Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of the Long Discourses

Commentary on the Great Chapter

1.

Commentary on the Mahāpadāna Sutta

The Discussion Connected with Past Lives

1. Thus have I heard... etc. "in the Kareri hut" - this is the Discourse on the Great Legend. Herein this is the explanation of terms not previously explained - "In the Kareri hut": "Kareri" is the name of the Varuṇa tree. A Kareri pavilion stood at the door of that hut; therefore it is called "the Kareri hut," just as "the Kosamba hut" is so called because of a Kosamba tree standing at its door. Within Jeta's Grove, it is said, there were four great buildings - the Kareri hut, the Kosamba hut, the Perfumed Chamber, and the Salaḷa House - each produced at a cost of a hundred thousand. Among these, the Salaḷa House was caused to be built by King Pasenadi; the rest were caused to be built by Anāthapiṇḍika. Thus the Blessed One dwells in the Kareri hut, which was caused to be built by the householder Anāthapiṇḍika above pillars, resembling a heavenly mansion of the gods. "After the meal": for those who eat only once a day and those who do not eat after midday, even within the midday period, having eaten right early, it is still after the meal. But here, "after the meal" is intended as after the ordinary meal. "Having returned from their alms round" means having returned from the almsfood; the meaning is having risen after finishing the meal duty.

"In the Kareri circular pavilion" means in the sitting hall made not far from that very Kareri pavilion. It is said that the Kareri pavilion was situated between the Perfumed Chamber and the hall; therefore the Perfumed Chamber, the Kareri hut, and the hall - are all called "the Kareri circular pavilion." "Connected with past lives" means directed in connection with past lives, which is reckoned as the continuity of aggregates formerly inhabited, as analysed thus: "even one birth, even two births." "On the Teaching" means connected with the Teaching.

"Arose" - Oh, wonderful is the knowledge of past lives of the One of Ten Powers! Who indeed recollects past lives, and who does not recollect? Sectarians recollect, and disciples and Individually Enlightened Ones and Buddhas recollect. Which sectarians recollect? Those who are proponents of action who have reached the highest, even they recollect only forty cosmic cycles, not beyond that. Disciples recollect a hundred thousand cosmic cycles. The two chief disciples recollect one incalculable period and a hundred thousand cosmic cycles. Individually Enlightened Ones recollect two incalculable periods and a hundred thousand cosmic cycles. But for Buddhas there is no limit as "this much"; as much as they wish, that much they recollect.

Sectarians recollect by the succession of aggregates; having let go of the succession, they are unable. Even while recollecting by succession, having reached the non-percipient existence, they do not see the occurrence of aggregates; they become like the blunt fallen into a net, and like cripples fallen into a well. Standing there, they grasp the view: "This much only; beyond this there is nothing." Thus the recollection of past lives of sectarians is like the walking of the blind by the tip of a stick. For just as the blind walk only when there is a stick-tip to grasp, and when there is not, they sit down right there, just so sectarians are able to recollect only by the succession of aggregates; having given up the succession, they are unable.

Disciples too recollect only by the succession of aggregates; having reached the non-percipient existence, they do not see the occurrence of aggregates. Even this being so, there is no time called the absence of aggregates of beings wandering in the round of rebirths. But since five hundred cosmic cycles elapse in the non-percipient existence, having passed beyond that period of time, standing on the method given by the Buddhas, they recollect beyond; just as the Venerable Sobhita. The two chief disciples and the Individually Enlightened Ones, however, recollect by observing the death and rebirth-linking. For Buddhas there is no task of death and rebirth-linking; whatever state they wish to see, that very thing they see.

And sectarians, when recollecting past lives, recollect only what was seen, done, and heard by themselves. Likewise disciples and Individually Enlightened Ones. But Buddhas recollect everything that was seen, done, and heard by themselves or by others.

The knowledge of past lives of sectarians is like the light of a firefly, of disciples like the light of a lamp, of chief disciples like the light of the morning star, of Individually Enlightened Ones like the light of the moon, of Buddhas like the light of the autumnal sun's orb. For him there is no limit of so many hundreds of births, so many thousands of births, so many hundreds of thousands of births, or so many hundreds of cosmic cycles, so many thousands of cosmic cycles, so many hundreds of thousands of cosmic cycles; whatever he recollects, there is neither stumbling nor obstruction; it is dependent solely upon adverting, dependent solely upon the arising of consciousness through desired attention. Like an arrow shot with force through a container of weak leaves, and like Indra's thunderbolt released upon the peak of Sineru, it goes without being obstructed at all. "Oh, how great is the Blessed One's knowledge of past lives!" - thus the discussion arose, was born, proceeded concerning the Blessed One himself - this is the meaning. To show all of that in brief, only this much was stated in the canonical text: "Such was a past life, such was a past life." Therein, "itipi" means "in this way too."

2-3. He heard etc. Regarding "then the Blessed One arrived," what should be said here has already been stated in the commentary on the Brahmajāla Sutta. This alone is the distinction - there he heard by means of the knowledge of omniscience, here by means of the divine ear. And there the discussion of praise and blame was not finished, here the discussion of past lives. Therefore the Blessed One - "These monks praise virtues concerning my knowledge of past lives, but they do not know the accomplishment of my knowledge of past lives; come, let me explain to them the accomplishment of that," having come and sat down on the excellent Buddha-seat which had been placed solely for the purpose of teaching the Teaching, as is natural even for Buddhas, which at that moment had been shaken out and offered by the monks, having sat down, at the conclusion of the question "What were you engaged in, monks?" and the reply beginning with "Here, venerable sir," wishing to teach them a talk on the Teaching connected with past lives, he said beginning with "Would you wish" and so on. Therein, "iccheyyātha no" means "iccheyyātha nu." Then the monks, with delighted minds, entreating him, said beginning with "of this, Blessed One." Therein, "of this" means of this giving of a talk on the Teaching.

4. Then the Blessed One, having accepted their entreaty, wishing to speak, having urged them to listen attentively and pay close attention by saying "If so, monks, listen," wishing to make known the recollection of those who have cut off the path - not shared with others - said beginning with "It was from now, monks." Therein, "in which Vipassī" means in which cosmic cycle Vipassī. For this word "ya" is seen in the nominative case in such passages as "What I have heard face to face with the gods of the Thirty-three, what I have received face to face, that I report to the Blessed One" and so on. In the accusative case in such passages as "What we asked you, you declared to us; we ask you another thing, please tell us that" and so on. In the instrumental case in such passages as "This is impossible, monks, there is no chance, that in one world system" and so on. But here it should be understood in the locative sense. Therefore it was said - "in which cosmic cycle." "Arose" means he arose resounding throughout the ten-thousandfold world system.

"Fortunate cosmic cycle" - because it is adorned with the arising of five Buddhas, the Blessed One, praising this cosmic cycle as a beautiful cosmic cycle, an essential cosmic cycle, said thus. It is said that from the time our Blessed One made his resolution, in this interval there has never been even a single cosmic cycle in which five Buddhas arose. But before our Blessed One's resolution, Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara - four Buddhas arose in one cosmic cycle. In the period before them, one incalculable period was entirely void of Buddhas.

But at the end of an incalculable period of cosmic cycles, the Buddha named Koṇḍañña arose alone in one cosmic cycle. From that too, an incalculable period was entirely void of Buddhas. At the end of an incalculable period of cosmic cycles, Maṅgala, Sumana, Revata, and Sobhita - four Buddhas arose in one cosmic cycle. From that too, an incalculable period was entirely void of Buddhas. But at the end of an incalculable period of cosmic cycles, more than one incalculable period plus a hundred thousand cosmic cycles from now, Anomadassī, Paduma, and Nārada - three Buddhas arose in one cosmic cycle. From that too, an incalculable period was entirely void of Buddhas. But at the end of an incalculable period of cosmic cycles, more than a hundred thousand cosmic cycles from now, the Blessed One Padumuttara arose alone in one cosmic cycle. In the period before him, more than thirty thousand cosmic cycles from now, Sumedha and Sujāta - two Buddhas arose in one cosmic cycle. In the period before that, more than eighteen thousand cosmic cycles from now, Piyadassī, Atthadassī, and Dhammadassī - three Buddhas arose in one cosmic cycle. Then ninety-four cosmic cycles from now, the Buddha named Siddhattha arose alone in one cosmic cycle. Ninety-two cosmic cycles from now, Tissa and Phussa - two Buddhas arose in one cosmic cycle. Ninety-one cosmic cycles from now, the Blessed One Vipassī arose. Thirty-one cosmic cycles from now, Sikhī and Vessabhū - two Buddhas arose. In this fortunate cosmic cycle, Kakusandha, Koṇāgamana, Kassapa, and Gotama our Perfectly Self-awakened One - four Buddhas have arisen; Metteyya will arise. Thus this cosmic cycle, because it is adorned with the arising of five Buddhas, is a beautiful cosmic cycle, an essential cosmic cycle - the Blessed One, praising this cosmic cycle, said thus.

But is this well-known only to the Buddhas - "In this cosmic cycle this many Buddhas have arisen or will arise" - or is it well-known to others too? It is well-known to others too. To whom? To the Brahmā gods of the Pure Abodes. For at the time of the re-formation of the cosmic cycle, when the world community has stood for one incalculable period as one open space, the rain god begins to rain for the purpose of the re-formation of the world. At first it is like a snowfall during the coldest eight days of winter. Then, becoming torrents of water the size of sesame seeds, the size of rice husks, the size of rice grains, the size of mung beans, beans, jujube fruits, emblic myrobalans, cucumbers, pumpkins, and gourds, and gradually the size of one usabha, two usabhas, half a league, a league, two leagues, half a yojana, a yojana, two yojanas, etc. becoming the size of a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, filling the interior of a hundred thousand ten million world-circles up to the undestroyed Brahmā world, they remain. Then that water gradually subsides; as the water subsides, the heavenly worlds are re-formed in the places of the original heavenly worlds. The process of their re-formation has been stated in the Visuddhimagga in the treatise on past lives.

But when the water has reached the place where the human world is to be re-established, that water remains fixed by the force of wind, as if the opening of a bellows were closed, and the earth is established on the surface of the water, like a leaf of a water lily pond. The Great Enlightenment Seat is the last to be destroyed when the world is perishing, and the first to be re-established when it is being re-established. There, as an advanced sign, a single lotus plant arises; if a Buddha will arise in that cosmic cycle, a flower arises on it. If not, it does not arise. And if, when arising, one Buddha will arise, one arises. If two, three, four, or five Buddhas will arise, five arise. And those are bound together in a single pericarp on a single stalk. The Pure Abode brahmā gods come to the place of the Great Enlightenment Seat, saying "Come, sirs, let us see the advanced sign," but in a cosmic cycle when no Buddhas will arise, there is no flower. But they, having seen the flowerless plant - "Alas, the world will be in darkness, beings dying again and again will fill the realms of misery, the six heavenly worlds and the nine brahmā worlds will become empty" - they are displeased. But at the time of flowering, having seen the flower - "When the omniscient Bodhisattas descend into their mothers' wombs, when they come forth, when they attain full enlightenment, when they set in motion the wheel of the Teaching, when they perform the Twin Miracle, when they make the descent from the heavenly world, when they relinquish the life principle, when they attain final Nibbāna, we shall see the wonders such as the trembling of the ten-thousand world-systems" and "The four realms of misery will decline, the six heavenly worlds and the nine brahmā worlds will be filled" - delighted, uttering inspired utterances, they go each to their own brahmā world. In this fortunate cosmic cycle, five lotuses arose. By the power of those signs, four Buddhas have arisen, and a fifth will arise. The Pure Abode brahmā gods too, having seen those lotuses, knew this matter. Therefore it was said - "It is well-known to others too."

