Vaṭṭānusārī mahājano hi dukkhābhibhūto tassa patikāraṃ maññamāno taṃ taṃ karotīti. 31. ‘Agha’ is said to be evil; because it is a sign of evil, suffering is ‘agha’. For this suffering is especially caused by evil, designated as the fruit of kamma. Likewise, the suffering of the cycle of existence is rooted in ignorance and craving. Because it is a sign of evil, suffering is ‘agha’. For the great populace, following the cycle of existence, being overwhelmed by suffering and thinking to find a remedy for it, does this and that. Aghamūlasuttavaṇṇanā niṭṭhitā. The commentary on the Aghamūla Sutta is concluded. 11. Pabhaṅgusuttavaṇṇanā 11. Commentary on the Pabhaṅgu Sutta 32. Pabhijjanasabhāvanti khaṇe khaṇe pabhaṅgusabhāvaṃ. 32. ‘Having the nature of breaking apart’ means having a perishable nature from moment to moment. Pabhaṅgusuttavaṇṇanā niṭṭhitā. The commentary on the Pabhaṅgu Sutta is concluded. Bhāravaggavaṇṇanā niṭṭhitā. The commentary on the Bhāravagga is concluded. 4. Natumhākaṃvaggo 4. The Natumhākaṃ Chapter 1. Natumhākaṃsuttavaṇṇanā 1. Commentary on the Natumhākaṃ Sutta 33. Chandarāgappahānenāti [Pg.216] tappaṭibaddhassa chandarāgassa pajahanena. Dabbādi pākatikatiṇaṃ pākaṭamevāti apākaṭaṃ dassetuṃ tālanāḷikerādi dassitaṃ, tiṇakaṭṭhānaṃ vā bhedadassanatthaṃ. Piyālo phārusakaṃ. 33. ‘By the abandoning of desire and lust’ means by the abandoning of the desire and lust connected to that. That there is common grass, such as dabba grass, is self-evident. To show what is not evident, examples like palm trees and coconut trees are given, or to demonstrate the distinction between grass and wood. ‘Piyāla’ is the phārusaka tree. Natumhākaṃsuttavaṇṇanā niṭṭhitā. The commentary on the Natumhākaṃ Sutta is concluded. 3. Aññatarabhikkhusuttavaṇṇanā 3. Commentary on the Aññatarabhikkhu Sutta 35. Yadi rūpaṃ anusetīti rūpadhamme ārabbha yadi rāgādayo anusayanavasena pavattanti. Tena saṅkhaṃ gacchatīti tena rāgādinā taṃsamaṅgīpuggalo saṅkhātabbataṃ ‘‘ratto duṭṭho’’tiādinā voharitabbataṃ upagacchatīti. Tenāha ‘‘kāmarāgādīsū’’tiādi. Abhūtenāti ajātena anusayavasena appavattena. Anusayasīsena hettha abhibhavaṃ vadati. Yato ‘‘ratto duṭṭho mūḷhoti saṅkhaṃ na gacchatī’’ti vuttaṃ. Nippariyāyato hi maggavajjhakilesā anusayo. 35. ‘If one has a latent tendency towards form’ means if defilements like lust arise in dependence on the phenomenon of form in the manner of latent tendencies. ‘Then one is reckoned by it’ means that because of that lust, etc., a person endowed with it becomes liable to be designated and referred to as ‘lustful, hateful,’ etc. Hence, it is said, ‘due to sensual lust, etc.’ ‘By the non-existent’ means by the unarisen, not operating in the manner of a latent tendency. Here, overcoming is spoken of in terms of latent tendencies. For it is said, ‘one is not reckoned as lustful, hateful, or deluded.’ Indeed, in the definitive sense, the defilements to be abandoned by the path are latent tendencies. Aññatarabhikkhusuttavaṇṇanā niṭṭhitā. The commentary on the Aññatarabhikkhu Sutta is concluded. 4. Dutiyaaññatarabhikkhusuttavaṇṇanā 4. Commentary on the Second Aññatarabhikkhu Sutta 36. Taṃ anusayitaṃ rūpanti taṃ rāgādinā anusayitaṃ rūpaṃ marantena anusayena anumarati. Tena vuttaṃ ‘‘na hī’’tiādi. Yena anusayena marantena taṃ anumarati. Tena saṅkhaṃ gacchatīti tathābhūtato tena ‘‘ratto’’tiādivohāraṃ labhati. Yena anusayena kāraṇabhūtena anumīyati, tena. 36. ‘That form with latent tendencies’ means that one follows after that form, which is subject to latent tendencies of lust and so on, with a dying latent tendency. Hence it is said, ‘for indeed,’ etc. By whichever dying latent tendency one follows after it, by that one is reckoned. ‘One is reckoned by that’ means that being so, one obtains designations such as ‘lustful.’ By which latent tendency, being the cause, one is inferred, by that. Dutiyaaññatarabhikkhusuttavaṇṇanā niṭṭhitā. The commentary on the Second Aññatarabhikkhu Sutta is concluded. 5-6. Ānandasuttādivaṇṇanā 5-6. Commentary on the Ānanda Sutta and others 37-38. Ṭhitiyā [Pg.217] ṭhitikkhaṇena sahitaṃ ṭhitaṃ. Ṭhitassa aññathattanti uppādakkhaṇato aññathābhāvo. Paññāyatīti upalabbhati. Paccayavasena dharamānattā eva jīvamānassa jīvitindriyavasena jarā paññāyati uppādakkhaṇato aññathattappattiyā. Vuttameva atthaṃ pākaṭataraṃ kātuṃ ‘‘ṭhitī’’tiādi vuttaṃ. Jīvi…pe… nāmaṃ. Tathā hi abhidhamme (dha. sa. 19) ‘‘āyu ṭhitī’’ti niddiṭṭhaṃ. Aññathattanti jarāya nāmanti sambandho. 37-38. What persists is that which is accompanied by the moment of persistence of the state of persistence. ‘Alteration of what persists’ means a state of being different from the moment of arising. ‘Is discerned’ means it is perceived. Because it endures dependent on conditions, aging is discerned in a living being through the life-faculty, due to the attainment of a different state from the moment of arising. To make the stated meaning clearer, ‘persistence,’ etc., is said. ‘Life…pe… name.’ Thus, in the Abhidhamma (Dhs. 19), ‘life, persistence’ is specified. ‘Alteration’ is the name for aging; this is the connection. Tīṇi lakkhaṇāni honti saṅkhatasabhāvalakkhaṇato. Yo koci rūpadhammo vā arūpadhammo vā lokiyo vā lokuttaro vā saṅkhāro. Saṅkhāro, na lakkhaṇaṃ uppādādisabhāvattā. Lakkhaṇaṃ, na saṅkhāro uppādādirahitattā. Na ca…pe… sakkā saṅkhāradhammattā lakkhaṇassa. Nāpi lakkhaṇaṃ vinā saṅkhāro paññāpetuṃ sakkā saṅkhārabhāvena. Tenāha ‘‘lakkhaṇenā’’tiādi. Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā’’tiādimāha. Tattha lakkhaṇanti kāḷarattasabalādibhāvalakkhaṇaṃ pākaṭaṃ hoti ‘‘ayaṃ asukassa gāvī’’ti. There are three characteristics from the standpoint of having the nature of the conditioned. Whatever phenomenon, whether material or immaterial, mundane or supramundane, is a conditioned thing. It is a conditioned thing, not a characteristic, because of its nature of arising, etc. It is a characteristic, not a conditioned thing, because it is devoid of arising, etc. And it is not possible…pe…because the characteristic is of the nature of a conditioned phenomenon. Nor can a conditioned thing be made known without a characteristic, due to its being a conditioned thing. Therefore, it is said, ‘by the characteristic,’ etc. Now, to explain the meaning as stated by way of a simile, it is said, ‘just as,’ etc. Here, the characteristic—such as the state of being black, red, dappled, etc.—becomes evident, as in ‘this is so-and-so’s cow.’ Evaṃ saṅkhāropi paññāyati sabhāvato upadhārentassa uppādalakkhaṇampi uppādāvatthāti katvā. Kālasaṅkhātoti uppajjamānakālasaṅkhāto. Tassa saṅkhārassa. Khaṇopīti uppādakkhaṇopi paññāyati. Uppādopīti uppādalakkhaṇopi. Jarālakkhaṇanti uppannajīraṇalakkhaṇaṃ, taṃ ‘‘ṭhitassa aññathatta’’nti vuttaṃ. ‘‘Bhaṅgakkhaṇe saṅkhāropi taṃlakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyatī’’ti pāṭho. Keci pana ‘‘jarāpī’’ti padampettha pakkhipanti. Evañca vadanti ‘‘na hi tasmiṃ khaṇe taruṇo hutvā saṅkhāro bhijjati, atha kho jiyyamāno mahallako viya jiṇṇo eva hutvā bhijjatī’’ti, bhaṅgeneva pana jarā abhibhuyyati khaṇassa atiittarabhāvato na sakkā paññāpetuṃ ṭhitiyāti tesaṃ adhippāyo. Tānīti arūpadhammānaṃ tīṇi lakkhaṇāni. Atthikkhaṇanti arūpadhammavijjamānakkhaṇaṃ, uppādakkhaṇanti adhippāyo. Sabbadhammānanti sabbesaṃ rūpārūpadhammānaṃ ṭhitiyā na bhavitabbaṃ. Tassevāti tassā eva ṭhitiyā. Tamatthanti jarālakkhaṇassa paññāpetuṃ asakkuṇeyyabhāvaṃ. Aññe pana ‘‘santativasena ṭhānaṃ ṭhitī’’ti vadanti, tayidaṃ [Pg.218] akāraṇaṃ aṭṭhānaṃ. Yasmā sutte ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti uppādavayehi nibbisesena ṭhitiyā jotitattā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Apica yathā dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā uppajjamānameva bhijjatīti āpajjati, evaṃ bhaṅgāvatthāyapi bhinnā bhaṅgābhimukhāvatthā icchitabbā. Na hi abhaṅgābhimukho bhijjati. Na cettha sakkā uppādābhimukhāvatthaṃ parikappetuṃ tadā tassa aladdhattalābhattā. Ayaṃ visesoti ṭhitikkhaṇo nāma rūpadhammānaṃyeva, na arūpadhammānanti ayaṃ īdiso viseso. Ācariyamati nāma tasseva ācariyassa mati, sā sabbadubbalāti āha ‘‘tasmā’’tiādi. Thus, the conditioned is also discerned by one who considers its intrinsic nature, taking the characteristic of arising as the state of arising. ‘Designated by time’ means designated by the time of arising. Of that conditioned thing, even the moment of arising is discerned. ‘Even arising’ means the characteristic of arising. The characteristic of aging is the characteristic of the decay of what has arisen, which is called ‘the alteration of what has persisted.’ The reading is: ‘At the moment of dissolution, the conditioned, its characteristic, designated by time, and its moment are also discerned.’ Some, however, insert the word ‘and aging’ here and say: ‘For it is not that the conditioned breaks while being young at that moment, but rather, like an old man, it breaks only after having aged and become decrepit.’ Yet, aging is overcome by dissolution due to the extreme transitoriness of the moment, and persistence cannot be made known—this is their intention. ‘Those’ refers to the three characteristics of immaterial phenomena. ‘The moment of existence’ means the moment when immaterial phenomena are present; the intention is the moment of arising. ‘Of all phenomena’ means that there can be no persistence for all material and immaterial phenomena. ‘Of that very’ means of that very persistence. ‘That meaning’ means the inability to demonstrate the characteristic of aging. Others say: ‘Persistence is a state by way of continuity,’ but this is unreasonable and baseless. Because the sutta states: ‘The alteration of what has persisted is discerned,’ since persistence is illuminated without distinction from arising and passing away. What should be said here has already been stated above. Furthermore, just as the state of dissolution is intended to be distinct from the state of arising of a phenomenon—otherwise, it would follow that what is arising also breaks—so too the state of approaching dissolution should be intended to be distinct from the state of dissolution. For what is not approaching dissolution does not break. Nor is it possible here to conceive of a state of approaching arising, since at that time it has not yet obtained what is to be obtained. ‘This distinction’ means this kind of distinction: that the moment of persistence applies only to material phenomena, not to immaterial phenomena. ‘The teacher’s view’ refers to that very teacher’s opinion; because it is entirely weak, it is said: ‘Therefore,’ etc. Ānandasuttādivaṇṇanā niṭṭhitā. The commentary on the Ānanda Sutta and others is concluded. 7-10. Anudhammasuttādivaṇṇanā 7-10. Commentary on the Anudhamma Sutta and others 39-42. Apāyadukkhe sakalasaṃsāradukkhe ca patituṃ adatvā dhāraṇaṭṭhena dhammo, maggaphalanibbānāni. Tadanulomikā cassa pubbabhāgapaṭipadāti āha ‘‘dhammānudhammapaṭipannassā’’tiādi. ‘‘Nibbidābahulo’’ti aṭṭhakathāyaṃ paduddhāro kato, pāḷiyaṃ pana ‘‘nibbidābahulaṃ vihareyyā’’ti āgataṃ. Ukkaṇṭhanabahuloti sabbabhavesu ukkaṇṭhanabahulo. Tīhi pariññāhīti ñātatīraṇappahānapariññāhi. Parijānātīti tebhūmakadhamme paricchijja jānāti, vipassanaṃ ussukkāpeti. Parimuccati sabbasaṃkilesato ‘‘maggo pavattito parimuccatī’’ti vuttattā. Tathāti iminā ito paresu tīsu maggo hotīti dasseti. Idhāti imasmiṃ sutte. Aniyamitāti aggahitā. Tesu niyamitā ‘‘aniccānupassī’’tiādivacanato. Sāti anupassanā. Tattha niyamitavasenevāti idaṃ lakkhaṇavacanaṃ yathā ‘‘yadi me byādhayo bhaveyyuṃ, dātabbamidamosadha’’nti. Na hi sakkā etissā eva anupassanāya vasena sammasanācāraṃ matthakaṃ pāpetunti. 39-42. The Dhamma, in the sense of upholding, does not allow one to fall into the suffering of the lower realms and all the suffering of saṃsāra; it is the path, its fruits, and Nibbāna. And the preliminary practice in accordance with that is stated as “one practicing in accordance with the Dhamma,” and so forth. “Abounding in disenchantment” is the word extracted in the commentary, but in the Pāli it is said, “one should dwell abounding in disenchantment.” “Abounding in weariness” means being abounding in weariness towards all forms of existence. Through the three kinds of full understanding means through the full understanding of knowing, investigating, and abandoning. “He fully understands” means he knows by delimiting the phenomena of the three realms; he makes an effort in insight. He is liberated from all defilements, as it is said, “The path having been set in motion, one is liberated.” “Likewise,” by this, it shows that the path occurs in the other three. “Here” means in this discourse. “Unfixed” means not grasped. Among them, it is fixed, as in the statement “contemplating impermanence,” and so forth. That is the contemplation. “There, by the fixed manner” means this is a statement of a condition, as in “if I were to have illnesses, this medicine should be given.” For it is not possible to bring the practice of comprehension to its culmination through just this contemplation alone. Anudhammasuttādivaṇṇanā niṭṭhitā. The Commentary on the Anudhamma Sutta and Similar Discourses is concluded. Natumhākaṃvaggavaṇṇanā niṭṭhitā. The Commentary on the Natumhākaṃvagga is concluded. 5. Attadīpavaggo 5. The Chapter on Self as an Island 1. Attadīpasuttavaṇṇanā 1. The Commentary on the Attadīpa Sutta 43. Dvīhi [Pg.219] bhāgehi āpo ettha gatāti dīpo, dīpo viyāti dīpo oghehi anajjhottharanīyatāya. Yo paro na hoti, so attā, idha pana dhammo adhippeto. Attā dīpo etesanti attadīpā. Paṭisaraṇattho dīpaṭṭhoti āha – ‘‘attasaraṇāti idaṃ tasseva vevacana’’nti. Lokiyalokuttaro dhammo attā nāma ekantanāthabhāvato. Paṭhamena padena vutto eva attho dutiyapadena vuccatīti vuttaṃ ‘‘tenevāhā’’tiādi. Yavati etasmā phalaṃ pasavatīti yoni, kāraṇaṃ. Kiṃ pabhuti uppattiṭṭhānaṃ etesanti kiṃ pabhutikā. Pahānadassanatthaṃ āraddhaṃ. Tenevāha ‘‘pubbe ceva…pe… te pahīyantī’’ti. Na paritassati taṇhāparittāsassa abhāvato. Vipassanaṅgenāti vipassanāsaṅkhātena kāraṇena. 43. An island (`dīpo`) is so called because water (`āpo`) has receded from two parts; an island is like a refuge, in the sense of not being overwhelmed by floods. That which is not other is the self; here, however, the Dhamma is intended. Those for whom the self is an island are `attadīpā`. The meaning of island is the meaning of refuge; thus it is said, “self as refuge,” this is its synonym. The mundane and supramundane Dhamma is called self because it is entirely of the nature of a refuge. The meaning stated by the first phrase is also stated by the second phrase; thus it is said, “therefore,” and so forth. `Yoni` is that from which a fruit is produced; it means cause. `Kiṃ pabhutikā` means: what is their source, their place of origin? It is undertaken for the purpose of showing abandonment. Therefore, it is said, “formerly and… they are abandoned.” “He does not tremble” because of the absence of the trembling that is craving. “By the factor of insight” means by the cause designated as insight. Attadīpasuttavaṇṇanā niṭṭhitā. The Commentary on the Attadīpa Sutta is concluded. 2. Paṭipadāsuttavaṇṇanā 2. The Commentary on the Paṭipadā Sutta 44. Sabhāvatosanto vijjamāno kāyo rūpādidhammasamūhoti sakkāyoti āha – ‘‘sakkāyo dukkha’’nti. Diṭṭhi eva samanupassanā, diṭṭhisahitā vā samanupassanā diṭṭhisamanupassanā, diṭṭhimaññanāya saddhiṃ itaramaññanā. Saha vipassanāya catumaggañāṇaṃ samanupassanā ‘‘catunnaṃ ariyasaccānaṃ sammadeva anurūpato passanā’’ti katvā. 44. The existing body, a collection of phenomena such as form, is called 'self-identity' (`sakkāya`); thus it is said: “Self-identity is suffering.” View itself is contemplation (`samanupassanā`), or contemplation accompanied by view is view-contemplation (`diṭṭhisamanupassanā`), which includes other conceivings along with the conceiving that is view. Contemplation (`samanupassanā`) is the knowledge of the four paths together with insight, because it is “the seeing of the four noble truths rightly and in accordance with reality.” Paṭipadāsuttavaṇṇanā niṭṭhitā. The Commentary on the Paṭipadā Sutta is concluded. 3. Aniccasuttavaṇṇanā 3. The Commentary on the Anicca Sutta 45. Virāgo nāma maggo, vimuttiphalanti āha – ‘‘maggakkhaṇe virajjati, phalakkhaṇe vimuccatī’’ti. Aggahetvāti evaṃ nirujjhamānehi āsavehi ‘‘ahaṃ mamā’’ti kañci dhammaṃ anādiyitvā. ‘‘Cittaṃ virattaṃ, vimuttaṃ hotī’’ti vuttattā [Pg.220] phalaṃ gayhati, ‘‘khīṇā jātī’’tiādinā paccavekkhaṇāti āha ‘‘saha phalena paccavekkhaṇadassanattha’’nti. Upari kattabbakiccābhāvena ṭhitaṃ. Tenāha ‘‘vimuttattā ṭhita’’nti. Yaṃ pattabbaṃ, taṃ aggaphalassa pattabhāvena adhigatattā santuṭṭhaṃ parituṭṭhaṃ. 45. “Dispassion” is the path, and liberation is the fruit—thus it is said: “At the moment of the path, one becomes dispassionate; at the moment of the fruit, one is liberated.” “Not grasping” means, while the taints are thus ceasing, not taking up any phenomenon as “I” or “mine.” Because it is said, “The mind is dispassionate, liberated,” the fruit is understood. By means of retrospection such as “Birth is destroyed,” and so forth, it is said, “Together with the fruit, for the purpose of seeing through retrospection.” It is steady because there is no further duty to be done. Therefore, it is said, “It is steady because it is liberated.” Because what was to be attained has been achieved by the attainment of the highest fruit, one is content and fully satisfied. Aniccasuttavaṇṇanā niṭṭhitā. The Commentary on the Anicca Sutta is concluded. 4. Dutiyaaniccasuttavaṇṇanā 4. The Commentary on the Second Anicca Sutta 46. Pubbantaṃ atītakhandhakoṭṭhāsaṃ. Anugatāti sassatādīni kappetvā gahaṇavasena anugatā. Aṭṭhārasa diṭṭhiyoti catasso sassatadiṭṭhiyo, catasso ekaccasassatadiṭṭhiyo, catasso antānantikadiṭṭhiyo, catasso amarāvikkhepadiṭṭhiyo, dve adhiccasamuppannadiṭṭhiyoti evaṃ aṭṭhārasa diṭṭhiyo na honti paccayaghātena. Aparantanti anāgataṃ khandhakoṭṭhāsaṃ sassatādibhāvaṃ kappetvā gahaṇavasena anugatā. Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti evaṃ catucattālīsa diṭṭhiyo na honti paccayaghātena. Sassatadiṭṭhithāmaso ceva sīlabbatadiṭṭhiparāmāso ca na hoti paccayaghātena. Tenāha ‘‘ettāvatā paṭhamamaggo dassito’’ti anavasesadiṭṭhipahānakittanato. Pahīnā vikkhambhitā. Idaṃ panāti ‘‘rūpasmi’’ntiādi. 46. “The past end” refers to the past portion of the aggregates. “Following” means following by way of grasping, having conceived of eternalism and so forth. The eighteen views—four eternalist views, four partial eternalist views, four views of the finite and infinite, four evasive views, and two views of adventitious origination—thus, these eighteen views do not occur due to the destruction of their cause. “The future end” refers to the future portion of the aggregates, following by way of grasping, having conceived of a state of eternalism and so forth. The sixteen doctrines of perception, the eight doctrines of non-perception, the eight doctrines of neither-perception-nor-non-perception, the seven annihilationist doctrines, and the five doctrines of final Nibbāna in this very life—thus, these forty-four views do not occur due to the destruction of their cause. Neither stubborn adherence to eternalist views nor the grasping of rites and rituals occurs due to the destruction of their cause. Therefore, it is said, “To this extent, the first path is shown,” because of the mention of the abandonment of all views without remainder. They are abandoned, suppressed. “This, however,” refers to “in form,” and so forth. Dutiyaaniccasuttavaṇṇanā niṭṭhitā. The Commentary on the Second Anicca Sutta is concluded. 5. Samanupassanāsuttavaṇṇanā 5. Commentary on the Samanupassanā Sutta 47. Paripuṇṇagāhavasenāti pañcakkhandhe asesetvā ekajjhaṃ ‘‘attā’’ti gahaṇavasena. Etesaṃ pañcannaṃ upādānakkhandhānaṃ aññataraṃ ‘‘attā’’ti samanupassanti. Itīti evaṃ. Yassa puggalassa ayaṃ attadiṭṭhisaṅkhātā samanupassanā atthi paṭipakkhena avihatattā saṃvijjati. Pañcannaṃ indriyānanti cakkhādīnaṃ indriyānaṃ. 47. “By way of complete grasping” means grasping the five aggregates without remainder, collectively, as “self.” They contemplate any one of these five aggregates of clinging as “self.” “Thus” means in this way. For the person who has this contemplation, designated as self-view, it exists, being un-eradicated by its opponent. “Of the five faculties” means the faculties beginning with the eye. Ārammaṇanti kammaviññāṇassa ārammaṇaṃ. Mānavasena ca diṭṭhivasena ca ‘‘asmī’’ti gāhe sijjhante taṃsahagatā taṇhāpi taggahitāva hotīti [Pg.221] vuttaṃ ‘‘taṇhāmānadiṭṭhivasena asmīti evampissa hotī’’ti. Gahetvāti ahaṃkāravatthuvasena gahetvā. Ayaṃ ahamasmīti ayaṃ cakkhādiko, sukhādiko vā ahamasmi. ‘‘Rūpī attā arogo paraṃ maraṇā’’ti evamādigahaṇavasena pavattanato vuttaṃ ‘‘rūpī bhavissantiādīni sabbāni sassatameva bhajantī’’ti. Vipassanābhinivesato pubbe yathevākārāni pañcindriyāni, atha vipassanābhinivesato paraṃ tenevākārena ṭhitesu cakkhādīsu indriyesu avijjā pahīyati vipassanaṃ vaḍḍhaetvā maggassa uppādanena, atha maggaparamparāya arahattamaggavijjā uppajjati. Taṇhāmānadiṭṭhiyo kammasambhārabhāvato. Kammassa…pe… eko sandhīti hetuphalasandhi. Puna eko sandhīti phalahetusandhimāha. Tayo papañcā atīto addhā atītabhavaaddhānaṃ tesaṃ adhippetattā. Anāgatassa paccayo dassito assutavato puthujjanassa vasena. Sutavato pana ariyasāvakassa vasena vaṭṭassa vūpasamo dassitoti. “Object” means the object of kamma-consciousness. When the grasping of “I am” is accomplished by way of conceit and by way of view, the craving associated with it also becomes grasped; thus it is said: “Through craving, conceit, and view, it occurs to him in this way: ‘I am.’” “Having grasped” means having grasped by way of the basis for “I-making.” “This I am” means “this eye, etc., or this pleasure, etc., I am.” Because it proceeds by way of grasping such as “The self has form and is healthy after death,” it is said: “All [views] such as ‘I will have form’ partake only of eternalism.” Before the application to insight, the five faculties are in whatever state they are; then, after the application to insight, while the faculties beginning with the eye remain in that same state, ignorance is abandoned by developing insight and producing the path; then, through the sequence of the path, the knowledge of the path of arahantship arises. Craving, conceit, and view are so because they are the accumulation of kamma. “Of kamma... one connection” means the cause-and-effect connection. “Again, one connection” refers to the effect-and-cause connection. The three proliferations relate to past time, because for them the duration of past existence is intended. The condition for the future is shown from the perspective of the uninstructed ordinary person. But from the perspective of the instructed noble disciple, the calming of the round of existence is shown. Samanupassanāsuttavaṇṇanā niṭṭhitā. The Commentary on the Samanupassanā Sutta is concluded. 6. Khandhasuttavaṇṇanā 6. Commentary on the Khandha Sutta 48. Tathevāti ārammaṇabhāveneva. Ārammaṇakaraṇavasena upādānehi upādātabbanti upādāniyaṃ. Idhāpīti upādānakkhandhesupi. Vibhāgatthe gayhamāne aniṭṭhappasaṅgopi siyā, abhidhamme ca rāsaṭṭho eva āgato, ‘‘tadekajjhaṃ abhisaṃyuhitvā’’ti vacanato ‘‘rāsaṭṭhena’’icceva vuttaṃ. 48. “Just so” means precisely by way of being an object. That which is to be grasped by the clingings by way of making them an object is `upādāniya` (subject to clinging). “Here too” means in the aggregates of clinging too. If the meaning of differentiation is taken, an undesirable implication might arise; and in the Abhidhamma, only the meaning of “heap” has been given, and because of the statement “having heaped it all together,” it is said to be “in the sense of a heap.” Khandhasuttavaṇṇanā niṭṭhitā. The Commentary on the Khandha Sutta is concluded. 7-8. Soṇasuttādivaṇṇanā 7-8. Commentary on the Soṇa Sutta, etc. 49-50. Visiṭṭhoti padhāno. Uttamoti ukkaṭṭho. Aññaṃ kiṃ bhaveyyāti aññaṃ kiṃ kāraṇaṃ bhaveyya tathā samanupassanāya aññesaṃ avijjamānatāya vacanapariṭṭhitipabhinnato. Vajirabhedadesanaṃ nāma atthato teparivaṭṭadesanā. 49-50. ‘Visiṭṭha’ means principal. ‘Uttama’ means excellent. ‘What else could there be?’ means what other reason could there be for such contemplation, because others are non-existent, due to the distinctiveness of the word-formulation. The teaching called ‘Vajirabheda’ is, in essence, a teaching of the three turnings. Soṇasuttādivaṇṇanā niṭṭhitā. The Commentary on the Soṇa Sutta, etc., is concluded. 9-10. Nandikkhayasuttādivaṇṇanā 9-10. Commentary on the Nandikkhaya Sutta, etc. 51-52. Navamadasamesūti [Pg.222] suttadvayaṃ saheva uddhaṭaṃ, dvīsupi atthavaṇṇanāya sarikkhabhāvato. Nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Satipi saddatthato bhede ‘‘imesaṃ atthato ninnānākaraṇatāyā’’ti vatvāpi pahāyakadhammabhedena pana labbhateva bhedamattāti dassetuṃ ‘‘nibbidānupassanāya vā’’tiādi vuttaṃ. Virajjanto rāgaṃ pajahatīti sambandho. Ettāvatāti ‘‘nandikkhayā rāgakkhayo’’ti ettāvatā. Vipassanaṃ niṭṭhapetvā vipassanākiccassa pariyosānena. Rāgakkhayāti vuṭṭhānagāminipariyosānāya vipassanāya rāgassa khepitattā. Anantaraṃ uppannena ariyamaggena samucchedavasena nandikkhayoti. Tenāha ‘‘idha maggaṃ dassetvā’’ti. Anantaraṃ pana uppannena ariyaphalena paṭipassaddhivasena nandirāgakkhayā sabbaṃ saṃkilesato cittaṃ vimuccatīti. Tenāha ‘‘phalaṃ dassita’’nti. 51-52. The two suttas, the ninth and tenth, have been extracted together because their explanation of the meaning is similar. ‘Nandī’ is so called in the sense of delighting; ‘rāga’ is so called in the sense of coloring. Even though there is a difference in their literal meaning, it is said, ‘Because they are not distinct in meaning,’ yet to show that a mere distinction is indeed obtained by way of the distinction in the qualities to be abandoned, it is stated, ‘or through the contemplation of disenchantment,’ etc. The connection is: ‘One who becomes dispassionate abandons lust.’ ‘Up to this point’ means ‘with the destruction of delight comes the destruction of lust’—up to this much. Having completed insight, with the conclusion of the task of insight. ‘Destruction of lust’ means lust is destroyed by insight culminating in emergence. ‘Destruction of delight’ means delight is cut off completely by the noble path that arises immediately afterward. Therefore, it is said, ‘having shown the path here.’ Then, ‘with the destruction of delight and lust, the mind is entirely freed from all defilements’ means the mind is freed by way of tranquilization through the noble fruition that arises immediately afterward. Therefore, it is said, ‘the fruition is shown.’ Nandikkhayasuttādivaṇṇanā niṭṭhitā. The Commentary on the Nandikkhaya Sutta, etc., is concluded. Attadīpavaggavaṇṇanā niṭṭhitā. The Commentary on the Attadīpavagga is concluded. Mūlapaṇṇāsako samatto. The Mūlapaṇṇāsaka is concluded. 6. Upayavaggo 6. The Upaya Vagga 1. Upayasuttavaṇṇanā 1. Commentary on the Upaya Sutta 53. Upetīti upayo. Kathamupeti? Taṇhāmānādivasenāti āha ‘‘taṇhāmānadiṭṭhivasenā’’ti. Kathamidaṃ labbhatīti? ‘‘Avimutto’’ti vacanato. Taṇhādiṭṭhivasena hi baddho, kiṃ upetīti āha ‘‘pañcakkhandhe’’ti tabbinimuttassa tathā upetassa abhāvato. Ko panupetīti? Taṃsamaṅgīpuggalo. Taṇhādiṭṭhivasena upagamassa vuttattā viññāṇanti akusalakammaviññāṇamevāti vadanti. Javāpetvāti gahitajavaṃ katvā. Yathā paṭisandhiṃ ākaḍḍhituṃ samatthaṃ, evaṃ katvā. Tenāha ‘‘paṭisandhī’’tiādi. Aggahaṇe kāraṇaṃ vuttameva ‘‘okaṃ pahāya aniketasārī’’ti gāthāya vissajjane. Kammanimittādivasena paṭisandhiyā paccayabhūtaṃ [Pg.223] ārammaṇaṃ paṭisandhijanakassa kammassa vasena vocchijjati. Patiṭṭhā na hoti sarāgakāle viya anupaṭṭhānato. Appatiṭṭhitaṃ viññāṇaṃ vuttappakārena. Anabhisaṅkharitvāti anuppādetvā paccayaghātena. 53. ‘Upeti’ means ‘approach.’ How does one approach? It is said, ‘by way of craving, conceit, and views.’ How is this obtained? From the statement ‘not liberated.’ For one is bound by craving and views. ‘What does one approach?’ it is said, ‘the five aggregates,’ because one who is free from them does not approach in that way. ‘But who approaches?’ A person endowed with them. Since the approach by way of craving and views is stated, they say that ‘consciousness’ here means only unwholesome kamma-consciousness. ‘Javāpetvā’ means having made it take speed, having made it capable of drawing rebirth-linking. Therefore, it is said, ‘rebirth-linking,’ etc. The reason for non-grasping is already stated in the explanation of the verse ‘having left the home, wandering homeless.’ The object, which is a condition for rebirth-linking by way of kamma-signs, etc., is cut off by the kamma that generates rebirth. There is no establishment, due to non-manifestation, as there is in the time of being with lust. ‘Unestablished consciousness’ is as described. ‘Anabhisaṅkharitvā’ means not producing, by the destruction of conditions. Upayasuttavaṇṇanā niṭṭhitā. The Commentary on the Upaya Sutta is concluded. 2. Bījasuttavaṇṇanā 2. Commentary on the Bīja Sutta 54. Bījajātānīti jāta-saddo padapūraṇamattanti āha ‘‘bījānī’’ti. Vacanti setavacaṃ. Ajjukanti tacchakaṃ. Phaṇijjakaṃ tulasi. Abhinnānīti ekadesenapi akhaṇḍitāni. Bījatthāyāti bījakiccāya. Na upakappatīti paccayo na hotīti dasseti. Na pāpitānīti pūtitaṃ na upagatāni. Taṇḍulasārassa ādānato sārādāni. Ārammaṇaggahaṇavasena viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo. Ārammaṇavasenāti ārammaṇabhāvavasena. Sinehanaṭṭhenāti taṇhāyanavasena siniddhatāpādanena, yato ‘‘nandūpasecana’’nti vuttaṃ. Tathā hi viropitaṃ taṃ kammaviññāṇaṃ paṭisandhiaṅkuruppādanasamatthaṃ hoti. Sappaccayanti avijjāayonisonamanasikārādipaccayehi sappaccayaṃ. Viruhati vipākasantānuppādanasamattho hutvā. 54. In ‘Bījajātāni,’ the word ‘jāta’ is merely a filler; hence it means ‘bījāni’ (seeds). ‘Vaca’ is white mustard. ‘Ajjuka’ is the tacchaka plant. ‘Phaṇijjakaṃ’ is basil. ‘Abhinnāni’ means unbroken even in part. ‘Bījatthāya’ means for the purpose of a seed. ‘Na upakappati’ indicates that it is not a condition. ‘Na pāpitāni’ means not gone to decay. ‘Sārādāni’ (taking the essence) is from ‘the taking of the essence of rice.’ ‘Viññāṇaṭṭhitiyo’ are stations where consciousness persists by way of grasping an object. ‘Ārammaṇavasena’ means by way of being an object. ‘Sinehanaṭṭhena’ means in the sense of moistening, by producing moistness through craving, as it is said, ‘sprinkled with delight.’ Thus, that kamma-consciousness, when sown, becomes capable of producing the sprout of rebirth-linking. ‘Sappaccayanti’ means with conditions, such as ignorance and unwise attention. ‘Viruhati’ means it grows, becoming capable of producing the continuity of result. Bījasuttavaṇṇanā niṭṭhitā. The Commentary on the Bīja Sutta is concluded. 3. Udānasuttavaṇṇanā 3. Commentary on the Udāna Sutta 55. Udānaṃ udāharīti attamanavācaṃ nicchāresi. Esa vuttappakāro udāhāro. Bhuso nissayo upanissayo, dānameva upanissayo dānūpanissayo. Esa nayo sesesupi. Tattha dānūpanissayo annādivatthūsu balavāti balavabhāvena hoti, tasmā upanissayabahulo kāmarāgappahāneneva kataparicayattā vipassanamanuyuñjanto na cirasseva anāgāmiphalaṃ pāpuṇāti, tathā suvisuddhasīlūpanissayo kāmadosajigucchanena. Yadi evaṃ kasmā ime dve upanissayā dubbalāti vuttā[Pg.224]? Vijjūpamaññāṇasseva paccayabhāvato. Sopi bhāvanūpanissayasahāyalābheneva, na kevalaṃ. Bhāvanā pana paṭivedhassa visesahetubhāvato balavā upanissayo. Tathā hi sā vajirūpamañāṇassa visesapaccayo. Tenāha ‘‘bhāvanūpanissayo arahattaṃ pāpetī’’ti. 55. ‘Udānaṃ udāhari’ means he uttered a speech of joy. This is the kind of utterance referred to. ‘Upanissayo’ means strong reliance. ‘Dānūpanissayo’ means generosity itself is a proximate condition. This method applies to the rest as well. Here, the proximate condition of generosity is strong with respect to things like food. Therefore, one who has much proximate support, having cultivated the abandonment of sensual desire, and who applies themself to insight meditation, quickly attains the fruit of non-return. Similarly, the proximate condition of very pure virtue is strong through disgust for sensual desire and ill will. If so, why are these two proximate supports said to be weak? Because they are conditions only for knowledge like lightning. And that too is only by gaining the assistance of the proximate condition of meditative development, not by itself. But meditative development is a strong proximate support because it is a special cause for penetration. For it is a special condition for diamond-like knowledge. Therefore, it is said, ‘The proximate support of development leads to arahantship.’ Soti milakatthero. Vihāranti vasanaṭṭhānaṃ. Vihārapaccante hi paṇṇasālāya thero viharati. Upaṭṭhāti ekalakkhaṇena. Kūṭagoṇo viya gamanavīthiṃ. Tatthāti allakaṭṭharāsimhi. Udakamaṇikānanti udakathevānaṃ. ‘So’ refers to the Elder Milaka. ‘Vihāra’ means a dwelling place. Indeed, the Elder dwelled in a leaf hut at the boundary of the monastery. ‘Upaṭṭhāti’ means with a single characteristic. Like a hornless bull on a path. ‘Tattha’ means in a pile of damp firewood. ‘Udakamaṇikānaṃ’ refers to drops of water. Attaniyeva upanesi udānakathāya vuttadhammānaṃ paripuṇṇānaṃ attani saṃvijjamānattā. Tenāha ‘‘uṭṭhānavatā’’tiādi. Ayañhi milakatthero sikkhāya gāravo sappatisso vattapaṭivattaṃ pūrento visuddhasīlo hutvā ṭhito, tasmā ‘‘dubbalūpanissaye’’ti vuttaṃ. Tenāha bhagavā udānento ‘‘no cassaṃ…pe… saññojanānī’’ti. ‘Attaniyeva upanesi’ means he applied it to himself, because the teachings mentioned in the Udāna discourse were fully present within himself. Hence it is said, ‘endowed with effort,’ etc. For this Elder Milaka, being respectful and reverential in the training, fulfilling his duties, and being of purified virtue, stood firm. Therefore, it is said, ‘with weak proximate conditions.’ Thus, the Blessed One uttered the udāna, saying, ‘If I were not… the fetters.’ Sace ahaṃ na bhaveyyanti yadi ahaṃ nāma koci na bhaveyyaṃ tādisassa ahaṃsaddavacanīyassa kassaci atthassa abhāvato. Tato eva mama parikkhāropi na bhaveyyatassa ca pabhaṅgubhāvena anavaṭṭhitabhāvato. Evaṃ attuddesikabhāvena padadvayassa atthaṃ vatvā idāni kammaphalavasena vattuṃ ‘‘sace vā panā’’tiādi vuttaṃ. Atītapaccuppannavasena suññataṃ dassetvā idāni paccuppannānāgatavasena taṃ dassento ‘‘idāni panā’’tiādi vuttaṃ. Evaṃ adhimuccantoti edisaṃ adhimuttiṃ pavattento. Vibhavissatīti vinassissati. Vibhavo hi vināso. Tenāha ‘‘bhijjissatī’’ti. Vibhavadassanaṃ vibhavoti uttarapadalopena vuttanti āha ‘‘vibhavadassanenā’’ti. Vibhavadassanaṃ nāma accantāya vināsassa dassanaṃ. Tanti ariyamaggaṃ. Sāmaññajotanā hesā visesaniṭṭhā hotīti tatiyamaggavasena attho veditabbo. ‘Sace ahaṃ na bhaveyyaṃ’ means if there were no such thing as ‘I,’ because of the non-existence of any entity referable by the word ‘I.’ Consequently, my requisites would also not exist, due to their perishable and unstable nature. Thus, having explained the meaning of the two terms by way of self-reference, now to explain in terms of kamma and its result, ‘sace vā pana’ (but if there were) and so on is stated. Having shown emptiness by way of past and present, now showing it by way of present and future, ‘idāni pana’ (but now) and so on is stated. Thus, ‘adhimuccanto’ (being resolved) means generating such a resolution. ‘Vibhavissati’ means will perish. For cessation is indeed destruction. Therefore, it is said, ‘bhijjissati’ (will be broken up). ‘Vibhavadassanaṃ’ is stated as ‘vibhava’ through the elision of the latter word; it means ‘by the seeing of cessation.’ ‘Vibhavadassanaṃ’ means the seeing of complete destruction. That refers to the noble path. For this general indication culminates in the specific, so the meaning should be understood in terms of the third path. Upari maggaphalanti aggamaggaphalaṃ. Natthi etissā jātiyā antaranti anantarā, anantarā vipassanā maggassa. Gotrabhū pana anulomavīthipariyāpannattā vipassanāgatikaṃ vā siyā, nibbānārammaṇattā maggagatikaṃ vāti na tena maggo antariko nāma hoti. Tenāha ‘‘vipassanā maggassa āsannānantaraṃ nāmā’’ti[Pg.225]. Phalaṃ pana nibbānārammaṇattā kilesānaṃ pajahanavasena pavattanato lokuttarabhāvato ca kammamaggagatikameva, kusalavipākabhāvena pana nesaṃ attho pabhedoti vipassanāya phalassa siyā anantaratāti vuttaṃ ‘‘phalassa dūrānantaraṃ nāmā’’ti. ‘‘Āsavānaṃ khayo’’ti pana aggamagge vuccamāne vipassanānaṃ āsannatāya vattabbameva natthi. Atasitāyeti na tasitabbe tāsaṃ anāpajjitabbe. Tāsoti tāsahetu ‘‘tasati etasmā’’ti katvā. Soti assutavā puthujjano. Tilakkhaṇāhatanti aniccatādilakkhaṇattayalakkhitaṃ. Manamhi naṭṭhoti īsakaṃ naṭṭhomhi, tato parampi tattheva ṭhatvā kiñci apūritattā eva muttoti adhippāyo. ‘‘Na tāso nāma hotī’’ti vatvā tassa atāsabhāvaṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Kalyāṇaputhujjano hi bhayatupaṭṭhānañāṇena ‘‘sabhayā saṅkhārā’’ti vipassanto na uttasati. ‘Upari maggaphalanti’ refers to the supreme path and fruit. ‘Natthi etissā jātiyā antaranti’ means immediate, with insight being immediate to the path. The change-of-lineage, however, being included in the sequence of conformity, may belong to the category of insight or, because it takes Nibbāna as its object, may belong to the category of the path—thus, the path is not called an interval by it. Hence it is said, ‘insight is called the close immediate predecessor of the path.’ The fruit, however, because it takes Nibbāna as its object and operates by abandoning defilements, and because of its supramundane nature, belongs solely to the category of the path. But due to its nature as a wholesome result, their meaning is distinguished; thus, for insight there may be an interval to the fruit, so it is said, ‘the fruit is called the far, immediate successor.’ However, when ‘the destruction of the taints’ is spoken of in the supreme path, there is no need to mention the proximity of insights. ‘Atasitāya’ means not to be trembled at, not to fall into fear. ‘Tāso’ means the cause of trembling—‘one trembles because of this,’ thus it is defined. That refers to the uninstructed worldling. ‘Tilakkhaṇāhataṃ’ means marked by the three characteristics such as impermanence. ‘Manamhi naṭṭho’ means ‘I am slightly lost.’ The intention is that even after that, having remained there, he was freed precisely because something was unfulfilled. Having said, ‘there is no such thing as fear,’ to show his state of being without fear, ‘na hī’ (for not) and so on is stated. Indeed, the virtuous worldling, contemplating with the knowledge of the manifestation of fear that ‘all formations are fearful,’ does not become terrified. Udānasuttavaṇṇanā niṭṭhitā. The explanation of the Udāna Sutta is concluded. 4. Upādānaparipavattasuttavaṇṇanā 4. Commentary on the Upādānaparivatta Sutta 56. Catunnaṃ parivaṭṭanavasenāti paccekakkhandhesu catunnaṃ ariyasaccānaṃ parivaṭṭanavasena. Rūpaṃ abbhaññāsinti sakalabhūtupādārūpaṃ kucchitabhāvato tattha ca tucchavipallāsatāya ‘‘dukkhasacca’’nti abhivisiṭṭhena ñāṇena aññāsiṃ paṭivijjhiṃ. Āhāravasena rūpakāyassa hānivuddhādīnaṃ pākaṭabhāvato visesapaccayato ca tassa ‘‘āhārasamudayā’’ti vuttaṃ. Dukkhasamudayakathā nāma vaṭṭakathāti ‘‘sacchandarāgo’’ti visesetvā vuttaṃ. Chandarāgaggahaṇena ca upādānakammāvijjāpi gahitā eva. Paṭipannā hontīti attho. Vattamānakālappayogo hesa yathā ‘‘kusalaṃ cittaṃ uppannaṃ hotī’’ti. Patiṭṭhahantīti patiṭṭhaṃ labhanti. Kevalinoti idha vimuttiguṇena pāripūrīti āha ‘‘sakalino katasabbakiccā’’ti. Yena teti yena avasiṭṭhena te asekkhe paññāpentā paññāpeyyuṃ, taṃ nesaṃ vaṭṭaṃ sekkhānaṃ viya natthi paññāpanāya. Vaṭṭanti kāraṇaṃ vaṭṭanaṭṭhena phalassa pavattanaṭṭhena. Asekkhabhūmivāroti asekkhabhūmippavatti. 56. By means of the fourfold cycle—this refers to the cycle of the four Noble Truths in relation to the individual aggregates. 'I fully understood form'—with distinguished knowledge, I comprehended all material form, consisting of the primary elements and derived form, as 'the truth of suffering' due to its contemptible nature and the distortion of perceiving substance in what is void. Because the decrease and growth of the material body are evident by way of nutriment, and because it is a specific condition, it is said, 'from the origination of nutriment.' The discourse on the origin of suffering is a discourse on the round of existence; thus, it is specified as 'desire and lust.' By the term 'desire and lust,' clinging, kamma, and ignorance are also included. This means, 'they are practicing.' This is a present-tense usage, as in 'a wholesome mind has arisen.' 'They become established'—they gain a footing. 'Perfected ones'—here, it means they are complete in the quality of liberation; thus it says, 'whole, having done all that had to be done.' 'By which they'—that remaining factor by which one might describe those beyond training—that round for description does not exist for them as it does for learners. 'Round'—as cause, in the sense of turning; as fruit, in the sense of continuing. 'The section on the stage of one beyond training'—the process of the stage of one beyond training. Upādānaparipavattasuttavaṇṇanā niṭṭhitā. The commentary on the Upādānaparipavatta Sutta is finished. 5. Sattaṭṭhānasuttavaṇṇanā 5. Commentary on the Sutta on the Seven Bases 57. Sattasu [Pg.226] okāsesūti rūpapajānanādīsu sattasu okāsesu. Vusitavāsoti vusitaariyavāso. Etthāti imasmiṃ uddese. Sesaṃ nāma idha vuttāvasesaṃ. Vuttanayenāti heṭṭhā vuttanayena veditabbaṃ. Ussadanandiyanti ussannaguṇavato tosanaṃ sammodāpanaṃ. Guṇakittanena palobhanīyaṃ sekkhakalyāṇaputhujjanānaṃ pasāduppādanena. Idāni vuttameva atthaṃ pākaṭaṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ. 57. 'In seven instances': in the seven instances beginning with the full understanding of form. 'One who has lived the holy life': one who has lived the noble life. 'Here': in this section. 'The rest': here, what remains of what has been said. 'In the way stated': it should be understood in the way stated previously. 'Delighting in excellence': gladdening and delighting one endowed with abundant qualities. It is enticing by praising virtues, by generating confidence in trainees and virtuous worldlings. Now, to make clear the meaning just stated, the passage beginning 'just as' was spoken. Ettāvatāti pañcannaṃ khandhānaṃ vasena sattasu ṭhānesu kosalladīpanena ettakena desanākkamena. Tanti ārammaṇaṃ. Dhātuādimattamevāti dhātāyatanapaṭiccasamuppādamattameva. Imesu dhammesūti imesu jātādīsu. Kammaṃ katvāti sammasanakammaṃ niṭṭhapetvāti attho. Evamettha pañcannaṃ khandhānaṃ vasena sattaṭṭhānakosallapavattiyā pabhedena vibhajitvā ‘‘tividhūpaparikkhī’’ti dasseti dhammarājā. 'To this extent'—by this sequence of teaching, which illuminates skill in the seven instances regarding the five aggregates. 'That'—the object. 'Merely elements, etc.'—merely the elements, sense bases, and dependent origination. 'In these phenomena'—in these, such as birth, etc. 'Having done the work'—this means, having completed the work of thorough examination. Thus, here, by analyzing in detail the process of skillfulness in seven instances with respect to the five aggregates, the King of Dhamma shows, 'one who investigates in three ways.' Sattaṭṭhānasuttavaṇṇanā niṭṭhitā. The commentary on the Sattaṭṭhāna Sutta is concluded. 6. Sammāsambuddhasuttavaṇṇanā 6. Commentary on the Sammāsambuddha Sutta 58. Adhikaṃ savisesaṃ payasati payuñjati etenāti adhippayāso, visiṭṭhapayogo. Tenāha ‘‘adhikapayogo’’ti. Imañhi magganti aṭṭhaṅgikaṃ ariyamaggamāha. Idhāti imasmiṃ sutte. Avattamānaṭṭhenāti buddhuppādato pubbe na vattamānabhāvena. Maggaṃ jānātīti samudāgamato paṭṭhāya sapubbabhāgaṃ sasambhāravisayaṃ saphalaṃ saudrayaṃ ariyaṃ maggaṃ jānāti avabujjhatīti maggaññū. Viditanti aññesampi ñātaṃ paṭiladdhaṃ hatthatale āmalakaṃ viya pākaṭaṃ akāsi, tathā katvā desesi. Amagge parivajjanena magge paṭipattīti tassa maggakusalatā viya amaggakusalatāpi icchitabbāti āha ‘‘magge ca amagge ca kovido’’ti. Ahaṃ paṭhamaṃ gatoti ahaṃ paṭhamamaggena samannāgato. 58. ‘Excessive striving’ (adhippayāso): one strives (payasati) excessively (adhikaṃ) and distinctively (savisesaṃ) by means of this; it is a distinguished application (visiṭṭhapayogo). Therefore it is said, ‘excessive application’ (adhikapayogo). ‘This path’ here refers to the Noble Eightfold Path. ‘Here’ means in this sutta. ‘Not previously existing’ means as it did not exist before the arising of a Buddha. ‘Knows the path’ means from its arising onwards, he knows and understands the Noble Path together with its preliminary part, its requisites, its fruit, and its culmination; thus, one who knows the path is called a maggaññū. ‘Made known’ means he made it known and realized by others, making it as plain as an amalaka fruit on the palm of the hand; having done so, he taught. Practice of the path is by way of avoiding the non-path; thus, just as his skill in the path is desirable, so too is his skill in the non-path. Hence it is said, ‘skilled in both the path and the non-path.’ ‘I was the first to go’ means ‘I was the first to be endowed with the path.’ Sammāsambuddhasuttavaṇṇanā niṭṭhitā. The commentary on the Sammāsambuddha Sutta is complete. 7. Anattalakkhaṇasuttavaṇṇanā 7. Commentary on the Anattalakkhaṇa Sutta 59. Purāṇupaṭṭhāketi [Pg.227] pubbe padhānapadahanakāle upaṭṭhākabhūte. ‘‘Avasavattanaṭṭhena assāmikaṭṭhena suññataṭṭhena attapaṭikkhepaṭṭhenā’’ti evaṃ pubbe vuttehi. Ettakena ṭhānenāti ‘‘rūpaṃ, bhikkhave, anattā’’ti ārabhitvā yāva ‘‘evaṃ me viññāṇaṃ mā ahosī’’ti ettakena suttapadesena. Akathitasseva kathanaṃ uttaraṃ, na kathitassāti vuttaṃ ‘‘tāni dassetvā’’ti. Samodhānetvāti sampiṇḍitvā. Vitthārakathāti vitthārato aṭṭhakathā. Anattalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ. Aniccatādīnampi hi tattha taṃdīpanatthameva vuttattā tadeva jeṭṭhaṃ padhānaṃ tathā veneyyajjhāsayato. 59. 'Former attendants': refers to those who served as attendants during the time of striving and exertion. 'In the sense of not being under one's control, of ownerlessness, of emptiness, and of being the opposite of self,' as was previously stated. 'By this much': means by this portion of the discourse, starting from 'Form, monks, is not-self' and extending up to 'Thus, may my consciousness not be.' 'An answer addresses what was unsaid, not what was already said,' is said with reference to 'having shown those points.' 'Bringing together' means consolidating. 'Detailed discourse' means the commentary in detail. 'Only the characteristic of not-self' is said because of its prevalence and its prominence. For impermanence and the others are mentioned there solely to illuminate that; hence it is the chief and primary point, in accordance with the disposition of those to be trained. Anattalakkhaṇasuttavaṇṇanā niṭṭhitā. The Commentary on the Anattalakkhaṇa Sutta is concluded. 8. Mahālisuttavaṇṇanā 8. Commentary on the Mahāli Sutta 60. Ekantadukkhantiādīni padāni vuttanayāneva, tasmā tattha vuttanayeneva attho veditabbo. Ettha ca yathā sarāgo hetu paccayo saṃkilesāya, evaṃ savipassano maggo hetu paccayo ca visuddhiyāti daṭṭhabbaṃ. 60. The terms 'exclusively suffering' and so on are to be understood in the way already explained; therefore, their meaning should be understood in the way explained there. And here it should be seen that just as lust is a cause and condition for defilement, so the path accompanied by insight is a cause and condition for purification. Mahālisuttavaṇṇanā niṭṭhitā. The Commentary on the Mahāli Sutta is finished. 9. Ādittasuttavaṇṇanā 9. Commentary on the Āditta Sutta 61. Ekādasahīti rāgādīhi upāyāsapariyosānehi ekādasahi santāpanaṭṭhena aggīhi. Dvīsūti aṭṭhamanavamesu. Dukkhalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ. 61. By 'with eleven' is meant with the eleven fires—beginning with lust and ending with despair—in the sense of scorching. By 'in two' is meant in the eighth and ninth. It is said to be 'only the characteristic of suffering' because of its abundance and its predominance. Ādittasuttavaṇṇanā niṭṭhitā. The Commentary on the Āditta Sutta is finished. 10. Niruttipathasuttavaṇṇanā 10. Commentary on the Niruttipatha Sutta 62. Niruttiyova niruttipathāti patha-saddena padavaḍḍhanamāha yathā ‘‘bījāniyeva bījajātānī’’ti. Niruttivasenāti nibbacanavasena. Pathā ca atthānurūpabhāvato[Pg.228]. Tīṇipīti niruttiadhivacanapaññattipathapadāni. Tathā hi ‘‘phusatīti phasso’’tiādinā nīharitvā vacanaṃ nirutti, ‘‘sirīvaḍḍhako dhanavaḍḍhako’’tiādinā vacanamattameva adhikāraṃ katvā pavattaṃ adhivacanaṃ, ‘‘takko vitakko’’tiādinā taṃtaṃpakārena ñāpanato paññatti. Atha vā taṃtaṃatthappakāsanena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Adhi-saddo uparibhāge, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭoyamattho. Adhīnaṃ vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Atthassa paññāpanatthena paññattīti evaṃ niruttiādipadānaṃ sabbavacanesu pavatti veditabbā. Aññathā ‘‘phusatīti phasso’’tiādippakārena niddhāraṇavacanānaṃyeva niruttitā, sirivaḍḍhakadhanavaḍḍhakapakārānameva abhilāpanaṃ adhivacanatā. ‘‘Takko vitakko’’ti evaṃpakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ vacanānaṃ paññattitā ca āpajjeyya. Asaṃkiṇṇāti na saṃkiṇṇā. Tenāha ‘‘avijahitā…pe… achaḍḍitā’’ti. Na saṃkīyantīti na saṃkirīyanti, na saṃkīyissanti na saṃkirīyissantīti attho. Appaṭikuṭṭhāti na paṭikkhittā. Yasmā bhaṅgaṃ atikkantaṃ uppādādi atikkantameva hoti, tasmā vuttaṃ ‘‘bhaṅgamevā’’ti. Yasmā desantaraṃ saṅkantopi atikkantanti vuccati, tasmā tadābhāvaṃ dassetuṃ ‘‘desantaraṃ asaṅkamitvā’’ti vuttaṃ. Yattha yattha hi saṅkhārā uppajjanti, tattha tattheva bhijjanti nirujjhanti vipariṇamanti vināsaṃ āpajjanti. Tenāha ‘‘vipariṇatanti…pe… naṭṭha’’nti. Apākaṭībhūtaṃ ajātattā eva. 62. Expressions themselves are paths of expression; by the word 'patha' it indicates an augmentation of the term, as in 'seeds are indeed kinds of seeds.' 'By way of expression' means by way of utterance. And they are paths because they conform to the meaning. The three—expression, designation, and concept—are also path-terms. For, a statement derived such as 'because it touches, it is contact' is an expression. A statement that proceeds by making a mere utterance primary, such as 'increaser of fortune, increaser of wealth,' is a designation. A statement that makes something known in a particular way, such as 'thought, reflection,' is a concept. Alternatively, an expression is a definite or fixed statement that clarifies a particular meaning. The prefix 'adhi-' is in the sense of 'above'; 'adhivacana' is a statement that is above. Above what? It is clear that it is above the meaning to be clarified. Or, 'adhivacana' is a statement dependent on the meaning. A concept is so called because it makes a meaning known. In this way, the application of the terms expression, etc., should be understood in all statements. Otherwise, it would follow that only definitive statements of the type 'because it touches, it is contact' would be expressions; that only labels of the type 'increaser of fortune, increaser of wealth' would be designations; and that only statements that make a single meaning known in various ways, of the type 'thought, reflection,' would be concepts. 'Unconfused' means not confused. Hence it is said: 'unabandoned... uncast aside.' 'They are not confused' means they are not being confused, nor will they be confused. 'Unrejected' means not repudiated. Because what has surpassed dissolution has also surpassed arising and so on, it is said, 'dissolution only.' Since even what has moved to another region is called 'surpassed,' to show the absence of that, it is said, 'without moving to another region.' For wherever formations arise, right there they break up, cease, change, and come to destruction. Hence it is said: 'they change... they are destroyed.' It is unmanifest because it is unborn. Vasabhaṇagottatāya vassabhaññā. Mūladiṭṭhigatikāti mūlabhūtā diṭṭhigatikā, imasmiṃ kappe sabbapaṭhamaṃ tādisadiṭṭhisamuppādakā. Punappunaṃ āvajjentassāti ahetuvādapaṭisaṃyuttaganthaṃ uggahetvā pariyāpuṇitvā tadatthaṃ vīmaṃsantassa ‘‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattāya laddhiyā ārammaṇe micchāsati santiṭṭhati, ‘‘natthi hetū’’tiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti [Pg.229] gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe adhiṭṭhitatāya anekaggataṃ pahāya cittaṃ ekaggataṃ appitaṃ viya hoti micchāsamādhinā. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaro hotiyeva vālavijjhanādīsu viyāti daṭṭhabbaṃ. Tathā hi anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Tattha paṭhame satekiccho hoti, tathā dutiyādīsu. Sattame pana javane sampatte atekiccho hoti. Tenāha ‘‘assādentassā’’tiādi. Imesupīti dvīsupi ṭhānesu. Because of their Vasabhaṇa clan, they are called Vassabhaññā. 'Having a root-view as their resort' means their resort is a view that has become a root; in this aeon, they are the very first to give rise to such a view. For one who repeatedly reflects, having learned and mastered the treatise connected with the doctrine of no-cause and investigating its meaning, wrong mindfulness becomes established on the object of the doctrine that proceeds in the manner, 'There is no cause, no condition for the defilement of beings,' etc. When the meaning received through oral tradition as 'There is no cause,' etc., is present to the mind in its own nature, as if being analyzed, through related thoughts; and when, through long familiarity, it has been accepted by patient reflection, having reached a state of being fit for contemplation as 'This is so'; then for one who repeatedly cultivates and develops it in just that way, that craving—which is associated with that doctrine, taken up with wrong thought, supported by wrong effort, and which, because it grasps what is not the true nature as the 'true nature,' has acquired the name 'wrong mindfulness'—becomes established. By gaining their respective conditions such as thought, and by being established on that object, the mind, having abandoned distraction, becomes as if applied in one-pointedness through wrong concentration. For that too, having gained strength from being developed by specific conditions, performs in such a situation a function resembling concentration, it should be seen, as in the piercing of a hair. For instance, when that mode has occurred many times in the preliminary cognitive processes, in the very last cognitive process seven impulsions run. In the first of these, it is still subject to choice, and similarly in the second, etc. But when the seventh impulsion is reached, it is no longer subject to choice. Hence it is said: 'for one who delights,' etc. 'In these' means in both cases. Paccuppannaṃ vāti ettha iti-saddo ādiattho. Tena ‘‘yadetaṃ anāgataṃ nāma, nayidaṃ anāgata’’ntiādikaṃ saṅgaṇhāti. Tepīti te vassabhaññāpi na maññiṃsu lokasamaññāya anatikkamanīyato. Tenāha ‘‘atītaṃ panā’’tiādi. Khandhānaṃ upari niruḷhā paṇṇatti. In 'or the present,' the particle `iti` here has the sense of 'and so on.' Therefore, it includes statements like 'what is called the future is not the future,' and so on. 'They too' means even those Vassabhaññā did not maintain this view, because worldly convention is inescapable. Hence it is said: 'but the past,' and so on. A designation established upon the aggregates. Niruttipathasuttavaṇṇanā niṭṭhitā. The Commentary on the Sutta on the Paths of Expression is finished. Upayavaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Means is finished. 7. Arahantavaggo 7. The Chapter on Arahants 1. Upādiyamānasuttavaṇṇanā 1. Commentary on the Sutta on Clinging 63. Gaṇhamānoti ‘‘etaṃ mamā’’tiādinā gaṇhamāno. Pāsenāti rāgapāsena. Tañhi māro mārapāsoti maññati. Tenāha ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33). Mutto nāma hoti anupādiyato sabbaso khandhassa abhāvato. 63. 'Grasping' means grasping with such thoughts as 'This is mine.' 'With a snare' means with the snare of lust. For Māra considers that to be Māra's snare. Hence it is said: 'The snare that moves in the atmosphere, that mental one that roams about.' One is called 'freed' by not clinging, on account of the complete non-existence of the aggregates. Upādiyamānasuttavaṇṇanā niṭṭhitā. The Commentary on the Sutta on Clinging is finished. 2-6. Maññamānasuttādivaṇṇanā 2-6. Commentary on the Sutta on Conceiving and Others 64-68. ‘‘Etaṃ [Pg.230] mamā’’tiādinā. Maññanā abhinandanā ca. Taṇhāchandoti taṇhā eva chando. Sā hi taṇhāyanaṭṭhena taṇhā, chandikataṭṭhena chando. Catutthaṃ aniccalakkhaṇamukhena vuttaṃ, pañcamaṃ dukkhalakkhaṇamukhena, chaṭṭhaṃ anattalakkhaṇamukhena. Sesaṃ tīsupi sadisamevāti vuttaṃ ‘‘eseva nayo’’ti. 64-68. By such as 'This is mine': this is conceiving and delighting. Craving-and-desire: craving itself is desire. For it is 'craving' (taṇhā) in the sense of thirsting, and 'desire' (chando) in the sense of generating desire. The fourth is stated by way of the characteristic of impermanence, the fifth by way of the characteristic of suffering, and the sixth by way of the characteristic of not-self. The rest is similar in all three cases, hence it is said: 'This is the method.' Maññamānasuttādivaṇṇanā niṭṭhitā. The Commentary on the Sutta on Conceiving and Others is finished. 7. Anattaniyasuttavaṇṇanā 7. Commentary on the Sutta on What Is Not One's Own 69. Anattaniyanti na attaniyaṃ. Tenāha ‘‘na attano santaka’’nti. 69. 'Not one's own': this means not belonging to a self. Hence it is said: 'not one's own possession.' Anattaniyasuttavaṇṇanā niṭṭhitā. The Commentary on the Sutta on What Is Not One's Own is finished. 8-10. Rajanīyasaṇṭhitasuttādivaṇṇanā 8-10. Commentary on the Sutta on What Is Situated in the Lustful and Others 70-72. Rajanīyenāti rajanīyena rāguppādakena. Tenāha ‘‘rāgassa paccayabhāvenā’’ti. Rāhulasaṃyutte rāhulattherassa pucchāvasena āgatā. Idha rādhattherassa surādhattherassa ca pucchāvasena, pāḷi pana sabbattha sadisā. Tenāha ‘‘vuttanayeneva veditabbānī’’ti. 70-72. 'By what is lustful' means by what is productive of lust. Hence it is said: 'by being a condition for lust.' In the Connected Discourses with Rāhula, it comes by way of a question to the Elder Rāhula. Here it comes by way of questions to the Elder Rādha and the Elder Surādha, but the Pāli text is the same in every case. Hence it is said: 'They should be understood in the way already stated.' Rajanīyasaṇṭhitasuttādivaṇṇanā niṭṭhitā. The Commentary on the Sutta on What Is Situated in the Lustful and Others is finished. Arahantavaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Arahants is finished. 8. Khajjanīyavaggo 8. The Chapter on Being Devoured 1-3. Assādasuttādivaṇṇanā 1-3. Commentary on the Sutta on Gratification and Others 73-75. Catusaccameva kathitaṃ assādādīnañceva samudayādīnañca vasena desanāya pavattattā. Yasmā assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ maggasaccaṃ nirodhasaccañcāti vuttovāyamattho; dutiye samudayassādo [Pg.231] samudayasaccaṃ, ādīnavo dukkhasaccaṃ, atthaṅgamo nirodhasaccaṃ, nissaraṇaṃ maggasaccanti vuttovāyamattho; tatiyaṃ ariyasāvakasseva vasena vuttaṃ. 73-75. The Four Noble Truths themselves have been taught, since the teaching proceeds by way of gratification, etc., and origination, etc. For, in the first sutta, gratification is the truth of origination, danger is the truth of suffering, and escape is the truth of the path and the truth of cessation—thus this meaning is stated. In the second, origination and gratification are the truth of origination, danger is the truth of suffering, disappearance is the truth of cessation, and escape is the truth of the path—thus this meaning is stated. The third is spoken of only in terms of the noble disciple. Assādasuttādivaṇṇanā niṭṭhitā. The Commentary on the Sutta on Gratification and Others is finished. 4. Arahantasuttavaṇṇanā 4. Commentary on the Sutta on Arahants 76. Yattakā sattāvāsāti tasmiṃ tasmiṃ sattanikāye āvasanaṭṭhena sattā eva sattāvāsā. Tena yattakā sattāvāsā, tehi sabbehipi ete aggā ete seṭṭhā, ye ime arahantāti dasseti. Purimanayenevāti purimasmiṃ sattaṭṭhānakosallasutte vuttanayena. 76. 'As many abodes of beings as there are': in each and every group of beings, beings themselves are 'abodes of beings' in the sense of being dwelling places. He thus shows that 'as many abodes of beings as there are, among all of those, these are the foremost, these are the best,' that is, these arahants. 