Commentary on the Determination of Life Span

5-7. Thus the Blessed One - Having shown past lives by way of the delimitation of cosmic cycles through the method beginning with "It was from now, monks," now in order to show those Buddhas by way of the delimitation of birth and so on, he said beginning with "Vipassī, monks." Therein, in the delimitation of life span, "small" and "light" - both of these are synonyms for "little" only. For whatever is little, that is both small and light.

"A little more" means a little above a hundred years; without reaching another hundred years, one lives twenty or thirty or forty or fifty or sixty years. But one so long-lived is extremely rare; one has to go here and there to see "such and such a person, it is said, lives so long." Therein, the female lay follower Visākhā lived one hundred and twenty years; likewise the brahmin Pokkharasāti, the brahmin Brahmāyu, the brahmin Sela, the brahmin Bāvari, the Elder Ānanda, and the Elder Mahākassapa. But the Elder Anuruddha lived one hundred and fifty years, and the Elder Bākula lived one hundred and sixty years. This one was the longest-lived of all. Even he did not live two hundred years.

But all the Bodhisattas beginning with Vipassī took conception in the mother's womb with unprompted consciousness accompanied by pleasure and associated with knowledge, preceded by the preliminary part of friendliness. Through the conception taken by that consciousness, the life span is incalculable; thus all Buddhas have incalculable life spans. Why did they not remain for an incalculable period? Because of the failure of climate and food. For by way of climate and food, the life span both diminishes and increases.

Therein, when kings are unrighteous, then the viceroys, the general, the millionaire, the whole city, and the whole country are unrighteous indeed. Then their guardian deities, the friends of those deities are the earth-dwelling deities, the friends of those deities are the sky-dwelling deities, the friends of the sky-dwelling deities are the hot rain cloud deities, their friends are the cloud rain cloud deities, their friends are the cold rain cloud deities, their friends are the rain rain cloud deities, their friends are the gods ruled by the four great kings, their friends are the gods of the Thirty-three, their friends are the Yāma gods, and so on. Thus, up to the highest point of existence, except for the noble disciples, all the assemblies of gods and brahmās are unrighteous indeed. Because of their unrighteousness, the moon and sun revolve unevenly, the wind does not blow along its proper path, blowing along an improper path it agitates the sky-dwelling mansions, when the mansions are agitated the minds of the deities do not incline towards the purpose of sport, when the minds of the deities do not incline towards the purpose of sport the differentiation of cold and heat as a season does not succeed at the proper time, when that does not succeed the rain god does not rain properly, sometimes it rains, sometimes it does not rain. Somewhere it rains, somewhere it does not rain; even when raining, in whatever way it is not beneficial to the crops at the sowing time, the sprouting time, the stalk time, the flowering time, the milk-absorbing time and so on, in that way it rains and ceases, and because of that the crops ripen unevenly, endowed with the disappearance of odour, colour, flavour, and so on. Even among rice grains placed in a single vessel, in one area the food has uncooked grains, in one area it is overcooked, and in one area it is evenly cooked. That, when consumed, is cooked in the belly too in three ways. Because of that, beings are full of illness and short-lived. Thus, for now, by way of climate and food the life span diminishes.

But when kings are righteous, then the viceroys too are righteous; by the former method itself, up to the Brahmā world all are righteous. Because of their righteousness, the moon and sun revolve evenly, the wind blows along its proper path, blowing along its proper path it does not agitate the sky-dwelling mansions, because of their non-agitation the minds of the deities incline towards the purpose of sport. Thus the season succeeds in proper time, the rain god rains properly, beginning from the sowing time, raining at the proper time benefiting the crops, ceasing at the proper time, because of that the crops are evenly ripened, fragrant, of good colour, of good flavour, and nourishing; the food produced from them, even when consumed, goes to proper digestion, and because of that beings are healthy and long-lived. Thus by way of climate and food the life span increases.

Therein, the Blessed One Vipassī arose at the time when the life span was eighty thousand years, Sikhī at the time when the life span was seventy thousand years - this appears to be made as a gradual decline, but it should be understood that it did not decline in this way; rather, it declined after having increased and increased. How? In this very cosmic cycle, the Blessed One Kakusandha arose at the time when the life span was forty thousand years; having divided the life-span measure into five portions and having stood for four, he attained final Nibbāna while the fifth was still existing. That life span, declining, having reached the time of ten years, again increasing, having become incalculable, then declining, stood at the time of thirty thousand years. Then the Blessed One Koṇāgamana arose. When he too had likewise attained final Nibbāna, that life span, having reached the time of ten years, again increasing, having become incalculable, having declined, stood at the time of twenty thousand years. Then the Blessed One Kassapa arose. When he too had likewise attained final Nibbāna, that life span, having reached the time of ten years, again increasing, having become incalculable, having declined, reached the time of a hundred years; then our Perfectly Self-awakened One arose. Thus it should be understood as having declined gradually by declining and declining and increasing and increasing. Therein, it should be understood that among whatever life-span measures of human beings the Buddhas arise, for them too that very same life-span measure exists.

The commentary on the determination of life span is completed.

Commentary on the Determination of Enlightenment

8. In the section on the enlightenment tree, "at the root of a trumpet-flower tree" means underneath the trumpet-flower tree. But the trunk of that trumpet-flower tree on that day, having been fifty ratanas, rose up, and the branches were fifty ratanas, so in height it was a hundred ratanas. And on that day that trumpet-flower tree was entirely covered from the root upwards with flowers as if bound into sheaves, wafting divine fragrance. And not only this one alone was in bloom at that time; all trumpet-flower trees in the ten-thousand world-systems were in bloom. And not only the trumpet-flower trees; in the ten-thousand world-systems, on the trunks of all trees trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses, in the sky sky-lotuses bloomed, and even breaking through the surface of the earth great lotuses arose. The great ocean too was covered with lotuses of five colours and with blue water-lilies and red water-lilies. The entire ten-thousand world-systems were entangled with garlands of flags, here and there strewn with bound flower-garlands, scattered clusters of tossed garlands, resplendent with flowers of various colours, resembling the Nandana grove, the Cittalatā grove, the Missaka grove, and the Phārusaka grove. Flags raised on the eastern rim of the world-system struck the western rim of the world-system. Flags raised on the western, southern, and northern rim of the world-system struck the southern rim of the world-system. Thus the world-systems were endowed with mutual splendour. "Fully awakened" means he fully awakened to the four truths, penetrating the entire splendour of the glory of the Buddha's virtues.

In the passages beginning with "Monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, fully awakened at the root of a white lotus tree," the word commentary should be understood by this very method. But here "puṇḍarīka" means the white mango tree. Its measurement too was the same. And on that day it too was well covered with flowers of divine fragrance. And not only with flowers; it was covered with fruits too. On one side young fruits, on one side middle fruits, on one side not-overly-ripe fruits, on one side thoroughly ripe fruits hang down, delicious as if infused with divine nutritive essence. Just as that one, so in the entire ten-thousand world-systems, flower-bearing trees were adorned with flowers, and fruit-bearing trees were adorned with fruits.

"Sāla" means the sal tree. Its measurement too was the same, and the splendour of its glory of flowers should be understood likewise. For the acacia tree too, the same method applies. For the fig tree there were no flowers, but the splendour of fruits here was just as the method stated for the mango; likewise for the banyan tree, likewise for the holy fig tree. Thus for all Buddhas the divan is one and the same, but the trees are also different. Among those, at the root of whichever tree the Buddhas penetrate the enlightenment reckoned as the knowledge of the four paths, that tree is called the Bodhi tree. This is called the section on the enlightenment tree.

Commentary on the Determination of the Pair of Disciples

9. In the section on the pair of disciples, "Khaṇḍatissa" means Khaṇḍa and Tissa. Among them, Khaṇḍa was a younger brother having the same father, and Tissa was the son of the royal chaplain. Khaṇḍa reached the summit of the perfection of wisdom, and Tissa reached the summit of the perfection of concentration. "Foremost" means the highest, setting aside the Blessed One Vipassī, by the quality of being incomparable together with the rest. "Best pair" means the best pair precisely because of being foremost. "Abhibhūsambhava" means Abhibhū and Sambhava. Among them, Abhibhū reached the summit of the perfection of wisdom. Having gone together with the Blessed One Sikhī from Aruṇavatī to the Brahma world, displaying various wonders before the assembly of Brahmā, having taught the Teaching, having pervaded the ten-thousandfold world system with darkness - having pervaded with light those in whom a sense of urgency had arisen thinking "What is this?" - having determined "Let all see my form and hear my sound" - reciting the pair of verses beginning with "Strive forth," he made his voice heard. Sambhava had reached the summit of the perfection of concentration.

"Soṇuttara" means Soṇa and Uttara. Among them too, Soṇa reached the perfection of wisdom, and Uttara reached the perfection of concentration. "Vidhurasañjīva" means Vidhura and Sañjīva. Among them, Vidhura reached the perfection of wisdom, and Sañjīva reached the perfection of concentration. Being one who frequently entered attainments, meditating by the power of attainment in night-quarters, day-quarters, huts, rock cells, pavilions, and so on, one day he entered the cessation attainment in the forest; then woodsmen and others, having observed "He is dead," cremated him. He, having risen from the attainment at the determined time, having shaken off his robes, entered the village for almsfood. And from that very incident they recognised him as "Sañjīva." "Bhiyyosuttara" means Bhiyyosa and Uttara. Among them, Bhiyyosa was the highest in wisdom, and Uttara was the foremost in concentration. "Tissabhāradvāja" means Tissa and Bhāradvāja. Among them, Tissa reached the perfection of wisdom, and Bhāradvāja reached the perfection of concentration. "Sāriputtamoggallāna" means Sāriputta and Moggallāna. Among them, Sāriputta was the foremost in the domain of wisdom, and Moggallāna was the foremost in the domain of concentration. This is called the section on the pair of disciples.

Commentary on the Determination of the Assembly of Disciples

10. In the section on the assemblage of disciples, the first assemblage of the Blessed One Vipassī was fourfold: all were "come, monk" monks, all had bowls and robes produced by supernormal power, all came uninvited, and that was on the fifteenth day, the Observance day. Then the Teacher, having taken the fan, seated, expounded the Observance. In the second and third too, the same method applies. Likewise in all the assemblages of the remaining Buddhas. But since for our Blessed One the assemblage took place at the very first enlightenment, and this discourse was spoken at a later time, therefore without establishing it as "Monks, at present I have one assemblage of disciples," it was said "had."

Therein, "one thousand two hundred and fifty monks" means: a thousand of the former matted-hair ascetics, and the retinues of the two chief disciples numbering two hundred and fifty - thus one thousand two hundred and fifty monks. Therein, having related the story of the two chief disciples beginning from their resolution, their going forth should be explained. But of those who had gone forth, Mahāmoggallāna attained arahantship on the seventh day. The General of the Teaching, on the fifteenth day, in the middle of Vulture's Peak mountain, at the Boar's Cave overhang, when the discourse on the discernment of feeling was being taught at the Teaching-sacrifice prepared for his nephew, the wandering ascetic Dīghanakha, having sent forth knowledge that was comprehending the teaching, attained the knowledge of the perfections of a disciple. The Blessed One, having known the elder's attainment of arahantship, having risen up into the sky, appeared at the Bamboo Grove itself. The elder - reflecting "Where indeed has the Blessed One gone?" having known that he was established at the Bamboo Grove, himself too having risen up into the sky, appeared at the Bamboo Grove itself. Then the Blessed One expounded the Pātimokkha. With reference to that assemblage, the Blessed One - said "one thousand two hundred and fifty monks." This is called the section on the assemblage of disciples.