'By the previous method': by the method stated in the earlier Sutta on Skill in the Seven Stations. Tadatthaparidīpanāhīti ‘‘pañcakkhandhe pariññāya. Taṇhā tesaṃ na vijjati. Asmimāno samucchinno’’tiādinā tassa yathāniddiṭṭhassa suttassa atthadīpanāhi ceva ‘‘anejaṃ te anuppattā, cittaṃ tesaṃ anāvila’’ntiādinā visesatthaparidīpanāhi ca. Jhānamaggaphalapariyāpannaṃ atisayitasukhaṃ etesamatthīti sukhinoti āha ‘‘jhāna…pe… sukhitā’’ti. Taṇhā tesaṃ na vijjatīti ettha tesaṃ apāyadukkhajanikā taṇhā na vijjatīti vuttaṃ. Vaṭṭamūlikāya taṇhāya abhāvā ‘‘nandī tesaṃ na vijjatī’’ti ettha vuccatīti. Imassapīti pi-saddena dukkhassābhāvenapīti dukkhābhāvo viya vaṭṭamūlikataṇhābhāvo sampiṇḍīyatīti daṭṭhabbaṃ. Tena hi te anupādisesanibbānappattiyā accantasukhitā evāti vuccantīti. ‘‘Seyyohamasmī’’tiādinayappavattiyā navavidho. Ñāṇenāti aggamaggaññāṇena. “By clarifying its meaning”: both by clarifying the meaning of that sutta as it was stated with such phrases as “Having fully understood the five aggregates... craving does not exist for them... the conceit ‘I am’ is uprooted,” and by clarifying the special meaning with such phrases as “They have reached the imperturbable... their mind is unstirred.” Because they possess a happiness that surpasses that included in jhāna, path, and fruition, they are called “happy.” Here, when it says “Craving does not exist for them,” what is meant is that the craving that generates suffering in the plane of misery does not exist for them. Because of the absence of the craving that is the root of the round of existence, it is said here: “Delight does not exist for them.” By the word “also” (pi), it should be understood that the absence of the craving that is the root of the round is included along with the absence of suffering. Therefore they are said to be ultimately happy because they have attained the Nibbāna-element with no residue remaining. The conceit “I am” is ninefold as it proceeds in the manner of “I am better,” etc. “By knowledge”: by the knowledge of the supreme path. Arahattaṃ anuppattā. Alittāti amakkhitā. Brahmabhūtāti brahmabhāvaṃ pattā, brahmato vā ariyamaggañāṇato bhūtā ariyāya jātiyā jātā. Satta saddhammā gocaro pavattiṭṭhānaṃ etesanti sattasaddhammagocarā. They have attained arahantship. “Unstained” means unsmeared. “Become Brahma” means having attained the state of Brahma; or, “become from Brahma,” that is, become from the noble path-knowledge, born with a noble birth. “Whose pasture is the seven true qualities”: the seven true qualities are their pasture, their sphere of resort. Nirāsaṅkacāro nāma gahito kutocipi tesaṃ āsaṅkāya abhāvato. Sammādiṭṭhiādīhi dasahi aṅgehi sammāvimutti-sammāñāṇapariyosānehi. ‘‘Āguṃ na karotī’’tiādīhi catūhi kāraṇehi. Taṇhā tesaṃ na vijjatīti idampi taṇhāpahānassa bahūpakāratādassanaṃ. Tenāha ‘‘dāsakārikā taṇhāpi tesaṃ natthī’’ti. Their conduct is called “free from apprehension” because for them there is no ground for apprehension from any quarter. With the ten factors beginning with right view and culminating in right liberation and right knowledge. For four reasons, such as “they do no wrong.” “Craving does not exist for them”: this too shows the great benefit of abandoning craving. Hence he said: “Not even the craving of a slave-woman exists for them.” Na [Pg.232] vikampanti ‘‘seyyohamasmī’’tiādinā. They do not waver on account of such conceits as “I am better.” Uddhaṃ tiriyaṃ apācīnanti ettha ‘‘uddhaṃ vuccatī’’tiādinā rūpamukhena attabhāvaṃ gahetvā pavatto paṭhamanayo. Kālattayavasena dhammappavattiṃ gahetvā pavatto dutiyanayo. Ṭhānavasena sakalalokadhātuṃ gahetvā pavatto tatiyanayo. Buddhāti cattāri saccāni buddhavanto. “Upward, across, and downward”: here, the first method proceeds by taking one’s individual existence by way of form, beginning with “upward is said.” The second method proceeds by taking the occurrence of phenomena by way of the three times. The third method proceeds by taking the entire world-system by way of place. “Buddhas”: those who have understood the four truths. Sīhanādasamodhānanti sīhanādānaṃ saṃkalanaṃ. Loke attano uttaritarassābhāvā anuttarā. Uttaro tāva tiṭṭhatu puriso, sadisopi tāva natthīti asadisā. Sakalampi bhavaṃ uttaritvā bhavapiṭṭhe ṭhatvā vimuttisukhena sukhitattādivasena ekavīsatiyākārehi sīhanādaṃ nadanti. “A confluence of lion’s roars”: a summation of lion’s roars. They are “unsurpassed” because in the world there is no one superior to them. They are “incomparable” because, let alone a superior person, there is not even an equal. Having crossed over all existence and standing on the back of existence, they roar the lion’s roar in twenty-one ways, such as by being happy with the happiness of liberation. Arahantasuttavaṇṇanā niṭṭhitā. The Commentary on the Sutta on Arahants is finished. 5. Dutiyaarahantasuttavaṇṇanā 5. Commentary on the Second Sutta on the Arahant 77. Suddhikamevāti suddhasaṃkhittabandhameva katvā. 77. “Only purity” means having made a purely concise formulation. Dutiyaarahantasuttavaṇṇanā niṭṭhitā. The Commentary on the Second Sutta on the Arahant is concluded. 6. Sīhasuttavaṇṇanā 6. Commentary on the Sutta on the Lion 78. Sīhoti parissayasahanato paṭipakkhahananato ca ‘‘sīho’ti laddhanāmo migādhipati. Cattāroti ca samānepi sīhajātikabhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ ‘‘tiṇasīho’’tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā ‘‘sākapatthivo’’ti. Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha ‘‘kāḷasīho kāḷagāvisadiso, paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso’’ti. Rattakambalassa viya kesaro kesarakalāpo etassa atthīti kesarī. Lākhārasaparikammakatehi viya pādapariyantehīti yojanā. 78. A lion (sīha) is the lord of beasts who has obtained the name “lion” because it endures dangers and strikes down its opponents. And “four” means: although they are of the same lion species, they are four lions because of a distinction established by a difference in color and other qualities. Now, in order to explain the lion intended here in various ways—by showing them by name, color, and food—the passage beginning “grass-lion” has been started. A grass-eating lion is a “grass-lion” (tiṇasīha), with the elision of the final member in the first word, as in sākapatthivo. Because of its black color, it is a black lion (kāḷasīha). Similarly, a pale lion (paṇḍusīha). Therefore it is said: “The black lion is like a black cow; the pale lion is like a cow the color of a pale leaf.” It has a mane, a tuft of hair, like a red blanket, thus it is a “maned one” (kesarī). The connection is: “with the tips of its paws as if prepared with lac-dye.” Kammānubhāvasiddhaādhipaccamahesakkhatāhi [Pg.233] sabbamigagaṇassa rājā suvaṇṇaguhato vātiādi ‘‘sīhassa vihāro kiriyā evaṃ hotī’’ti katvā vuttaṃ. The lion is king of all beasts due to its great power and sovereignty established through the force of its kamma. The passage beginning “from a golden cave” was stated having determined: “Such is the lion’s way of life and action.” Samaṃ patiṭṭhāpetvāti sabbabhāgehi samameva bhūmiyaṃ patiṭṭhāpetvā. Ākaḍḍhitvāti purato ākaḍḍhitvā. Abhiharitvāti abhimukhaṃ haritvā. Saṅghātanti vināsaṃ. Vīsatiyaṭṭhikaṃ ṭhānaṃ usabhaṃ. “Having established evenly” means having placed it evenly on the ground with all its parts. “Having dragged” means having dragged it forward. “Having brought” means having brought it towards oneself. “Slaughter” means destruction. An usabha is a distance of twenty rods. Samasīhoti samajātiko samabhāgo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāyapi na bhāyati. Sakkāyadiṭṭhibalavatāyāti ‘‘ke aññe amhehi uttaritarā, atha kho mayameva mahābalā’’ti evaṃ balātimānanimittāya ahaṅkārahetubhūtāya sakkāyadiṭṭhiyā balabhāvena. Sakkāyadiṭṭhipahīnattāti sakkāyadiṭṭhiyā pahīnattā nirahaṅkārattā attasinehassa suṭṭhu samugghāṭitattā na bhāyati. “An equal lion” means a lion of equal birth and equal share. It is just a way of speaking to say, “I am equal”; he does not fear also because of his equal power. “Because of the strength of identity view” means: because of the force of identity view—which is the cause of egoism and a sign of excessive pride based on strength, expressed as: “Who else is superior to us? Indeed, we ourselves are the mightiest!” “Because identity view has been abandoned” means: he does not fear because identity view has been abandoned, because he is without egoism, because self-love has been thoroughly uprooted. Tathā tathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ ‘‘sīhoti kho’’tiādi vuttaṃ. “In such and such a way”: Having stated that he described himself in this and that manner, by his lion-like nature and so on, the passage beginning “A lion, indeed…” was stated in order to explain and show that meaning. Katābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvībuddhabhāvoti katvā ‘‘tīsu pāsādesu nivāsakālo, magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo’’tiādinā abhisambodhito purimāvatthāpi sīhasadisaṃ katvā dassitā. Bhāvini, bhūtopacāropi hi lokavohāro. Vijjābhāvasāmaññato bhūtavijjā itaravijjāpi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretaraṃ siddhaṃ vipākaṃ viya katvā āha ‘‘tisso vijjā visodhetvā’’ti. Anulomapaṭilomato pavattañāṇavasena ‘‘yamakañāṇamanthanenā’’ti vuttaṃ. Since for the Lord of the World, who had made the aspiration and attained the state of certainty for awakening, the state of a future Buddha was inevitable, even the states prior to his full enlightenment—such as “the time of dwelling in the three palaces, the time of giving the promise to the king of Magadha, the time of consuming the milk-rice,” etc.—are shown as being like a lion. For it is a worldly convention to use a past tense expression for what is in the future. Because of the commonality of the state of knowledge, having taken both true knowledge and other knowledge together, and because of the thorough comprehension of dependent origination, treating it like a result already accomplished beforehand, he said, “having purified the three knowledges.” It is called “the churning of the twin knowledge” in the sense of the knowledge that proceeds in forward and reverse order. Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkapavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyadhammacakkapavattanatthaṃ [Pg.234] nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti ‘‘dveme, bhikkhave, antā’’tiādinayappavatte imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi ‘‘sabbattha ṭhitā suṇantū’’ti adhiṭṭhānena. Soḷasahākārehīti ‘‘dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanā’’ti evaṃ ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi. “While dwelling there” means while dwelling at the foot of the Ajapāla banyan tree. “On the eleventh day” means on the eleventh day after the seven weeks. “The immovable seat” means the seat on which he sat at Isipatana for the purpose of setting in motion the Wheel of Dhamma. That too is called the immovable seat, like the diamond throne, because it was the seat for setting in motion the irreversible Wheel of Dhamma. “In this passage” means in this portion of the good Dhamma that proceeds with the method beginning, “These two extremes, O bhikkhus…” The sound of the Dhamma… covered the ten-thousandfold world-system through the determination, “May all beings everywhere hear!” “By sixteen aspects” means by sixteen modes, taking four for each path, thus: “full understanding of suffering, abandoning of the origin, realization of cessation, and development of the path.” Vuttoyeva, na idha vattabbo, tasmā tattha vuttanayeneva veditabboti adhippāyo. Yasmā ca aparehipi aṭṭhahi kāraṇehi bhagavā tathāgatoti ārabhitvā udānaṭṭhakathādīsupi (udā. aṭṭha. 18; itivu. 38) tathāgatapadassa attho vutto eva, tasmā tattha vuttanayena attho veditabbo. Yadipi bhagavā na bodhipallaṅke nisinnamattova abhisambuddho jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaparissayaṃ abhisambuddho jāto. Tathā hi taṃ ‘‘aparājitapallaṅka’’nti vuccati. Tasmā ‘‘yāva bodhipallaṅkā vā’’ti vatvā tena aparitussanto ‘‘yāva arahattamaggañāṇā vā’’ti āha. It has already been stated; it need not be stated here. Therefore, the intention is that it should be understood according to the method stated there. And since the meaning of the word Tathāgata has also been stated elsewhere, for example in the Commentary on the Udāna and other texts, based on eight reasons, beginning with 'The Blessed One is a Tathāgata...', the meaning should be understood according to the method stated there. Although the Blessed One did not become fully enlightened merely by sitting on the seat of awakening, still, while sitting in that very seat, he did become fully enlightened, having dispelled all dangers. For that reason it is called the 'unconquered seat.' Therefore, having said 'up to the seat of awakening,' not being satisfied with that, he said, 'or up to the knowledge of the path of arahantship.' Iti rūpanti ettha iti-saddo nidassanattho. Tena rūpaṃ sarūpato parimāṇato paricchedato dassitanti āha ‘‘idaṃ rupa’’ntiādi. ‘‘Idaṃ rūpa’’nti hi iminā bhūtupādāyabhedarūpaṃ sarūpato dassitaṃ. Ettakaṃ rūpanti iminā taṃ parimāṇato dassitaṃ. Tassa ca parimāṇassa ekantabhāvadassanena ‘‘na ito bhiyyo rūpaṃ atthī’’ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavatti, tassa paricchedanato. Paricchindanatoti pariyosānappattito. Taṃ sabbaṃ dassitaṃ hoti yathāvuttena vibhāgena. Ayaṃ rūpassa samudayo nāmāti ayaṃ āhārādi rūpassa samudayo nāma. Tenāha ‘‘ettāvatā’’tiādi. Atthaṅgamoti nirodho. ‘‘Āhārasamudayā āhāranirodhā’’ti ca asādhāraṇameva gahetvā sese ādi-saddena saṅgaṇhāti. In the phrase 'thus, form,' the word 'thus' has the sense of illustration. By this, it is shown that form is indicated in terms of its own nature, its quantity, and its delimitation, as he says, 'this is form,' etc. For by 'this is form,' form is shown in its own nature, with its division into primary elements and derived form. By 'this much form,' it is shown in terms of its quantity. And by showing the definite nature of that quantity, it is said, 'There is no more form than this.' 'By its own nature' means by its specific characteristic. 'By its essence' means by its function. 'By its limit' means by the limit of its quantity. 'By its delimitation' means by delimiting the domain in which it occurs. 'By its circumscription' means by its reaching a conclusion. All that is shown by the aforesaid analysis. 'This is the origin of form' means this nutriment, etc., is the origin of form. Therefore he says, 'to this extent,' etc. 'Passing away' means cessation. And by the phrase 'from the origination of nutriment... from the cessation of nutriment,' taking just the specific cause, he includes the rest with the word 'etc.' Paṇṇāsalakkhaṇapaṭimaṇḍitanti [Pg.235] paṇṇāsaudayabbayalakkhaṇavibhūsitaṃ samudayatthaṅgamagahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāso ca na hotīti. Ñāṇasaṃvego bhayatūpaṭṭhānañāṇaṃ. Itaresaṃ pana devānanti akhīṇāsave deve sandhāya vadati. Bhoti dhammālapanamattanti vācasikaṃ tathālapanamattaṃ. 'Adorned with the fifty characteristics' means embellished with the fifty characteristics of arising and passing away, because of grasping arising and passing away. 'Because his taints are destroyed' means because the taints have been completely destroyed, both with and without remainder. For even a non-returner has no fear and mental terror. 'Urgency based on knowledge' is the knowledge of the appearance of terror. 'But of other devas'—he says this referring to devas whose taints are not destroyed. 'Venerable sir' is merely a term of address in the Dhamma; it is just a verbal address of that kind. Cakkanti satthu āṇācakkaṃ, taṃ pana dhammato āgatanti dhammacakkaṃ. Tattha ariyasāvakānaṃ paṭivedhadhammato āgatanti dhammacakkaṃ. Itaresaṃ desanādhammato āgatanti dhammacakkaṃ. Duvidhepi ñāṇaṃ padhānanti ñāṇasīsena vuttaṃ ‘‘paṭivedhañāṇampi desanāñāṇampī’’ti. Idāni taṃ ñāṇadvayaṃ sarūpato dassetuṃ ‘‘paṭivedhañāṇaṃ nāmā’’tiādi vuttaṃ. Yasmā cassa ñāṇassa suppaṭividdhattā bhagavā tāni saṭṭhi nayasahassāni veneyyānaṃ dassetuṃ samattho ahosi, tasmā tāni saṭṭhi nayasahassāni tena ñāṇena saddhiṃyeva siddhānīti katvā dassento ‘‘saṭṭhiyā ca nayasahassehi paṭivijjhī’’ti āha. Tiparivaṭṭanti idaṃ dukkhanti ca, pariññeyyanti ca, pariññātanti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ pavatteti esa bhagavā. Appaṭipuggaloti patinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa. 'The wheel' is the Teacher's wheel of authority; but since it comes from the Dhamma, it is the Dhamma-wheel. In this regard, for the noble disciples, it is the Dhamma-wheel because it comes from the Dhamma of penetration. For others, it is the Dhamma-wheel because it comes from the Dhamma of teaching. Since in both cases knowledge is primary, it is spoken of with knowledge as the heading: 'both the knowledge of penetration and the knowledge of teaching.' Now, to show this pair of knowledges in terms of their own nature, the passage beginning 'The knowledge of penetration is...' was stated. Because the Blessed One, having thoroughly penetrated this knowledge, was able to show those sixty thousand methods to those who could be trained, he shows that those sixty thousand methods were accomplished along with that knowledge, saying: 'He penetrated with sixty thousand methods.' 'Of three turnings' means: 'this is suffering,' 'it is to be fully understood,' and 'it has been fully understood'—thus it has three turnings, which are the same as the twelve aspects. That is, this Blessed One sets in motion the knowledge of teaching. 'Without a rival' means without a person who could be a substitute. 'Of one who is consistent' means of one who is unchanging. Sīhasuttavaṇṇanā niṭṭhitā. The Commentary on the Lion Discourse is concluded. 7. Khajjanīyasuttavaṇṇanā 7. Commentary on the Khajjanīya Sutta 79. Vipassanāvasenāti etarahi rūpavedanādayo anussaritvā ‘‘pubbepāhaṃ evaṃvedano ahosi’’nti atītānaṃ rūpavedanādīnaṃ paccuppannehi visesābhāvadassanā vipassanā, tassā vipassanāya vasena. Yvāyaṃ ‘‘na idaṃ abhiññāvasenā’’ti paṭikkhepo kato, tassa kāraṇaṃ dassento ‘‘abhiññāvasena hī’’tiādimāha. Khandhapaṭibaddhā nāma gottavaṇṇahārādayo. Evaṃ anussarantoti yathāvuttavipassanāvasena anussaranto. Sabhāvadhammānaṃ eva anussaraṇassa vuttattā ‘‘suññatāpabba’’nti vuttaṃ. 79. "By means of insight": This means that by recollecting form, feeling, etc., at the present time, and seeing, "In the past, I had such a feeling," one perceives no distinction between past forms, feelings, etc., and present ones; this is insight. It is by means of that insight. As to the rejection made with the words, "this is not by means of direct knowledge," showing the reason for this, the text states, "For by means of direct knowledge..." "Bound to the aggregates" refers to lineage, complexion, ornaments, and so on. "Thus recollecting" means recollecting by means of insight as described. Because the recollection is of phenomena in their own nature, it is called the "Section on Emptiness." Yasmā [Pg.236] te eva rūpādayo neva attā, na attaniyā asārā anissarā, tasmā tato suññā, tesaṃ bhāvo suññatā, tassā lakkhaṇaṃ ruppanādikaṃ dassetuṃ. Because those very forms, etc., are neither self nor what belongs to a self, being without substance and not subject to mastery, they are therefore empty of that. Their state is emptiness, and the text continues in order to show its characteristic, such as being afflicted, etc. Kiñcāti hetuatthajotake kāraṇe paccattavacananti āha ‘‘kiñcāti kāraṇapucchā, kena kāraṇena rūpaṃ vadethā’’ti. Etanti etaṃ bhūtupādāyabhedaṃ dhammajātaṃ. Kena kāraṇena rūpaṃ nāmāti kiṃ kāraṇaṃ nissāya rūpanti vuccatīti attho. Kāraṇuddesoti kāraṇassa uddisanaṃ. Ruppatīti ettha rūpaṃ nāma sītādivirodhipaccayasannipātena visadisuppatti. Tenāha ‘‘sītenapī’’tiādi. Pabbatapādeti cakkavāḷapabbatapāde, so pana tattha accuggato pākāro viya ṭhito. Tathā hi tattha sattā olambantā tiṭṭhanti. Hatthapāsāgatāti hatthapāsaṃ āgatā upāgatā. Tatthāti tasmiṃ hatthapāsāgate satte. Chijjitvāti mucchāpattiyā muccitvā, aṅgapaccaṅgaucchedavasena vā paricchijjitvā. Accantakhāre udaketi ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsaudakaṃ viya khāraṃ bhavituṃ arahati, tathā sati pathavīpi vilīyeyyāti. Mahiṃsakaraṭṭhaṃ nāma himavantapadese ekaṃ raṭṭhaṃ. As to kiñca: it is a specific term for a cause that illuminates the meaning of reason. Thus he says: ‘Kiñca is a question about the cause: For what reason would you say “form”?’ As to etaṃ: this class of phenomena distinguished as primary elements and derived matter. ‘For what reason is it called “form”?’ means ‘Relying on what reason is it called “form”?’ The indication of the cause is the designation of the cause. ‘It is afflicted’: here, form is the discordant arising through the conjunction of opposing conditions such as cold, etc. Therefore it is said, ‘by cold...’ etc. At the foot of the mountain: at the foot of the Cakkavāḷa mountain, which stands there like a high wall. For beings there stand hanging. Come within arm's reach: come, approached within arm's reach. There: with respect to that being who has come within arm's reach. Having been cut: having been freed from a state of fainting, or having been cut up by way of severing limb from limb. In the extremely harsh water: the extreme harshness might be stated with reference to its extreme coldness due to the absence of the heat of the sun. For that water that constitutes the aeon, produced by the great rain that brings prosperity and sustains the earth, cannot be harsh like the water at the destruction of the aeon. If it were so, the earth too would dissolve. Mahiṃsakaraṭṭha is the name of a country in the region of the Himalayas. Avīcimahānirayeti saussadaṃ avīcinirayaṃ vuttaṃ. Gaṅgāpiṭṭheti gaṅgātīre. The great Avīci hell: the Avīci hell with its satellite hells is meant. Sarantā gacchantīti sarīsapapadassa atthaṃ vadati. Etanti ruppanaṃ. Yathā kaṭhinatā pathaviyā paccattalakkhaṇaṃ, evaṃ ruppanaṃ rūpakkhandhassa paccattalakkhaṇaṃ, sabhāvabhūtalakkhaṇanti attho. "Creeping, going": this states the meaning of the term sarīsapa. "This" means being afflicted. Just as hardness is the specific characteristic of the earth element, so being afflicted is the specific characteristic of the form aggregate; the meaning is that it is its real characteristic, its characteristic in its own nature. Purimasadisanti purime rūpakkhandhe vuttena sadisaṃ. Taṃ ‘‘kinti kāraṇapucchā’’tiādinā vuttanayeneva veditabbaṃ. Sukhaṃ iṭṭhārammaṇaṃ. Sukhādīnaṃ vedanānaṃ. Paccayatoti ārammaṇapaccayato. Ayamatthoti ‘‘sukhārammaṇaṃ sukhanti vuccatī’’ti ayamattho. Uttarapadalopena hesa niddeso. Vedayatīti anubhavati. Vedayitalakkhaṇāti anubhavanalakkhaṇā. Similar to the former: it is similar to what was said previously about the form aggregate. That should be understood by the same method as stated beginning with, ‘What is the question about the cause?’ and so on. Pleasant is a desirable object. Of feelings such as pleasant, etc. As to condition: from the object-condition. This is the meaning: ‘A pleasant object is called pleasant.’ This explanation is by elision of the latter term. ‘Feels’ means experiences. The characteristic of being felt is the characteristic of being experienced. Nīlapuppheti nīlavaṇṇapupphe. Vatthe vāti nīlavatthe. Vā-saddena vaṇṇadhātuādiṃ saṅgaṇhāti. Appanaṃ vā jhānaṃ vāpento. Uppajjanasaññāpīti yaṃ [Pg.237] kiñci nīlaṃ rūpāyatanaṃ ārabbha uppajjanasaññāpi, yā pakiṇṇakasaññāti vuccati. In a blue flower: in a flower of a blue color. Or in a cloth: in a blue cloth. By the word ‘or,’ it includes the color element and so on. Or while attaining absorption or jhāna. Even the perception of arising: this is any perception of arising that arises in dependence on a blue form-base, which is called ‘miscellaneous perception.’ Rūpattāyāti rūpabhāvāya. Yāgumevāti yāgubhāvinameva vatthuṃ. Yāguttāya yāgubhāvāya. Pacati nāma puggalo. Evanti yathā yāguādivatthuṃ puriso yāguādiatthāya pacati nipphādeti, ayaṃ evaṃ ruppanādisabhāve dhammasamūhe yathāsakaṃ paccayehi abhisaṅkhariyamāne cetanāpadhāno dhammasamūho pavattanatthaṃ visesapaccayo hutvā te abhisaṅkharoti niropeti nibbatteti. Tenāha ‘‘paccayehī’’tiādi. Rūpamevāti rūpasabhāvameva, na aññaṃ sabhāvaṃ. Abhisaṅkharotīti itarehi paccayadhammehi adhikaṃ suṭṭhu paccayataṃ karoti. ‘‘Upagacchati yāpeti āyūhatī’’ti tasseva vevacanāni. Abhisaṅkharaṇameva hi āyūhanādīni. Nibbattetīti tesaṃ dhammānaṃ ruppanādibhāvena nibbattiyā paccayo hotīti attho. Cetayitalakkhaṇassa saṅkhārassāti idaṃ saṅkhārakkhandhadhammānaṃ cetanāpadhānattā vuttaṃ. Tathā hi bhagavā suttantabhājanīye saṅkhārakkhandhaṃ vibhajantena cetanāva vibhattā. For the state of form: for the state of being form. Only gruel: only the substance that will become gruel. For the state of gruel: for the state of being gruel. A person is called one who cooks. Thus: just as a person cooks and produces a substance such as gruel for the purpose of gruel and so forth, so too, when a collection of phenomena with the nature of being afflicted and so on is being formed by its respective conditions, a collection of phenomena with volition as its chief becomes a special condition for their occurrence; it forms them, establishes them, and brings them into being. Therefore, it is said, ‘by conditions,’ and so on. Only form: only the nature of form, not another nature. It forms means: it makes the other conditioning phenomena function as conditions exceedingly well. ‘Approaches, maintains, strives’ are its synonyms. For forming is indeed striving and so on. Brings into being: it is a condition for the arising of those phenomena with the nature of being afflicted and so on. Of the formation that has the characteristic of volition: this is said because the phenomena of the aggregate of formations have volition as their chief. For indeed, the Blessed One, in the Suttanta analysis, when analyzing the aggregate of formations, analyzed only volition. Vātiṅgaṇaṃ brahatiphalaṃ. Caturassavallīti tivutālatā. Akhārikanti khārarasarahitaṃ, taṃ pana paṇṇaphalādi. Yattha loṇaraso adhiko, taṃ loṇikanti āha ‘‘loṇayāgū’’tiādi. Ambilādibhedaṃ rasaṃ. Vātiṅgaṇa is the brahatī fruit. The four-angled creeper is the tivutā vine. Not caustic: devoid of a caustic taste; that is, leaves, fruits, etc. Where the salty taste is predominant, that is called salty; thus it says ‘salty gruel,’ etc. The taste with its distinctions of sour and so on. Ākārasaṇṭhānagahaṇavasenāti nīlapītādiākāragahaṇavasena ceva vaṭṭacaturassādisaṇṭhānagahaṇavasena ca. Vināpi ākārasaṇṭhānāti ākārasaṇṭhānehi vinā, te ṭhapetvāpi. Paccattabhedagahaṇavasenāti tassa tassa ārammaṇassa pabhedagahaṇavasena. Asammohatoti yāthāvato. Viseso visesatthadīpanato, aviseso ayaṃ dhammo avisesadīpanato. Tenāha ‘‘viseso veditabbo’’ti. Jānanañhi avisiṭṭhaṃ, taṃ samāsapadato upasaggā visesenti. Tathā hi sañjānanapadaṃ paccabhiññāṇanimittaṃ ākāragahaṇamattaṃ bodheti, vijānanapadaṃ tato visiṭṭhavisayagahaṇaṃ. Pajānanapadaṃ pana tatopi visiṭṭhataraṃ pakārato avabodhaṃ bodheti. Tenāha ‘‘tassāpī’’tiādi. Ārammaṇasañjānanamattamevāti nīlādibhedassa ārammaṇassa [Pg.238] sallakkhaṇamattameva. Avadhāraṇena lakkhaṇapaṭivedhattaṃ nivatteti. Tenāha ‘‘anicca’’ntiādi. Ñāṇasampayuttacittehi vipassantassa vipassanāya paguṇabhāve sati ñāṇavippayuttena cittenapi vipassanā hotiyevāti āha ‘‘aniccādivasena lakkhaṇapaṭivedhañca pāpetī’’ti. Paṭivedhanti ca upaladdhimeva vadati, na paṭivijjhanaṃ. Tenāha ‘‘ussakkitvā panā’’tiādi. Ussakkitvāti ussakkāpetvā maggapātubhāvampi pāpeti asammohasabhāvattā. Yathā lakkhaṇapaṭivedhakāle sañjānanalakkhaṇavasena saññāṇaanurūpavaseneva pavattaṃ, evaṃ viññāṇavijānanavasena vāyaṃ anurūpavaseneva pavattatīti daṭṭhabbaṃ. By means of grasping appearance and shape: by means of grasping the appearance of blue, yellow, etc., and by means of grasping the shape, such as round, square, etc. Even without appearance and shape: without appearance and shape, having set them aside. By means of grasping the individual distinctions: by means of grasping the particular distinctions of each object. Without delusion: in accordance with reality. A distinction is so because it illuminates a distinct meaning; a non-distinction is so because this phenomenon illuminates a non-distinct meaning. Hence it is said, ‘a distinction should be understood.’ For knowing is undifferentiated, but prefixes differentiate it. Thus, the term ‘perceiving’ (sañjānana) indicates the mere grasping of the appearance, the sign for recognition; the term ‘discerning’ (vijānana) indicates a more specific grasping of the object than that; and the term ‘understanding’ (pajānana) indicates an even more specific understanding of its mode. Therefore, it is said, ‘even of that,’ etc. Merely perceiving the object: merely noting the object distinguished as blue, etc. By this emphasis, it excludes the penetration of the characteristics. Hence it is said, ‘as impermanent,’ etc. For one practicing insight with a mind associated with knowledge, when insight has become mature, insight occurs even with a mind dissociated from knowledge. Thus it is said: ‘and it leads to the penetration of the characteristics as impermanent, etc.’ And by ‘penetration’ it means only attainment, not piercing. Hence it is said, ‘but having striven,’ etc. Having striven: having caused to strive, it also leads to the manifestation of the path because of its nature of non-delusion. Just as at the time of penetrating the characteristics, perception proceeds in accordance with its own nature, that is, in accordance with the nature of perceiving, so it should be understood that consciousness proceeds in accordance with its own nature, that is, in accordance with the nature of discerning. Idāni tamatthaṃ heraññikādiupamāya vibhāvetuṃ ‘‘yathā hī’’tiādimāha. Hiraññaṃ vuccati kahāpaṇaṃ, hiraññajānane niyutto heraññiko. Lokavohāre ajātā asañjātā buddhi etassāti ajātabuddhi, bāladārako. Vohārakusalo gāmavāsī puriso gāmikapuriso. Upabhogaparibhogārahattā upabhogaparibhogaṃ. Tambakaṃsamayattā kūṭo. Mahāsārattā cheko. Aḍḍhasārattā karaṭo. Nihīnasārattā saṇho. Ettha ca yathā heraññiko kahāpaṇaṃ cittādibhāvato uddhaṃ kūṭādibhāvaṃ rūpadassanādivasena uppattiṭṭhānatopi jānanto anekākārato jānāti, evaṃ paññā ārammaṇaṃ nānappakārato jānāti paṭivijjhati, tāya saddhiṃ pavattamānaviññāṇampi yathāvisayaṃ ārammaṇaṃ jānāti. Now, to clarify that meaning with the simile of the money-changer and so on, the text begins, ‘Just as...’ Gold is called a kahāpaṇa. One employed in examining gold is a money-changer. In worldly usage, one whose intelligence is unborn, unarisen, is an ajātabuddhi, a foolish child. A village-dwelling man skilled in business is a villager. Because it is fit for enjoyment and use, it is an object of enjoyment and use. Because it is made of copper and bronze, it is counterfeit (kūṭa). Because it has great substance, it is genuine (cheka). Because it has half substance, it is karaṭa. Because it has inferior substance, it is saṇha. Here, just as a money-changer knows a kahāpaṇa in many ways—knowing, beyond its markings and so on, whether it is counterfeit and so on by observing its appearance, etc., and also from its place of origin—so too wisdom knows and penetrates its object in various ways, and the consciousness that proceeds together with it also knows the object according to its scope. Evaṃ svāyaṃ nesaṃ jānane viseso aññesaṃ avisayo, buddhānaṃ eva visayoti idaṃ visesaṃ milindapañhena vibhāvetuṃ ‘‘tenāhā’’tiādimāha, taṃ suviññeyyameva. Thus, this distinction in their knowing is not the domain of others; it is the domain of only the Buddhas. To clarify this distinction with the Milindapañha, the text begins, ‘Therefore he said,’ etc. That is indeed easy to understand. Attasuññānaṃ sabhāvadhammānaṃ dhammamattatāya kathitattā ‘‘anattalakkhaṇaṃ kathetvā’’ti vuttaṃ. Heṭṭhimamaggā ca yadi adhigatā, arahattassa anadhigatattā ‘‘ekadesamattenā’’ti vuttaṃ, taṃ aniccalakkhaṇaṃ dassetuṃ idaṃ pabbamāraddhaṃ, itarāni dve lakkhaṇāni tassa parihārabhāvenāti adhippāyo. Because natural phenomena, which are empty of self, are taught as being mere phenomena, it is said, ‘having explained the characteristic of not-self.’ And if the lower paths have been attained, because arahantship has not been attained, it is said, ‘only in part.’ This section has been started to show the characteristic of impermanence; the intention is that the other two characteristics are its complements. Yasmā [Pg.239] panettha ‘‘taṃ kiṃ maññatha, bhikkhave’’tiādidesanāya tīsu lakkhaṇesu idameva padhānabhāvena dassitaṃ, idaṃ appadhānabhāvenāti na sakkā vattuṃ, tasmā ‘‘tīṇi lakkhaṇāni samodhānetvā dassetumpī’’ti vuttaṃ. Apacinātīti apacayagāmidhamme nivatteti ekaṃsato apacayagāmipaṭipadāya paripūraṇato. Tenāha ‘‘no ācinātī’’tiādi. Vaṭṭaṃ vināsetīti vidhamati adassanaṃ gameti. Neva cinātīti na vaḍḍheti. Tadevāti taṃ vaṭṭaṃ eva. Vissajjetīti chaḍḍeti. Vikiratīti viddhaṃseti. Vidhūpetīti vaṭṭattayasaṅkhātaṃ aggikkhandhaṃ vigatadhūmaṃ vigatasantāpaṃ karotīti atthoti āha ‘‘nibbāpetī’’ti. Since in this teaching that begins, 'What do you think, bhikkhus?' it is not possible to say that among the three characteristics this one is shown as primary and that one as secondary, it was therefore said, 'also to show by combining the three characteristics.' 'He diminishes' (apacināti) means he averts states that lead to decline, because of the complete fulfillment of the path that leads to decline. Hence it is said, 'He does not accumulate,' and so on. 'He destroys the round' (vaṭṭaṃ vināseti) means he demolishes it, makes it disappear. 'He does not accumulate' (neva cināti) means he does not augment it. 'That very thing' (tadeva) means that very round. 'He dismisses' (vissajjeti) means he discards it. 'He scatters' (vikirati) means he disperses it. 'He makes smokeless' (vidhūpeti) means he makes the mass of fire reckoned as the three rounds smokeless and feverless; this is the meaning. Thus he says, 'he extinguishes it' (nibbāpeti). Evaṃ passantiādi anāgāmiphale ṭhitassa ariyasāvakassa aggamaggaphalādhigamāya desanāti adhippāyenāha ‘‘vaṭṭaṃ vināsetvā ṭhitaṃ mahākhīṇāsavaṃ dassessāmī’’ti. Khīṇāsavassa anāgatabhāvadassanaṃyeva, sabbā cāyaṃ heṭṭhimā desanā suddhavipassanākathā, sahapaṭhamamaggā vā sahavijjūpamadhammā vā vipassanākathāti dassento ‘‘ettakena ṭhānenā’’tiādimāha. With the intention that the teaching beginning 'Thus seeing...' is for the attainment of the highest path and fruit by a noble disciple established in the fruit of non-returning, he said: 'I will show the great one whose taints are destroyed, who is established having destroyed the round.' This is just a way of showing the future state of one whose taints are destroyed. To show that this entire preceding teaching is a discourse on bare insight, or a discourse on insight together with the first path, or with the Dhamma like a lightning flash, he said, 'By this much,' and so on. Namassantiyeva mahatā gāravabahumānena. Tenāha ‘‘namo te purisājaññā’’tiādi. Tattha nidassanaṃ dassento ‘‘āyasmantaṃ nītattheraṃ viyā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘thero’’tiādimāha. Tattha khuraggeyevāti kesoropanatthaṃ khuradhārāya agge sīse ṭhapite tacapañcakakammaṭṭhānamukhena bhāvanaṃ anuyuñjanto arahattaṃ patvā. Brahmavimānāti brahmānaṃ nivāsabhūtā vimānā. They indeed pay homage with great reverence and respect. Therefore he said, 'Homage to you, O thoroughbred of men,' and so on. There, to give an example, having said, 'like the Venerable Elder Nīta,' he then said, 'The elder,' and so on, to clarify that meaning. There, 'just at the razor's edge' means: having attained Arahantship while applying himself to the development by way of the meditation subject of the five skin-ending parts, just as the edge of the razor was placed on his head for the purpose of shaving his hair. 'Brahmā mansions' means the mansions that are the abodes of the brahmās. Khajjanīyasuttavaṇṇanā niṭṭhitā. The Explanation of the Khajjanīya Sutta is finished. 8. Piṇḍolyasuttavaṇṇanā 8. The Explanation of the Piṇḍolya Sutta 80. Apakarīyati etenāti apakaraṇaṃ, padaṃ. Apakaraṇaṃ pakaraṇaṃ kāraṇanti atthato ekaṃ. Tenāha ‘‘kismiñcideva kāraṇe’’ti. Nīharitvāti attano samīpacārabhāvato apanetvā. Tathākaraṇañca evamete [Pg.240] ettakampi appaṭirūpaṃ akatvā āyatiṃ sammā paṭipajjissantīti. Laddhabalāti laddhañāṇabalā. 80. 'A removal' (apakaraṇaṃ) is so called because one removes by means of it; it is a term. 'Removal' (apakaraṇaṃ), 'procedure' (pakaraṇaṃ), and 'reason' (kāraṇaṃ) are one in meaning. Hence he said, 'for some reason or other.' 'Having removed him' (nīharitvā) means having removed him from being in one's vicinity. And the reason for doing so is the thought: 'In this way, not doing even this much that is unsuitable, they will in the future practice rightly.' 'Having gained strength' (laddhabalā) means having gained the strength of knowledge. Ekadvīhikāyāti ekekassa ceva dvinnaṃ dvinnañca īhikā gati upasaṅkamanā ekadvīhikā. Tenāha ‘‘ekeko ceva dve dve ca hutvā’’ti. Puthujjanānaṃ samuditānaṃ nāma kiriyā tādisīpi siyāti vuttaṃ ‘‘keḷimpi kareyyu’’nti. Parikappanavasena sammāsambuddhaṃ uddissa pesalā bhikkhūpi evaṃ karontīti. ‘In ones and twos’ (ekadvīhikāya): ekadvīhikā is the going, the movement, the approaching of one by one and of two by two. Hence he said, ‘one by one and two by two.’ It was said, ‘they might even make sport,’ because such an action might indeed occur when worldlings gather together. This means that even virtuous bhikkhus do so, having mentally resolved upon the Perfectly Self-Enlightened One. Yugandharapabbatādīnaṃ antare sīdantaraṃ samuddaṃ nāma. Tattha kira vāto na vāyati, patitaṃ yaṃ kiñcipi sīdantaranadiyaṃ vilīyantā sīdanteva, tasmā taṃ parivāretvā ṭhitā yugandharādayopi sīdapabbatā nāma. Taṃ sandhāya vuttaṃ ‘‘sīdantare sannisinnaṃ mahāsamuddaṃ viyā’’ti. Āhārahetūti āmisahetu sappitelādinimittaṃ, tesaṃ paṇāmanā. Between the Yugandhara mountains and the others is the ocean named Sīdantara. There, it seems, the wind does not blow. Whatever falls into the Sīdantara river dissolves and just sinks. Therefore the Yugandhara and other mountains that stand surrounding it are also called the Sinking Mountains. With reference to this it was said, ‘like the great ocean settled down in the Sīdantara.’ ‘For the sake of food’ means for the sake of material things, on account of ghee, oil, and so on; it is the offering of these. Pacchimanti nihīnaṃ. Tenāha ‘‘lāmaka’’nti, lāmakanto idhādhippeto – ‘Last’ (pacchimaṃ) means inferior. Hence he said, ‘base’ (lāmakaṃ). Here, ‘base’ and ‘last’ are intended— ‘‘Migānaṃ koṭṭhuko anto, pakkhīnaṃ pana vāyaso; Eraṇḍo anto rukkhānaṃ, tayo antā samāgatā’’ti. – ‘The jackal is the lowest of beasts, and the crow among the birds; the castor-oil plant is the lowest of trees: these three lowest have come together.’ Ādīsu (jā. 1.3.135) viya. Ulatīti abhicarati. Abhisapanti etenāti abhisāpo. Abhisāpavatthu piṇḍolyaṃ. Attho phalaṃ vaso etassāti atthavasaṃ, kāraṇaṃ, tampi tesu atthi, tattha niyuttāti atthavasikā. —as in such texts as (Ja 1:135). ‘He burns’ (ulatī) means he practices sorcery. ‘A curse’ (abhisāpo) is so called because one curses with it. The basis for the curse is the alms-round begging. ‘Power over the goal’ (atthavasaṃ): its meaning, fruit, and power; this is a reason. That too exists for them. ‘Those with power over the goal’ (atthavasikā) means those appointed to it. Anto hadayassa abbhantare anupaviṭṭhā sokavatthūhi. Entered deep inside, into the interior of the heart, by means of grounds for sorrow. Abhijjhāyitāti abhijjhāyanasīlo. Abhiṇhappavattiyā ceva bahulabhāvena ca bahularāgo. Pūtibhāvenāti kuthitabhāvena. Byāpādo hi uppajjamāno cittaṃ apagandhaṃ karoti, na sucimanuññabhāvaṃ. Bhattanikkhittakāko viyāti idaṃ bhattaṭṭhānassa asaraṇena kākassa naṭṭhasatitā paññāyatīti katvā vuttaṃ, na bhattanikkhittatāya. Asaṇṭhitoti asaṇṭhitacitto. Kaṭṭhatthanti kaṭṭhena kattabbakiccaṃ. ‘Covetous’ (abhijjhāyitā) means one who is habitually covetous. ‘Of great lust’ (bahularāgo) is said because of its frequent occurrence and its abundance. ‘By its putrid nature’ (pūtibhāvena) means by its rotten nature. For when ill will arises it makes the mind foul-smelling, not pure and agreeable. ‘Like a crow that has left its food’: this was said because the crow’s loss of mindfulness is understood from its having no refuge at the place of food, not because of its having left the food. ‘Unsettled’ (asaṇṭhito) means with an unsettled mind. ‘The purpose of wood’ (kaṭṭhatthaṃ) means the task to be done with wood. Pāpavitakkehi kato, tasmā te anavasesato pahātabbāti dassanatthaṃ. Dvinnaṃ vuttattā eko pubbabhāgo, itaro missakoti vattuṃ yuttanti [Pg.241] adhippāyena ‘‘ettha cā’’tiādi vuttaṃ. Evaṃ taṃ bhāventassa nirujjhanti evāti ekekamissakatāvasena gahetabbanti porāṇā. Upari tiparivaṭṭadesanāya animittasamādhiyeva dīpito. Tenāha ‘‘yāvañcida’’nti. Niddosoti vītarāgādinā niddoso. To show that because it is produced by evil thoughts, they should be abandoned without remainder. With the intention that since two are mentioned, it is proper to say that one is the preliminary part and the other is the mixed part, he said, ‘And here,’ and so on. The ancients say that the meaning to be taken is that for one who develops it thus, they just cease by way of each mixed state. Further on, in the teaching of the three cycles, it is the signless concentration that is illuminated. Hence he said, ‘So long as.’ ‘Faultless’ means faultless through being free from lust and so on. Piṇḍolyasuttavaṇṇanā niṭṭhitā. The Explanation of the Piṇḍolya Sutta is finished. 9. Pālileyyasuttavaṇṇanā 9. The Commentary on the Pāḷileyya Sutta 81. Pariyādiṇṇarūpacittāti rāgādīhi pariyādiyitvā khepetvā gahitacittā. 81. ‘Minds whose nature has been overcome’ means minds that are seized, having been overcome and exhausted by lust and so on. Bhagavato cāro vidito paricayavasena. Satthā paribhogaṃ karoti anuggaṇhanto ‘‘evaṃ hissa duggatimokkho bhavissatī’’ti. Aññatrāti vinā. The Blessed One’s conduct became known through familiarity. The Teacher made use of him, favouring him, thinking: ‘Thus indeed will be his release from a bad destination.’ ‘Apart from’ means without. Nāgenāti buddhanāgena aṅkusarahitena. Tato eva ujubhūtena cittena. Īsādantassa naṅgalasadisadantassa hatthino evaṃ cittaṃ sameti. Tattha kāraṇamāha ‘‘yadeko ramatī vane’’ti. Etena kāyavivekena ratisāmaññaṃ vadati. ‘By the elephant’ means by the Buddha-elephant, who is without a goad. ‘Just so’ means with a mind that has become straight. The mind of an elephant with tusks like a plough-pole is thus in harmony. Therein he states the reason: ‘When one delights alone in the forest.’ By this he speaks of the commonality of delight in bodily seclusion. Attano dhammatāyāti pakatiyā sayameva. ‘By its own nature’ means naturally, by itself. Āsavānaṃ khayoti idha arahattaṃ adhippetaṃ, taṃ pana aggamaggānantaramevāti āha ‘‘maggānantaraṃ arahattaphala’’nti. Vicayo desanāpaññā adhippetā, sā ca anekadhā pavattā evāti vuttaṃ ‘‘vicayaso’’ti, anekakkhattuṃ pavattamānāpi vicayo evāti katvā ‘‘vicayenā’’ti attho vutto. Sāsanadhammoti sīlakkhandhādiparidīpano pariyattidhammo. Parivitakko udapādi ‘‘cattāro satipaṭṭhānā’’tiādinā, evaṃ koṭṭhāsato paricchijja desite mayā dhamme katamassa jānanassa antarā āsavānaṃ khayo hotīti ekaccassa kaṅkhā hotiyevāti adhippāyo. Diṭṭhi eva samanupassanā diṭṭhisamanupassanā. Diṭṭhisaṅkhāroti diṭṭhipaccayo saṅkhāro. Tato eva taṇhāpaccayo hotīti vuttaṃ ‘‘tatojo so saṅkhāro’’ti. Tato taṇhāto so saṅkhāro jātoti catūsu esa diṭṭhisaṅkhāro diṭṭhūpanissayo saṅkhāro jāyati. Avijjāsamphassoti [Pg.242] avijjāsampayuttasamphasso. Evamettha bhagavā saḷāyatananāmarūpaviññāṇāni saṅkhārapakkhikāneva katvā dasseti. ‘The destruction of the taints’: here arahantship is intended. And that, it is said, is immediately after the highest path: ‘the fruit of arahantship is immediately after the path.’ By ‘investigation,’ the wisdom of teaching is intended. And since this occurs in many ways, it is said ‘by way of investigation’; because even when occurring many times it is still investigation, the meaning ‘by investigation’ is stated. ‘The Dhamma of the teaching’ is the scriptural Dhamma that elucidates the aggregates of virtue and so on. A reflection arose: ‘The four establishments of mindfulness,’ etc. The intention is this: when I have taught the Dhamma after dividing it into sections in this way, a doubt arises for someone as to during which knowledge the destruction of the taints occurs. ‘Contemplation of view’ means a view is itself a contemplation. ‘A formation of view’ means a formation conditioned by view. It is said, ‘that formation is born from that,’ meaning it is conditioned by craving. This means: that formation is born from that craving. In four cases this formation of view, a formation having view as its decisive support, arises. ‘Contact with ignorance’ means contact associated with ignorance. In this way, the Blessed One shows that the six sense bases, name-and-form, and consciousness are included on the side of volitional formations. Ettake ṭhāneti ‘‘idha bhikkhave assutavā puthujjano’’tiādiṃ katvā yāva ‘‘na me bhavissatī’’ti ettake ṭhāne. Gahitagahitadiṭṭhinti sakkāyadiṭṭhiyā ‘‘so attā, so loko’’tiādinā pavattaṃ sassatadiṭṭhiṃ, no cassaṃ, no ca me siyā’’tiādinā pavattaṃ ucchedadiṭṭhinti tathā tathā gahitadiṭṭhiṃ. ‘‘Iti kho, bhikkhave, sopi saṅkhāro anicco’’tiādidesanāya vissajjāpento āgato. Tattha tatthevāssa uppannadiṭṭhivivecanato imissā desanāya puggalajjhāsayena pavattitatā veditabbā, tevīsatiyā ṭhānesu arahattapāpanena desanāvilāso. Tatojo so saṅkhāroti tato vicikicchāya paccayabhūtataṇhāto jāto vicikicchāya sampayutto saṅkhāro. Yadi sahajātādipaccayavasena tato taṇhāto jātoti tatojo saṅkhāroti vucceyya, idamayuttanti dassento ‘‘taṇhāsampayutta…pe… jāyatī’’ti codeti. Itaro upanissayakoṭi idhādhippetāti dassento ‘‘appahīnattā’’ti vatvā ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Na hi taṇhāya vicikicchā sambhavati. Yadi asati sahajātakoṭiyā upanissayakoṭiyā taṇhāpaccayā vicikicchāya sambhavo eva. Diṭṭhiyāpīti dvāsaṭṭhidiṭṭhiyāpi. Tenāha ‘‘catūsu hī’’tiādi. Vīsati sakkāyadiṭṭhiyo sassatadiṭṭhiṃ ucchedadiṭṭhiṃ vicikicchañca pakkhipitvā paccekaṃ aniccatāmukhena vipassanaṃ dassetvā arahattaṃ pāpetvā desanā niṭṭhāpitāti āha ‘‘tevīsatiyā ṭhānesū’’tiādi. ‘In so many instances’ means in so many instances, starting from ‘Here, bhikkhus, an uninstructed worldling…’ up to ‘…it will not be for me.’ ‘Views grasped in various ways’ means the eternalist view that proceeds from the identity view, as in ‘that is the self, that is the world,’ and the annihilationist view that proceeds as in ‘I will not be, it will not be for me’; thus, a view grasped in such and such a way. It has come dispelling this with the teaching beginning: ‘Thus, bhikkhus, that volitional formation too is impermanent.’ Herein, from the analysis of the arisen view in each case, it should be understood that this teaching proceeds according to the disposition of the individual; the charm of the teaching is in its leading to arahantship in twenty-three instances. ‘That volitional formation is born from that’ means the volitional formation associated with doubt, which is born from that craving that is the condition for doubt. If it were to be said that ‘a volitional formation born from that’ means born from that craving by way of co-nascence condition, etc., then to show that this is inappropriate, he raises an objection: ‘associated with craving… is born.’ The other, to show that the category of decisive support condition is intended here, says ‘because it is not abandoned,’ and then explains that point with ‘for whom…’. For doubt does not arise from craving as a co-nascent. If the category of co-nascence is absent, there is indeed a possibility of doubt arising from craving by means of the decisive support condition. ‘From view also’ means from the sixty-two views also. Hence he says: ‘in four cases…,’ etc. He concludes the teaching by showing insight through the door of impermanence in each case and leading them to arahantship, after including the twenty identity views, the eternalist view, the annihilationist view, and doubt. Thus he says: ‘in twenty-three instances…,’ etc. Pālileyyasuttavaṇṇanā niṭṭhitā. The Commentary on the Pāḷileyya Sutta is concluded. 10. Puṇṇamasuttavaṇṇanā 10. The Commentary on the Puṇṇama Sutta 82. Dissati apadissatīti deso, kāraṇaṃ, tañca kho ñāpakaṃ daṭṭhabbaṃ. Yañhi so jānitukāmo ruppanādisabhāvaṃ, paṭhamaṃ pana sarūpaṃ [Pg.243] pucchitvā puna tassa viseso pucchitabboti paṭhamaṃ ‘‘ime nu kho’’tiādinā pucchaṃ karoti, idhāpi ca so viseso eva tassa bhikkhuno antanti dasseti. Ajānanto viya pucchati tesaṃ hetunti adhippāyo. 82. ‘It is designated’ is a statement, a reason, and that should be seen as an indicator. For when he wishes to know the intrinsic nature of being afflicted and so on, he first asks about its general nature and then its specific quality should be asked about. Therefore he first asks the question beginning: ‘These…?’ Here too he shows that this specific quality is the end for that bhikkhu. The intention is: he asks about their cause as if not knowing it. Taṇhāchandamūlakā pabhavattā. Pañcupādānakkhandhāti ettha visesato taṇhupādānassa gahaṇaṃ itarassa taggahaṇeneva gahitaṃ tadavinābhāvatoti chandarāgo eva uddhaṭo. Idanti tappañhapaṭikkhipanaṃ. Yadipi khandhā upādānehi asahajātāpi honti upādānassa anārammaṇabhūtāpi, upādānaṃ pana tehi sahajātameva, tadārammaṇañca hotiyevāti dasseti. Na hi asahajātaṃ anārammaṇañca upādānaṃ atthīti. Idāni tamatthaṃ vivaritvā dassetuṃ ‘‘taṇhāsampayuttasmi’’ntiādi vuttaṃ, taṃ suviññeyyameva. Ārammaṇatoti ārammaṇakaraṇato. ‘‘Evaṃrūpo siya’’nti evaṃpavattassa chandarāgassa ‘‘evaṃvedano siya’’nti evaṃpavattiyā abhāvato tattha tattheva natasaṅkhārā bhijjanti, tasmā rūpavedanārammaṇānaṃ chandarāgādīnaṃ abhāvato attheva chandarāgavemattatā. Chandarāgassa pahānādivasena chandarāgapaṭisaṃyuttassa apucchitattā, ‘‘anusandhi na ghaṭiyatī’’ti vuttaṃ. Kiñcāpi na ghaṭiyatīti aññasseva pucchitattā, tathāpi sānusandhikāva pucchā, tato eva sānusandhikaṃ vissajjanaṃ. Tattha kāraṇamāha ‘‘tesaṃ tesa’’ntiādinā. Tena ajjhāsayānusandhivasena sānusandhikāneva pucchāvissajjanānīti dasseti. They are rooted in desire and craving because they originate from them. In regard to ‘the five aggregates subject to clinging,’ the grasping of craving-clinging is mentioned specifically, and the others are grasped by the grasping of that, because they are inseparable from it; thus desire and lust are singled out. ‘This’ is the rejection of that question. It shows that even if the aggregates are not co-nascent with clinging and are not its objects, clinging itself is co-nascent with them and does have them as its object. For there is no clinging that is not co-nascent and does not have an object. Now, to explain this meaning, what begins with ‘associated with craving’ is stated; that is easily understood. ‘By way of object’ means by way of making it an object. For the desire and lust that proceeds as ‘May I be of such a form!’, the inclined formations break apart right there because of the absence of a process such as ‘May I be of such a feeling!’. Therefore, because of the absence of desire, lust, and so on, which have form and feeling as their objects, there is indeed a difference in desire and lust. Since what is connected with desire and lust was not asked about by way of abandoning it, etc., it is said, ‘the connection is not made.’ Although it is not made because another thing was asked, still the question has a connection, and for that very reason the answer has a connection. Therein he states the reason with ‘of these…,’ etc. By this he shows that the questions and answers are connected by way of the connection of disposition. Puṇṇamasuttavaṇṇanā niṭṭhitā. The Commentary on the Puṇṇama Sutta is concluded. Khajjanīyavaggavaṇṇanā niṭṭhitā. The Commentary on the Khajjanīya Chapter is concluded. 9. Theravaggo 9. The Chapter on the Elders 1. Ānandasuttavaṇṇanā 1. Commentary on the Ānanda Sutta 83. Paṭiccāti nissayaṃ katvā. ‘‘Esohamasmī’’ti diṭṭhiggāho, ‘‘seyyohamasmī’’ti mānaggāho ca taṇhāvaseneva hontīti taṇhāpi tathāpavattiyā paccayabhūtā tathāpavatti evāti vuttaṃ ‘‘asmīti evaṃ pavattaṃ [Pg.244] taṇhāmānadiṭṭhipapañcattayaṃ hotī’’ti. Daharasaddo bāladārakepi pavattatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi eko amaṇḍanasīloti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’ti vuttaṃ. Tena mukhanimittapaccavekkhaṇassa sabbhāvaṃ dasseti. Tanti ādāsamaṇḍalaṃ olokayato. Parammukhaṃ hutvā paññāyeyyāti yadi puratthimadisābhimukhaṃ hutvā ṭhitaṃ, mukhanimittampi puratthimadisābhimukhameva hutvā paññāyeyyāti attho. Yadipi parassa sadisassa mukhaṃ bhaveyya, tathāpi kāci asadisatā bhaveyyāti vuttaṃ ‘‘vaṇṇādīhi asadisaṃ hutvā paññāyeyyā’’ti. Nibhāsarūpanti paṭibhāsarūpaṃ. Nibhāsarūpaṃ tāva kaṃsādimaye pabhassare maṇḍale paññāyatu, udake pana kathanti ‘‘kena kāraṇenā’’ti pucchati. Itaro ‘‘mahābhūtānaṃ visuddhatāyā’’ti vadanto tatthāpi yathāladdhapabhassarabhāvenevāti dasseti. Ettha ca maṇḍanajātiko puriso viya puthujjano, ādāsatalādayo viya pañcakkhandhā, mukhanimittaṃ viya ‘‘asmī’’ti gahaṇaṃ, mukhanimittaṃ upādāya dissamānarūpādi viya ‘‘asmī’’ti sati ‘‘ahamasmī’’ti ‘‘parosmī’’tiādayo gāhavisesā. Abhisametoti abhisamito, ayameva vā pāṭho. 83. ‘Dependent on’ means having relied upon. The grasping of views as ‘I am this’ and the grasping of conceit as ‘I am better’ arise only due to craving; thus craving, being a condition for such an occurrence, is itself such an occurrence. Therefore, it is said: ‘The threefold proliferation of craving, conceit, and views, which proceeds as “I am,” occurs.’ The term ‘dahara’ (young) applies even to a young child, so to specify, the word ‘yuvā’ (youth) is used. Even a youth may be disinclined to adornment, hence the further specification ‘maṇḍanakajātiko’ (one fond of adornment) is given. This reveals the existence of examining one’s facial image. ‘Tanti’ refers to one looking into a mirror. The meaning of ‘it would appear facing the other way’ is that if one stands facing the eastern direction, the facial reflection would also appear facing the eastern direction. Even if another's face were similar, there would still be some dissimilarity; hence it is said: ‘It would appear dissimilar in color and other aspects.’ ‘Reflected image’ (nibhāsarūpa) means a reflection-image (paṭibhāsarūpa). Let a reflected image appear in a bright, polished metal mirror; but how is it in water? This is the question asked: ‘For what reason?’ The other, saying, ‘Due to the purity of the great elements,’ indicates that there too it is by the state of brightness as it is obtained. Here, a man fond of adornment is like a worldling; the mirror surface, etc., are like the five aggregates; the facial reflection is like the grasping of ‘I am’; and the specific graspings that arise when there is the thought ‘I am’—such as ‘I am myself’ and ‘I am another’—are like the various forms, etc., that are seen based on the facial image. ‘Abhisameto’ means abhisamito (fully understood), or this may also be the reading. Ānandasuttavaṇṇanā niṭṭhitā. The commentary on the Ānanda Sutta is completed. 2. Tissasuttavaṇṇanā 2. Commentary on the Tissa Sutta 84. Madhurakaṃ vuccati kāye vibhāranti āha – ‘‘madhurakajāto viyāti sañjātagarubhāvo viyā’’ti. Garubhāve sati lahutā anokāsāva, tathā mudutā kammaññatā cāti vuttaṃ ‘‘akammañño’’ti. ‘‘Kāye’’ti ānetvā vattabbaṃ. Na pakkhāyantīti pakāsā hutvā na khāyanti. Tenāha ‘‘na pākaṭā hontī’’ti. Upaṭṭhahantīti upatiṭṭhanti. Na dissatīti gahaṇaṃ na gacchati. Mahāvicikicchāti aṭṭhavatthukā soḷasavatthukā ca vimati. Na hi uppajjati paripakkakusalamūlattā. 84. ‘Madhurakaṃ’ is said to refer to heaviness in the body—‘as if born of madhuraka,’ meaning having a sense of heaviness. When there is heaviness, lightness is impossible, and so are softness and workability, hence it is said, ‘unworkable.’ The word ‘kāye’ should be supplied. ‘Na pakkhāyanti’ means they do not become manifest, hence it is said, ‘they are not evident.’ ‘Upaṭṭhahanti’ means they are present. ‘Na dissati’ means it does not come to apprehension. ‘Mahāvicikicchā’ refers to doubt based on the eight or sixteen grounds. It does not arise due to mature wholesome roots. Kāmānametaṃ adhivacananti padaṃ uddharitvā yena adhippāyena bhagavatā ninnaṃ pallalaṃ kāmānaṃ nidassanabhāvena ābhataṃ, taṃ adhippāyaṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Having extracted the phrase, ‘This is a designation for sensual pleasures,’ the passage beginning ‘just as…’ was said in order to elucidate the intention with which the Blessed One presented the lowland pool as an illustration of sensual pleasures. Tissasuttavaṇṇanā niṭṭhitā. The commentary on the Tissa Sutta is concluded. 3. Yamakasuttavaṇṇanā 3. Commentary on the Yamaka Sutta 85. Diṭṭhi [Pg.245] eva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119; a. ni. 9.11) yathā. Diṭṭhigataṃ nāma jātaṃ khandhavinimuttassa sattassa gahitattā. 85. View itself is a view-resort, just as in ‘a resort for dung, a resort for urine’ (MN 2.119; AN 9.11). It is called a view-resort because it involves the grasping of the concept of a being freed from the aggregates. Kupiteti diṭṭhisaṅkhātarogena kupite. Paggayhāti tesaṃ bhikkhūnaṃ santike viya therassa sāriputtassa sammukhā attano laddhiṃ paggayha ‘‘evaṃ khvāha’’nti evaṃ nicchayena vattuṃ asakkonto. ‘Agitated’: agitated by the disease called ‘view.’ ‘Having championed’: being unable to speak with certainty, saying, ‘Thus indeed I…,’ he champions his own doctrine in the presence of the Elder Sāriputta just as he did in the presence of those bhikkhus. Anuyogavattaṃ nāma yena yutto, tassa attano gāhaṃ nijjhānakkhantiyāva yāthāvato pavedanaṃ. Therassa anuyoge bhummanti ‘‘taṃ kiṃ maññasi, āvuso yamakā’’tiādinā therena kathitapucchāya bhummaniddeso. Sace taṃ āvusoti idanti ‘‘sace taṃ, āvuso’’ti evamādikaṃ idaṃ vacanaṃ. Etanti yamakattheraṃ. Aññanti arahattaṃ. Vattabbākārena vadanto atthato arahattaṃ byākaronto nāma hotīti adhippāyena vadati. The practice of inquiry is the accurate declaration of one's own position through reflective acceptance. In the elder’s inquiry, ‘ground’ is a locative designation for the question spoken by the elder beginning, ‘What do you think, friend Yamaka?’ ‘If you, friend…’: this refers to the statement beginning, ‘If you, friend….’ ‘This one’ refers to the Elder Yamaka. ‘The other’ refers to arahantship. Speaking in a manner that should be spoken, he is, in meaning, declaring arahantship—this is the intended meaning. Etassa paṭhamamaggassāti etassa idāniyeva tiparivaṭṭadesanāvasāne tayā adhigatassa paṭhamamaggassa. Catūhi yogehīti attato piyato udāsinato veritoti catūhipi uppajjanaanatthayogehi. ‘Of this first path’: of this first path attained by you just now at the conclusion of the teaching with its three revolutions. ‘By four yokes’: by the four yokes, that is, by regarding something as self, as beloved, as indifferent, and as hostile; by all four yokes that are disadvantageous upon arising. Upetīti taṇhupayadiṭṭhupayehi upādiyati taṇhādiṭṭhivatthuṃ pappoti. Upādiyatīti daḷhaggāhaṃ gaṇhāti. Adhitiṭṭhatīti abhinivissa tiṭṭhati. Kinti? ‘‘Attā me’’ti. Paccatthikā me eteti ete rūpavedanādayo pañcupādānakkhandhā mayhaṃ paccatthikā anatthāvahattāti vipassanāñāṇena ñatvā. Vipassanāya yojetvāti vipassanāya khandhe yojetvā. ‘He approaches’ (upeti): he clings by way of craving and views, attaining the object of craving and views. ‘He clings’ (upādiyati): he grasps strongly. ‘He adheres’ (adhiṭṭhāti): he stands, having resolved. How? ‘This is my self.’ ‘These are my adversaries’: knowing through insight-knowledge that these five aggregates subject to clinging—form, feeling, etc.—are my adversaries because they bring disadvantage. ‘Applying to insight’: applying the aggregates to insight. Yamakasuttavaṇṇanā niṭṭhitā. The commentary on the Yamaka Sutta is concluded. 4. Anurādhasuttavaṇṇanā 4. Commentary on the Anurādha Sutta 86. Tasseva vihārassāti mahāvane yasmiṃ vihāre bhagavā viharati, tasseva vihārassa. Imeti aññatitthiyā. Yasmā ayaṃ thero [Pg.246] ṭhapanīyaṃ pañhaṃ ṭhapanīyabhāvena na ṭhapesi, tasmā. Aññatitthiyā…pe… etadavocuṃ. Tenāha ‘‘ekadesena sāsanasamayaṃ jānantā’’ti. 86. ‘In that very dwelling’ means in the Great Forest, in the dwelling where the Blessed One was staying, in that very dwelling. ‘These’ means the wanderers of other sects. Because this elder did not set aside the question that should be set aside as one to be set aside, therefore the wanderers of other sects …pe… said this. For that reason it is said: ‘knowing the occasion for the teaching only in part.’ Gahitameva hoti tato pageva siddhattā. Tenāha ‘‘tassa mūlattā’’ti. Evanti ‘‘dukkhañceva paññapemi, dukkhassa ca nirodha’’nti evaṃ. Vaṭṭavivaṭṭamevāti pañcannaṃ pana khandhānaṃ samanupassanāya vasena vaṭṭaṃ, ‘‘evaṃ passa’’ntiādinā vivaṭṭaṃ kathitameva. It is already grasped, all the more so since it is already accomplished. For that reason it is said: ‘because it is the root.’ ‘Thus’ means in the way of the statement: ‘I make known only suffering and the cessation of suffering.’ ‘The round and the turning away from the round’: the round is explained by way of the contemplation of the five aggregates, while the turning away from the round is explained by such phrases as ‘seeing thus.’ Anurādhasuttavaṇṇanā niṭṭhitā. The commentary on the Anurādha Sutta is finished. 5. Vakkalisuttavaṇṇanā 5. Commentary on the Vakkali Sutta 87. Nagaramajjhe mahāābādho uppajjīti nagaramajjhena āgacchanto kammasamuṭṭhāno mahanto ābādho uppajjati. Samantato adhosīti sabbabhāgena paripphandi. Iriyāpathaṃ yāpetunti sayananisajjādibhedaṃ iriyāpathaṃ pavattetuṃ. Nivattantīti osakkanti, parihāyantīti attho. Adhigacchantīti vaḍḍhanti. Satthu guṇasarīraṃ nāma navavidhalokuttaradhammādhigamamūlanti katvā vuttaṃ ‘‘navavidho hi…pe… kāyo nāmā’’ti, yathā sattānaṃ kāyo paṭisandhimūlako. 87. ‘A great affliction arose in the middle of the city’ means: a great affliction produced by kamma arises as one is coming through the middle of the city. ‘It shook all around’ means it convulsed in every part. ‘To maintain his posture’ means to carry on the posture with its divisions of lying down, sitting, etc. ‘They retreat’ means they recede; the meaning is, they decline. ‘They attain’ means they increase. The Teacher’s body of virtues is so called because it is rooted in the attainment of the ninefold supramundane Dhamma; hence it is said: ‘For the ninefold …pe… is called the body,’ just as the body of beings is rooted in rebirth-linking. Kāḷasilāyaṃ katavihāro kāḷasilāvihāro. Maggavimokkhatthāyāti aggamaggavimokkhādhigamāya. Devatāti suddhāvāsadevatā. Alāmakaṃ nāma puthujjanakālakiriyāya abhāvato. Tenāha ‘‘thero kirā’’tiādi. Ekaṃ dve ñāṇānīti ekaṃ dve paccavekkhaṇañāṇāni sabhāvato avassaṃ uppajjanti, ayaṃ dhammatā. Maggaphalanibbānapaccavekkhaṇāni taṃtaṃmaggavuṭṭhāne uppajjanti eva. Ekaṃ dveti vacanaṃ uppannabhāvadassanatthaṃ vuttaṃ. The dwelling made at Kāḷasilā is the Kāḷasilāvihāra. ‘For the sake of liberation by the path’ means for the attainment of the liberation of the supreme path. ‘Deity’ means a deity of the Pure Abodes. It is called ‘not inferior’ because of the absence of the death of a worldling. For that reason it is said: ‘The elder, it is said,’ and so on. ‘One or two knowledges’ means one or two reviewing knowledges inevitably arise by their own nature; this is the nature of things. The reviewing knowledges of path, fruition, and Nibbāna arise right upon emerging from each respective path. The phrase ‘one or two’ is stated to show that they have arisen. Dhūmāyanabhāvo dhūmākāratā, tathā timirāyanabhāvo. The state of becoming smoky is smokiness; similarly, the state of becoming dark is darkness. Vakkalisuttavaṇṇanā niṭṭhitā. The commentary on the Vakkali Sutta is finished. 6. Assajisuttavaṇṇanā 6. Commentary on the Assaji Sutta 88. Passambhitvāti [Pg.247] nirodhetvā. No ca svāhanti no ca su ahaṃ. Parihāyi kuppadhammattā. Etanti samādhimattasāraṃ, sīlamatte pana vattabbameva natthi. Kathaṃ hotīti kathaṃ abhinandanā hoti. Dukkhaṃ patvāti dukkhuppattihetu sukhaṃ pattheti ‘‘evaṃ me dukkhapariḷāho na bhavissatī’’ti. Yadaggenāti yena bhāgena. ‘‘Dukkhaṃ patthetiyevā’’ti vatvā tattha kāraṇamāha ‘‘sukhavipariṇāmena hī’’tiādi. Sukhaviparivatte sukhavipariṇāmadukkhaṃ, tasmā sukhaṃ abhinandanto atthato dukkhaṃ abhinandati nāma. 88. ‘Having calmed’ means having suppressed. ‘And not I’ means ‘not indeed I.’ ‘He declines’ because of his nature of being liable to fall away. ‘This much’ refers to what has concentration as its essence; regarding what is mere virtue, there is nothing to be said. ‘How is it?’ means how does delight arise? ‘Having attained suffering’ means: because suffering has arisen, one longs for happiness, thinking: ‘Thus this burning torment of suffering will not be for me.’ ‘Yadaggena’ means by which part. Having said, ‘One longs even for suffering,’ he states the reason for that: ‘For by the change of pleasure,’ etc. When pleasure alters, there is the suffering due to the change of pleasure; therefore, one who delights in pleasure in reality delights in suffering. Assajisuttavaṇṇanā niṭṭhitā. The commentary on the Assaji Sutta is finished. 7. Khemakasuttavaṇṇanā 7. Commentary on the Khemaka Sutta 89. Attaniyanti diṭṭhigatikaparikappitassa attano santakaṃ. Tenāha ‘‘attano parikkhārajāta’’nti. Taṇhāmāno adhigato arahattassa anadhigatattā, no diṭṭhimāno adhigato, tathā kāmarāgabyāpādāpi. Anāgāmī kira khemakatthero, ‘‘sakadāgāmī’’ti keci vadanti. Sandhāvanikāyāti sañcaraṇena. Tenāha ‘‘punappunaṃ gamanāgamanenā’’ti. Catukkhattuṃ gamanāgamanenāti catukkhattuṃ gamanena ca āgamanena ca. Tenāha – ‘‘taṃ divasaṃ dviyojanaṃ addhānaṃ āhiṇḍī’’ti. Ñatvāti ajjhāsayaṃ ñatvā. Theroti khemakatthero. 89. ‘Pertaining to self’ means belonging to a self fabricated by one who holds a certain view. Hence it is said: ‘the belongings of the self.’ Craving and conceit are present because arahantship has not been attained; but conceit connected with views is not present, and similarly sensual lust and ill will are not present. The Elder Khemaka, it is said, was a non-returner, though some say he was a once-returner. ‘By running about’ means by journeying. Hence it is said: ‘by repeatedly going and coming.’ ‘Four times going and coming’ means by going four times and by coming four times. Therefore it is said: ‘That day he wandered a distance of two yojanas.’ ‘Having known’ means having known his disposition. ‘The elder’ means the Elder Khemaka. Rūpameva asmīti vadatīti rūpakkhandhameva ‘‘asmī’’ti gāhassa vatthuṃ katvā vadati. Adhigato taṇhāmāno. ‘He says, “I am form”’ means he speaks having made the form aggregate the basis for the grasping, ‘I am.’ Craving and conceit are present. Aṇusahagatoti aṇubhāvaṃ gato. Tenāha ‘‘sukhumo’’ti. Tayo khārā viya tisso anupassanā cittasaṃkilesassa visodhanato. Sīlagandhādīhi guṇagandhehi. ‘Accompanied by a trace’ means it has become a trace. Hence it is said: ‘subtle.’ Like three alkalis, the three contemplations are for the cleansing of the mind’s defilements. With the fragrances of such qualities as virtue. Kathetunti uddesavasena kathetuṃ. Pakāsetunti niddesavasena tamatthaṃ pakāsetuṃ. Jānāpetunti kāraṇavasena jānāpetuṃ. Patiṭṭhāpetunti kathāpetuṃ. Vivaṭaṃ kātunti udāharaṇaṃ vaṇṇetvā pākaṭaṃ kātuṃ[Pg.248]. Suvibhattaṃ kātunti anvayato byatirekato suṭṭhu, vibhattaṃ kātuṃ. Uttānakaṃ kātunti upanayanigamehi tamatthaṃ vibhūtaṃ kātuṃ. Aññena nīhārenāti vipassanāvimuttena cittābhinīhārena. ‘To tell’ means to tell by way of a summary statement. ‘To illuminate’ means to illuminate the meaning by way of a detailed exposition. ‘To make known’ means to make known by way of reasons. ‘To establish’ means to get one to speak. ‘To make open’ means to make it plain by describing an example. ‘To make well-analyzed’ means to analyze it well by way of positive and negative correlation. ‘To make plain’ means to make the meaning manifest by means of premises and conclusions. ‘By another method’ means by a mental inclination apart from insight and liberation. Khemakasuttavaṇṇanā niṭṭhitā. The commentary on the Khemaka Sutta is finished. 8. Channasuttavaṇṇanā 8. Commentary on the Channa Sutta 90. Makkhīti guṇamakkhanalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Etaṃ avocāti ‘‘ovadantu maṃ…pe… passeyya’’nti etaṃ avoca. 90. ‘Contemptuous’ means endowed with contempt, which has the characteristic of disparaging virtues. ‘Domineering’ means endowed with domineeringness, which has the characteristic of rivalry. ‘This he said’ means he said this: ‘Let them advise me …pe… I might see.’” Theranti channattheraṃ. Attano duggahaṇena kañci upārambhampi kareyya. Tena vuttaṃ ‘‘evaṃ kira nesaṃ ahosī’’tiādi. Niddosamevassa katvāti ādito anurūpattameva katvā saddhammaṃ kathessāmāti. ‘The elder’ means the Elder Channa. He might even reproach someone because of his own wrong grasp. Therefore it is said: ‘Thus, it seems, it was for them,’ and so on. ‘Having made it blameless for him’ means: ‘Having made it suitable from the very beginning, we will teach the good Dhamma.’” Paritassanā upādānanti bhayaparitassanā diṭṭhupādānaṃ. Anattani sati anattakatāni kammāni kamattānaṃ phusissantīti bhayaparitassanā ceva diṭṭhupādānañca uppajjati. Paṭinivattatīti yathāraddhavipassanāto paṭinivattati, nāsakkhīti attho. Kasmā panetassa vipassanamanuyuñjantassa evaṃ ahosīti tattha kāraṇaṃ vadati ‘‘ayaṃ kirā’’tiādinā. Evanti ‘‘ko nu kho me attā’’ti evaṃ na hoti. Tāvatikā vissatthīti ‘‘mayhaṃ dhammaṃ desetū’’ti vuttavissāso atthīti attho. Idaṃ kaccānasatthaṃ addasāti yojanā. ‘‘Dvayanissito, kaccāna, loko’’tiādi diṭṭhiviniveṭhanā. ‘‘Ete te, kaccāna, ubho ante anupagammā’’tiādi buddhabaladīpanā. ‘Agitation and clinging’ means the agitation of fear and clinging to views. [The thought arises:] ‘When there is no-self, whom will deeds done by no-self affect?’ Thus both agitation of fear and clinging to views arise. ‘He turns back’ means he turns back from the insight meditation he had undertaken; the meaning is that he was unable to proceed. But why did this happen to him while he was practicing insight meditation? In this regard, the reason is stated with the words, ‘This, it seems,’ and so on. ‘Thus’ means that the thought, ‘What, indeed, is my self?’ does not occur. ‘So much confidence’ means there is the confidence expressed when he said, ‘Let him teach me the Dhamma’; this is the meaning. The connection is: ‘He saw this teaching of Kaccāna.’ ‘This world, Kaccāna, is dependent on a duality,’ etc., is for the disentangling of views. ‘Without approaching either of these two extremes, Kaccāna,’ etc., is for the demonstration of the Buddha’s power. Channasuttavaṇṇanā niṭṭhitā. End of the Commentary on the Channa Sutta. 9-10. Rāhulasuttādivaṇṇanā 9-10. Commentary on the Rāhula Sutta and Others 91-92. Etāni suttāni. Idhāgatānīti imasmiṃ vagge ānītāni saṅgītikārehīti. 91-92. These are the suttas. ‘Brought here’ means brought into this chapter by the reciters of the council. Rāhulasuttādivaṇṇanā niṭṭhitā. End of the Commentary on the Rāhula Sutta and Others. Theravaggavaṇṇanā niṭṭhitā. End of the Commentary on the Chapter on the Elders. 10. Pupphavaggo 10. The Chapter on Flowers 1. Nadīsuttavaṇṇanā 1. Commentary on the River Sutta 93. Pabbateyyāti [Pg.249] pabbatato āgatā. Tato eva ohārinī. Tenassā caṇḍasotataṃ dasseti. Dūraṃ gacchatīti dūraṅgamā. Tenassā mahoghataṃ dasseti. 93. ‘Mountain-born’ means come from the mountain. Descending just from there. By this, it shows its swift current. ‘It goes far,’ thus it is ‘far-going.’ By this, it shows its great flood. Soteti vaṭṭasote. Catūhi gāhehīti ‘‘rūpaṃ attato samanupassatī’’tiādinayappavattehi catūhi gāhehi. Palujjanattāti chinnattā. Sokādibyasanappattīti sokādianatthuppatti. ‘In the stream’ means in the stream of the round of existence. ‘By the four graspings’ means by the four graspings that proceed in the manner of ‘one regards form as self,’ and so on. ‘Because of crumbling’ means because of being cut off. ‘The attainment of affliction such as sorrow’ means the arising of misfortune such as sorrow. Nadīsuttavaṇṇanā niṭṭhitā. End of the Commentary on the River Sutta. 2. Pupphasuttavaṇṇanā 2. Commentary on the Flower Sutta 94. Vivadatīti vivādaṃ karoti. Vadantoti ayathāsabhāvena vadanto. Vivadati dhammatāya viruddhaṃ katvā vadati. Lokadhammoti lujjanasabhāvadhammo. Ko pana soti āha ‘‘khandhapañcaka’’nti. Tenāha ‘‘taṃ hī’’tiādi. Kathaṃ karomīti kena pakārenāhaṃ bālaṃ ajānantaṃ karomi. Tenāha ‘‘mayhaṃ hī’’tiādi. Tathā cāha ‘‘akkhāto vo mayā maggo’’tiādi (dha. pa. 275). ‘‘Tayo lokā kathitā’’ti vatvā taṃ vivarituṃ ‘‘nāhaṃ, bhikkhave’’tiādimāha. 94. ‘Disputes’ means one makes a dispute. ‘Speaking’ means speaking not in accordance with its true nature. ‘Disputes’ means one speaks having contradicted the nature of things. ‘Worldly phenomenon’ means a phenomenon with a nature of perishing. To the question, ‘But what is that?’ he said, ‘The five aggregates.’ Hence he said, ‘For that…,’ and so on. ‘How can I make?’ means, ‘In what way can I make the fool not understand?’ Hence he said, ‘For my…,’ and so on. And similarly he said: ‘The path has been declared to you by me,’ and so on (Dhp 275). Having said, ‘Three worlds have been spoken of,’ to explain that, he said, ‘I do not, bhikkhus,’ and so on. Pupphasuttavaṇṇanā niṭṭhitā. End of the Commentary on the Flower Sutta. 3. Pheṇapiṇḍūpamasuttavaṇṇanā 3. The Commentary on the Sutta on the Simile of the Lump of Foam 95. Kenaci kāraṇena yujjhitvā gahetuṃ na sakkāti ayujjhā nāma. Nivattanaṭṭhāneti udakappavāhassa nivattitaṭṭhāne. 95. It is called Ayojjhā because it is not possible to seize it by contending with it for any reason. ‘At the place of turning back’ means at the place where the flow of water has turned back. Anusotāgamaneti anusotaṃ āgamanahetu, ‘‘anusotāgamanenā’’ti vā pāṭho. Anupubbena pavaḍḍhitvāti tattha tattha uṭṭhitānaṃ khuddakamahantānaṃ [Pg.250] pheṇapiṇḍānaṃ saṃsaggena pakārato vuddhiṃ patvā. Āvaheyyāti ānetvā vaheyya. Kāraṇena upaparikkheyyāti ñāṇena vīmaṃseyya. ‘‘Sāro nāma kiṃ bhaveyyā’’ti vatvā sabbaso tadabhāvaṃ dassento ‘‘vilīyitvā viddhaṃseyyevā’’ti āha. Tena rūpampi nissāratāya bhijjatevāti dasseti. Yathā hi aniccatāya asāratāsiddhi, evaṃ asāratāyapi aniccatāsiddhīti aniccatāya eva niccasāraṃ thirabhāvasāraṃ dhuvasāraṃ sāmīnivāsīkārakabhūtassa attano vase pavattanampettha natthīti āha ‘‘rūpampi…pe… nissāramevā’’ti. Soti pheṇapiṇḍo. Gahitopi upāyena tamatthaṃ na sādheti anarahattā. Anekasandhighaṭito tathā tathā ghaṭito hutvā. ‘Going with the stream’ is the cause of coming downstream; or the reading is ‘by going with the stream.’ ‘Having grown in sequence’ means having reached growth in a special way through contact with small and large lumps of foam that have arisen here and there. ‘It would carry’ means having brought, it would carry. ‘He would investigate it with reason’ means he would examine it with knowledge. Having said, ‘What essence could there be?’ showing its complete absence, he said, ‘It would just dissolve and be destroyed.’ By this he shows that form, too, just breaks up because of its essencelessness. For just as essencelessness is established by impermanence, so too impermanence is established by essencelessness. Thus, because of impermanence, there is no permanent essence, no stable essence, no lasting essence, nor is there here the exercise of control by a self that is like a master, owner, and maker. Thus he said: ‘Form, too…pe… is essenceless.’ ‘That’ means the lump of foam. Even if grasped by some means, it does not accomplish that purpose because it is unworthy of it. Composed of many joints, having been formed in such and such a way. Byāmamattampi etarahi manussānaṃ vasena. Avassameva bhijjati taraṅgabbhāhataṃ hutvā. ‘Even a fathom-sized one’ is in terms of the people of today. It inevitably breaks, having been struck by a wave. Tasmiṃ tasmiṃ udakabindumhi patite. Udakatalanti udakapiṭṭhiṃ. Aññato patantaṃ udakabinduṃ. Udakajallanti santānakaṃ hutvā ṭhitaṃ udakamalaṃ. Tañhi saṃkaḍḍhitvā tato udakaṃ puṭaṃ karoti, tasmiṃ puṭe pubbuḷasamaññā. Vatthunti cakkhādivatthuṃ. Ārammaṇanti rūpādiārammaṇaṃ. Kilesajallanti purimasiddhaṃ, paṭilabbhamānaṃ vā kilesamalaṃ. Phassasaṅghaṭṭananti phassasamodhānaṃ. Pubbuḷasadisā muhuttaramaṇīyatāya. Yasmā ghammakāle sūriyātapasantāpābhinibbattarasmijālanipāte tādise bhūmipadese ito cito samuggatavātavegasamuddhaṭaviruḷhasaṅkhātesu paribbhamantesu aṇuparamāṇutajjārippakāresu bhūtasaṅghātesu marīcisamaññā, tasmā sabbaso sāravirahitāti vuttaṃ ‘‘saññāpi asārakaṭṭhena marīcisadisā’’ti. Yasmā ca passantānaṃ yebhuyyena udakākārena khāyati, tasmā ‘‘gahetvā pivituṃ vā’’tiādi vuttaṃ. Nīlādianubhavanatthāyāti nīlādiārammaṇassa anubhavanatthāya. Phandatīti phandanākārappattā viya hoti appahīnataṇhassa puggalassa. Vippalambheti appahīnavipallāsaṃ puggalaṃ. Tenāha ‘‘idaṃ nīlaka’’ntiādi. Saññāvipallāsato hi cittavipallāso, tato diṭṭhivipallāsoti. Vippalambhanenāti vippakāravaseneva ārammaṇassa lambhanena. Vippakāravasena hi etaṃ lambhanaṃ, yadidaṃ anudakameva udakaṃ katvā dassanaṃ anagarameva nagaraṃ katvā gandhabbanāṭakādidassanaṃ. When each and every drop of water falls. ‘The water surface’ means the surface of the water. A drop of water falling from elsewhere. ‘Water scum’ means water impurity that stands as a film. For having drawn that together, one makes a container of water from it; in that container is the designation ‘bubble.’ ‘Base’ means the eye base, and so on. ‘Object’ means the form object, and so on. ‘The scum of defilements’ means the impurity of defilements that was previously established or is now being acquired. ‘The impact of contact’ means the coming together of contact. It is like a bubble because of its momentary delightfulness. Because in the hot season, on such a patch of ground, when a net of rays produced by the sun's heat falls, and when material aggregates—in the form of minute particles and dust raised from them, stirred up by gusts of wind arising here and there, and whirling about—are designated a ‘mirage,’ therefore, because it is entirely devoid of essence, it is said: ‘Perception, too, is like a mirage on account of its essencelessness.’ And because to those who see it, it generally appears in the form of water, it is therefore said, ‘…to grasp and drink,’ and so on. ‘For the purpose of experiencing blue, etc.’ means for the purpose of experiencing the object blue, etc. ‘It trembles’ means it is as if it has attained a state of trembling for a person whose craving has not been abandoned. It deceives a person whose distortions have not been abandoned. Hence one says, ‘This is blue,’ and so on. For from the distortion of perception arises the distortion of mind, and from that the distortion of view. ‘By deception’ means by apprehending the object in a distorted way. For this apprehension is in a distorted way, namely, the seeing of what is not water as water, the seeing of what is not a city as a city, or the seeing of a play by celestial musicians, and so on. Kukkukaṃ [Pg.251] vuccati kadalikkhandhassa sabbapattavaṭṭīnaṃ abbhantare daṇḍakanti āha ‘‘akukkukajātanti anto asañjātaghanadaṇḍaka’’nti. Na tathā hotīti yadatthāya upanītaṃ, tadatthāya na hoti. Nānālakkhaṇoti nānāsabhāvo. Saṅkhārakkhandhovāti eko saṅkhārakkhandhotveva vuccati. ‘The pith’ (kukkuka) is said to be the stalk (daṇḍaka) inside all the leaf-sheaths of a banana trunk. Thus he says: ‘“Not of the pithy kind” means a dense stalk has not formed inside.’ ‘It is not so’ means it is not for the purpose for which it was brought. ‘Of various characteristics’ means of various natures. ‘The aggregate of formations’ means it is just called the one aggregate of formations. Assāti purisassa. Apagatapaṭalapiḷakanti apagatapaṭaladosañceva apagatapiḷakadosañca. Asārabhāvadassanasamatthanti asārassa asārabhāvadassanasamatthaṃ. Ittarāti parittakālā, na ciraṭṭhitikā. Tenāha ‘‘lahupaccupaṭṭhānā’’ti. Aññadeva ca āgamanakāle cittanti idañca oḷārikavaseneva vuttaṃ. Tathā hi ekaccharakkhaṇe anekakoṭisatasahassasaṅkhāni cittāni uppajjitvā nirujjhanti. Māyāya dassitaṃ rūpaṃ māyāti vuttaṃ. Yaṃkiñcideva kapāliṭṭhakapāsāṇavālikādiṃ. Vañcetīti asuvaṇṇameva suvaṇṇanti, amuttameva muttātiādinā vañceti. Nanu ca saññāpi marīci viya vippalambheti vañceti, idampi viññāṇaṃ māyā viya vañcetīti ko imesaṃ visesoti? Vacanattho nesaṃ sādhāraṇo. Tathāpi saññā anudakaṃyeva udakaṃ katvā gāhāpentī, apurisaññeva purisaṃ katvā gāhāpentī vippalambhanavasena appavisayā, viññāṇaṃ pana yaṃ kiñci ataṃsabhāvaṃ taṃ katvā dassentī māyā viya mahāvisayā. Tenāha ‘‘yaṃkiñcidevā’’tiādi. Evampīti ativiya lahuparivattibhāvenapi māyāsadisanti. ‘Of him’ (assa) means of the person. ‘With film and boil removed’ means with the fault of the film removed and the fault of the boil removed. ‘Capable of seeing the essenceless nature’ means capable of seeing the essenceless nature of what is essenceless. ‘Transient’ means of short duration, not long-lasting. Hence he said: ‘of fleeting appearance.’ ‘And the mind at the time of arrival is quite another’—this is said in a gross sense. For in a single finger-snap, many hundred thousands of crores of mind-moments arise and cease. A form shown by a magician is called ‘magic.’ Whatever it may be: a potsherd, a brick, a stone, sand, and so on. ‘It deceives’ means it deceives by making one think that what is not gold is gold, that what is not a pearl is a pearl, and so on. But is it not the case that perception deceives and deludes like a mirage, and this consciousness also deceives and deludes like a magician's illusion? What is the difference between them? The meaning of the words for them is common. Nevertheless, perception, by making one grasp what is not water as water, by making one grasp what is not a person as a person, is of limited range by way of deception. But consciousness, by showing whatever is not of that nature as being of that nature, is of vast range, like a magician's illusion. Hence he said, ‘Whatever it may be,’ and so on. ‘Even so’ means it is like a magician's illusion also because of its extremely rapid changeability. Desitāti evaṃ desitā pheṇapiṇḍādiupamāhi. ‘Taught’ means thus taught with the similes of the lump of foam and so on. Bhūri vuccati pathavī, saṇhaṭṭhena vipulaṭṭhena ca bhūrisadisapaññatāya bhūripañño. Tenāha ‘‘saṇhapaññena cevā’’tiādi. Kimigaṇādīnanti ādi-saddena anekagijjhādike saṅgaṇhāti. Paveṇīti dhammapabandho. Bālalāpinī ‘‘ahaṃ mamā’’tiādinā. Sesadhātuyo gahetvāva bhijjati ekuppādekanirodhattā, vatthurūpanissayapaccayattā ‘‘aya’’nti na visuṃ gahitaṃ. Vadhabhāvatoti vadhassa maraṇassa atthibhāvato. Saraṇanti paṭisaraṇaṃ. ‘Broad’ (bhūri) is said of the earth, because of its meaning of being fine and extensive. One is of ‘broad wisdom’ (bhūripañña) because one's wisdom is similar to the earth in being fine and extensive. Hence he said, ‘with fine wisdom,’ and so on. ‘Of worms, etc.’—by the word ‘etc.’ it includes many vultures and so on. ‘Lineage’ means the continuity of the Dhamma. Chattering of fools, with ‘I,’ ‘mine,’ and so on. The remaining elements, having been taken, break up because they have a single arising and a single ceasing, and because they are a condition by way of material basis; ‘this’ is not taken separately. ‘Because of being subject to destruction’ means because of the existence of destruction, of death. ‘A shelter’ means a refuge. Pheṇapiṇḍūpamasuttavaṇṇanā niṭṭhitā. End of the Commentary on the Sutta on the Simile of the Lump of Foam. 4-6. Gomayapiṇḍasuttādivaṇṇanā 4-6. Commentary on the Discourse on the Cow-Dung Ball and others 96-98. Sassataṃ [Pg.252] sabbakālaṃ yāva kappavuṭṭhānā hontīti sassatiyo, sineruādayo. Tāhi samaṃ samakālaṃ. Anenāti bhagavatā. Nayidanti ettha ya-kāro padasandhikaro, idanti nipātapadaṃ. Taṃ pana yena yena sambandhīyati, taṃ tiliṅgova hotīti ‘‘ayaṃ maggabrahmacariyavāso’’ti vuttaṃ. ‘‘Na paññāyeyyā’’ti vatvā tamatthaṃ vivarituṃ ‘‘maggo hī’’tiādi vuttaṃ. Vivaṭṭentoti vinivaṭṭento appavattiṃ karonto. 96-98. Eternal—existing at all times until the end of the aeon—are the eternal things, such as Mount Sineru and others. Simultaneous with them. ‘By this’ means by the Blessed One. In 'nayidaṃ,' the letter 'y' is for euphonic conjunction; 'idaṃ' is a particle. But whatever it is connected with, it takes on the three genders, thus it is said: 'this path, this dwelling in the holy life.' Having said, 'it would not be discerned,' to explain that meaning, 'for the path...' and so on was said. 'Rolling back' means turning back, bringing to non-occurrence. Rājadhānīti rañño nivāsanagaraṃ. Suttamayanti cittavaṇṇavaṭṭikāmayaṃ. ‘Royal capital’ means the king's residential city. ‘Made of thread’ means made of variegated colored threads. Gomayapiṇḍasuttādivaṇṇanā niṭṭhitā. The commentary on the Discourse on the Cow-Dung Ball and others is concluded. 7. Gaddulabaddhasuttavaṇṇanā 7. Commentary on the Discourse on Being Bound by a Leash 99. Yaṃ mahāsamuddoti ettha yanti samayassa paccāmasanaṃ. Bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. So ca samayo ayanti dassento ‘‘pañcame sūriye uṭṭhite’’ti āha. Paricchedaṃ na vadāmi paricchedakārikāya aggamaggavijjāya anadhigatattā. Sunakho viya vaṭṭanissito bālo asavasabhāvato. Gaddulo viya diṭṭhibandho. Sakkāyo tassa asavasabhāvato. Puthujjanassa sakkāyānuparivattananti ‘‘santāne sattavohāro’’ti taṃ tato aññaṃ katvā bhedena niddeso. 99. In 'what great ocean,' the word 'what' is a reference to time. And this is a word in the locative case, hence he said, 'at which time.' And showing that this is the time, he said, 'when the fifth sun has arisen.' I do not speak of a limit, because I have not attained the supreme path-knowledge that defines the limit. Like a dog, the fool is dependent on the round of existence because of his nature of having taints. The bond of views is like the leash. Identity is his nature of having taints. For a worldling, revolving around identity is 'the designation "a being" in the continuity'; this is an exposition by way of distinction, making it something different from that. Gaddulabaddhasuttavaṇṇanā niṭṭhitā. The commentary on the Discourse on Being Bound by a Leash is finished. 8. Dutiyagaddulabaddhasuttavaṇṇanā 8. Commentary on the Second Discourse on Being Bound by a Leash 100. Diṭṭhigaddulanissitāyāti sahajātādipaccayavasena diṭṭhigaddulanissitāya nissāyeva pavattati tato attānaṃ vivecetuṃ asakkuṇeyyattā. Cittasaṃkilesenevāti dasavidhakilesavatthuvasena cittassa saṃkiliṭṭhabhāvena. Ariyamaggādhigamanena cittassa vodānattā vodāyanti visujjhanti. 100. 'Dependent on the leash of views' means: because it is dependent on the leash of views by way of conditions such as conascence, it proceeds depending on that very support, being unable to separate itself from it. 'By the mind's defilement' means by the state of the mind being defiled by way of the ten grounds of defilement. Because of the mind's purity through the attainment of the noble path, 'they are cleansed' means they are purified. Vicaraṇacittanti [Pg.253] gahetvā vicaraṇavasena vicaraṇacittaṃ. Saṅkhānāmāti evaṃnāmakā. Brāhmaṇapāsaṇḍikāti jātiyā brāhmaṇā, channavutiyā pāsaṇḍesu taṃ saṅkhāsaññitaṃ pāsaṇḍaṃ paggayha vicaraṇakā. Paṭakoṭṭhakanti dussāpaṇakaṃ. Dassentāti yathāgatikammavipākacittataṃ dassentā. Taṃ cittanti taṃ paṭakoṭṭhakacittaṃ gahetvā vicaranti. Cintetvā katattāti ‘‘imassa rūpassa evaṃ hatthapādā, evaṃ mukhaṃ likhitabbaṃ, evaṃ ākāravatthaggahaṇāni, evaṃ kiriyāvisesā, evaṃ kiriyāvibhāgaṃ, sattavisesānaṃ vibhāgaṃ kātabba’’nti tassa ubbattanakhipanapavattanādipayojanañcāti sabbametaṃ tathā cintetvā katattā cittena manasā cintitaṃ nāma. Upāyapariyesanacittanti ‘‘hatthapādā evaṃ likhitabbā’’tiādinā yathāvuttaupāyassa ceva pubbe pavattassa bhūmiparikammavaṇṇadhātusammāyojanupāyassa ca vasena pavattaṃ cittaṃ. Tatopi cittataranti tato cittakammatopi cittataraṃ cittakārena cintitappakārānaṃ sabbesaṃyeva cittakamme anipphajjanato. Kammacittenāti kammaviññāṇena. Kammacittenāti vā kammassa cittabhāvena. So kammassa vicittabhāvo taṇhāvasena jāyatīti veditabbo. Svāyamattho aṭṭhasālinīṭīkāyaṃ vibhāvito. Evaṃ cittāti evaṃ cittarūpavisesā. Yoniṃ upanetīti taṃ taṃ aṇḍajādibhedaṃ yonivisesaṃ pāpeti vaṇṇaviseso viya phalikamaṇikaṃ. Na hi visesā hitavicittasāmatthiyakammaṃ yoniṃ upaneti, tassa tassa vipākuppattiyā paccayo hoti. Yonimūlako tesaṃ cittabhāvoti yaṃ yaṃ yoniṃ kammaṃ satte upaneti, taṃtaṃyonimūlako tesaṃ sattānaṃ cittavicittabhāvo. Tenāha ‘‘yoniupagatā’’tiādi. Sadisacittāva sadisacittabhāvā eva. Itītiādi vuttasseva atthassa uppaṭipāṭiyā nigamanaṃ. 'Wandering mind' means a mind that wanders in the sense of roaming. 'Named Saṅkha' means those named thus. 'Brahmin heretics' means brahmins by birth who wander about having adopted that heresy designated 'Saṅkha' among the ninety-six heresies. 'A cloth stall' means a cloth shop. 'Showing' means showing the variegated nature of kamma-result according to one's destiny. 'That painting' means they wander about taking that painting from the cloth stall. 'Because it is made after thinking' means: because all this is made after thinking thus—'For this form, the hands and feet should be drawn thus, the face thus, the grasping of features and postures thus, the specific actions thus, the division of actions thus, the division of specific beings should be made,' and also its purpose of creating, projecting, and displaying, etc.—it is called 'thought out' by the mind. 'The mind that seeks a means' means the mind that proceeds by way of the aforesaid means, 'the hands and feet should be drawn thus,' etc., and by way of the means previously undertaken of preparing the ground and correctly applying the color elements. 'More variegated than that' means more variegated than that painted work, because not all the modes conceived by the painter are produced in the painted work. 'By the kamma-mind' means by kamma-consciousness. Or, 'by the kamma-mind' means by the variegated nature of kamma. It should be understood that this variegated nature of kamma arises by way of craving. This meaning has been clarified in the Subcommentary to the Aṭṭhasālinī. 'Thus variegated' means thus are the specific variegated forms. 'It leads to a womb' means it leads to a specific kind of birth, differentiated as egg-born, etc., just as a specific color is brought to a crystal gem. For it is not specific features that lead to a womb, but kamma possessed of the capacity for beneficial variety; it is a condition for the arising of the respective result. 'Their variegated state is rooted in the womb' means: whatever womb kamma leads beings to, their variegated state is rooted in that particular womb. Hence he said, 'having reached a womb,' etc. 'Of similar mind' means just having a similar state of mind. 'Thus,' etc., is a conclusion by way of a reverse restatement of the meaning that has been said. Tiracchānagatacittabhāvato cittasseva savisesaṃ cittabhāvakaraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha cittaṃ nāmetaṃ cittatarameva veditabbanti sambandho. Sahajātadhammacittatāyāti rāgādisaddhādidhammavicittabhāvena. Bhūmicittatāyāti adhiṭṭhānacittatāya. Kammanānattaṃ mūlaṃ kāraṇaṃ etesanti kammanānattamūlakā, tesaṃ. Liṅganānattaṃ itthiliṅgādinānattavasena ceva taṃtaṃsaṇṭhānanānattavasena ca veditabbaṃ. Saññānānattaṃ itthipurisadevamanussādisaññānānattavasena[Pg.254]. Vohāranānattaṃ tissotiādivohāranānattavasena. Cittānaṃ vicittānaṃ. Taṃtaṃvohāranānattampi citteneva paññapīyati. Raṅgajātarūpasamuṭṭhāpanādinā vatthaṃ rañjayatīti rajako, vaṇṇakāro. Puthujjanassa attabhāvasaññitarūpasamuṭṭhāpanatā niyatā ekantikāti puthujjanaggahaṇaṃ. ‘‘Abhirūpaṃ rūpaṃ samuṭṭhāpetī’’ti ānetvā sambandho. To show that the mind itself, in a special way, makes its own variegated state apart from the variegated state of an animal, 'furthermore...' and so on was said. The connection is: therein, this which is called mind should be known as more variegated. 'By the variegatedness of co-nascent states' means by the diversity of states such as lust, etc., and faith, etc. 'By the variegatedness of the plane' means by the variegatedness of the foundation. Of those for whom the diversity of kamma is the root cause. 'Diversity of characteristics' should be understood as diversity by way of gender—female, etc.—and by way of their respective forms. 'Diversity of perception' is by way of the diversity of perceptions of female, male, deva, human, etc. 'Diversity of designation' is by way of the diversity of designations such as 'Tissa,' etc. Of variegated minds. The diversity of the various designations is also made known by the mind. One who dyes cloth by producing colored forms, etc., is a dyer, a color-maker. The taking up of 'worldling' is because for a worldling the production of form designated as a self-existence is fixed and certain. The connection is made by bringing in the phrase, 'produces a beautiful form.' Dutiyagaddulabaddhasuttavaṇṇanā niṭṭhitā. The commentary on the Second Discourse on Being Bound by a Leash is finished. 9. Vāsijaṭasuttavaṇṇanā 9. Commentary on the Vāsijaṭa Sutta 101. Atthassāti hitassa. Asādhikā ‘‘bhāvanānuyogaṃ ananuyuttassā’’ti ananuyuttassa vuttattā. Itarāti sukkapakkhaupamā. Sādhikā bhāvanāyogassa anuyuttattā. Tañhi tassa sādhikā veditabbā. Sambhāvanattheti paramatthasambhāvane. Evañhi kaṇhapakkhepi apisaddaggahaṇaṃ samatthitaṃ hoti. Sambhāvanattheti vā parikappanattheti attho. Saṅkhātabbe atthe aniyamato vuccamāne saṅkhāto aniyamattho vāsaddo vattabboti ‘‘aṭṭha vā’’tiādi vuttaṃ. Ūnādhikānīti ūnānipi adhikānipi kiñcāpi honti, ekaṃso pana gahetabboti ‘‘aṭṭha vā dasa vā dvādasa vā’’ti vuttaṃ. Evaṃ vacanaṃ sandhāya ‘‘vacanasiliṭṭhatāyā’’tiādi vuttaṃ. Pādanakhasikhāhi akopanavasena sammā adhisayitāni. Utunti uṇhautuṃ kāyusmāvasena. Tenāha ‘‘usmīkatānī’’ti. Bhāvitānīti kukkuṭavāsanāya vāsitāni. Sammāadhisayanāditividhakiriyākaraṇena imaṃ appamādaṃ katvā. Sotthinā abhinibbhijjitunti anantarāyena tato nikkhamituṃ. Idāni tamatthaṃ vivaranto ‘‘te hī’’tiādimāha. Sayampīti aṇḍāni. Pariṇāmanti paripakkaṃ bahinikkhamanayoggataṃ. 