Commentary on the Determination of the Attendant

11. In the section on the attendant, however, "Ānanda" was said with reference to the state of being a constant attendant. For the Blessed One had non-regular attendants at the time of his first enlightenment. At one time Nāgasamāla went about having taken the bowl and robes, at one time Nāgita, at one time Upavāna, at one time Sunakkhatta, at one time Cunda the novice, at one time Sāgata, at one time Meghiya. Therein, once the Blessed One, travelling on a highway together with the Elder Nāgasamāla, reached a crossroad. The Elder, turning aside from the road - said "Blessed One, I am going by this road." Then the Blessed One - said "Come, monk, let us go by this road." He having said "Well then, Blessed One, take your bowl and robes, I am going by this road," began to place the bowl and robes on the ground. Then the Blessed One - having said "Bring them, monk," took the bowl and robes and went. As that monk too was going by the other road, thieves stole his bowl and robes and split his head. He having thought "The Blessed One is now my refuge, no other," with blood flowing, went to the presence of the Blessed One. When it was said "What is this, monk?" he reported that incident. Then the Blessed One - having said "Do not worry, monk, having observed this very reason, we tried to prevent you," consoled him.

Once, however, the Blessed One went to Jantugāma together with the Elder Meghiya at the Pācīnavaṃsa deer park. There too, Meghiya, having walked for almsfood in Jantugāma, having seen a pleasing mango grove on the riverbank - having said "Blessed One, take your bowl and robes, I shall practise the ascetic duty in that mango grove," even though being prevented three times by the Blessed One, having gone, was troubled and beset by unwholesome thoughts. Having returned, he reported that incident. Him too the Blessed One - having said "Having observed this very reason, we tried to prevent you," gradually went to Sāvatthī. There, seated on the excellent Buddha-seat prepared in the precincts of the perfumed chamber, surrounded by the Community of monks, he addressed the monks - "Monks, now I am old; when it is said 'Let us go by this road,' some monks go by another; some put down my bowl and robes. Find me one monk as a constant attendant." Religious emotion arose among the monks. Then the Venerable Sāriputta, rising from his seat, having paid homage to the Blessed One - said "I, venerable sir, aspiring to you alone, fulfilled the perfections for an incalculable period exceeding a hundred thousand cosmic cycles. Is it not fitting that one of great wisdom like me should be an attendant? I shall attend upon you." Him the Blessed One - rejected, saying "Enough, Sāriputta, in whatever direction you dwell, that direction is indeed not empty for me; your exhortation is similar to the exhortation of the Buddhas; there is no need for me of the duty of an attendant from you." By this same method, beginning with Mahāmoggallāna, the eighty great disciples rose up. The Blessed One rejected all of them too.

But the Elder Ānanda just sat silently. Then the monks said thus to him - "Friend Ānanda, the community of monks requests the position of attendant; you too should request it." He said - "What kind of thing is attendance obtained by requesting, friends? Does the Teacher not see me? If it pleases him, he will say 'Let Ānanda attend upon me.'" Then the Blessed One - "Monks, Ānanda should not be encouraged by another; having known by himself, he will attend upon me," he said. Then the monks - "Rise up, friend Ānanda, rise up, friend Ānanda, request the position of attendant to the One of Ten Powers," they said. The Elder, having risen, requested eight boons - four rejections and four requests.

The four rejections are - "If, venerable sir, the Blessed One will not give me a superior robe obtained by himself, will not give me almsfood, will not give me to dwell in the same perfumed chamber, will not go having accepted an invitation, then I shall attend upon the Blessed One," having said this - When it was said "But what danger do you see herein, Ānanda?" - "If, venerable sir, I were to receive these things, there would be those who would say - 'Ānanda uses a superior robe obtained by the One of Ten Powers, uses almsfood, dwells in the same perfumed chamber, goes together to invitations; obtaining this gain he attends upon the Tathāgata - what burden is there in attending thus?'" He requested these four rejections.

The four requests are - "If, venerable sir, the Blessed One will go to an invitation accepted by me, if I shall be permitted to show the Blessed One to an assembly that has come from foreign countries and foreign regions to see the Blessed One at the very moment of their arrival, if whenever uncertainty arises in me I shall be permitted to approach the Blessed One at that very moment, if whatever Teaching the Blessed One teaches in my absence, he will come and tell it to me, then I shall attend upon the Blessed One," having said this - When it was said "But what benefit do you see herein, Ānanda?" - "Here, venerable sir, faithful sons of good family, not obtaining permission from the Blessed One, say thus to me - 'Tomorrow, venerable Ānanda, please accept almsfood at our house together with the Blessed One.' If, venerable sir, the Blessed One will not go there, I shall not obtain the opportunity to show the assembly at the very moment desired, and to dispel uncertainty; there would be those who would say - 'Why does Ānanda attend upon the One of Ten Powers? The Blessed One does not even grant him this much assistance.' And in the Blessed One's absence they will ask me - 'This, friend Ānanda, is a verse; this is a discourse; this is a birth story - where was it taught?' If I cannot provide that, there would be those who would say - 'You do not even know this much, friend; why do you wander about for a long time not leaving the Blessed One, like a shadow?' Therefore I wish for the retelling even of the Teaching taught in my absence." He requested these four requests. The Blessed One also granted them to him.

Thus, having received these eight boons, he became the regular attendant. He attains the fruit of the perfections fulfilled for a hundred thousand cosmic cycles for the purpose of that very position - with reference to his state of being the regular attendant - "Monks, at present the monk Ānanda is my attendant, my chief attendant," he said. This is called the section on the attendant.

12. The section on the father is of manifest meaning.

"Entered the dwelling" - why did he enter the dwelling? The Blessed One, it is said, having spoken this much, thought - "The lineage of the seven Buddhas has not yet been spoken by me continuously, bringing it to the summit. But today, when I have entered the dwelling, these monks will exceedingly speak praise concerning the knowledge of past lives. Then I, having come, having spoken the Buddha lineage continuously, having brought it to the summit, shall show it" - thus, having given the monks the opportunity for their turn of discussion, he rose from his seat and entered the dwelling.

And as for this text that the Blessed One spoke, therein the section on the cosmic cycle, the section on birth, the section on the clan, the section on the life span, the section on the enlightenment tree, the section on the pair of disciples, the section on the assemblage of disciples, the section on the attendant, the section on the father - these nine occasions have come, but the miscellaneous occasion has not come; it should be brought in and explained.

Commentary on the Discussion of Many Occasions

For it is the lineage, the tradition of all Bodhisattas that when one son suitable to the family lineage has been born, they should go forth and take ordination. Why? For from the time of descending into the mother's womb, the omniscient Bodhisattas have many wonders of the kind previously described; therein, if for them neither the birth city, nor the father, nor the mother, nor the wife, nor the son were known, people thinking "For this one neither the birth city, nor the father, nor the wife, nor the son is known; this is, methinks, a god or Sakka or Māra or Brahmā, and for gods such a wonder is not marvellous" would consider it neither worth hearing nor worth believing. From that there would be no full realisation; in the absence of full realisation, the arising of a Buddha would be utterly useless, and the Dispensation would not be leading to liberation. Therefore, for all Bodhisattas - "When one son suitable to the family lineage has been born, one should go forth and take ordination" - this alone is the lineage, this is the tradition. Therefore, the miscellaneous occasion should be brought in and explained by way of sons and so on.

Commentary on the Determination of Many

Therein -

These should be understood as the seven sons of the seven Bodhisattas in due order.

Therein, when the auspicious Rāhula was born, they brought the letter and placed it in the hands of the Great Man. Then at that very instant, having agitated his entire body, affection for his son remained. He thought - "When just one is born, such affection for a son arises; it is said that I shall have more than a thousand sons; when each one of them is born, this bond of affection, thus growing, will become unbreakable. A Rāhu is born, a bondage is born," he said. And on that very day, having abandoned the kingdom, he went forth. This is the method for the arising of sons for all of them. This is the section on sons.

These were the mothers of the sons of those seven. But Queen Bimbā, when Prince Rāhula was born, became known as Rāhula's mother. This is the section on wives.

"Vipassī and Kakusandha" - these two Bodhisattas, having mounted a harnessed thoroughbred chariot, went forth in the great renunciation. "Sikhī and Koṇāgamana" - these two, having gone upon the back of an excellent elephant, went forth. Vessabhū, having sat down in a golden palanquin, went forth. Kassapa, while seated on the great flat roof of the upper storey of the mansion, having produced the fourth meditative absorption of breathing, having risen from the meditative absorption and having made that meditative absorption the foundation - he determined: "Let the mansion rise up and descend at the seat of enlightenment." The mansion went through the sky and descended at the seat of enlightenment. The Great Man too, having descended from there and having stood on the ground - he thought: "Let the mansion be established in its original place." It was established in its original place. The Great Man too, having devoted himself to striving for seven days, having sat down on the seat of enlightenment, penetrated omniscience. But our Bodhisatta went forth having mounted the excellent horse Kaṇṭaka. This is the section on the vehicle.

Now the monastery of the Blessed One Vipassī was established in an area measuring one yojana; for Sikhī, three gāvutas; for Vessabhū, half a yojana; for Kakusandha, one gāvuta; for Koṇāgamana, half a gāvuta; for Kassapa, twenty usabhas. The monastery of our Blessed One was established in an area of sixteen karīsas by the ordinary measure, and eight karīsas by the royal measure. This is the section on the monastery.

Now for the Blessed One Vipassī, having had golden bricks made one ratana in length, one span in breadth, and eight finger-breadths in height, and having covered the monastery site with them laid on their narrow edge, they purchased it. For Sikhī, having covered it with golden sticks the size of ploughshares, they purchased it. For Vessabhū, having had golden elephant feet made and having covered them with their narrow edge, they purchased it. For Kakusandha, in the manner already stated, having covered it with golden bricks, they purchased it. For Koṇāgamana, in the manner already stated, having covered it with golden tortoises, they purchased it. For Kassapa, having covered it with just golden pieces, they purchased it. For our Blessed One, having covered it with the narrow edge of coins bearing the characteristic marks, they purchased it. This is the section on the wealth for acquiring the monastery site.

Therein, the attendant who, having thus purchased the site and built the monastery, offered it to the Blessed One Vipassī was named Punabbasumitto; for Sikhī, named Sirivaḍḍhana; for Vessabhū, named Sotthiya; for Kakusandha, named Accuta; for Koṇāgamana, named Ugga; for Kassapa, named Sumana; for our Blessed One, named Sudatta. All of these were very wealthy householder millionaires. This is called the section on the attendant.

There are also four places called unchanging. For the seat of enlightenment of all Buddhas is unchanging; it is in one and the same place. The setting in motion of the wheel of the Teaching at Isipatana in the Deer Park is indeed unchanging. At the time of the descent of the god, the first footstep knot at the gate of the city of Saṅkassa is indeed unchanging. In Jeta's Grove, the four places of the bed-legs in the Perfumed Chamber are indeed unchanging. But the monastery may be small or large; the monastery too is indeed not abandoned, but the city changes. When the city is to the east, then the monastery is to the west. When the city is to the south, then the monastery is to the north. When the city is to the west, then the monastery is to the east. When the city is to the north, then the monastery is to the south. But now the city is to the north, and the monastery is to the south.

And for all Buddhas there are five differences: difference in life span, difference in measure, difference in clan, difference in striving, and difference in radiance. Difference in life span means some are long-lived, some are short-lived. For thus Dīpaṅkara's life-span was a hundred thousand years, and our Blessed One's life-span was a hundred years.

Difference in measure means some are tall, some are short. For thus Dīpaṅkara was eighty cubits, Sumana was ninety cubits, and our Blessed One was eighteen cubits.

Difference in clan means some arise in a family of the warrior caste, some in a brahmin family. Difference in striving means for some the striving is only for a short period, as for the Blessed One Kassapa. For some it is for a long period, as for our Blessed One.

Difference in radiance means the bodily radiance of the Blessed One Maṅgala was equal in extent to the ten-thousandfold world system. That of our Blessed One was a fathom's extent all around. Therein, the difference in radiance is dependent upon disposition; for whoever wishes for however much, to that extent the bodily radiance pervades. But for Maṅgala, the disposition was "May it always pervade the ten-thousandfold world system." But in the qualities that have been penetrated, there is no difference whatsoever for anyone.

Furthermore, they explained the section on things born simultaneously and the section on constellations for our Blessed One alone. Together with the Omniscient Bodhisatta, it is said, Rāhula's mother, the Elder Ānanda, Channa, Kaṇṭaka, the treasure pot, the great Bodhi tree, and Kāḷudāyī - these were the seven things born simultaneously. And the Great Man descended into his mother's womb under the constellation of Uttarāsāḷha itself, made the Great Renunciation, set in motion the wheel of the Teaching, and performed the Twin Miracle. Under the constellation of Visākhā he was born, fully awakened, and attained final Nibbāna. Under the constellation of Māgha there was the assembly of disciples and the relinquishing of the life principle, and under the constellation of Assayuja the descent from the heavenly world - this much should be brought in and explained. This is called the section on miscellaneous matters.

13. Now, in the passage beginning with "Then those monks," those monks - "Friends, this is the course of past lives, that is to say, the ascending from death to conception. But that which is this - having sent knowledge backwards from conception to reach death - this is exceedingly difficult. The Blessed One spoke as if showing a footprint in the sky" - having become greatly astonished - having said "It is wonderful, friends" and so on, then showing yet another reason - they said beginning with "For the Tathāgata." Therein, "yatra hi nāma" is an indeclinable particle in the sense of wonder; the meaning is "the Tathāgata who indeed." "Who have cut off obsession" - here, obsessions are namely craving, conceit, and wrong view - these three mental defilements. "Who have cut off the path" - here, "the path" means the round of wholesome-unwholesome action. "Who have exhausted the round of rebirths" is a synonym for that very thing; the meaning is "who have exhausted the entire round of action." "Who have transcended all suffering" means who have transcended all suffering reckoned as the resultant round of rebirths. "Will recollect" - this is a future tense expression by virtue of the indeclinable particle "yatra"; but the meaning here should be understood in the past tense. For the Blessed One recollected those Buddhas; he will not recollect them now. "Of such morality" means of such morality by way of path-morality, fruition-morality, and mundane and supramundane morality. "Of such teachings" - here, mental states pertaining to concentration are intended; by way of path-concentration, fruition-concentration, and mundane and supramundane concentration; the meaning is "of such concentration." "Of such wisdom" means of such wisdom by way of path-wisdom and so on. "Of such dwelling" - here, however, since the mental states pertaining to concentration have already been taken above, dwelling too has already been taken; if one asks why then is what has already been taken taken again; this is not what has already been taken; for this was stated for the purpose of illustrating the attainment of cessation. Therefore, the meaning here should be understood thus: "Those Blessed Ones were ones who dwelt in the attainment of cessation in this way."

"Of such liberation" - here, liberation is fivefold: liberation by suppression, liberation by substitution of opposites, liberation by eradication, liberation by subsiding, and liberation by escape. Therein, the eight attainments are reckoned as liberation by suppression because of being liberated from the mental hindrances and so on that have been suppressed by themselves. The seven observations beginning with the observation of impermanence are reckoned as liberation by substitution of opposites because of being liberated from the perception of permanence and so on, which have been abandoned by themselves through the force of their respective opposing factors. The four noble paths are reckoned as liberation by eradication because of being liberated from the mental defilements that have been eradicated by themselves. The four fruits of asceticism are reckoned as liberation by subsiding because of having arisen when the mental defilements have subsided through the power of the paths. Nibbāna is reckoned as liberation by escape because of being escaped from all mental defilements, because of being departed from them, and because of standing far from them. Thus, by way of these five liberations - the meaning here in "of such liberation" should be understood.

14. "Having emerged from seclusion" means having emerged from solitude.

16. "It was from now, monks" - what is the connection? For this discourse - is bound by these two passages: "Monks, this element of phenomena has been thoroughly penetrated by the Tathāgata alone" and "Deities also reported this matter to the Tathāgata." Therein, the passage on the deities' report will be discussed at the conclusion of the discourse, showing the commotion of the journey to the heavenly world. But this teaching was begun by way of the connection to the passage on the element of phenomena. Therein, the eleven terms beginning with "of the warrior caste by birth" should be understood in the manner already stated in the Source Section.

Commentary on the Natural Law of the Bodhisatta

17. Now, in the passage beginning with "Then, monks, the Bodhisatta Vipassī," "Vipassī" is his name, and that was obtained through skilfulness in seeing various meanings. "Bodhisatta" means a wise being, an awakening being. Or, a being attached, clinging, with mind fastened to the four paths termed "enlightenment" - thus a Bodhisatta. "Mindful and fully aware" - here "mindful" means mindfulness itself. "Fully aware" means knowledge. The meaning is: having well established mindfulness, having discerned with knowledge, he descended into his mother's womb. "Descended" - by this, the state of having descended is shown in the canonical text, not the order of descending. But since that has been taken up in the commentary, it should be understood thus -

For all Bodhisattas, having fulfilled the thirty perfections, having relinquished the five great relinquishments, having reached the summit of the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct of a Buddha, having stood in the third individual existence similar to Vessantara, having given the seven great gifts, having caused the earth to tremble seven times, having died, they are reborn in the Tusita realm at the second mind-moment. The Bodhisatta Vipassī too, having done likewise, having been reborn in the Tusita city, remained there for fifty-seven ten millions of years plus six hundred thousand. But at other times, Bodhisattas reborn in long-lived heavenly worlds do not remain as long as life lasts. Why? Because there the perfections are difficult to fulfil. They, having made a death through resolution, are reborn in the human realm itself. But since, while fulfilling the perfections, just as now with a single individual existence they are able to bring about omniscience, so because of having been completely fulfilled in every respect, at that time the Bodhisatta Vipassī remained there as long as life lasted.

Now for the deities - "By human reckoning, the passing away will occur in seven days from now" - five advanced signs arise - garlands wither, garments become soiled, sweat emits from the armpits, ugliness comes upon the body, and the god does not remain settled on his divine seat. Therein, "garlands" means the garlands worn as adornment on the day of taking conception; those, it is said, having not withered for fifty-seven ten millions of years plus six hundred thousand, then wither. For garments too, the same method applies. But for this length of time, for the gods there is neither cold nor heat; at that time, sweat emits from the body drop by drop. And for this length of time, discolouration by way of broken teeth, grey hair, and so on is not discerned in their bodies; goddesses appear as if sixteen years of age, young gods appear as if twenty years of age; but at the time of death, their individual existence is of a wearied form. And for this length of time, there is no such thing as discontent for them in the heavenly world; but at the time of death, they sigh, they yawn, and they do not delight in their own seats.

Now these advanced signs, just as in the world, signs such as the fall of meteors, earthquakes, and lunar eclipses and so on appear only for those of great merit such as kings, royal ministers, and so on, not for all; so too they appear only for influential deities, not for all. And just as among human beings, only astrologers and the like know the advanced signs, not all; so too not all deities know those signs, but only the wise ones know them. Therein, those young gods who were reborn through feeble wholesome action, when those signs have arisen for them - "Now who knows 'where shall we be reborn?'" - they are afraid. Those of great merit, they are not afraid, thinking: "Based on the giving we have given, the morality we have guarded, and the meditation we have developed, we shall experience success in the higher heavenly worlds." The Bodhisatta Vipassī too, having seen those advanced signs, is not afraid, thinking: "Now in the very next individual existence I shall become a Buddha." Then, when those signs had become manifest for him, the deities of the ten-thousand world-systems, having assembled together - "Sir, while fulfilling the ten perfections, you did not fulfil them aspiring for the success of Sakka, nor for the success of Māra, nor for the success of Brahmā, nor for the success of a universal monarch; but they were fulfilled by you aspiring for Buddhahood for the purpose of crossing over the world. This is now the time, sir, for Buddhahood; this is the occasion, sir, for Buddhahood" - thus they request.

Then the Great Being, without giving his acknowledgment to those deities, investigated what is called the fivefold great investigation by way of the delimitation of time, continent, region, clan, mother, and life span. Therein, he first investigated the time, thinking "Is it the right time or not the right time?" Therein, a period when the life span has increased above a hundred thousand years is not the right time. Why? For at that time birth, ageing, and death are not apparent to beings, and the teaching of the Teaching of the Buddhas is never free from the three characteristics. Those beings, when they - speak of "impermanent, suffering, non-self" - think "What indeed is this they are speaking of?" and consider it neither worth hearing nor worth believing; from that there is no full realisation, and in its absence the Dispensation is not leading to liberation. Therefore that is not the right time. A period when the life span is less than a hundred years is also not the right time. Why? For at that time beings are abundant in defilements, and exhortation given to those abundant in defilements does not remain in the place of exhortation; like a line drawn in water, it quickly disappears. Therefore that too is not the right time. A life-span period below a hundred thousand years and above a hundred years is the right time, and at that time human beings had a life span of eighty thousand years. Then the Great Being - saw the time, thinking "It is the time to be reborn."

Then, investigating the continent, having surveyed the four continents together with their surrounding islands - he saw the continent, thinking "In three continents Buddhas are not born; they are born only in the Indian subcontinent."

Thereupon - investigating the region, thinking "The Indian subcontinent is great, measuring ten thousand yojanas; in which region indeed are Buddhas born?" he saw the Middle Country. The Middle Country - has been stated in the Vinaya by the method beginning with "In the eastern direction there is a market town named Gajaṅgala." It is three hundred yojanas in length, two hundred and fifty in breadth, and nine hundred yojanas in circumference. For in this region Buddhas, Individually Enlightened Ones, chief disciples, eighty great disciples, wheel-turning monarchs, and other influential warriors, brahmins, householders, and great wealthy persons arise. And here there is a city named Bandhumatī; he came to the conclusion "I should be reborn there."

Then, investigating the clan - "Buddhas are born in a clan esteemed by the world. And now the warrior clan is esteemed by the world; I shall be reborn there; the king named Bandhumā will be my father" - thus he saw the clan.

Then, investigating the mother - "A Buddha's mother is not greedy or a drunkard; she has fulfilled the perfections for a hundred thousand cosmic cycles; from birth she keeps the five precepts unbroken; and this queen named Bandhumatī is such a one; she will be my mother" - and reflecting "But how long is her life span?" he saw "Seven days beyond ten months."

Thus, having investigated this fivefold great investigation, giving his acknowledgment while showing kindness to the deities, saying "It is the time, sirs, for my Buddhahood" - having dismissed those deities saying "Go, you," surrounded by the Tusita deities, he entered the Nandana grove in the Tusita city. For indeed in all the heavenly worlds there is a Nandana grove. There the deities wander about reminding him of the opportunity for wholesome action formerly done, saying "Having passed away from here, may you go to a fortunate destination." He, thus surrounded by deities reminding him of wholesome deeds, while wandering about right there, passed away.