101. 'Atthassa' means for one's welfare. 'Asādhikā' means not accomplishing, because it was said of one who is not devoted to the practice of development. 'Itarā' is a simile for the bright fortnight. 'Sādhikā' means accomplishing, because one is devoted to the practice of development. For that should be known as accomplishing for him. 'Sambhāvanatthe' means in the sense of possibility regarding the ultimate meaning. For in this way, even in the dark fortnight, the inclusion of the word 'api' is justified. Alternatively, 'sambhāvanatthe' means in the sense of conjecture. When speaking indeterminately of a number to be counted, the word 'vā' should be used to express indeterminacy; thus it is said 'eight or,' etc. 'Ūnādhikāni' means fewer or more: although they may be fewer or more, a single set should be taken; thus it is said 'eight or ten or twelve.' With reference to such a statement, 'for the elegance of the statement,' etc., was said. Properly sat upon with the tips of its claws, without disturbing them. 'Utuṃ' means heat: the hot temperature, on account of bodily heat. Therefore, he said, 'warmed.' 'Bhāvitāni' means developed: perfumed by the hen's presence. Having exercised this diligence by performing the threefold action of properly sitting on them, etc. 'to break out safely' means to emerge from there without mishap. Now, explaining that meaning, he said, 'te hīti,' etc. 'Sayampi' means themselves: the eggs. 'Pariṇāmaṃ' means they ripen: they become fully mature, fit to come out. Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena. Saṃsanditvā sammā yojetvā. Sampayuttadhammavasena ñāṇassa tikkhādibhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena sūrabhāvo, saddhāvasena vippasannabhāvo[Pg.255], vīriyavasena pariṇāmabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhitakāloti vuṭṭhānagāminivipassanākālo. Anulomaṭṭhānassa hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi gāthāya avijjaṇḍakosaṃ paharati bhindāpeti. That is the presentation of the simile. 'Evaṃ' means thus: in the manner now being stated. 'Atthena' means by the meaning: by the meaning of the thing to be compared. Having compared and properly connected. The sharpness and other qualities of knowledge should be understood by way of the associated states. For the sharpness of knowledge is due to its nature and to mindfulness and prudence; its valor is due to concentration; its clarity is due to faith; and its ripening is due to energy. 'Pariṇāmakālo' means the time of ripening: the time of powerful insight. 'Vaḍḍhitakālo' means the time of growth: the time of insight leading to emergence. For insight at the stage of conformity is called 'having conceived' because at that time the womb of the path has been seized. 'Tajjātikaṃ' means of that same nature: suitable for that practice of insight. The Teacher, too, with the verse, strikes and causes to be shattered the eggshell of ignorance. Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. Palanti tassa suttassa nāmaṃ. Dhāretvāti dārūnaṃ heyyādijānanatthaṃ upanetvā. Dārūnaṃ gaṇḍaṃ haratīti palagaṇḍoti etena palena gaṇḍahāro ‘‘palagaṇḍo’’ti pacchimapade uttarapadalopena niddesoti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne. Sammadeva khepīyanti etena kāyaduccaritādīnīti saṅkhepo, tena. Vipassanaṃ anuyuñjantassa puggalasseva divase divase āsavānaṃ parikkhayo idha ‘‘vipassanāyānisaṃso’’ti adhippeto. Hemantikena karaṇabhūtena. Bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha ‘‘pūtikāni bhavantī’’ti. 'Olambakasaṅkhātaṃ' means called 'hanging down': designated as the Olambaka Sutta. 'Palaṃ' is the name of that sutta. 'Dhāretvā' means having held: having brought it near for the purpose of knowing what in the wood should be rejected, etc. He is a 'palagaṇḍa' because he removes a knot ('gaṇḍa') from the wood; by this it is shown that 'palagaṇḍa' is a designation with elision of the latter word in the final member, meaning 'one who removes a knot with a pala.' 'Gahaṇaṭṭhāne' means in the place for grasping: in the place to be grasped by the hand. 'Saṅkhepo' means a short sword: because bodily misconduct and so on are rightly thrown off by it. The destruction of the taints day by day for a person practicing insight is here intended by 'the benefit of insight.' By the winter season as the instrument. Or this instrumental is in the sense of the locative; the meaning is 'in the winter season.' 'Paṭippassambhanti' means they are stilled: they become stilled fruits. Therefore he said, 'they become rotten.' Mahāsamuddo viya sāsanaṃ sabhāvagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttaraṇato. Pariyādānaṃ viyāti parito aparipūraṇaṃ viya. Khajjamānānanti saṅkhādantena viya udakena khepiyamānānaṃ bandhanānaṃ. Tanubhāvoti pariyuṭṭhānuppattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāne pakkhāyamāneti vividhapaṭipattiyā ukkhāyamāne paṭisaṅkhānupassanāya pakkhāyamāne. Dubbalatā dīpitā ‘‘appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti vuttattā. The teaching is like the great ocean because of its inherent depth. The practitioner of the discipline is like a ship because he crosses the great flood. "Pariyādānaṃ viyāti" means like exhaustion: like not being filled all around. "Khajjamānānanti" means of those being eaten: of the bonds being scattered by water as if by one chewing. "Tanubhāvoti" means becoming thin: weakness, due to the inability of the obsessions to arise. "Vipassanāñāṇapītipāmojjehīti" means by the joy and gladness of insight knowledge: by the joy and gladness that have arisen from insight knowledge. "Okkhāyamāne pakkhāyamāneti" means appearing and becoming manifest: appearing through various practices, becoming manifest through the contemplation of reflection. Weakness is shown because it is said: "With little difficulty the fetters are stilled, they become rotten." Vāsijaṭasuttavaṇṇanā niṭṭhitā. The Commentary on the Vāsijaṭa Sutta is finished. 10. Aniccasaññāsuttavaṇṇanā 10. Commentary on the Aniccasaññā Sutta 102. Bhāventassāti vipassanāya maggaṃ bhāventassa uppannasaññā. Tenāha – ‘‘sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi. Santānetvāti kasanaṭṭhānaṃ [Pg.256] sabbaso vitanetvā pattharitvā. Kilesāti upakkilesappabhedā kilesā. Aniccasaññāñāṇenāti aniccasaññāsahagatena ñāṇena. 102. "Bhāventassāti" means of one developing: the perception that has arisen in one who develops the path by means of insight. Therefore he said: "It completely consumes all sensual lust," and so on. "Santānetvāti" means having extended: having completely spread out and extended over the place of ploughing. "Kilesāti" means defilements: the defilements that are varieties of corruptions. "Aniccasaññāñāṇenāti" means by the knowledge of the perception of impermanence: by knowledge accompanied by the perception of impermanence. Lāyananti lāyanaṃ viya nayanaṃ viya nicchoṭanaṃ viya ca aniccasaññāñāṇaṃ. Iminā atthenāti iminā yathāvuttena pāḷiyā atthena, upamā saṃsandetabbāti ettha pabbajalāyako viya yogāvacaro. Lāyanādinā tassa tattha katakiccatāya parituṭṭhi viya imassa kilese sabbaso chinditvā phalasamāpattisukhena kālassa vītināmanā. "Lāyananti" means reaping: the knowledge of the perception of impermanence is like reaping, like guiding, and like snapping off. "Iminā atthenāti" means by this meaning: by this meaning of the Pāli as stated, the simile should be connected. Here the practitioner of the discipline is like a mountain reaper. Just as there is satisfaction for that one in having done his duty there by reaping, etc., so there is for this one the complete cutting off of defilements and the passing of time in the bliss of the attainment of fruition. Kūṭaṃ gacchantīti pārimantena kūṭaṃ gacchanti. Kūṭaṃ pavisanabhāvenāti kūṭacchiddaṃ aggena pavisanavasena. Samosaritvāti chidde anupavisanavasena ca āhacca avaṭṭhānena ca samosaritvā ṭhitā. Kūṭaṃ viya aniccasaññā aniccānupassanāvasena avaṭṭhānassa mūlabhāvato. Gopānasiyo viya catubhūmakakusalā dhammā aniccasaññāmūlakattā. Kūṭaṃ aggaṃ sabbagopānasīnaṃ tathāadhiṭṭhānassa padhānakāraṇattā. Aniccasaññā aggāti etthāpi eseva nayo. Aniccasaññā lokiyāti idaṃ aniccasaññānupassanaṃ sandhāya vuttaṃ. Aniccānupassanāmukhena adhigataariyamagge uppannasaññā aniccasaññāti vattabbataṃ labhatīti ‘‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi vuttaṃ. Tathā hi dhammasaṅgahe (dha. sa. 357, 360) ‘‘yasmiṃ samaye lokuttaraṃ saññaṃ bhāvetī’’tiādinā saññāpi uddhaṭā. Sabbāsu upamāsūti mūlasantānaupamādīsu pañcasu upamāsu. Purimāhīti kassakapabbajalāyanaambapiṇḍiupamāhi aniccasaññāya kiccaṃ vuttaṃ mūlasantānakapadālanapabbajalāyanavaṇṭacchedanapadesena aniccasaññāya paṭipakkhapacchedanassa dassitattā. Pacchimāhi balaṃ dassitaṃ paṭipakkhātibhāvassa jotitattā. "Kūṭaṃ gacchantīti" means they go to the peak: they go to the peak at the summit. "Kūṭaṃ pavisanabhāvenāti" means by way of entering the peak: by way of entering the hole of the peak with their tip. "Samosaritvāti" means having converged: having stood converged by entering into the hole and by striking and remaining. The perception of impermanence is like the peak, because it is the basis for the stability of the contemplation of impermanence. The wholesome states of the four planes are like the rafters, because the perception of impermanence is their root. The peak is the chief of all rafters, because it is the main reason for their being so established. "Aniccasaññā aggāti" means the perception of impermanence is the chief: here too the same method applies. "Aniccasaññā lokiyāti" means the perception of impermanence is worldly: this is said with reference to the contemplation of impermanence. The perception that arises in the noble path attained by way of the contemplation of impermanence comes to be called 'the perception of impermanence'; thus it is said: 'Bhikkhus, the perception of impermanence, when developed and cultivated, completely consumes all sensual lust,' and so on. For so in the Dhammasaṅgaṇī (Dhs. 357, 360), perception is also cited with the words: 'At the time when one develops a supramundane perception,' and so on. "Sabbāsu upamāsūti" means in all similes: in the five similes beginning with the simile of the root-stock. "Purimāhīti" means by the former: by the similes of the farmer, the mountain reaper, and the mango cluster, the function of the perception of impermanence is stated, because the cutting off of the opponent is shown by way of cutting the root-stock, reaping on the mountain, and cutting the stalk. By the latter, its strength is shown, because the overcoming of the opponent is illuminated. Aniccasaññāsuttavaṇṇanā niṭṭhitā. The Commentary on the Aniccasaññā Sutta is finished. Pupphavaggavaṇṇanā niṭṭhitā. The Commentary on the Pupphavagga is finished. Majjhimapaṇṇāsako samatto. The Middle Fifty is finished. 11. Antavaggo 11. The Chapter on Ends 1. Antasuttavaṇṇanā 1. Commentary on the Discourse on Ends 103. Aññamaññaṃ [Pg.257] asaṃsaṭṭhabhāvena eti gacchatīti anto, bhāgoti āha ‘‘antāti koṭṭhāsā’’ti. ‘‘Sakkāyanirodhanto’’ti nirodhapaccayassa gahitattā vuttaṃ ‘‘catusaccavasena pañcakkhandhe yojetvā’’ti. Antoti…pe… ajjhāsayavasena vuttaṃ yathānulomadesanattā suttantadesanāya. 103. An 'end' (anto) is so called because it comes and goes without being mixed up with one another. He said that 'end' means 'portion'; 'ends' means 'parts.' 'The end that is the cessation of identity' is said because the condition for cessation has been taken up, by 'yoking the five aggregates by way of the four truths.' 'End' ... is spoken in accordance with disposition, because a sutta teaching is a teaching in sequential conformity. Antasuttavaṇṇanā niṭṭhitā. The commentary on the Discourse on Ends is concluded. 2-3. Dukkhasuttādivaṇṇanā 2-3. Commentary on the Discourse on Suffering and others 104-105. Dutiyampīti api-saddo sampiṇḍanattho. Tena na kevalaṃ paṭhamasuttameva, atha kho dutiyampīti. 104-105. In 'and a second time' (dutiyampi), the particle 'api' has the meaning of inclusion. Therefore, it means not only the first discourse, but also the second. Tatiyampi tathevāti iminā ‘‘pañcakkhandhe catusaccavasena yojetvā’’ti idaṃ upasaṃharati. 'And a third time, just so': by this he connects it with the phrase 'by yoking the five aggregates by way of the four truths.' Dukkhasuttādivaṇṇanā niṭṭhitā. The commentary on the Discourse on Suffering and others is concluded. 4. Pariññeyyasuttavaṇṇanā 4. Commentary on the Discourse on What Is to Be Fully Understood 106. Pariññeyyeti ettha tisso pariññā ñātapariññā, tīraṇapariññā, pahānapariññāti. Tāsu ñātapariññā yāvadeva tīraṇapariññatthā. Tīraṇapariññā ca yāvadeva pahānapariññatthāti. Tattha ukkaṭṭhāya pariññāya kiccadassanavasena atthaṃ dassento ‘‘pariññeyyeti parijānitabbe samatikkamitabbe’’ti, pahātabbeti attho. Tenāha bhagavā – ‘‘katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo’’ti, tasmā samatikkamanti, samatikkantaṃ pahānassa upāyaṃ. Samatikkamitvā ṭhitanti pajahitvā ṭhitanti ayamettha attho. 106. In 'what is to be fully understood' (pariññeyye), there are three kinds of full understanding: full understanding as knowing, full understanding as scrutinizing, and full understanding as abandoning. Among these, full understanding as knowing is just for the sake of full understanding as scrutinizing, and full understanding as scrutinizing is just for the sake of full understanding as abandoning. Therein, showing the meaning by way of the function of the highest full understanding, he says: '“To be fully understood” means to be fully known and to be transcended,' the meaning of which is 'to be abandoned.' Therefore the Blessed One said: 'And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion.' Therefore 'they transcend'; what is transcended is the means for abandoning. 'Having transcended, they stand' means 'having abandoned, they stand'; this is the meaning here. Pariññeyyasuttavaṇṇanā niṭṭhitā. The commentary on the Discourse on What Is to Be Fully Understood is concluded. 5-10. Samaṇasuttādivaṇṇanā 5-10. Commentary on the Discourse on Ascetics and others 107-112. Cattāri [Pg.258] saccāni kathitāni assādādīnaṃ samudayādīnañca desitattā. 107-112. The four truths are spoken of because gratification, etc., and arising, etc., have been taught. Kilesappahānaṃ kathitaṃ rāgappahānassa jotitattā. The abandoning of defilements is spoken of because the abandoning of lust has been illuminated. Samaṇasuttādivaṇṇanā niṭṭhitā. The commentary on the Discourse on Ascetics and others is concluded. Antavaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Ends is concluded. 12. Dhammakathikavaggo 12. The Chapter on the Dhamma-speaker 1-2. Avijjāsuttādivaṇṇanā 1-2. Commentary on the Discourses beginning with the one on Ignorance 113-114. Yāvatāti yasmā. Imāya…pe… samannāgatoti ‘‘idaṃ dukkhanti yathābhūtaṃ nappajānātī’’tiādinā nayena vuttāya catūsu ariyasaccesu aññāṇasabhāvāya avijjāya sammohena samannāgato. Ettāvatāti ettakena kāraṇena avijjāgato samaṅgībhūtena upagato, avijjāya vā upeto nāma hoti. 113-114. 'Insofar as' (yāvatā) means 'because.' 'Endowed with this...': he is endowed with the delusion of ignorance, which has the nature of not-knowing in regard to the four noble truths, spoken of in the way beginning 'he does not understand as it really is: “This is suffering.”' 'To that extent' (ettāvatā) means: for this reason he is said to have 'come to ignorance,' to be 'united with it,' or to be 'possessed of ignorance.' Dutiyepīti vijjāsutte. ‘‘Vijjāvasena desanā’’ti ayameva visesoti āha ‘‘eseva nayo’’ti. Also in the second, that is, in the Vijjā Sutta. He said, 'This is the very method,' meaning that 'the teaching is by way of knowledge' is the only distinction. Avijjāsuttādivaṇṇanā niṭṭhitā. The commentary on the Discourses beginning with the one on Ignorance is concluded. 3. Dhammakathikasuttavaṇṇanā 3. Commentary on the Discourse on the Dhamma-speaker 115. Paṭhamena dhammakathiko kathito ‘‘dhammaṃ desetī’’ti vuttattā. Dutiyena sekhabhūmi kathitā ‘‘paṭipanno hotī’’ti vuttattā, tatiyena asekhabhūmi kathitā ‘‘anupādāvimutto hotī’’ti vuttattā. Dhammakathikaṃ pucchitena bhagavatā. Visesetvāti dhammakathikabhāvato visesetvā ukkaṃsetvā. Dve bhūmiyoti sekkhāsekkhabhūmiyo. 115. By the first, the Dhamma-speaker is described, because it is said, 'he teaches the Dhamma.' By the second, the learner's stage is described, because it is said, 'he is practicing.' By the third, the adept's stage is described, because it is said, 'he is liberated without clinging.' The Blessed One was asked about the Dhamma-speaker. 'Having distinguished' means having distinguished and exalted him from the state of being a Dhamma-speaker. 'Two stages' means the stages of the learner and the adept. Dhammakathikasuttavaṇṇanā niṭṭhitā. The commentary on the Discourse on the Dhamma-speaker is concluded. 4. Dutiyadhammakathikasuttavaṇṇanā 4. Commentary on the Second Discourse on the Dhamma-speaker 116. Tīṇi [Pg.259] vissajjanānīti yathāpucchaṃ tīṇi vissajjanāni. 116. 'Three answers' means three answers corresponding to the question. Dutiyadhammakathikasuttavaṇṇanā niṭṭhitā. The commentary on the Second Discourse on the Dhamma-speaker is concluded. 5-9. Bandhanasuttādivaṇṇanā 5-9. Commentary on the Discourse on Bonds and others 117-121. Tīraṃ vuccati vaṭṭaṃ orimatīranti katvā. Tenāha ‘‘athāyaṃ itarā pajā, tīramevānudhāvatī’’ti (dha. pa. 85). Pāraṃ vuccati nibbānaṃ saṃsārassa pārimanti katvā. Baddhoti anusayappahānassa akatattā kilesabandhanena baddho, sukkapakkhepi diṭṭhisamanupassanāya rūpādibandhanassa paṭikkhepamattameva vuttaṃ, na vimokkhanti adhippāyo. Imasmiṃ sutte vaṭṭadukkhaṃ kathitanti ‘‘tīradassī pāradassī, parimutto so dukkhasmāti vadāmī’’ti āgatattā vaṭṭavivaṭṭaṃ kathikanti vattuṃ sakkā. 117-121. The 'near shore' is said to be the round of existence, in the sense of 'the hither shore.' Therefore he said: 'But this other generation runs along the near shore.' The 'far shore' is said to be Nibbāna, in the sense of being 'the far shore of saṃsāra.' 'Bound': bound by the bondage of the defilements because the underlying tendencies have not been abandoned. Even on the bright side, only the mere rejection of the bondage of form, etc., by means of adherence to views is stated; the intention is not liberation. In this sutta, the suffering of the round is described. Since it is stated, 'One who sees the near shore and the far shore, he is freed from suffering, I say,' it can be said that the round and the unrolling of the round are described. Chaṭṭhādīni uttānatthāneva heṭṭhā vuttanayattā. The sixth and following discourses are of obvious meaning because of the method stated above. Bandhanasuttādivaṇṇanā niṭṭhitā. The commentary on the Discourse on Bonds and others is concluded. 10. Sīlavantasuttavaṇṇanā 10. Commentary on the Discourse on the Virtuous 122. Ābādhaṭṭhenāti ādito uppattito paṭṭhāya bādhanaṭṭhena rujanaṭṭhena. Antodosaṭṭhenāti abbhantare eva dussanaṭṭhena kuppanaṭṭhena. Khaṇanaṭṭhenāti sasanaṭṭhena. Dukkhaṭṭhenāti dukkhamattā dukkhabhāvena. Dukkhañhi loke ‘‘agha’’nti vuccati ativiya hananato. Visabhāgaṃ …pe… paccayaṭṭhenāti yathāpavattamānānaṃ dhātādīnaṃ visabhāgabhūtamahābhūtasamuṭṭhānassa ābādhassa paccayabhāvena. Asakaṭṭhenāti anattaniyato. Palujjanaṭṭhenāti pakārato bhijjanaṭṭhena. Sattasuññataṭṭhenāti sattasaṅkhātaattasuññataṭṭhena. Attābhāvenāti diṭṭhigatikaparikappitassa attano abhāvena. Suññato anattatoti ettha ‘‘parato’’ti padassa saṅgaho kātabbo, tasmā ‘‘dvīhi anattamanasikāro’’ti vattabbaṃ. 122. 'In the sense of affliction': from its very origin, in the sense of oppressing, in the sense of causing pain. 'In the sense of an internal flaw': in the sense of being corrupted and agitated right within. 'In the sense of digging up': in the sense of wounding. 'In the sense of suffering': as mere suffering, by its nature as suffering. For in the world, suffering is called 'evil' (agha) because it strikes very severely. 'As dissimilar... in the sense of a condition': as a condition for an affliction arising from the great elements that have become dissimilar to the elements, etc., as they naturally occur. 'In the sense of not one's own': because it is not one's own. 'In the sense of crumbling': in the sense of breaking up in various ways. 'In the sense of being empty of a being': in the sense of being empty of a self designated as a 'being.' 'By the absence of a self': by the absence of a self constructed by the resort to views. In 'as empty, as not-self,' the word 'as other' should be included; therefore it should be said, 'attention to not-self is twofold.' Sīlavantasuttavaṇṇanā niṭṭhitā. The commentary on the Discourse on the Virtuous is concluded. 11. Sutavantasuttavaṇṇanā 11. Commentary on the Sutavanta Sutta 123. Tathā [Pg.260] ekādasameti ettha tathā-saddena ‘‘uttānamevā’’ti idaṃ ākaḍḍhati. Idhāti ekādasame. Kammaṭṭhānassa uggahadhāraṇaparicayamanasikāravasena pavattañāṇaṃ kammaṭṭhānasutavasena nipphajjanato ‘‘suta’’nti vuttaṃ. 123. In the phrase 'Similarly, the eleventh,' the word 'similarly' draws in the phrase 'it is obvious.' 'Here' means in the eleventh sutta. The knowledge that proceeds by way of grasping, retaining, becoming familiar with, and attending to a meditation subject is called 'what is heard' because it is produced by way of what has been heard about the meditation subject. Sutavantasuttavaṇṇanā niṭṭhitā. The Commentary on the Sutavanta Sutta is concluded. 12-13. Kappasuttādivaṇṇanā 12-13. Commentary on the Kappa Sutta and so on 124-125. Rāhulovādasadisānīti rāhulovādasutte (ma. ni. 2.113 ādayo) āgatasuttasadisāni. 124-125. 'Similar to the advice to Rāhula' means similar to the suttas that come in the Rāhulovāda Sutta (MN II 113 ff.). Kappasuttādivaṇṇanā niṭṭhitā. The Commentary on the Kappa Sutta and so on is concluded. Dhammakathikavaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Dhamma Speakers is concluded. 13. Avijjāvaggo 13. The Chapter on Ignorance 1-10. Samudayadhammasuttādivaṇṇanā 1-10. Commentary on the Samudayadhamma Sutta and so on 126-135. Imasminti avijjāvagge. Catusaccameva kathitaṃ, tasmā heṭṭhā vuttanayattā uttānamevāti adhippāyo. 126-135. 'In this' means in the Chapter on Ignorance. Only the Four Truths are discussed. Therefore, the intention is that the meaning is obvious because of the method stated previously. Samudayadhammasuttādivaṇṇanā niṭṭhitā. The Commentary on the Samudayadhamma Sutta and so on is concluded. Avijjāvaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Ignorance is concluded. 14. Kukkuḷavaggo 14. The Chapter on Hot Ashes 1-14. Kukkuḷasuttādivaṇṇanā 1-14. Commentary on the Kukkuḷa Sutta and so on 136-149. Anto aggi mahanto chārikarāsi, tattha ukkuḷavikulato akkamantaṃ yāva kesaggaṃ anudahatāya kucchitaṃ kuḷanti kukkuḷaṃ[Pg.261], rūpavedanādi pana tatopi kañci kālaṃ anudahanato mahāpariḷāhanaṭṭhena ca kukkuḷaṃ viyāti kukkuḷaṃ. Aniccalakkhaṇādīnīti aniccadukkhānattalakkhaṇāni. 136-149. Inside is a great fire, a huge heap of ashes. Because it burns one who steps there amidst the scattered embers all the way to the tips of the hair, it is called 'kukkuḷa' (hot ashes) as something despised that burns. But form, feeling, and so on are like hot ashes, and thus are called 'hot ashes,' because they continue to burn for some time even more than that, and in the sense of being a great torment. 'Characteristics such as impermanence' means the characteristics of impermanence, suffering, and not-self. Kukkuḷasuttādivaṇṇanā niṭṭhitā. The Commentary on the Kukkuḷa Sutta and so on is concluded. Kukkuḷavaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Hot Ashes is concluded. 15. Diṭṭhivaggo 15. The Chapter on Views 1-9. Ajjhattasuttādivaṇṇanā 1–9. Commentary on the Ajjhatta Sutta and so on 150-158. Paccayaṃ katvāti abhinivesapaccayaṃ katvā. Ādisaddena micchādiṭṭhisakkāyadiṭṭhiattānudiṭṭhi saññojanābhinivesa-vinibandhaajjhosānāni saṅgaṇhāti. Tattha abhinivesā taṇhāmānadiṭṭhiyo. Vinibandhā ‘‘kāye avītarāgo hotī’’tiādinā (dī. ni. 3.320; ma. ni. 1.186) āgatacetasovinibandhā. Ajjhosānāti taṇhādiṭṭhijjhosānāni. Sesāni suviññeyyāneva. 150–158. 'Having made it a condition' means having made adherence a condition. By the word 'etc.' are included wrong view, identity view, speculation about self, fetters, adherence, bondage, and clinging. Therein, 'adherences' are craving, conceit, and views. 'Bondages' are the mental bondages that come in the passage beginning, 'He is not without lust for the body' (DN III 320; MN I 186). 'Clinging' means the clinging of craving and views. The rest is easy to understand. Ajjhattasuttādivaṇṇanā niṭṭhitā. The Commentary on the Ajjhatta Sutta and so on is concluded. 10.Ānandasuttavaṇṇanā 10. Commentary on the Ānanda Sutta 159. Dharamānakāleti jīvamānakāle. Pahānaṃ apassantoti therassa kira bhagavati pemaṃ adhimattaṃ. Cittaṃ gaṇhissāmīti cittaṃ ārādhessāmi. Gantabbaṃ hoti, tasmā sapalibodho. Cittaṃ sampahaṃsamānoti cittassa vibodhano. Vimutti…pe… jāto āyatiṃ paṭivedhapaccayattā, na pana tadā visesāvahabhāvā nibbedhabhāgiyo. 159. 'While he is still living' means during his lifetime. 'Not seeing the abandoning': it is said that the elder's affection for the Blessed One was excessive. 'I will win his mind' means 'I will please his mind.' One has to go, thus it is an impediment. 'Gladdening the mind' means awakening the mind. Liberation...etc... arises because it is a condition for future penetration, but not because it brings about a distinction at that time; it is conducive to penetration. Ānandasuttavaṇṇanā niṭṭhitā. The Commentary on the Ānanda Sutta is concluded. Diṭṭhivaggavaṇṇanā niṭṭhitā. The Commentary on the Chapter on Views is concluded. Uparipaṇṇāsako samatto. The Final Fifty is concluded. Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya, Khandhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses on the Aggregates is concluded. 2. Rādhasaṃyuttaṃ 2. The Connected Discourses with Rādha 1. Paṭhamavaggo 1. The First Chapter 1. Mārasuttavaṇṇanā 1. Commentary on the Māra Sutta 160. Mārasaddoyaṃ [Pg.262] bhāvasādhanoti dassento ‘‘māro vā assāti maraṇaṃ vā bhaveyyā’’ti āha. Māretāti maritabbo māraṃ maraṇaṃ etabboti āha ‘‘māretabbo’’ti. Anupādānibbānatthāti phalavimuttisaṅkhātā arahato arahantatā nāma yāvadeva anupādānibbānatthā. Nibbānabbhantareti anupādānibbānādhigamassa abbhantare tato orameva idaṃ maggaṃ brahmacariyaṃ vussati, na tato paraṃ. Assāti brahmacariyassa. 160. Showing that this word 'Māra' is derived in the sense of a state, he said: ''Māra might be' means 'death might be.' Because he kills, he is Māra. He is to be killed. He said 'to be killed' meaning 'death is to be approached.' 'For the purpose of final Nibbāna without clinging': an arahant's state of arahantship, called the liberation of fruition, is solely for the purpose of final Nibbāna without clinging. 'Within Nibbāna': this holy life of the path is lived within the attainment of final Nibbāna without clinging, on this side of it, not beyond it. 'Might be' refers to the holy life. Mārasuttavaṇṇanā niṭṭhitā. The Commentary on the Māra Sutta is concluded. 2-10. Sattasuttādivaṇṇanā 2–10. Commentary on the Sutta on a Being and so on 161-169. Laggapucchāti lagganassa bajjhanassa pucchā. Yadi rūpādīsu sattattā satto, khīṇāsavā kathaṃ sattāti? Sattabhūtapubbāti katvā. Kīḷāvigamanti kīḷāya apanayanaṃ oramaṇaṃ. Yantarajju viya bhavapabandhassa nayanato bhavarajjūti taṇhā vuttā. 161–169. 'A question about attachment' means a question about clinging and bondage. If one is a 'being' because of being attached to form, etc., how can one with taints destroyed be called a 'being'? Because he has formerly been a being. 'The removal of play' means the dispelling, the ceasing, of play. Like the rope of a machine, craving is called the 'rope of existence' because it leads on the continuity of existence. Sattasuttādivaṇṇanā niṭṭhitā. The Commentary on the Sutta on a Being and so on is concluded. Paṭhamavaggavaṇṇanā niṭṭhitā. The Commentary on the First Chapter is concluded. 2. Dutiyavaggo 2. The Second Chapter 1-12. Mārasuttādivaṇṇanā 1–12. Commentary on the Māra Sutta and so on 170-181. Rūpādivinimuttaṃ maraṇaṃ nāma natthi rūpādīnaṃyeva vibhave maraṇasamaññāti. Maraṇadhammo vināsabhāvo. 170–181. There is no such thing as death apart from form, etc.; the designation 'death' is simply for the dissolution of form and so on. 'Subject to death' means having the nature to perish. Mārasuttādivaṇṇanā niṭṭhitā. The Commentary on the Māra Sutta and so on is concluded. Dutiyavaggavaṇṇanā niṭṭhitā. The Commentary on the Second Chapter is concluded. 3-4. Āyācanavaggādi 3–4. The Chapter on Requesting and so on 1-11. Mārādisuttaekādasakavaṇṇanā 1–11. Commentary on the Eleven Suttas beginning with the Māra Sutta 182-205. Sukhumaṃ [Pg.263] kāraṇaṃ upaṭṭhāti, tenesa thero paṭibhāneyyakānaṃ etadagge ṭhapito. Vimuttiparipācanīyadhammavaseneva, na paṭivedhāvahabhāvena. 182–205. A subtle reason occurs to him; for that reason this elder was placed as the foremost of those with ready wit. This was solely by the power of the teachings that ripen liberation, not because it brought about penetration. Mārādisuttaekādasakavaṇṇanā niṭṭhitā. The Commentary on the Eleven Suttas beginning with the Māra Sutta is concluded. Āyācanavaggādivaṇṇanā niṭṭhitā. The Commentary on the Chapter on Requesting and so on is concluded. Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya, Rādhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses with Rādha is concluded. 3. Diṭṭhisaṃyuttaṃ 3. Connected Discourses on Views 1. Sotāpattivaggo 1. The Chapter on Stream-Entry 1. Vātasuttavaṇṇanā 1. Commentary on the Vāta Sutta 206. Na [Pg.264] ete vātāti ye ime rukkhasākhādibhañjanakarā, ete sattakāyattā vātā nāma na honti. Te hi niccā dhuvā sassatā. Tenāha ‘‘vāto panā’’tiādi. Tena sattasu kāyesu catutthaṃ kāyamāha. Rukkhasākhādibhañjanako eso vātaleso nāma, vātasadisoti attho. Esikatthambho viyāti iminā niccalabhāvameva dasseti, pabbatakūṭaṃ viyāti iminā pana sassatisamaṃvāpi. Ayañhi vāyu kāyassa niccataṃ abhinivissa ṭhito ‘‘mā ca aniccatā paro hotū’’ti na vātā vāyantīti bādhati. Esa nayo nadiyo sandantītiādīsu. Udakaṃ panāti dutiyaṃ kāyaṃ sandhāyāha. Gabbho pana na nikkhamati kūṭaṭṭhādibhāveneva tassa labbhanato. Neva te udenti yathā vātā, evaṃ tiṭṭhanato lokassa pana tathā matimattanti adhippāyo. 206. The phrase 'these are not winds' refers to those that break tree branches and the like; these are not called winds because they are among the seven bodies. For they are permanent, stable, and eternal. Hence it is said: 'But the wind…' and so on. With this, he speaks of the fourth body among the seven bodies. This breaker of tree branches and the like is a mere semblance of wind, meaning it is similar to wind. By 'like a firm pillar,' he shows its immovable nature; and by 'like a mountain peak,' its being like what is eternal. This wind-body, being fixed in its adherence to permanence, stands firm. So that impermanence may not be superior, it obstructs the idea that 'winds blow.' This is the method in such cases as 'rivers flow.' In reference to the second body, he says: 'But water…' And the fetus does not come forth, because it is found in a state of being peak-like, etc. They do not arise as winds do; because they are stable in this way, this is merely the opinion of the world. This is the intended meaning. Vātasuttavaṇṇanā niṭṭhitā. The Commentary on the Vāta Sutta is finished. 2-4. Etaṃmamasuttādivaṇṇanā 2-4. Commentary on the Etaṃ Mama Sutta and Others 207-209. Diṭṭhaṃ rūpāyatanaṃ cakkhunā daṭṭhabbato. Sutaṃ saddāyatanaṃ sotena sotabbato. Mutaṃ gandhāyatanādi tividhaṃ sampattagāhīhi ghānādīhi patvā gahetabbato. Avasesāni cakkhādīni sattāyatanāni viññātaṃ nāma kevalaṃ manoviññāṇena vijānitabbato. Pattanti anuppattaṃ, yaṃ kiñci pāpuṇitabbaṃ pariyesitvā gavesitvā sampattanti anuppattaṃ. Pariyesitanti pariyiṭṭhaṃ. Cittena anusañcaritanti manasā cintitaṃ. ‘‘Pattaṃ pariyesita’’nti etasmiṃ padadvaye catukkaṃ sambhavatīti taṃ dassetvā tassa vasena pattapariyesitapadāni, tato manasā anuvicaritañca nīharitvā dassetuṃ [Pg.265] ‘‘lokasmiṃ hī’’tiādi vuttaṃ. Tattha pariyesitvā pattaṃ nāma pariyesanāya pariggāhabhāvato. Pariyesitaṃ nāma kevalaṃ pariyesitamevāti katvā pariyesitvā pattassa manussānuvicaritassa vuttattā. Paṭhamavikappe saṅkaro atthīti asaṅkarato ca dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Sabbanti viññātādi. Tañhi manoviññāṇena gahitattā manasā anuvicaritaṃ nāma na diṭṭhaṃ sutaṃ mutaṃ. 207-209. 'Seen' is the form base, because it is to be seen by the eye. 'Heard' is the sound base, because it is to be heard by the ear. 'Sensed' refers to the three beginning with the odor base, because they are to be reached and grasped by the nose and other faculties that grasp by contact. The remaining seven bases beginning with the eye base are called 'cognized' because they are to be known only by mind-consciousness. 'Attained' means reached; whatever is to be obtained is reached after searching and seeking, thus it is 'attained.' 'Sought' means searched for. 'Reflected upon by the mind' means thought about with the mind. Because four possibilities arise from the two terms 'attained' and 'sought,' to show this, and based on it, to extract and show the terms 'attained' and 'sought' and then 'reflected upon by the mind,' the passage beginning 'For in the world…' was stated. Therein, 'attained by seeking' is so called because of its acquisition through searching. 'Sought' is so called because it is merely sought, and because what is attained by seeking is said to be what is reflected upon by humans. To show that in the first alternative there is a mixture, and to show the absence of mixture, the passage beginning 'Or…' was stated. 'All' refers to what is cognized and so on. For since that is grasped by mind-consciousness, it is called 'reflected upon by the mind,' not 'seen,' 'heard,' or 'sensed'. Etaṃmamasuttādivaṇṇanā niṭṭhitā. The Commentary on the Etaṃ Mama Sutta and Others is finished. 5. Natthidinnasuttavaṇṇanā 5. Commentary on the Natthidinna Sutta 210. Dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ sandhāyā’’ti, dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipanti. Esa nayo ‘‘yiṭṭhaṃ huta’’nti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Paheṇakasakkāroti pāhunakānaṃ kātabbasakkāro. Phalanti ānisaṃsaphalaṃ nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassapi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha – ‘‘sabbe tattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhave yoniādīsu ca ṭhitā, tattha tattheva ucchijjanti nirudayavināsavasena nassanti. Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadanti, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na bhavato cavitvā āgamanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha – ‘‘cavitvā uppajjanakasattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā āhopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti āha ‘‘ye imañca…pe… pavedentī’’ti. 210. 'Given' (dinnaṃ) means giving (dānaṃ), spoken of with 'a gift' as its heading. He says this with reference to the absence of fruit for what is given. But how can they reject the given thing, such as food? This is also the method in the case of 'what is sacrificed and offered.' 'A great sacrifice' is a great gift common to all. 'Hospitality' is the honor to be done for guests. 'Fruit' is the fruit as benefit and the fruit as outflow. 'Result' (vipāka) is a corresponding fruit. 'For one established in the other world, this world does not exist' means that for one established in the other world, this world is not to be obtained through kamma. 'For one established in this world, the other world does not exist' means that for one established in this world, the other world is not to be obtained through kamma. He states the reason for this: 'All are annihilated right there where they are.' These beings, wherever they are established in some existence, womb, etc., are annihilated right there; they perish by way of destruction without arising. 'Due to the absence of results': because of the absence of fruit for right and wrong conduct towards one's mother and father, they say, 'There is no mother, there is no father.' They do not say this because of the absence of mothers and fathers, nor because of the absence of honor and dishonor shown to them now, for they are directly evident to the world. To show that the arising of these beings is a mere event, like that of a bubble, not preceded by coming from another existence after passing away, it is said, 'There are no spontaneously arisen beings,' meaning, 'There are no beings who arise after passing away.' A recluse who knows things as they are should be restrained, not telling this to anyone; otherwise, it would be mere personal assertion. For what can another do for another? And thus there would be no reliance on anyone for one's own attainment, since one is annihilated right there where one is. Hence it is said: 'those who… make known this world and the other world…' Catūsu [Pg.266] mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayaṃ catūhi mahābhūtehi nibbattoti āha ‘‘catumahābhūtamayo’’ti. Ajjhattikā pathavīdhātūti sattasantānagatā pathavīdhātu. Bāhiraṃ pathavīdhātunti bahiddhā mahāpathaviṃ. Anuyātīti tassa anurūpabhāvena yāti upeti. Upagacchatīti pubbe bāhirapathavīkāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappattiyā sattabhāvena saṇṭhitā idāni ghaṭādipathavī viya tameva bāhirapathavīkāyaṃ upeti upagacchati, sabbaso tena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukhandhato niggatamahāvāyo viya tameva vāyukhandhaṃ upeti upagacchatīti diṭṭhigatiko sayameva attano vādaṃ bhindati. Ummattakapacchisadisañhi diṭṭhigatikadassanaṃ. Manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti tesaṃ visayabhāvā visayāpīti vadati. Visayiggahaṇena hi visayā gahitā eva hontīti. Guṇāguṇapadānīti guṇadosakoṭṭhāsā. Sarīrameva padānīti adhippetaṃ sarīrena taṃtaṃkiriyāya pajjitabbato. Dabbanti muyhantīti dattū, mūḷhapuggalā. Tehi dattūhi bālamanussehi paññattaṃ. He is composed of the four great elements, thus he is cātumahābhūtiko. Just as a pot made from clay is 'made of clay,' so this person is made from the four great elements; hence he says, 'made of the four great elements.' The internal earth element is the earth element that has entered a being's continuity. The external earth element is the great earth outside. 'It follows' means it goes and approaches in conformity with that. 'It approaches' means: formerly a portion of the external earth-body came and, having reached an internal state, became established as a being; now, like the earth of a pot, etc., it approaches that very external earth-body, it goes up to it. The meaning is that it goes to complete nondistinction with it, to the state of oneness. This is the method for water and the other elements too. Here, just as water taken from the great ocean by a rain cloud returns again to the great ocean in the form of rain; just as the fire-element called Indra's fire taken from the sun's rays returns again to the sun's rays; just as the great wind that has issued from the great mass of wind approaches and goes up to that very mass of wind—so the holder of the view himself refutes his own thesis. For the view of a holder of wrong views is like the prattling of a madman. The sense faculties with the mind as the sixth leap into space; and their objects also, he says, because they are their domains. For by the grasping of the sense faculty, the sense objects are indeed grasped. 'Terms of good and bad' are the portions of merit and demerit. 'The body itself is the terms' is intended because the body has to be impelled to this or that action. 'Fools' (dattū): they are deluded (muyhanti), thus they are dattū, foolish persons. It is laid down by those fools, by those foolish people. Natthidinnasuttavaṇṇanā niṭṭhitā. The Commentary on the Natthidinna Sutta is finished. 6. Karotosuttavaṇṇanā 6. Commentary on the Karoto Sutta 211. Sahatthā karontassāti sahatthena karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena pīḷentassā’’ti. Papañcasūdaniyaṃ ‘‘tajjentassa cā’’ti attho vutto, idha pana sumaṅgalavilāsiniyaṃ viya tajjanaṃ paribhāsanaṃ daṇḍeneva saṅgahetvā ‘‘daṇḍena pīḷentassa’’icceva vuttaṃ. Sokaṃ sayaṃ karontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehi attano vacanakarehi. Sayampi phandatoti parassa vibādhanappayogena [Pg.267] sayampi phandato. Atipātayatoti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha – ‘‘hanantassapi hanāpentassapī’’ti. Kāraṇavasenāti kārāpanavasena. 211. “Sahatthā karontassāti” means doing it with one's own hand. Even offenses requiring forfeiture and the like are included here under doing it with one's own hand. “Hatthādīnīti” means hands, feet, ears, nose, and so on. “Pacanaṃ dahanaṃ vibādhananti” is explained as “oppressing with a stick,” as is said in “daṇḍena pīḷentassā.” The Papañcasūdanī states the meaning is “and of one who threatens,” but here, as in the Sumaṅgalavilāsinī, threatening and scolding are included under “with a stick,” so it is simply stated as “oppressing with a stick.” “Sokaṃ sayaṃ karontassāti” means one who personally creates a cause for another's sorrow, or who gives rise to sorrow. “Parehi attano vacanakarehi” means by others who carry out one's commands. “Sayampi phandatoti” means one who is oneself agitated by applying torment to another. “Atipātayatoti” is a term that functions in both a primary sense and a causative sense, hence it is explained as “of one who kills and of one who causes to kill.” “Kāraṇavasenāti” means by way of causing to be done. Gharassa bhitti anto ca bahi ca sandhitā hutvā ṭhitāva gharasandhi. Kiñcipi asesetvā niravaseso lopo nillopo. Ekāgāre niyutto vilopo ekāgāriko. Parito sabbaso panthe hananaṃ paripantho. Pāpaṃ na karīyati pubbe asato uppādetuṃ asakkuṇeyyattā, tasmā natthi pāpaṃ. Yadi evaṃ kathaṃ sattā pāpe pavattantīti āha ‘‘sattā pana karomāti evaṃsaññino hontī’’ti evaṃ kirassa hoti imesañhi sattānaṃ hiṃsādikiriyā na attānaṃ phusati tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Khuranemināti nisitakhuramayaneminā, khurasadisanemināti attho. A house-joint (gharasandhi) is when the wall of a house stands joined both inside and outside. Plundering (nillopa) is a removal without remainder, leaving nothing behind. Robbery of a single house (ekāgārika) is destruction directed at a single house. Highway robbery (paripantha) is killing on the path, all around, everywhere. Evil is not done, because it is impossible to produce what was not existent before; therefore, there is no evil. If so, how do beings engage in evil? He says: “But beings have the perception, ‘We are doing.’” Thus it is for him: for these beings, acts of violence and so on do not touch the self, because of its permanence and immutability. The body, however, is insentient, like a log of wood; even if it is harmed, no evil is done. “With a razor-rim” means with a rim made of a sharp razor; that is, with a rim like a razor. Gaṅgāya dakkhiṇā disā appatirūpadeso, uttaradisā patirūpadesoti adhippāyena ‘‘dakkhiṇañcepī’’tiādi vuttanti āha ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādi. Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Uposathakammenāti uposathakammena ca. Ca-saddo hettha luttaniddiṭṭho. Damasaddo hi indriyasaṃvarassa uposathasīlassa ca vācako idhādhippeto. Keci pana ‘‘uposathakammenā’’ti idaṃ indriyadamanassa visesanaṃ, tasmā ‘‘uposathakammabhūtena indriyadamenā’’ti atthaṃ vadanti. Sīlasaṃyamenāti sīlasaṃvarena. Saccavacanenāti saccavācāya. Tassā visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā – ‘‘ekaṃ dhammaṃ atītassā’’tiādi (itivu. 25). Pavattīti yo karotīti vuccati, tassa santāne phalassa nibbattiyā paccayabhāvena pavatti. Sabbathāti ‘‘karoto’’tiādinā vuttena sabbappakārena kiriyameva paṭikkhipanti. The southern region of the Ganges is an unsuitable place, while the northern region is a suitable place—with this intention it is said, “Even on the southern…” etc. He says, “On the southern bank, people are harsh,” etc. “Mahāyāgaṃ” means a great sacrifice similar to the Mahāvijita sacrifice. “Uposathakammena”: by the Uposatha observance and… Here the particle ca is indicated as elided. For the word dama (taming) is here intended as a term for both restraint of the senses and the Uposatha virtue. Some, however, say that “uposathakammena” is a qualifier of sense-taming; thus, they explain the meaning as “by the taming of the senses which is the Uposatha observance.” “Sīlasaṃyamena”: by restraint in virtue. “Saccavacanena”: by truthful speech. Its separate mention is because it is esteemed in the world as a very weighty merit. Just as false speech is grave among evil states, so truthful speech is among meritorious states. Therefore, the Blessed One said, “For one who has transgressed one thing,” etc. (Itivuttaka 25). Pavatti (occurrence): for one who is said to “do,” it is the process in his mental continuum that is the condition for the production of the fruit. “Sabbathā” (in every way): they reject action in every way, as stated in “of one who does,” etc. Karotosuttavaṇṇanā niṭṭhitā. The Commentary on the Karoto Sutta is finished. 7. Hetusuttavaṇṇanā 7. The Commentary on the Hetu Sutta 212. Ubhayenāti [Pg.268] hetupaccayapaṭisedhavacanena. Saṃkilesapaccayanti saṃkilisanassa malīnabhāvassa kāraṇaṃ. Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa kāraṇaṃ. Natthi balanti sattānaṃ diṭṭhadhammikasamparāyikanibbānasampattiāvahaṃ balaṃ nāma kiñci natthi. Tenāha ‘‘yamhī’’tiādi. Nidassanamattañcetaṃ, saṃkilesikampi cāyaṃ paṭikkhipateva. Aññamaññavevacanānīti tassā tassā kiriyāya ussannaṭṭhena balaṃ, sūravīrabhāvāvahaṭṭhena vīriyaṃ, tameva daḷhaggāhabhāvato porisaṃ dhuraṃ vahantena pavattetabbato purisathāmo, paraṃ paraṃ ṭhānaṃ akkamanappavattiyā purisaparakkamoti vuttoti veditabbaṃ. 212. “Ubhayena” means by the statement denying cause and condition. “Saṃkilesapaccayā” means the cause of defilement, of the stained state. “Visuddhipaccayā” means the cause of purification from defilement, of cleansing. “There is no strength”: there is no such thing as strength that brings beings the attainment of welfare in this life, in the next life, and Nibbāna. Therefore he says, “in which,” etc. This is merely an illustration; he also rejects what is defiling. “These are synonyms for one another”: it should be understood that it is called bala (strength) in the sense of prominence in a particular action; vīriya (energy) in the sense of bringing about a state of heroism; the same is called porisa (manliness) from its nature of firm undertaking; purisathāma (human stamina) because it must be exerted by one carrying a burden; and purisaparakkama (human effort) because of the process of advancing to ever higher states. Satvayogato, rūpādīsu vā sattatāya sattā, pāṇanato assāsanapassāsanavasena pavattiyā pāṇā, te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato bhūtāti vuccantīti āha ‘‘aṇḍa…pe… vadantī’’ti. Jīvanato pāṇaṃ dhārentā viya vaḍḍhanato jīvāti sāliyavādike vadanti. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi tesaṃ balaṃ vīriyanti abalā avīriyā. Niyatatāti acchejjasuttāvutābhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyamo. Tattha tattha gamananti channaṃ abhijātīnaṃ vasena tāsu tāsu gatīsu upagamanaṃ. Samavāyena samāgamo saṅgati. Sabhāvoyevāti yathā kaṇṭakassa tikkhatā, kapitthaphalānaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā, evaṃ sabbassapi lokassa hetupaccayehi vinā tathā tathā pariṇāmo, ayaṃ sabhāvo eva akittimo eva. Tenāha ‘‘yena hī’’tiādi. Chaḷabhijātiyo parato vitthārīyanti. Sukhañca dukkhañca paṭisaṃvedentīti vadantā adukkhamasukhabhūbhiṃ sabbena sabbaṃ na jānantīti ulliṅgento ‘‘aññā sukhadukkhabhūmi natthīti dassentī’’ti āha. “Sattā” (beings) are so called from their connection to existence or from their attachment to form, etc. “Pāṇā” (living creatures) are so called from breathing, from proceeding by way of inhalation and exhalation. But he speaks by classifying them according to having one faculty, etc., hence it is said, “one-facultied,” etc. “Bhūtā” (creatures) are so called because they come to be in eggs, etc., hence it is said, “egg… etc. … they say.” “Jīvā” (souls) are so called from living, from growing as if sustaining life, like rice and barley. “Avasā” means they have no control over their defilement and purification. “Abalā avīriyā” means they have no strength or energy. “Niyatatā” (fixed destiny): this is the fixedness, like an unbreakable gem on an uncuttable thread, by way of destiny, birth, bondage, and release. “Tattha tattha gamanaṃ” means going to those various destinations according to the six classes of birth. “Saṅgati” is coming together by combination. “This is just their nature”: just as a thorn is sharp, the fruit of the wood-apple is round, and animals and birds have diverse forms, so too the entire world undergoes transformation in various ways without causes and conditions—this is just its nature, uncreated. Therefore it is said, “by which,” etc. The six classes of birth are explained in detail later. In saying, “they experience pleasure and pain,” while not knowing at all the plane of neither-pain-nor-pleasure, he indicates that “there is no other plane of pleasure and pain,” thus it is said. Hetusuttavaṇṇanā niṭṭhitā. The Commentary on the Hetu Sutta is finished. 8-10. Mahādiṭṭhisuttādivaṇṇanā 8-10. Commentary on the Mahādiṭṭhi Sutta and others 213-215. Akatāti [Pg.269] samena vā visamena vā kenaci hetunā na katā eva. Kenaci kataṃ karaṇaṃ vidhānaṃ natthi etesanti akatavidhānā. Padadvayenapi loke kenaci hetupaccayena nesaṃ abhinibbattitābhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato devassa brahmuno vā iddhiyāpi na nimmitā. Animmitāti vā kassaci animmāpakā. Ajanakāti etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavīkāyādīhi appaṭibaddhavuttikāti tassa laddhi. Yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepīti āha ‘‘kūṭaṭṭhā’’ti. Yamidaṃ ‘‘bījādito aṅkurādi jāyatī’’ti vuccati, tañca vijjamānameva tato nikkhamati, nāvijjamānaṃ, aññathā yato kutoci yassa kassaci uppatti siyāti adhippāyo. Ṭhitāti nibbikārabhāvena ṭhitā. Na calantīti na vikāraṃ āpajjanti. Vikārābhāvena hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Avipariṇāmadhammattā eva ca ne aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārābhāvato na hantabbatā, na ghāṭetabbatā cāti neva koci hantā ghātetā vā. Tenāha ‘‘sattannantvevā’’tiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsiādīsū’’tiādi. Kevalaṃ saññāmattameva hoti, na ghātanādi, paramatthato sattannantveva kāyānaṃ avikopanīyabhāvatoti adhippāyo. 213-215. 'Akatā' means not made by any cause, whether equal or unequal. 'Akatavidhānā' means there is no act, doing, or arrangement by anyone for them. The two words show that they are not produced in the world by any cause or condition. 'Not created by psychic power' means they are not fashioned even by the psychic power of any deity or Brahmā. 'Animmitā' means they are not creators of anything. 'Ajanakā' denies that they are producers of material forms like the earth-body, etc. For forms, sounds, etc., exist independently of the earth-body, etc.; this is his doctrine. Just as a mountain peak is not produced by anyone nor is it a producer of anything, so too are these—hence it is said, 'standing like a mountain peak.' What is said to arise from a seed, etc., like a sprout, emerges only from what exists, not from what does not exist. Otherwise, anything could arise from anywhere for anyone—this is the meaning. 'Ṭhitā' means they remain in a state without alteration. 'Na calanti' means they do not undergo change. For the seven bodies remain steadfast without change, like a pillar firmly fixed. 'Aniñjana' means they remain fixed in their own nature. Hence it is said, 'they do not transform.' Because they are of an immutable nature, they do not harm one another. If there were the possibility of causing change, there could be harming; likewise, if there were the possibility of being supported, there could be supporting. To show the absence of this, the Pāli text says, 'nālaṃ,' etc. The earth-body is a portion of the earth element. Because the seven bodies are eternal and unchanging, they cannot be slain or caused to be slain—hence there is no slayer or one who causes slaying. Therefore, it is said, 'only among the seven...' etc. If there is no slayer, how is there the striking of a weapon? It is said, 'as among a heap of clubs...' etc. It is merely a perception, not actual slaying, etc.; for in the ultimate sense, the seven bodies are indestructible. This is the meaning. Pamukhayonīnanti manussatiracchānādīsu khattiyabrāhmaṇādisīhabyagghādivasena padhānayonīnaṃ. Saṭṭhisatāni chasahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti. Eseva nayoti iminā ‘‘kevalaṃ takkamattena niratthakadiṭṭhiṃ dīpetī’’ti imameva atthaṃ atidisati. Ettha ca takkamattakenāti iminā yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attano parikappitaṃ sārato [Pg.270] maññamānā tatheva abhinivissa takkadiṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthūsu viññūhi vicāraṇā kātabbāti dasseti. Kecīti uttaravihāravāsino. Te hi ‘‘pañca kammānīti cakkhusotaghānajivhākāyā, imāni pañcindriyāni ‘pañca kammānīti paññāpentī’’ti vadanti. Kammanti laddhīti oḷārikabhāvato paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhipaṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānantā ‘‘dvaṭṭhipaṭipadā’’ti vadanti. Ekasmiṃ kappeti ekasmiṃ mahākappe. Tatthāpi ca vivaṭṭaṭṭhāyisaññite ekasmiṃ asaṅkhyeyyakappe. "Pamukhayonīnanti" refers to the chief lineages among humans and animals, such as khattiyas, brahmins, lions, tigers, etc., the principal lineages. "Saṭṭhisatāni chasahassāni" means sixty hundreds are six thousands. The explanation of the phrase "Pañca ca kammuno satānīti" is "and five hundred kammas." This is the method; by this, it points to this very meaning: "a view devoid of meaning due to mere speculation." Here, "takkamattakenāti" indicates that because logicians, unrestrained in their speculation, considering whatever they have conceived as essential, cling to it and grasp at speculative views, therefore, the wise should not deliberate on the bases of their views. "Kecīti" refers to some, the residents of the Uttara Vihāra. They say, "The five kammas are the eye, ear, nose, tongue, and body—these five faculties are declared as the five kammas." "The doctrine is 'kamma'" means: due to its gross nature, the doctrine is 'full kamma.' Mental kamma, due to its non-gross nature, the doctrine is 'half-kamma.' This is the connection. Although "dvāsaṭṭhipaṭipadā" should be said, those unaware of correct terminology say "dvaṭṭhipaṭipadā." "Ekasmiṃ kappeti" means in one aeon, one great aeon. Even there, in one incalculable aeon, it is reckoned as being in the evolving-remaining stage (vivaṭṭaṭṭhāyi). Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Luddāti aññepi ye keci māgavikanesādādayo, te pāpakammapasutatāya kaṇhābhijātīti vadanti. Bhikkhūti buddhasāsane bhikkhū. Te kira ‘‘sacchandarāgā paribhuñjantī’’ti adhippāyena catūsu paccayesu kaṇṭake pakkhipitvā khādantīti vadanti. Kasmāti ce? Yasmā te paṇītapaṇīte paccaye paṭisevantīti tassa micchāgāho. Ñāyaladdhepi paccaye paribhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadantīti apare. Eke pabbajitā, ye visesato attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti kaṇṭakavuttikāti vuttā. Ṭhatvā bhuñjananahānapaṭikkhepādivatasamāyogena paṇḍaratarā. Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakasamaye ājīvakaladdhiyā daḷhagāhitāya nigaṇṭhehipi paṇḍaratarā. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarā vuttā. Paramasukkābhijātīti ayaṃ tesaṃ laddhi. "Those who kill sheep are called sheep-butchers. Similarly, swine-butchers and others should be understood. 'Hunters' refers to others such as trappers, hunters and the like. Due to their being intent on evil deeds, they are called 'dark by birth.' 'Monks' refers to monks in the Buddha's dispensation. They say that these monks, with the idea that "they consume with desire and lust," insert thorns into the four requisites when consuming them. Why is this? Because they partake of excellent requisites—this is his wrong view. Even when consuming requisites rightfully obtained, others say that they 'insert thorns and consume' because their way of life is contrary to the Ājīvaka practice. Some ascetics, those especially devoted to the practice of self-mortification, are called 'thorn-practicers' because they behave as if living on thorns. By combining vows such as standing while eating and refusing to bathe, they are whiter. 'Disciples of the naked ascetics' refers to the followers of the Ājīvakas. It is said that in the Ājīvaka tradition, due to their strong adherence to the Ājīvaka doctrine, they are even whiter than the Nigaṇṭhas. Nanda and others, having elevated such Ājīvaka practices to the highest level, stood firm. Therefore, they are said to be whiter than the Nigaṇṭhas and the Ājīvaka disciples. 'Of the highest pure birth'—this is their doctrine. Purisabhūmiyoti padhānapuggalena niddeso. Itthīnampetā bhūmiyo icchanteva. Bhikkhu ca pannakotiādi tesaṃ pāḷi eva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhe jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na katheti. Tenāha ‘‘na kiñci āhā’’ti. Niṭṭhuhanādivippakāre kenaci katepi khamanavasena [Pg.271] na kiñci vadatīti vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ. Tato eva jighacchādubbalyaparetatāya sayanaparāyaṇaṃ samaṇaṃ pannabhūmīti vadanti. The realm of men (purisabhūmi) is a designation by way of the principal person. Women also desire these realms. The bhikkhu and the 'fallen one' (pannako), etc., these are their Pāli terms. There, the 'fallen one' is one who wanders for alms or one who is committed to their practice. The conqueror (jino) is one who is old, with weakened faculties due to old age, or one who stands having conquered opposition through his own practice. It is said that such a one does not expound the Dhamma to anyone. Hence it is said, "He says nothing." Even if someone acts disrespectfully, such as by spitting, etc., due to forbearance, he says nothing, they say. 'Alābhiṃ' means one who has no gain, due to the association with causes for lack of gain, spoken of in the manner of 'he does not receive from the mouth of a pot,' etc. Therefore, because of being overcome by weakness from hunger, they call the ascetic who is devoted to lying down one in a 'fallen stage' (pannabhūmi). Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena tesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekacce antarabhedā mahāsamayasuttavasena (dī. ni. 2.331 ādayo) dīpetabbā. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgena manussāpi anantabhedā. Pisācā eva pesācā, te mahantamahantā ajagarapetādayo. Chaddantadahamandākiniyo kuḷīramucalindanāmena vadanti. "The hundredfold ways of livelihood" are the hundredfold modes of living that sustain beings. By the term 'beasts' (pasu), the goat species is included; by the term 'deer' (miga), all deer species like the ruru and gavaya, etc., are included. "Many devas" means that devas—such as those from the realm of the Four Great Kings up to the Brahmā realms—are numerous due to their internal distinctions. Among them, some internal distinctions of the devas of the Four Great Kings should be illustrated by way of the Mahāsamaya Sutta, etc. "Humans too are endless" means that humans are of endless variety due to distinctions of island, country, family, lineage, livelihood, etc. Pisācas are the same as pesācas; these are very great ones, such as pythons, petas, etc. The Chaddanta lake and the Mandākinī lake are what they call by the names Kuḷīra and Mucalinda. Pavuṭāti sabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati. Kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato. "Entangled"—all knots. Even the wise one... does not go beyond. Why? Because the time for the wandering-on of beings is fixed. Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ kammaṃ phussa phussa patvā patvā kāle paripakkabhāvāpādanena byantī karoti nāma. Suttaguḷeti suttavaṭṭiyaṃ. Nibbeṭhiyamānameva paletīti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaḍḍhīti dasseti paricchinnarūpattā. Nibbeṭhiyamānameva suttaguḷaṃ gacchatīti vuccati. Tañca kho suttapamāṇena, sutte pana asati kuto gacchati suttaguḷaṃ. Tenāha – ‘‘sutte khīṇe na gacchatī’’ti. Tattheva tiṭṭhati suttapariyantanti adhippāyo. Kālavasenāti attani veṭhetvā ṭhitaṃ sukhadukkhaṃ yathāvuttassa kālassa vasena nibbeṭhiyamāno bālo ca paṇḍito ca paleti gacchati, nātikkamati saṃsāraṃ. An unripened cause for wandering is ripened by virtue, etc., for the sake of the quick attainment of purity. A ripened kamma, having been encountered again and again, is brought to an end by reaching a state of ripeness in due course. "A ball of thread" means a coil of thread. That it proceeds only as it is unwound is a simile showing that the wandering of beings gradually diminishes, and does not increase, due to its limited nature. It is said that the ball of thread moves only as it is unwound. And that is according to the measure of the thread; if there is no thread, where can the ball of thread go? Therefore it is said, "When the thread is exhausted, it does not go." The meaning is that it remains there, at the end of the thread. "By the power of time" means that happiness and suffering, having wrapped around oneself and remaining, are unwound by the power of the aforementioned time; both the fool and the wise proceed, they go on, they do not transcend saṃsāra. Mahādiṭṭhisuttādivaṇṇanā niṭṭhitā. The commentary on the Mahādiṭṭhi Sutta and other suttas is concluded. 