Having thus passed away, he knows "I am passing away," but he does not know the death consciousness. Even having taken conception, he knows, but he does not know the consciousness of conception itself. But he knows thus: "Conception has been taken by me in this place." Some elders, however - say "It is proper to obtain the method of adverting; he will know only in the second or third cognitive process." But the Elder Mahāsīva of the Triple Canon said - "The conception of great beings is not similar to the conception of others, but their mindfulness and full awareness has reached its culmination. But since by that very consciousness it is not possible to know that consciousness, therefore he does not know the death consciousness. Even at the moment of death he knows 'I am passing away.' He does not know the consciousness of conception. He knows 'Conception has been taken by me in such and such a place,' and at that time the ten-thousand world-system trembles." Thus, mindful and fully aware, descending into his mother's womb, among the nineteen types of consciousness of conception, he took conception with a great resultant consciousness similar to the unprompted wholesome consciousness accompanied by pleasure and associated with knowledge, which is the preliminary part of friendliness. But the Elder Mahāsīva said "with one accompanied by equanimity." And just as our Blessed One, so he too took conception on the full moon day of Āsāḷhī under the constellation of Uttarāsāḷha itself.

At that time, it is said, from the seventh day before the full moon, the Bodhisatta's mother, enjoying the festival celebration free from intoxicating drinks, endowed with the splendour of garlands, perfumes, and so on, on the seventh day, having risen early in the morning, having bathed with scented water, adorned with all ornaments, having eaten excellent food, having determined the Observance factors, having entered the royal bedchamber, having lain down on the royal couch, while falling asleep, she saw this dream - "It is said that the four great kings, having lifted her up together with the couch itself, having led her to Lake Anotatta, having bathed her, having dressed her in divine garments, having anointed her with divine perfumes, having bedecked her with divine flowers, not far from there was a silver mountain, inside it there was a golden palace, and in that they made her lie down with her head to the east. Then the Bodhisatta, having become a noble white elephant, not far from there was a golden mountain, having wandered there, having descended from there, having ascended the silver mountain, having entered the golden palace, having circumambulated his mother, having opened her right side, he appeared as if he had entered her womb."

Then the queen, having awoken, reported that dream to the king. The king, when the night became light, having summoned about sixty-four eminent brahmins, on ground smeared with green cow-dung and with auspicious offerings made with parched grain and so on, having prepared very costly seats, having filled golden and silver bowls with excellent milk-rice prepared with ghee, honey, and sugar, having covered them with golden and silver bowls themselves, he gave them to the brahmins seated there, and he also satisfied them with other gifts of new garments, tawny cows, and so on. Then, having reported that dream to them who had been satisfied with all desires - he asked "What will come to be?" The brahmins said - "Do not worry, great king, an embryo has been established in the womb of your queen, and that is a male embryo, not a female embryo; a son will be born to you. If he will dwell in a household, he will become a king, a universal monarch. If he goes forth from the household and takes ordination, he will become a Buddha in the world, one who removes the veil." This, for now - is the order of the commentary on "descended into his mother's womb" here.

"This is the natural order here" means this is the natural order regarding the descent into the mother's womb here, this is the intrinsic nature, this is the natural law - thus it has been said. This natural law is fivefold: the natural law of kamma, the natural law of climate, the natural law of genetics, the natural law of consciousness, and the cosmic law of phenomena.

Therein, the giving of desirable results for wholesome action, and the giving of undesirable results for unwholesome action - this is the natural law of kamma. For the purpose of explaining that - The stories of the verse "Not in the sky" should be told. Furthermore, a certain woman, it is said, having quarrelled with her husband, wishing to die by hanging, placed her neck in a rope noose. A certain man, sharpening an adze, having seen that woman's deed, wishing to cut the rope - Ran up to her, reassuring her, saying "Do not fear, do not fear." The rope became a venomous snake and stood there. He, frightened, ran away. The other woman died right there. Such and similar stories should be shown here.

In those various countries, at those various times, all at once the flowering and fruiting of trees and so on, the blowing and not blowing of the wind, the sharpness and mildness of the sunshine, the raining and not raining of the rain god, the opening of lotuses by day and their wilting at night - such and the like is the natural law of climate.

That from a rice seed only a rice fruit comes, from a sweet seed only a sweet-flavoured fruit, from a bitter seed only a bitter-flavoured fruit - this is the natural law of genetics.

The former and former consciousness and mental factors are a condition for the latter and latter consciousness and mental factors by way of decisive support condition - thus, that which is the arising of receiving and so on immediately after eye-consciousness and so on, this is the natural law of consciousness.

That which is the occurrence of the trembling of the ten-thousandfold world system and so on at the Bodhisattas' descent into the mother's womb and so on - this is called the cosmic law of phenomena. Among these, here the cosmic law of phenomena is intended. Therefore, showing that very meaning, he said beginning with "This is the natural order, monks."

18. Therein, "descends into the womb" here means "has descended into the womb" - this is the very meaning. For when he has descended, it is thus, not while he is descending. "Immeasurable" means of growing measure; the meaning is "extensive." "Eminent" is a synonym for that very thing. For in such passages as "they eat excellent excellent solid foods," "excellent" is said to mean "sweet." In such passages as "Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise," "eminent" is said to mean "foremost." But here "extensive" is intended. Regarding "the divine power of the gods" here, the meaning is: this is the power of the gods - the radiance of their worn garments pervades twelve yojanas, likewise of their bodies, likewise of their ornaments, likewise of their mansions - surpassing that.

"World-interstices" means between every three world-circles there is one world-interstice each, like the space in the middle of three cart-wheels or three bowls placed touching one another. That world-interstice hell is eight thousand yojanas in extent. "Miserable" means permanently open. "Uncovered" means without support even below. "Dark" means become darkness. "Of blinding darkness" means endowed with a darkness that produces blindness by preventing the arising of eye-consciousness. There, it is said, eye-consciousness does not arise. "So powerful" means the moon and sun, it is said, are visible in three continents all at once - so powerful are they. In each direction they dispel nine hundred thousand yojanas of darkness and show light - so mighty are they. "Do not reach with their radiance" means they are not sufficient with their own radiance. They, it is said, travel through the middle of the world-circle mountain, and the world-interstice hells are beyond the world-circle mountain. Therefore they do not reach there with their radiance.

"Those beings who are there" means those beings who have arisen in that great world-interstice hell. But having done what action are they reborn there? Having committed a grave and cruel offence against their mother and father and righteous ascetics and brahmins, and having done other violent deeds such as the killing of living beings day after day, they are reborn there, like the Abhaya-robbers, Nāga-robbers, and others in the island of Tambapaṇṇi. Their individual existence is three leagues in size; they have long claws like bats. They cling to the world-circle mountain with their claws, like bats on trees. When, creeping along, they have come within arm's reach of one another, then thinking "We have found food," striving there, they turn upside down and fall into the world-sustaining water; even when the wind strikes, they break off like madhuka fruits and fall into the water; as soon as they have fallen, they dissolve in the extremely alkaline water like a lump of flour.

"So there are indeed other beings, friend" means: "Friend, just as we experience great suffering, so other beings too have been reborn here for the purpose of experiencing this suffering" - on that day they see this. But this light does not last even for the time of drinking one bowl of rice gruel; having flashed forth merely for the duration of a finger-snap, like a flash of lightning - It disappears even as they are saying "What is this?" "Trembles" means shakes on all sides. The other two are synonyms for the preceding term itself. "Again, immeasurable" and so on is said for the purpose of conclusion.

19. "Four young gods approach for protection in the four directions" - here "four" is said by way of the four great kings. But in the ten-thousand world-circles, making four in each, there are forty thousand. Therein, in this world-circle, the great kings, with swords in hand, having approached for the purpose of safeguarding the Bodhisatta, entered the royal bedchamber; the others, beginning from the door of the chamber, having made the imprisoned groups of demons such as dust-goblins and so on retreat, took up protection as far as the world-circle.

But for what purpose is this protection? Is it not that from the moment of conception, beginning from the embryonic stage, even if a hundred thousand ten million Māras, having lifted up a hundred thousand ten million Sinerus, were to come for the purpose of causing an obstacle to the Bodhisatta or to the Bodhisatta's mother, they would all disappear along the way? And this too was said by the Blessed One in the case of the drawing of blood - "This is impossible, monks, there is no chance that one could deprive the Tathāgata of life by attack. Without attack, monks, Tathāgatas attain final Nibbāna. Go, monks, to your respective dwellings; Tathāgatas are not to be guarded, monks." Just so, by such attack there is no danger to their lives; but there are non-human spirits, deformed, ugly-featured, of frightful appearance, beasts and birds, upon seeing whose form or hearing whose sound fear or terror might arise in the Bodhisatta's mother - for the purpose of warding them off, they took up protection. Furthermore, having developed respect through the power of the Bodhisatta's merit, impelled also by their own reverence, they acted thus.

But do those four great kings, having entered the inner chamber and standing there, show themselves to the Bodhisatta's mother, or do they not show themselves? At the time of bodily functions such as bathing, adorning, eating, and so on, they do not show themselves; but at the time when she has entered the royal bedchamber and lain down on the excellent couch, they show themselves. Therein, although the sight of non-human spirits is indeed frightening for human beings, the Bodhisatta's mother, through the power of merit of both herself and her son, having seen them, is not afraid; the thought arises in her towards them as towards ordinary inner-palace guards.

20. "By nature moral" means accomplished in morality by her very intrinsic nature. When a Buddha has not yet arisen, it is said, human beings pay homage in the presence of hermits and wandering ascetics, sit down squatting, and take morality. The Bodhisatta's mother too takes morality in the presence of the sage Kāladevila. But when the Bodhisatta has entered the womb, it is not possible to sit at the feet of another; even morality taken while sitting on an equal seat amounts to merely adverting. Therefore it is said that she took morality by herself.

21. "Towards men" means that, beginning with the Bodhisatta's father, no consciousness with intention towards a man arises regarding any human beings. But even skilled craftsmen are unable to reproduce the form of the Bodhisatta's mother in painting and such works. It cannot be said that lust does not arise in a man having seen her; but if one with a lustful mind wishes to approach her, his feet do not carry him - they become bound as if by divine fetters. Therefore "not to be transgressed" and so on was stated.

22. "Of the five types of sensual pleasure" - previously, by the statement "connected with sensual pleasures," the rejecting of the subject matter was made by way of a man's intention; here, the obtaining of the object is shown. At that time, it is said, having heard that such a son had been conceived in the queen's womb, kings from all around send presents consisting of objects for the five sense doors, by way of costly ornaments, musical instruments, and so on. Because of the abundance of the deeds done by the Bodhisatta and the Bodhisatta's mother, there is no measurable limit to the material gain and honour.

23. "With unwearied body" means that just as other women become wearied by the burden of pregnancy and their hands and feet reach states of swelling and so on, thus for her there was no weariness whatsoever. "Within her womb" means gone inside the womb. "Sees" means she sees him only after having passed beyond the period beginning with the embryonic stage, having reached the state of fully developed major and minor limbs with faculties unimpaired. For what purpose does she see? Just for the purpose of comfortable dwelling. For just as a mother, lying down or sitting together with her son - looks at her son for the purpose of comfortable dwelling, thinking "I shall lift up and adjust his dangling hand or foot," so too the Bodhisatta's mother, regarding whatever suffering arises for the embryo during the mother's rising, walking, turning, sitting, and so on, and during the times of swallowing hot, cold, alkaline, bitter, and pungent food, looking for the purpose of comfortable dwelling, thinking "Does my son have that too?" sees the Bodhisatta seated with legs folded crosswise. For just as others gone inside the womb, having spread over the lower intestine, having pushed up the stomach, having placed the abdominal membrane behind them, leaning against the spine, sit squatting with their chin placed on their two fists, like monkeys in a hollow of a tree when the sky is raining, the Bodhisatta is not thus; but the Bodhisatta, having placed the spine behind him, sits facing east with legs folded crosswise, like a preacher of the Teaching on a Teaching seat. But her previously done action cleans the site; on the pure site, a subtle skin-like characteristic arises. Then the skin of the womb is unable to conceal him; to one looking, he appears as if standing outside. Making clear that meaning by a simile, the Blessed One said beginning with "seyyathāpi." But the Bodhisatta gone inside the womb does not see the mother. For eye-consciousness does not arise inside the womb.

24. "Dies" means not on account of having given birth, but solely through the utter elimination of her life span. For the place where the Bodhisatta has dwelt is like a shrine hut, not worthy of use by others, and it is not possible to remove the Bodhisatta's mother and establish another in the position of queen-consort - therefore the Bodhisatta's mother's life-span is just that much, and hence she dies at that time. But at which stage of life does she die? In the middle stage of life. For in the first stage of life, desire and lust towards their own individual existence is powerful in beings; therefore at that time a woman who has conceived an embryo is unable to protect the embryo, and the embryo becomes full of sickness. But having passed beyond two portions of the middle stage of life, in the third portion the site becomes pure; children born in a pure site are healthy. Therefore the Bodhisatta's mother too, having experienced success in the first stage of life, having given birth in the third portion of the middle stage of life, dies - this is the natural order here.

25. Regarding "nine or ten," here, by way of the alternative force of the word "or," the inclusion of such as "seven or eight or eleven or twelve" should be understood. Therein, one born at seven months lives, but is not able to endure cold and heat. One born at eight months does not live; the rest live.

27. "The gods receive him first" means the Pure Abode brahmā gods who have eliminated the mental corruptions receive him. How do they receive him? "Having assumed the appearance of midwives," say some. But having rejected that, this was said - "At that time the Bodhisatta's mother, having dressed in a gold-inlaid garment, having wrapped herself down to the tips of her feet in a fine cloth resembling a fish's eye, stood. Then she had an easy delivery, similar to water flowing out from a water-pot. Then they, having approached in their natural brahmā appearance itself, first received him with a golden net. From their hands the four great kings received him on a cheetah-hide sheet. Then human beings received him with a fine cloth pad." Therefore it was said - "The gods receive him first, afterwards human beings."

28. "Four young gods" means the four great kings. "Having received" means having received on a cheetah-hide sheet. "Influential" means of great radiance, of great fame, endowed with auspicious signs.

29. "He emerges clean" means just as other beings emerge from the birth passage stuck and broken apart, he does not emerge in this way; the meaning is that he emerges having been not stuck. "By water" means by water. "By any impurity" means just as other beings, thrust feet upward and head downward into the birth passage by kamma-born winds, as if falling into a precipice of hell the height of a hundred men, like elephants being dragged out through a keyhole, experiencing great suffering, emerge smeared with various impurities, the Bodhisatta does not emerge in this way. For the kamma-born winds are unable to make the Bodhisatta feet upward and head downward. He, like a preacher of the Teaching descending from a pulpit, and like a man descending from a ladder, having stretched out both hands and both feet, emerges while still standing, from his mother's womb, unsmeared by any impurity.

"Streams of water" means torrents of water. Of those, the cool one falls into a golden cauldron, the warm one into a silver cauldron. And this was said to show that on the surface of the earth, unmixed with any impurity, there is drinking water and water for washing exclusive to them, and also water for playing not shared with others; but of other water being brought in golden and silver pots, and of water in ponds frequented by swans, quails, and so on, there is no limit.

31. "Just born" means born a moment ago. But in the Pāḷi he is shown as if just emerged from the mother's womb; it should not be seen thus. For as soon as he emerged, first the brahmā gods received him with a golden net, from their hands the four great kings on a cheetah-hide sheet, from their hands human beings with a fine cloth pad. Having been released from the hands of the human beings, he stood firmly on the earth. "While a white umbrella is held over him" means while a divine white umbrella was being held over him. And here the accompaniments of the umbrella, the five royal regalia beginning with the sword, had also arrived. But in the Pāḷi, as in a king's procession, only the umbrella is mentioned, as for a king. Among those, only the umbrella appears, not the umbrella-bearer. Likewise only the sword, the fan, the peacock-tail fan, the yak-tail chowrie, and the turban themselves appear, not their bearers. It is said that deities of invisible form held all of those. And this was said -

"And all directions" - this is stated as if surveying all directions while standing after the seven strides; but it should not be seen thus. For the Great Being, having been released from the hands of the human beings, stood firmly on the earth and looked towards the eastern direction. Many thousands of world-systems were like a single open courtyard. There gods and humans, venerating with scents, garlands, and so on - "Great man, here there is none even equal to you, how much less one who surpasses you" - they said. Thus, having surveyed the ten directions - the four directions, the four intermediate directions, below, and above - and not seeing anyone equal to himself - "This is the northern direction" - facing north, he went with seven strides. Thus the meaning here should be understood. "Bold" means the highest. "Foremost" means first of all in virtues. The other two terms are synonyms of this very one. By the pair of terms "This is the last birth, there is now no more rebirth," he predicted the arahantship to be attained in this individual existence.

And here, standing on the earth with even feet was the advanced sign of the attainment of the four bases for spiritual power; the state of facing north was the advanced sign of going forth having overwhelmed and overcome the great multitude; walking seven steps was the advanced sign of the attainment of the seven jewels of the factors of enlightenment; the holding of the divine white umbrella was the advanced sign of the attainment of the excellent umbrella of liberation; the acquisition of the five royal regalia was the advanced sign of being liberated by the five liberations; surveying all directions was the advanced sign of the attainment of unobstructed knowledge; speaking the bold speech was the advanced sign of the setting in motion of the irreversible Wheel of the Teaching; the lion's roar "This is the last birth" was the advanced sign of the final Nibbāna through the Nibbāna element without residue of clinging. This should be known. These occasions have come in the Pāḷi, but the miscellaneous occasion has not come; it should be brought in and explained.

For on the day of the Great Man's birth, the ten-thousand world-system trembled. The deities in the ten-thousand world-system assembled in a single world-system. First the gods received him, afterwards human beings. String-bound lutes and leather-bound drums, unplayed by anyone, sounded of their own accord. The fetters, chains, and so on of human beings broke into fragments. All diseases were appeased; they disappeared like the tarnish of copper washed with acid. Those blind from birth saw forms. Those deaf from birth heard sounds. Cripples became endowed with speed. Even for those who were idiots and dumb from birth, mindfulness became established. Ships bound for foreign lands reached a good harbour. The jewels in the sky and on the ground shone with their own radiance. Those with enmity obtained minds of friendliness. In Avīci the fire was extinguished. In the spaces between the worlds, light arose. In the rivers the water did not flow. In the great ocean the water became sweet-tasting. The wind did not blow. Birds that had gone to the sky, mountains, and trees, having descended, came to the ground. The moon shone exceedingly bright. The sun was neither hot nor cold, pure, and endowed with a pleasant temperature. The deities, standing at the doors of their own mansions, sported in great celebration with clapping, shouting, cloth-waving, and so on. A great cloud covering the four continents rained. Neither hunger nor thirst afflicted the great multitude. Doors and shutters opened of their own accord. Trees that bear flowers and trees that bear fruits produced flowers and fruits. The ten-thousand world-system became a single garland of banners.

There too, the trembling of the ten-thousandfold world system was the advanced sign of the attainment of omniscient knowledge. The assembling of the deities in a single world-system was the advanced sign of assembling together all at once at the time of the setting in motion of the wheel of the Teaching and receiving the Teaching. The first reception by the deities was the advanced sign of the attainment of the four fine-material-sphere meditative absorptions. The subsequent reception by human beings was the advanced sign of the attainment of the four immaterial-sphere meditative absorptions. The self-sounding of the string-bound lutes was the advanced sign of the attainment of the progressive abidings. The sounding of the leather-bound drums was the advanced sign of the proclamation of the great drum of the Teaching. The cutting of fetters and bonds and so on was the advanced sign of the eradication of the conceit 'I am'. The disappearance of disease among the public was the advanced sign of the attainment of the four truths. The seeing of forms by those blind from birth was the advanced sign of the attainment of the divine eye. The hearing of sounds by the deaf was the advanced sign of the attainment of the divine ear element. The accomplishment of speed by cripples was the advanced sign of the attainment of the four bases for spiritual power. The establishment of mindfulness in the stupid was the advanced sign of the attainment of the four establishments of mindfulness. The reaching of a good port by boats bound for foreign lands was the advanced sign of the achievement of the four analytical knowledges. The shining of the jewels by their own radiance was the advanced sign of that light of the Teaching which he would show to the world.

The attainment of a mind of friendliness by enemies was the advanced sign of the attainment of the four divine abidings. The extinguishing of fire in Avīci was the advanced sign of the extinguishing of the eleven fires. The light in the inter-world spaces was the advanced sign of the vision of the light of knowledge, having scattered the darkness of ignorance. The sweetness of the great ocean was the advanced sign of the state of having one flavour through the flavour of Nibbāna. The not blowing of the wind was the advanced sign of the breaking of the sixty-two wrong views. The going to the ground of the birds was the advanced sign of the public, having heard the exhortation, going for refuge with their lives. The exceedingly bright shining of the moon was the advanced sign of being beloved by many people. The sun's avoidance of heat and cold and its pleasant temperature was the advanced sign of the attainment of bodily and mental happiness. The playing of the deities by clapping and so on while standing at the doors of their mansions was the advanced sign of the inspired utterance upon attaining Buddhahood. The raining of the great cloud over the four continents was the advanced sign of the great raining of the cloud of the Teaching. The absence of affliction by hunger was the advanced sign of the attainment of the deathless through mindfulness of the body. The absence of affliction by thirst was the advanced sign of the state of being happy through the bliss of liberation. The opening of doors and shutters by themselves was the advanced sign of the opening of the door of the eightfold path. The bearing of flowers and fruits by the trees was the advanced sign of both flowering with the flowers of liberation and the state of being laden with the burden of the fruit of asceticism. The garlanding of the ten-thousandfold world system with a single garland of flags should be understood as the advanced sign of being garlanded with garlands of noble flags. This is called the miscellaneous occasion.

Here they ask a question - "When the Great Man, having stood firmly on the earth, facing north, having gone on foot, spoke a bold speech, did he then go on the earth, or through space; did he go visibly, or invisibly; did he go naked, or decorated and prepared; did he go as a young one, or as an old one; and afterwards was he still the same, or again a young child?" But this question arose at the Lower Brazen Palace and was answered by the Elder Tipiṭaka Cūḷābhaya himself. The Elder, it is said, here having spoken much on this and that by way of the doctrines of fate, previously done action, and creation by a lord, at the conclusion declared thus - "The Great Man went on the earth, but to the public he appeared as if going through space. He went visibly, but to the public he appeared as if invisible. He went naked, but to the public he appeared as if decorated and prepared. He went as a young one indeed, but to the public he appeared as if a youth of sixteen years of age. Afterwards, however, he was just a young child, not like that." And his assembly - "The question has been spoken by the Elder, sir, as if being a Buddha" - was delighted. The section on the inter-world hells follows the same method as already stated.

And these natural orders spoken of from the beginning should be understood as belonging to all Bodhisattas.

Commentary on the Thirty-Two Marks of a Great Man

33. "He saw" means he saw him having been laid down on a fine cloth pad and brought. "Of a great man" means of a man who is great by way of birth, clan, family, region, and so on. "Two destinations" means two conclusions, two accomplishments. For this word "gati" - In "There are, Sāriputta, these five destinations," it is used in the sense of a destination to be gone to by beings according to the classification of hell and so on. In "I do not know the coming or going of these monks who are virtuous, of good character," here it is used in the sense of disposition. In "Nibbāna is the destination of the Worthy One," here it is used in the sense of refuge. In "But I understand your destination, Brahmā, and I understand your splendour - Baka the Brahmā is of such great supernormal power," here it is used in the sense of accomplishment. That same word here too should be understood as being used in the sense of accomplishment. "No other" means there is no other destination or accomplishment.

"Righteous" means endowed with the ten wholesome qualities and free from going by bias. "King of righteousness" - this is a synonym for the preceding term itself. Or, a king of righteousness because of having obtained the kingdom by righteousness. "Ruler of the four quarters" means lord of the earth bounded by four quarters, by way of the four oceans beginning with the eastern ocean. "Victorious" means victorious in battle. "Who has established the security of his realm" means the country has attained firmness, a state of stability, under this one. For when a fierce king oppresses the world with taxes, punishments, and so on, people abandon the middle country and take up residence in the borderlands, depending on mountains, ocean shores, and so on. When a king is too lenient, people oppressed by thieves through violent plundering of wealth, abandoning the borderlands, take up residence in the middle of the country; thus under such a king the country does not attain stability. But showing that when this boy exercises kingship, his country will be as firm as if placed on a rock surface and enclosed with an iron plate - They said "who has established the security of his realm."

"Possessed of the seven treasures" - here "treasure" is in the sense of generating delight. Furthermore -

From the time of the arising of the wheel treasure, there is no other temple of a deity; all make offerings to it alone with scents, flowers, and so on, and pay respect and so on - thus it is a treasure in the sense of being respected. And there is no price such that "the wheel treasure is worth this much wealth" - thus it is also a treasure in the sense of being very costly. And the wheel treasure is incomparable with other treasures existing in the world - thus it is also a treasure in the sense of being incomparable. And since in whatever cosmic cycle Buddhas arise, in that very one wheel-turning monarchs arise, and Buddhas arise only sometimes and on rare occasions, therefore it is also a treasure in the sense of being rare to see. That very thing arises only for a superior being who is eminent in birth, appearance, family, sovereignty, and so on, not for another - thus it is also a treasure in the sense of being enjoyed by superior beings. As with the wheel treasure, so too with the remaining ones. Endowed with these seven treasures by way of retinue and by way of being requisites for all enjoyment - thus "possessed of the seven treasures."

Now, for the purpose of showing those in their own nature, "he has these" and so on was said. Therein, in "wheel treasure" and so on, this is the condensed intention - The wheel treasure becomes manifest, able to take and give the glory and wealth of the four great continents attended by two thousand islands. Likewise, the elephant treasure that travels through the sky, able to traverse the earth bounded by the ocean even before the meal; the horse treasure of just such a kind; the jewel treasure able to dispel darkness of one yojana in extent in darkness possessed of four factors and to show light; the woman treasure free from the six kinds of faults and of agreeable conduct; the householder treasure able to see treasure gone within the earth to the extent of one yojana; the adviser treasure, reckoned as the eldest son, having been born in the womb of the queen-consort, able to govern the entire kingdom, becomes manifest.

"More than a thousand" (parosahassaṃ) means exceeding a thousand. "Brave" (sūrā) means fearless. "Heroic in form" (vīraṅgarūpā): the quality of heroes is heroism (vīraṅgaṃ); this is a name for energy; those whose form is heroism are "heroic in form"; they were of the nature of energy, of the intrinsic nature of energy, made of energy, untiring. What is meant is that even fighting for a whole day, they did not become weary. "Bounded by the ocean" (sāgarapariyantaṃ) means bounded by the ocean that stands having the encircling world-mountain as its boundary. "Without rod" (adaṇḍena): those who seize beings who have committed offences by the hundred or by the thousand, they exercise kingship by the punishment of fines. Those who instruct by administering cutting and breaking punishments, they do so by the punishment of the sword. But this one, having abandoned both kinds of punishment, dwells without rod. "Without sword" (asatthena): those who harass others with a single-edged sword and so on, they are said to exercise kingship by the sword. But this one, without causing even as much blood as a small fly might drink to flow from anyone by the sword, by righteousness alone - "Come, great king" - thus, with his coming received by rival kings, having conquered the earth of the aforesaid kind, he dwells; the meaning is having overcome, having become master, he lives.

Having thus spoken of one accomplishment, in order to speak of the second, "but if" and so on was said. Therein, the covering, the obstruction, reckoned as lust, hate, delusion, conceit, views, mental defilements, and craving, is opened, destroyed, laid bare by this - thus "one who removes the veil" (vivaṭacchado). "Vivaṭṭacchadā" is also a reading; the meaning is the same.

35. Having thus spoken of the second accomplishment, in order to show the characteristics that are the signs of those, "For this boy, Sire" and so on was said. Therein, "with firmly established feet" means that just as when others place their foot on the ground, the front of the sole or the heel or the side touches first, or else there is a gap in the middle, and when lifting, only one portion at the front of the sole and so on rises first - it is not so for him. But for him, like the sole of a golden slipper, the entire sole of the foot touches the ground all at once, and rises from the ground all at once. Therefore he has firmly established feet.

"Wheels" means two wheels on the two soles of the feet; their spokes and rim and hub have been stated in the canonical text itself. "Complete in every aspect" - but by this, this distinction should be known: it is said that in the middle of the sole of the foot the hub of those wheels is seen, a circular line delimited by the hub is seen, a band encircling the face of the hub is seen, the opening of the tube is seen, the spokes are seen, circular lines on the spokes are seen, and jewelled ornaments on the rim are seen. This much has come in the canonical text. But the miscellaneous occasion has not come; it should be seen thus - A spear, a mark of glory, a symbol of delight, a svastika, a wreath, a crescent, a pair of fish, an auspicious seat, a goad, a mansion, an arched gateway, a white parasol, a sword, a fan, a peacock's tail, a yak-tail fan, a turban, a gem, a bowl, a garland of jasmine, a blue water-lily, a red water-lily, a white water-lily, a lotus, a white lotus, a full pitcher, a full bowl, the ocean, the world-circle, the Himalaya, Sineru, the moon and sun, the constellations, the four great continents, two thousand minor continents, and even including the retinue of a wheel-turning monarch - all are the retinue of the wheel characteristic itself.

"With projecting heels" means with long heels; the meaning is with fully developed heels. For just as in others the front of the foot is long, the calf of the leg is established at the top of the heel, and it appears as if the heel has been pared and placed there - it is not so for the great man. But for the great man, in four portions, two portions are the front of the foot, in the third portion the calf of the leg is established, and in the fourth portion the heel is like a ball of red woollen cloth, as if rounded with the tip of a needle and placed there.

"With long fingers" means that just as some fingers of others are long and some are short, it is not so for the great man. But for the great man, like a monkey's, the fingers of the hands and feet are long, thick at the base, gradually becoming slender at the tips, resembling sticks of yellow orpiment rolled after kneading with resinous oil. Therefore it was said - "With long fingers."

"With soft and tender hands and feet" means soft like a layer of cotton carded a hundred times, placed into and soaked in clarified butter. And just as now for one just born, so even in the time of maturity they will be soft and tender; he whose hands and feet are soft and tender - thus "one with soft and tender hands and feet."

"With webbed hands and feet" means the spaces between the fingers are not joined by skin. For indeed one with hands like a snake's hood, afflicted by a defect of manhood, does not obtain the going forth. But for the great man, the four fingers of the hand and also the five toes of the foot are of equal measure, and because of their equal measure, the barley-grain pattern stands penetrating one another. Then his hands and feet are like latticed windows fitted by a skilled carpenter. Therefore it was said - "With webbed hands and feet."

Because the ankles are established high up, his feet have high-raised ankles - thus "one with high-raised ankles." For in others the ankles are at the back of the feet; therefore their feet are bound as if fastened with pegs, they do not turn freely, and even the soles of the feet are not seen when they walk. But for the great man, having risen up, the ankles are established above; therefore from the navel upwards his upper body is motionless like a golden image placed on a boat, only the lower body moves, the feet turn with ease, and the soles of the feet are visible to those standing and looking from the front, from behind, and from both sides - not only from behind as with elephants.

"With legs like an antelope" means having legs like an eṇi deer, legs full with an abundance of flesh, not with calf-muscle bound on one side only; the meaning is endowed with legs surrounded on all sides by evenly formed flesh, well-rounded, resembling the grain of rice and the grain of barley.

"Without bending down" means not stooping; by this his state of being neither hunchbacked nor dwarfish is shown. For the remaining people are either hunchbacked or dwarfish. For the hunchbacked, the upper body is incomplete; for the dwarfish, the lower body. They, because of their incomplete bodies, are unable to stroke their knees without bending down. But the great man, because of the completeness of both parts of his body, is able.

"Having his male organ enclosed in a sheath" means his male organ is hidden, concealed in sheaths resembling the pericarp of a golden lotus, like those of a bull, an elephant, and so on - thus he has his male organ enclosed in a sheath. "That which is concealed by a cloth" refers to the genitals, which should be hidden by a cloth.

"Golden-coloured" means resembling a solid gold figure that has been polished with natural vermilion, rubbed with a panther's tooth, and given a coating of red chalk before being set in place - this is the meaning. By this, having shown his compact, glossy, smooth body, "with skin resembling gold" was said for the purpose of showing the complexion of the skin. Or this is a synonym for the preceding term.

"Dust and dirt" means dust or stain. "Does not adhere" means does not stick; it rolls off like a drop of water from a lotus leaf. But Buddhas perform washing of the hands and so on for the purpose of observing the seasons and for the purpose of the fruit of merit for the donors, and they also do so by way of duty. For it has been said that a monk entering a lodging should enter having washed his feet.

"Having hairs with upward-pointing tips" means he has hairs that, at the end of their curling, stand with their tips pointing upward, as if looking up at the beauty of his face - thus he has hairs with upward-pointing tips.

"Having a divinely straight body" means having a straight body like Brahmā; he will have a body that rises up straight, tall and long. For mostly beings bend at three places - at the shoulders, at the hips, and at the knees; those bending at the hips bend backwards, at the other two places they bend forwards. But among those with long bodies, some are crooked at the sides, some go about as if raising their faces and counting the stars, some have little flesh and blood and are like stakes, some lean forward and walk trembling. But this one, they explain, rising up straight, of long measure, will be like a raised golden archway in the city of the gods. Just as this is so, it should be understood that whatever characteristic of a great man is not yet fully complete in one just born, that is said with reference to its becoming so developed in the future.

"Having seven convex surfaces" means he has fullness of flesh convexity at these seven places - the two backs of the hands, the two tops of the feet, the two shoulder-peaks, and the neck - thus he has seven convex surfaces. But in others, a network of veins is visible on the backs of the hands and feet and so on, and the tips of bones are visible at the shoulder-peaks and neck. Those people appear like ghosts; not so the great man. But the great man, because of the fullness of flesh convexity at the seven places, with the backs of the hands and so on having hidden networks of veins, and with a neck resembling a well-placed golden drum rounded in shape, appears like a stone figure, and appears like a painted figure.

"His body is like the front half of a lion" - thus he has a body like the front half of a lion. For a lion's front body alone is full, the hind body is not full. But the great man's entire body is full, like the front half of a lion's body. He too, like a lion, is not badly formed or misshapen here and there by way of being bent or raised and so on; but where length is fitting he is long, and where shortness, thickness, leanness, broadness, roundness, or proportion is fitting, he is just of that kind. For this was said by the Blessed One -

"Indeed, monks, when a pleasing result of action is present, whatever limbs look beautiful when long, those limbs are established as long. Whatever limbs look beautiful when short, those limbs are established as short. Whatever limbs look beautiful when thick, those limbs are established as thick. Whatever limbs look beautiful when lean, those limbs are established as lean. Whatever limbs look beautiful when broad, those limbs are established as broad. Whatever limbs look beautiful when round, those limbs are established as round."

Thus the individual existence of the great man, adorned by various meritorious thoughts, equipped with the ten perfections - even all the craftsmen in the world or all those possessing supernormal powers are unable to make even a replica of it.

"Filled-in space between the shoulders" means the space between the shoulders is called the space between the two sides; that space being filled-in, that is, full, between the shoulders, thus he has a filled-in space between the shoulders. For in others that place is hollow, and the two sides of the back appear separately. But for the Great Man, starting from the waist, a layer of flesh, having risen up to the shoulders, covering the back like a raised golden plank, is established.

"Proportioned like a banyan tree" means proportioned like a banyan tree. Just as a banyan tree with even branches, whether fifty cubits or a hundred cubits in height, is of one and the same measure in both length and breadth, so too he is of one and the same measure in both body height and arm-span. Just as for others the body is either long or the arm-span is long, not thus of uneven measure - this is the meaning. For that very reason "as much as his body" and so on was said. Therein, "as much as he may be" is "yāvatakvassa."

"Evenly rounded neck" means an evenly rounded neck. Just as some have long necks like herons, crooked necks like cranes, and broad necks like boars, and at the time of speaking the network of veins can be seen, and a feeble voice comes forth - it is not so for the Great Man. But the Great Man's neck is like a well-rounded golden drum, at the time of speaking the network of veins is not visible, and his voice is great like the rumbling of a cloud.

"One with supreme taste-buds": here, "those that take in flavour, carrying it" are taste-carriers. This is a designation for taste conductors; "those being supreme for him" means one with supreme taste-buds. It is said that the Great Man had seven thousand taste conductors with upward-pointing tips fastened in the throat itself. Even food the size of a sesame seed, placed on the tip of the tongue, pervades the whole body. For that very reason, when he was making the great striving, even with a single grain of rice and so on, or with merely a handful of pea soup, there was sustenance for the body. But for others, due to the absence of such, nutritive essence does not pervade the whole body. Because of that they are full of illness.

"He has a jaw like a lion's" means one who has a jaw like a lion. Therein, only the lower jaw of a lion is full, not the upper. But for the Great Man, like the lower jaw of a lion, both are full, resembling the moon on the twelfth day of the fortnight. Then the interpreters of signs, merely by looking at the extent of the jaws, having observed that "in these jaws, twenty in the lower and twenty in the upper, forty teeth, even and without gaps, will be established," said beginning with "For this boy, Sire, has forty teeth." Herein this is the meaning: for even those of others who have a full set of teeth have thirty-two teeth. But this one will have forty. And for others some teeth are high, some low, thus uneven; but this one's will be even, like a layer of conch shell cut with an iron plate. For others, teeth are with gaps like those of crocodiles; when eating fish and meat, the spaces between the teeth become filled. But this one's teeth will be without gaps, like a raised row of diamonds on a golden plank, like teeth whose boundaries are shown by a painter's brush. And for others, rotten teeth arise. Because of that, some canine teeth are black and discoloured. But this one, having very white canine teeth, will be endowed with canine teeth possessing a radiance that shines surpassing even the healing star.

"Having a large tongue" means having a broad tongue. The tongues of others are fat, or thin, or short, or stiff, or uneven, but the tongue of the great man is soft, long, broad, and endowed with beauty. For he, for the purpose of dispelling the uncertainty of those who had come to search for this characteristic, due to its softness, rolling that tongue like a hard needle, fondles both nostrils; due to its length, fondles both ear-holes; due to its broadness, covers the entire forehead up to the hairline. Thus, making known its quality of being soft, long, and broad, he dispels their uncertainty. Thus, with reference to a tongue endowed with three characteristics, "having a large tongue" was said.

"Having a voice like Brahmā" means others have broken voices, or cracked voices, or voices like crows, but this one will be endowed with a voice similar to the voice of the Great Brahmā; for the Great Brahmā's voice is pure because it is unhindered by bile and phlegm. For the great man too, the deed done cleans the site of that. Due to the purity of the site, the voice arising from the navel onwards arises pure, endowed with eight factors. "Speaks like a cuckoo" means speaking like a cuckoo; the meaning is having a sweet voice like the cry of an intoxicated cuckoo.

"Having deep blue eyes" means not having entirely blue eyes, but in the place where blue is appropriate, his eyes are endowed with an exceedingly pure blue colour like the flax flower; in the place where yellow is appropriate, with a yellow colour like the kaṇikāra flower; in the place where red is appropriate, with a red colour like the bandhujīvaka flower; in the place where white is appropriate, with a white colour like the morning star; in the place where dark is appropriate, endowed with a dark colour like a fresh soap-berry. They appear like a jewelled lion-lattice window opened in a golden mansion.

"Having eyelashes like a cow" - here by "eyelashes" the whole eye-apparatus is intended; that of a dark calf is thick-textured, that of a red calf is bright; the meaning is having eye-apparatus like that of a young red calf just born at that moment. For the eye-apparatus of others is imperfect; they are endowed with eyes like those of elephants, mice, and so on - protruding or deep-set. But the great man's eyes are adorned with soft, smooth, blue, fine eyelashes, like gem-balls that have been washed and polished and set in place.

"Uṇṇā" means a tuft of hair. "Between the eyebrows" means it arose in the middle of the two eyebrows, right at the top of the nose, but having risen up, it appeared in the middle of the forehead. "White" means pure, of the same colour as the morning star. "Soft" means like a layer of cotton beaten a hundred times and placed in the cream of ghee. "Resembling cotton" means similar to the cotton of the silk-cotton tree or the cotton of a creeper; this is a simile for its whiteness. Moreover, when grasped at the tip and pulled, it measures half a cubit in length; when released, it curls in a rightward spiral and remains with its tip pointing upwards. It shines with exceedingly captivating splendour, like a silver bubble placed in the middle of a golden plate, like a stream of milk flowing from a golden pot, and like the morning star in a region of the sky tinged with the radiance of dawn.

"Having a head like a turban" - this was said dependent on two reasons: the fullness of the forehead and the fullness of the head. For the great man, starting from the right ear-knot, a layer of flesh rises up and, covering and filling the entire forehead, extends to the left ear-knot and is established there; it shines like a king's bound turban-cloth. It is said that having seen this characteristic of the great man, they made the turban-cloth for kings. This is one meaning for now. But other people have imperfect heads; some have monkey-heads, some have split-heads, some have bony-heads, some have elephant-heads, some have gourd-heads, some have overhanging-heads. But the great man's head is well-rounded and resembling a water-bubble, as if shaped with a needle-point and set in place. Therein, according to the former method, "having a head like a turban" means having a head as if wrapped with a turban. According to the second method, "having a head like a turban" means having a head that is rounded everywhere like a turban.

Commentary on the Name Vipassī

37. "With all desirable things" - this is stated as if it was done afterwards, after having had the characteristics examined, but it should not be seen thus. For it should be understood that first they satisfied the sign-readers and afterwards the examination of the characteristics was done. Its detail has been stated in the section on the descent into the womb. "Give to drink" means they give mother's milk to drink. For him, it is said, he appointed sixty nurses endowed with faultless, sweet milk, and likewise the rest too, skilled in those various duties, were sixty each. He appointed sixty men as servants for them, and sixty ministers for discerning the state of what had been done and not done in each case. Thus there were four sixties of women and two sixties of men - six sixties of attendants alone. "White parasol" means a divine white parasol. But in the Kuladattiya tradition, it remains in the royal bedchamber itself. In "Let not cold or" and so on, the meaning should be understood as "let it not overcome him." "Svāssudan" is "so assudaṃ." "From lap to lap" means from one person's arm to another person's arm. And from one person's shoulder to another person's shoulder. "Is carried about" means is taken, is conveyed - this is the meaning.

38. "Sweet voiced" means having a voice that is not rough. "Pleasant voiced" means having a clever and refined voice. "Honey voiced" means having a pleasing voice. "Affectionate voiced" means having a voice that generates affection. Herein, this is regarding the sweetness of voice of the Indian cuckoos - It is said that when the Indian cuckoo bird, having struck a sweet-flavoured ripe mango with its beak, having drunk the trickling juice, having beaten time with its wing, warbles, quadrupeds begin to frolic as if intoxicated. Even quadrupeds engaged in foraging, having dropped the grass from their mouths, listen to that sound. Beasts of prey, while pursuing small deer, stand without putting down a raised foot. And the pursued deer, having abandoned the fear of death, stand still. Even birds flying through the sky, having spread their wings, stand still just listening to that sound. Even fish in the water, having burst open their ear membranes, stand still just listening to that sound. Thus sweet voiced are the Indian cuckoos.

Asandhimittā too, the queen of Dhammāsoka - asked the Community: "Is there indeed, venerable sir, anyone's voice similar to the voice of the Buddha?" There is that of the Indian cuckoo bird. Where, venerable sir, are those birds? In the Himalayas. She said to the king - "Sire, I wish to see the Indian cuckoo bird." The king - sent off a golden cage, saying "Let an Indian cuckoo come having sat in this cage." The cage, having gone, stood before a certain Indian cuckoo. He thinking "The cage has come by the king's command; it is not possible not to go," sat down in it. The cage, having come back, stood before the king. They were unable to make the Indian cuckoo produce its sound. Then the king - said "How is it, fellow, that these are not making a sound?" Not having seen relatives, Sire. Then the king had it surrounded with mirrors. He, having seen his own reflection - thinking "My relatives have come," having beaten time with his wing, cried out with a sweet voice as if blowing a jewelled bamboo flute. Throughout the entire city, people frolicked as if intoxicated. Asandhimittā thought - "Even this animal has such a sweet sound; what kind indeed must have been the sound of the Blessed One who had attained the glory of omniscient knowledge?" - having aroused rapture, not abandoning that rapture, together with seven hundred female attendants, she became established in the fruition of stream-entry. Thus sweet, it is said, is the sound of the Indian cuckoo. But it should be understood that the voice of the boy Vipassī was sweeter than that by a hundredfold and a thousandfold.

39. "Born of the result of action" means not accomplished by meditation, but by the power of the result of action, the physical eye was just like the eye of deities, by which, having marked a single sesame seed and thrown it into a cartload of sesame, one is able to pick out and give even that one sesame seed, saying "this is it."

40. "Vipassī": here this is the meaning of the word - he sees purely through the absence of darkness produced by blinking now and then, and he sees with open eyes, thus he is "Vipassī." In the second section, having investigated and investigated, he sees, thus he is "Vipassī." Having discriminated and discriminated, he sees - this is the meaning.

"Decides matters" means he knows and sees matters, or he leads and sets going - this is the meaning. One day, it is said, while the king was seated at the law-court instructing on matters, they brought the adorned and prepared great man and placed him in his hands. While he was holding him on his lap and fondling him, the ministers made the one with an owner into one having no sponsor. The Bodhisatta uttered a sound of displeasure. The king - "What is this? Investigate it," he said. While investigating, not seeing anything else - "Because of the difficulty of judging the case, it must have been done thus," and having made the one with an owner back to be the one with an owner, testing whether "Does the boy knowingly do thus?" they again made the one with an owner into one having no sponsor. Again too the Bodhisatta uttered a sound in the same way. Then the king - "The great man knows," and from then on he was diligent. With reference to this it was said - "Having investigated and investigated, the boy decides matters."

42. Regarding "vassikanti" and so on: where it is pleasant to dwell during the rainy season, this is the rainy season one. The same method applies to the others as well. Here