11-18. Antavāsuttādivaṇṇanā 11-18. Commentary on the Antavā Sutta, etc. 216-223. Ekato [Pg.272] vaḍḍhitanimittanti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ. Gāhenāti lābhī jhānacakkhunā passitvā gahaṇena. Takkenāti na lābhī takkamattena. Uppannadiṭṭhīti ‘‘loko’’ti uppannadiṭṭhi. Sabbato vaḍḍhitanti samantato appamāṇakasiṇanimittaṃ. Ekamevāti ‘‘ekameva vatthū’’ti uppannadiṭṭhi. Aṭṭhārasa veyyākaraṇānīti veyyākaraṇalakkhaṇappattāni aṭṭhārasa suttāni. Ekaṃ gamananti ekaṃ veyyākaraṇagamanaṃ. 216-223. "A sign developed on one side" means the kasiṇa sign developed on one side. "By grasping" means by the grasping of one who has attained it, having seen with the eye of jhāna. "By reasoning" means by mere reasoning, by one who has not attained it. "A view that has arisen" means the view that has arisen as "the world." "Developed on all sides" means the boundless kasiṇa sign developed all around. "Only one" means the view that has arisen as "only one substance." "Eighteen expositions" are the eighteen suttas that have the characteristic of an exposition. "One course" means one expositional course. Antavāsuttādivaṇṇanā niṭṭhitā. The commentary on the Antavā Sutta, etc., is concluded. 2. Dutiyagamanādivaggavaṇṇanā 2. Commentary on the Chapter Beginning with the Second Course 224-301. Dukkhavasena vuttanti ‘‘iti kho, bhikkhave, dukkhe sati dukkhaṃ upādāyā’’tiādidukkhavasena vuttaṃ. Tādisameva dutiyaṃ veyyākaraṇagamanaṃ. Tenāha ‘‘tatrāpi aṭṭhāraseva veyyākaraṇānī’’ti. Tehīti ‘‘rūpī attā hotī’’tiādinayapavattehi veyyākaraṇehi saddhiṃ. Tanti dutiyaṃ gamanaṃ. 224-301. "Stated in terms of suffering" means it is stated in terms of suffering, as in the passage beginning, "Thus, bhikkhus, when there is suffering, depending on suffering…" The second expositional course is similar. Therefore, it is said, "There too, there are eighteen expositions." "With those" means together with those expositions that proceed in the manner beginning with "The self is material." "That" refers to the second course. Ārammaṇamevāti kasiṇasaṅkhātaṃ ārammaṇameva. Takkisaddena suddhatakkikānaṃ gahaṇaṃ daṭṭhabbaṃ. "Only the object" means only the object designated as the kasiṇa. By the word "reasoner," the inclusion of mere speculators should be understood. Aniccadukkhavasenāti ‘‘yadaniccaṃ, taṃ dukkhaṃ, tasmiṃ sati tadupādāya evaṃ diṭṭhi uppajjatī’’ti vuttaaniccadukkhavasenāti. Tehiyevāti dutiye peyyāle vuttappakārehiyeva. Tiparivaṭṭavasenāti tehiyeva chabbīsatiyā suttehi catutthapeyyāle tiparivaṭṭavasena vuttoti yojanā. "In terms of impermanence and suffering" means it is stated in terms of impermanence and suffering, as in "What is impermanent, that is suffering; when that exists, such a view arises dependent on it." "By those very same" means by those of the very same type stated in the second extended passage. "In terms of the three rounds" means the connection is that it is stated in terms of the three rounds by those very twenty-six suttas in the fourth extended passage. Dutiyagamanādivaggavaṇṇanā niṭṭhitā. The commentary on the Chapter Beginning with the Second Course is concluded. Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya In the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya, Diṭṭhisaṃyuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of the Hidden Meaning of the Commentary on the Diṭṭhisaṃyutta is concluded. 4. Okkantasaṃyuttaṃ 4. The Connected Discourses on Entering 1-10. Cakkhusuttādivaṇṇanā 1-10. Commentary on the Cakkhu Sutta, etc. 302-311. Saddhādhimokkhanti [Pg.273] saddahanavasena pavattaṃ adhimokkhaṃ, na sanniṭṭhānamattavasena pavattaṃ adhimokkhaṃ. Dassanampi sammattaṃ, taṃsijjhānavasena pavattaniyāmo sammattaniyāmo, ariyamaggo. Anantarāyataṃ dīpeti kappavināsapaṭibhāgena pavattattā. Tathā cāha ‘‘tenevāhā’’tiādi. Kappasīsena bhājanalokaṃ vadati. So hi uḍḍayhati, na kappo, uḍḍayhanavelāti jhāyanavelā. Ṭhito kappo ṭhitakappo, so assa atthīti ṭhitakappī, kappaṃ ṭhapetuṃ samatthoti attho. Olokananti saccābhisamayasaṅkhātaṃ dassanaṃ. Khamanti sahanti, ñāyantīti attho. 302-311. "Conviction and determination" means the determination that proceeds by way of conviction, not the determination that proceeds merely by way of conclusion. Seeing is also rightness; the fixed course that proceeds by way of the success of that seeing is the fixed course of rightness, the Noble Path. It indicates immediacy because it proceeds as a counterpart to the destruction of the world cycle. And so it is said, beginning with, "Therefore he said…" By "aeon's peak," he speaks of the vessel world. For it is that which is burnt up, not the aeon—the time of being burnt up is the time of burning. "One with a remaining aeon" means one for whom there is a remaining aeon; the meaning is one who is capable of establishing the aeon. "Seeing" refers to the vision designated as the comprehension of the truths. "They accept" means they endure; the meaning is, they are understood. Cakkhusuttādivaṇṇanā niṭṭhitā. The commentary on the Cakkhu Sutta, etc., is concluded. Okkantasaṃyuttavaṇṇanā niṭṭhitā. The commentary on the Okkanta Saṃyutta is concluded. 5. Uppādasaṃyuttavaṇṇanā 5. Commentary on the Uppāda Saṃyutta 312-321. Sabbaṃ pākaṭameva apubbassa abhāvato. 312-321. Everything is evident, as there is nothing new. Uppādasaṃyuttavaṇṇanā niṭṭhitā. The commentary on the Uppāda Saṃyutta is concluded. 6. Kilesasaṃyuttavaṇṇanā 6. Commentary on the Kilesa Saṃyutta 322-331. Esoti cakkhusmiṃ chandarāgo. Upecca kilesetīti upakkileso. Cittassāti sāmaññavacanaṃ anicchanto codako ‘‘kataracittassā’’ti āha. Itaro kāmaṃ upatāpanamalīnabhāvakaraṇavasena upakkileso lokuttarassa natthi, vibādhanaṭṭho pana attheva uppattinivāraṇatoti adhippāyenāha ‘‘catubhūmakacittassā’’ti. Codako ‘‘tebhūmakā’’tiādinā attano adhippāyaṃ vivarati, itaro ‘‘uppattinivāraṇato’’tiādinā. Ariyaphalapaṭippassaddhipahānavasena pavattiyā [Pg.274] sabbasaṃkilesato nikkhantattā nekkhammaṃ, magganibbānānaṃ pana nekkhammabhāvo ukkaṃsato gahito evāti āha ‘‘nekkhammaninnanti navalokuttaradhammaninna’’nti. Abhijānitvāti abhimukhabhāvena jānitvā. Sacchikātabbesūti paccakkhakātabbesu. Chaḷabhiññādhammesūti ariyamaggasampayuttadhammesu. 322-331. "This" means desire and lust in the eye. It is an "imperfection" because it defiles by approaching. Not wanting the general term "of the mind," the questioner asks, "Of which mind?" The other, with the intention that although an imperfection in the sense of causing affliction and impurity does not exist for the supramundane, yet the meaning of obstruction does exist in preventing its arising, says, "Of the mind pertaining to the four planes." The questioner clarifies his own intention with "pertaining to the three planes," etc., while the other clarifies with "by preventing arising," etc. "Renunciation" is so called because of having emerged from all defilements by the proceeding through tranquillization and abandonment by means of the noble fruits; but the state of renunciation of the path and Nibbāna is taken as pre-eminent. Thus, he says, "inclined to renunciation means inclined to the nine supramundane states." "Having directly known" means having known face-to-face. "In things to be realized" means in things to be realized for oneself. "In the states of the six higher knowledges" means in the states associated with the noble path. Kilesasaṃyuttavaṇṇanā niṭṭhitā. The commentary on the Kilesa Saṃyutta is concluded. 7. Sāriputtasaṃyuttaṃ 7. The Sāriputta Saṃyutta 1-9. Vivekajasuttādivaṇṇanā 1-9. Commentary on the Vivekaja Sutta, etc. 332-340. Na evaṃ hotīti ettha ‘‘ahaṃ samāpajjāmī’’ti vā, ‘‘ahaṃ samāpanno’’ti vā mā hotu tadā tādisābhogābhāvato. ‘‘Ahaṃ vuṭṭhito’’ti pana kasmā na hotīti? Sabbathāpi na hotveva ahaṅkārassa sabbaso pahīnattā. 332-340. Here, "it is not so" means: let there not be the thought "I am attaining" or "I have attained," because at that time there is an absence of such attention. But why should there not be the thought "I have emerged"? It does not occur in any way at all, because the I-making has been completely abandoned. Vivekajasuttādivaṇṇanā niṭṭhitā. The commentary on the Vivekaja Sutta, etc., is concluded. 10. Sūcimukhīsuttavaṇṇanā 10. Commentary on the Sūcimukhī Sutta 341. Tasmiṃ vacane paṭikkhitteti – ‘‘adhomukho bhuñjasī’’ti paribbājikāya vuttavacane – ‘‘na khvāhaṃ bhaginī’’ti paṭikkhitte. Vādanti dosaṃ. Ubbhamukhoti uparimukho. Puratthimādikā catasso disā. Dakkhiṇapuratthimādikā catasso vidisā. 341. "When that statement was rejected" means that when the statement spoken by the female wanderer, "You eat with your face down," was rejected with the reply, "Not so, sister." "They speak" means they find fault. "Face up" means with the face turned upward. The four directions are east and so forth. The four intermediate directions are southeast and so forth. Ārāmaārāmavatthuādīsu bhūmiparikammabījābhisaṅkharaṇādipaṭisaṃyuttā vijjā vatthuvijjā, tassā pana micchājīvabhāvaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesaṃ tesaṃ attano paccayadāyakānaṃ. Tattha tattha gamananti tesaṃ sāsanaharaṇavasena taṃ taṃ gāmantaradesantaraṃ. Evamārocesīti attukkaṃsanaparavambhanarahitaṃ kaṇṇasukhaṃ pemanīyaṃ hadayaṅgamaṃ therassa dhammakathaṃ [Pg.275] sutvā pasannamānasā evaṃ ‘‘dhammikaṃ samaṇā sakyaputtiyā’’tiādinā sāsanassa guṇasaṃkittanavācaṃ kulānaṃ ārocesi. The knowledge connected with the preparation of land, the preparation of seeds, and so forth, in parks, monastery grounds, and so on, is called ‘knowledge of sites’ (vatthuvijjā). However, to show its nature as wrong livelihood, it is said, ‘of those,’ and so forth. ‘Of their respective’ refers to their respective donors of requisites. ‘Going here and there’ means traveling to various villages and regions for the purpose of carrying their message. ‘Thus she announced’ means that, having heard the Elder’s Dhamma talk—which was pleasing to the ear, amiable, heartwarming, and free from self-praise and disparagement of others—with a gladdened mind, she announced to the families words proclaiming the virtues of the teaching, such as, ‘The Sakyan ascetics are righteous.’ Sūcimukhīsuttavaṇṇanā niṭṭhitā. The Commentary to the Sūcimukhīsutta is concluded. Sāriputtasaṃyuttavaṇṇanā niṭṭhitā. The Commentary to the Sāriputta Saṃyutta is concluded. 8. Nāgasaṃyuttaṃ 8. The Nāga Saṃyutta 1. Suddhikasuttavaṇṇanā 1. The Commentary to the Suddhikasutta 342. Aṇḍajāti aṇḍe jātā. Vatthikoseti vatthikosasaññite jarāyupuṭe jātā. Saṃsedeti saṃsinne kilinnaṭṭhāne uppannā. Upapatitvā viyāti kutocipi avapatitvā viya nibbattā. Puggalānanti tathā vinetabbapuggalānaṃ. 342. ‘Born from eggs’ (aṇḍajā) means born in an egg. ‘Born from a womb’ (vatthikose) means born in a sac known as a womb. ‘Born from moisture’ (saṃsede) means arisen in a moist, putrid place. ‘Born spontaneously’ (upapatitvā viya) means arisen as if not having fallen from anywhere. ‘Of individuals’ (puggalānaṃ) refers to those individuals who are to be trained accordingly. Suddhikasuttavaṇṇanā niṭṭhitā. The Commentary to the Suddhikasutta is concluded. 2-50. Paṇītatarasuttādivaṇṇanā 2-50. The Commentary to the Paṇītatara Sutta and Others 343-391. Vissaṭṭhakāyāti ‘‘ye cammena vā rudhirena vā aṭṭhinā vā atthikā, te sabbaṃ gaṇhantū’’ti tattha nirapekkhacittatāya adhiṭṭhitasīlatāya pariccattasarīrā. Duvidhakārinoti ‘‘kālena kusalaṃ, kālena akusala’’nti evaṃ kusalākusalakārino. Saha byayati pavattatīti sahabyo, sahacāro. Tassa bhāvo sahabyatā, taṃ sahabyataṃ. Adanīyato annaṃ. Khādanīyato khajjaṃ. Pātabbato pānaṃ. Nivasanīyato vatthaṃ. Nivasitabbaṃ nivāsanaṃ. Parivaritabbaṃ pāvuraṇaṃ. Yānti tenāti yānaṃ, upāhanādiyānāni. Ādisaddena vayhasivikādīnaṃ saṅgaho. Chattampi parissayātapadukkhaparirakkhaṇena maggagamanasādhananti katvā ‘‘chattupāhana’’ntiādi vuttaṃ. Tena vuttaṃ ‘‘yaṃ kiñci gamanapaccaya’’nti. Patthanaṃ katvā…pe… tattha nibbattanti campeyyanāgarājā viyāti daṭṭhabbaṃ. 343-391. ‘With body abandoned’ (vissaṭṭhakāyā) refers to those who have relinquished their bodies through indifference and steadfast virtue, thinking, ‘Let those who have need of skin, blood, or bone take it all.’ ‘Of twofold conduct’ (duvidhakārino) means those who perform wholesome deeds at times and unwholesome deeds at other times. ‘Accompanied by’ (sahabyo) means it proceeds together; it is a companion. Its nature is companionship (sahabyatā); that is companionship. ‘Food’ (annaṃ) is that which is to be eaten. ‘Chewable items’ (khajjaṃ) are that which is to be chewed. ‘Drink’ (pānaṃ) is that which is to be drunk. ‘Clothing’ (vatthaṃ) is that which is to be worn. ‘A dwelling’ (nivāsanaṃ) is that which is to be dwelt in. ‘A covering’ (pāvuraṇaṃ) is that which is for covering. ‘That by which one goes’ (yānaṃ) is a vehicle, such as sandals and other means of travel. The term ‘and so forth’ (ādisaddena) includes palanquins and the like. An umbrella, too, serves as a means of travel by protecting from the suffering of danger and heat—thus, ‘umbrella and sandals,’ and so on, are mentioned. Hence, it is said, ‘whatever is a condition for going.’ Having made a wish… and so on… they are reborn there—this should be understood as being like the Nāga king of Campeyya. Paṇītatarasuttādivaṇṇanā niṭṭhitā. The Commentary to the Paṇītatara Sutta and Others is concluded. Nāgasaṃyuttavaṇṇanā niṭṭhitā. The Commentary to the Nāgasaṃyutta is concluded. 9. Supaṇṇasaṃyuttavaṇṇanā 9. The Commentary to the Supaṇṇasaṃyutta 392-437. Pattānanti [Pg.276] ubhosu pakkhesu pattānaṃ. Vaṇṇavantatāyāti atisayena vicittavaṇṇatāya. Atisayattho hi ayaṃ vanta-saddo. Purimanayenāti nāgasaṃyutte paṭhamasutte vuttanayena. Uddharantīti samuddato uddharanti, pathavantarapabbatantarato pana tesaṃ uddharaṇaṃ dukkarameva. Paṇītatareti balena paṇītatare, balavanteti attho. Anuddharaṇīyanāgāti ānubhāvamahantatāya ca vasanaṭṭhānaviduggatāya ca uddharituṃ asakkuṇeyyā nāgā. Te ‘‘sattavidhā’’ti vatvā sarūpato vasanaṭṭhānato ca dassento ‘‘kambalassatarā’’tiādimāha. Tattha kambalassatarā dhataraṭṭhāti ime jātivasena vuttā. Sattasīdantaravāsinoti sattavidhasīdasamuddavāsino. Pathaviṭṭhakāti pathavantaravāsino, tathā pabbataṭṭhakā. Te ca vimānavāsino. Te nāge koci supaṇṇo uddharituṃ na sakkotīti sambandho. Sesanti ‘‘kāyena dvayakārino’’tiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ nāgasaṃyutte vuttanayameva, tattha ca vuttanayeneva attho veditabboti adhippāyo. 392-437. ‘Of feathers’ (pattānaṃ) means of the feathers on both wings. ‘Due to being colorful’ (vaṇṇavantatāya) means due to exceedingly variegated colors. Indeed, this word ‘vanta’ conveys the sense of excess. ‘In the former manner’ (purimanayena) means in the manner explained in the first sutta of the Nāgasaṃyutta. ‘They lift’ (uddharanti) means they lift from the ocean, but lifting them from within the earth or within mountains is indeed difficult. ‘More excellent’ (paṇītatare) means more excellent in strength; that is, more powerful. ‘Nāgas that cannot be lifted’ (anuddharaṇīyanāgā) refers to nāgas who cannot be lifted due to their great power and the inaccessibility of their dwelling places. Having stated they are ‘of seven kinds,’ he then explains their nature and dwelling places, saying ‘Kambalassatarā’ and so on. Among them, ‘Kambalassatarā’ and ‘Dhataraṭṭhā’ are mentioned by birth. ‘Those dwelling in the seven-layered ocean’ (sattasīdantaravāsino) means those dwelling in the seven-layered Sīda ocean. ‘Those dwelling in the earth’ (pathaviṭṭhakā) means those dwelling within the earth, and similarly ‘those dwelling in mountains’ (pabbataṭṭhakā). These also dwell in celestial mansions. The connection is that no supaṇṇa can lift these nāgas. ‘The rest’ (sesaṃ) means that whatever should be said regarding ‘of twofold conduct by body’ (kāyena dvayakārino) and so on should all be understood in the same way as explained in the Nāgasaṃyutta, and the meaning should be interpreted in the way explained there. Supaṇṇasaṃyuttavaṇṇanā niṭṭhitā. The Commentary to the Supaṇṇasaṃyutta is concluded. 10. Gandhabbakāyasaṃyuttavaṇṇanā 10. The Commentary to the Gandhabbakāya Saṃyutta 438-549. Mūlagandhādibhedaṃ gandhaṃ avanti apayuñjantīti gandhabbā, tesaṃ kāyo samūho gandhabbakāyo, gandhabbadevanikāyo. Cātumahārājikesu ekiyāva te daṭṭhabbā, tappariyāpannatāya tattha vā niyuttāti gandhabbakāyikā. Tesaṃ tesaṃ rukkhagacchalatānaṃ mūlaṃ paṭicca pavatto gandho mūlagandho, tasmiṃ mūlagandhe. Adhivatthāti mūlagandhaṃ adhiṭṭhāya, abhibhuyya vā vasantā. Esa nayo sesesupi. Taṃ nissāyāti taṃ mūlagandhaṃ rukkhaṃ paccayaṃ katvā nibbattā. Na kevalaṃ tattha gandho eva, mūlameva vā tesaṃ paccayoti dassento ‘‘so hī’’tiādimāha. Upakappatīti nivāsaṭṭhānabhāvena viniyuñjati. Gandhagandheti gandhānaṃ gandhasamudāye. Mūlādigandhānaṃ gandheti mūlādigataavayavagandhānaṃ gandhe, timūlādigatasamudāyabhūteti attho. Pubbe hi ‘‘mūlagandhe’’tiādinā rukkhānaṃ avayavagandho [Pg.277] gahito, idha pana sabbaso gahitattā samudāyagandho veditabbo. Tenāha ‘‘yassa hi rukkhassā’’tiādi. Soti so sabbo mūlādigato gandho gandhasamudāyo idha gandhagandho nāma. Tassa gandhassa gandheti tassa samudāyagandhassa tathābhūte gandhe. Sarikkhaṃ sadisaṃ paṭidānaṃ etissāti sarikkhadānaṃ, patthanā. Yathādhippetaphalāni sarikkhadānattāva adhippetaphalaṃ dentu, asarikkhadānaṃ kathanti? Tampi detiyeva puññassa sabbakāmadadattāti āha ‘‘asarikkhadānampī’’tiādi. 438-549. ‘Gandhabbā’ are so called because they frequent scents that are divided into root-scents and so forth. Their body, a group, is the ‘Gandhabba-body’ (gandhabbakāyo), the host of Gandhabba deities. They should be seen as belonging to the realm of the Four Great Kings alone, because they are either included therein or appointed there; thus, they are called ‘Gandhabbakāyikā’. The scent that arises dependent on the roots of various trees, shrubs, and creepers is a ‘root-scent’ (mūlagandha); ‘in that root-scent’ (tasmiṃ mūlagandhe). ‘Dwelling in’ (adhivatthā) means dwelling by relying on or mastering the root-scent. This method applies to the rest as well. ‘Depending on that’ (taṃ nissāya) means being produced having made that root-scented tree a condition. Showing that not only the scent itself but also the root itself is their condition, he said, ‘For indeed…’ and so forth. ‘It is useful’ (upakappati) means it is used as a dwelling place. ‘In the fragrance of fragrances’ (gandhagandhe) means in the collection of fragrances. ‘The fragrance of root-based scents’ (mūlādigandhānaṃ gandhe) means in the fragrance of the parts derived from roots and so forth; the meaning is that it is the collective essence that is roots and so on. Previously, with ‘root-scent’ and so forth, the fragrance of a part of the trees was taken; here, however, because it is taken in its entirety, the collective fragrance should be understood. Therefore, he said, ‘For whatever tree…’ and so forth. ‘That’ (so) is that entire fragrance that is root-based and so on, here called the ‘fragrance of fragrances’ (gandhagandho). ‘In the fragrance of that fragrance’ (tassa gandhassa gandhe) means in the fragrance of that collective fragrance in such a state. ‘Similar’ (sarikkhaṃ) means alike. A gift similar to it is ‘similar giving’ (sarikkhadānaṃ), which is an aspiration. Since similar giving gives desired fruits accordingly, what about dissimilar giving? Even that gives, because merit gives all that is desired. Therefore, he said, ‘Even dissimilar giving…’ and so forth. Gandhabbakāyasaṃyuttavaṇṇanā niṭṭhitā. The Commentary to the Gandhabbakāya Saṃyutta is concluded. 11. Valāhakasaṃyuttavaṇṇanā 11. The Commentary to the Valāhaka Saṃyutta 550-606. Lokaṃ vālentā saṃvarantā chādentā ahanti pariyesantīti valāhā, devaputtā. Tesaṃ samūho valāhakadevakāyoti āha ‘‘valāhakakāyikā’’tiādi. Sītakaraṇavalāhakāti sītaharaṇavalāhakā. Sesapadesūti uṇhavalāhakādipadesu. Eseva nayoti ‘‘uṇhakaraṇavalāhakā’’tiādinā attho veditabbo. Cittaṭṭhapananti ‘‘sītaṃ hotū’’ti evaṃ cittassa uppādanaṃ. Vassāneti vassakāle. Utusamuṭṭhānamevāti pākatikasītamevāti attho. Uṇhepīti uṇhakāle. Abbhamaṇḍapoti maṇḍapasadisaabbhapaṭalavitānamāha. Abbhaṃ uppajjatīti tahaṃ tahaṃ paṭalaṃ uṭṭhahati. Abbheyevāti abbhakāle eva, vassāneti attho. Atiabbhanti satapaṭalasahassapaṭalaṃ hutvā abbhuṭṭhānaṃ. Cittavesākhamāsesūti vasantakālaṃ sandhāyāha. Tadā hi viddho vigatavalāhako devo bhavituṃ yutto. Uttaradakkhiṇādīti ādi-saddena pacchimavātādiṃ saṅgaṇhāti. Pakativātoti pakatiyā sabhāvena vāyanakavāto. Taṃ utusamuṭṭhānamevāti āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayautusamuṭṭhānameva. Esa nayo utusamuṭṭhānasītuṇhavātesupi. Tampi hi āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayamevāti. 550-606. Those who stir, restrain, and conceal the world, seeking to harm it, are called Valāhā, the devas. Their collective group is the Valāhaka deva-host; hence it is said ‘Valāhakakāyikā’ and so on. ‘Cold-making clouds’ (Sītakaraṇavalāhakā) means cold-removing clouds (sītaharaṇavalāhakā). In the remaining terms, such as ‘heat-making clouds’ (uṇhavalāhakā) and so on, the same method applies; thus, the meaning should be understood with ‘heat-making clouds’ (uṇhakaraṇavalāhakā) and so on. ‘Establishing the mind’ (cittaṭṭhapana) means the arising of the thought, ‘Let it be cold.’ ‘In the rainy season’ (vassāne) means during the rainy season. ‘Arisen from the season’ (utusamuṭṭhānameva) means it is simply naturally occurring cold. ‘In the heat’ (uṇhepi) means during the hot season. ‘Cloud pavilion’ (abbhamaṇḍapo) refers to a canopy-like expanse of cloud layers. ‘A cloud arises’ (abbhaṃ uppajjati) means layers arise here and there. ‘Only in cloud’ (abbheyeva) means only during the cloudy time, that is, the rainy season. ‘Excessive cloud’ (atiabbha) means an excessive formation of clouds, becoming a hundred or a thousand layers. ‘In the months of Citta and Vesākha’ (Cittavesākhamāsesu) refers to the spring season. For at that time, it is fitting for the sky to be clear and free of clouds. ‘North, south, and so on’ (uttaradakkhiṇādi) means that by the word ‘and so on’ it includes western winds and the like. ‘Natural wind’ (pakativāto) means the wind that blows naturally, by its own nature. That it is ‘simply the arising of seasons’ means it is simply the arising of seasons, which is a condition dependent on the common karma of beings who live on food. This method also applies to cold, heat, and winds arising from seasons. For that too is simply a condition dependent on the common karma of beings who live on food. Gītanti meghagītaṃ. Saccakiriyāyāti tādisānaṃ purisavisesānaṃ saccādhiṭṭhānena. Iddhibalenāti iddhimantānaṃ iddhiānubhāvena. Vināsameghenāti [Pg.278] kappavināsakameghena. Aññenapi kaṇhapāpikasattānaṃ pāpakammapaccayā uppannavināsameghena vuṭṭhena so so deso vinassateva. ‘Song’ (gītaṃ) means the song of the clouds. ‘By an act of truth’ (saccakiriyāya) means through the declaration of truth of such exceptional individuals. ‘By psychic power’ (iddhibalena) means through the majestic power of those endowed with psychic power. ‘By the destructive cloud’ (vināsameghena) means by the destructive cloud at the end of an eon. And also by another destructive cloud, arisen due to the evil karma of dark, sinful beings, when it has rained, that very place is destroyed. Valāhakasaṃyuttavaṇṇanā niṭṭhitā. The Commentary to the Valāhaka Saṃyutta is concluded. 12. Vacchagottasaṃyuttavaṇṇanā 12. The Commentary to the Vacchagotta Saṃyutta 607-661. Aññāṇāti aññāṇahetu, saccapaṭicchādakasammohahetūti attho. Aṭṭhakathāyaṃ pana imameva atthaṃ hetuatthena karaṇavacanena dassetuṃ ‘‘aññāṇenā’’ti vuttaṃ. Sabbānīti ‘‘aññāṇā adassanā anabhisamayā’’tiādīni padāni ekādasasu suttesu āgatāni, pañcapaññāsa veyyākaraṇāni vuttāni suttesu pañcannaṃ khandhānaṃ vasena veyyākaraṇassa āgatattā. 607-661. The word `Aññāṇā` means 'a cause which is ignorance'; that is, the meaning is 'a cause which is the delusion that conceals the truth.' However, in the commentary, to show this very meaning in the sense of a cause, it is stated as 'aññāṇena' using the instrumental case. The word `Sabbāni` refers to the terms such as 'aññāṇā, adassanā, anabhisamayā,' which appear in eleven suttas. Fifty-five explanations are stated, because in the suttas the explanation comes by way of the five aggregates. Vacchagottasaṃyuttavaṇṇanā niṭṭhitā. The Commentary on the Connected Discourses on Vacchagotta is concluded. 13. Jhānasaṃyuttaṃ 13. The Connected Discourses on Jhāna 1. Samādhimūlakasamāpattisuttavaṇṇanā 1. Commentary on the Discourse on Attainments Rooted in Concentration 662. Samādhikusaloti samādhismiṃ kusalo. Tayidaṃ samādhikosallattaṃ saha jhānaṅgayogena catubbidho jhānasamādhi, tasmā taṃ taṃ vibhāgaṃ jānantassa siddhaṃ hotīti āha – ‘‘paṭhamaṃ jhāna’’ntiādi. Tattha vitakkavicārapītisukhekaggatāvasena paṭhamaṃ pañcaṅgikaṃ, pītisukhekaggatāvasena dutiyaṃ tivaṅgikaṃ, sukhekaggatāvasena tatiyaṃ duvaṅgikaṃ, upekkhekaggatāvasena catutthaṃ duvaṅgikamevāti evaṃ tasmiṃ tasmiṃ jhāne taṃtaṃaṅgānaṃ vavatthāne kusalo. Samāpattikusaloti samāpajjane kusalo. Hāsetvāti tosetvā. Kallaṃ katvāti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇañca samādhānena samāpajjane cittaṃ samatthaṃ katvā. Sesapadānīti sesā tayo koṭṭhāsā. Tatiyādīsu nayesu akusalopi jhānatthāya paṭipannattā ‘‘jhāyītevā’’ti vutto. 662. Samādhikusala means skilled in concentration. This skill in concentration is the fourfold jhāna-concentration along with the application of the jhāna factors; therefore, for one who knows the respective divisions, it is established, and thus it is said—'the first jhāna,' and so on. Herein, the first jhāna is fivefold with initial thought, sustained thought, joy, bliss, and one-pointedness. The second is threefold with joy, bliss, and one-pointedness. The third is twofold with bliss and one-pointedness. The fourth is likewise twofold with equanimity and one-pointedness. Thus, one is skilled in determining these respective factors in each jhāna. Samāpattikusala means skilled in attaining. Hāsetvā means having satisfied. Kallaṃ katvā means having made the mind capable for attainment by removing the factors opposed to concentration and by making conditions cooperative with concentration. Sesapadāni means the remaining three sections. In the methods beginning with the third, even one who is unskillful is called a 'meditator' because they have entered upon the practice for the sake of jhāna. Samādhimūlakasamāpattisuttavaṇṇanā niṭṭhitā. The Commentary on the Discourse on Attainments Rooted in Concentration is concluded. 2-55. Samādhimūlakaṭhitisuttādivaṇṇanā 2-55. Commentary on the Discourse on Stability Rooted in Concentration, and so on 663-716. Dutiyādisuttesu [Pg.279] ṭhitikusaloti ettha antogadhahetuattho ṭhiti-saddo, tasmiñca pana kusaloti atthoti āha – ‘‘jhānaṃ ṭhapetuṃ akusalo’’ti. Sattaṭṭhaaccharāmattanti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ na sakkoti adhiṭṭhānavasībhāvassa anipphāditattā. Yathāparicchedena kālena vuṭṭhātuṃ na sakkoti vuṭṭhānavasībhāvassa anipphāditattā. Kallaṃ jātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāvena kasiṇārammaṇesu ‘‘idaṃ nāma asukassā’’ti visayavasena samāpajjituṃ asakkonto na samādhismiṃ ārammaṇakusalo. Na samādhismiṃ gocarakusaloti samādhismiṃ nipphāditabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare ca satisampajaññavirahito akusalo. Keci pana ‘‘kammaṭṭhānagocaro paṭhamajjhānādikaṃ, ‘evaṃ samāpajjitabbaṃ, evaṃ bahulīkātabba’nti ajānanto tattha akusalo nāmā’’ti vadanti. Kammaṭṭhānaṃ abhinīharitunti kammaṭṭhānaṃ visesabhāgiyatāya abhinīharituṃ akusalo. Sakkaccakārīti cittīkārī. Sātaccakārīti niyatakārī. Samādhissa upakārakadhammāti appanākosallā. Samāpattiādīhīti ādi-saddena sakkaccakāripadādīnaṃyeva saṅgaho daṭṭhabbo catukkānaṃ vuttattā. Tenāha ‘‘yojetvā catukkā vuttā’’ti. Lokiyajjhānavaseneva kathitaṃ ‘‘samādhikusalo’’tiādinā nayena desanāya pavattattā. Na hi lokuttaradhammesu akosallaṃ nāma labbhati. Yadi akosallaṃ, na kusalasaddena visesitabbatā siyāti. 663-716. In the second and subsequent suttas, regarding the term `ṭhitikusalo`, here the word `ṭhiti` has the meaning of an included cause, and the meaning is 'skilled in that.' It is said of the unskilled one: 'unskilled in establishing jhāna.' This means one cannot establish jhāna for a moment lasting only seven or eight finger-snaps because the mastery of resolution has not been produced. One cannot emerge from it at a predetermined time because the mastery of emergence has not been developed. `Kallaṃ jātaṃ assa` means `kallitaṃ`; when it is `kallitaṃ`, being unable to enter absorption by way of the object, such as a kasiṇa, recognizing, 'This is such-and-such,' is not being skilled in the object of concentration. Not being 'skilled in the range of concentration' means being unskilled, devoid of mindfulness and clear comprehension, in the range of the concentration that is to be produced—that is, in the place of its practice, known as the meditation subject, and in the alms-round resort. Some, however, say that one who does not know 'how to enter and how to frequently cultivate' the first jhāna and so on, which are the range of the meditation subject, is unskilled therein. `Kammaṭṭhānaṃ abhinīharituṃ` means being unskilled in directing the meditation subject towards a superior attainment. `Sakkaccakārī` means one who acts with respect. `Sātaccakārī` means one who acts constantly. `Samādhissa upakārakadhammā` means the skills in absorption. By `Samāpatti-ādīhi`, the inclusion of the terms beginning with `sakkaccakārī` should be understood by the word `ādi`, because the tetrads have been stated. Hence, it is said, 'The tetrads have been stated by combining them.' The teaching on being 'skilled in concentration' and so on is presented only by way of mundane jhānas, because the discourse proceeds in that manner. For indeed, lack of skill is not found in supramundane states. If there were a lack of skill, it would not be qualified by the word 'skilled.' Samādhimūlakaṭhitisuttādivaṇṇanā niṭṭhitā. The Commentary on the Discourse on Stability Rooted in Concentration, and so on, is concluded. Jhānasaṃyuttavaṇṇanā niṭṭhitā. The Commentary on the Connected Discourses on Jhāna is concluded. Niṭṭhitā ca sāratthappakāsiniyā And completed is the Sāratthappakāsinī's Saṃyuttanikāya-aṭṭhakathāya khandhavaggavaṇṇanā. explanation of the Khandha Vagga of the commentary on the Saṃyutta Nikāya.
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Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi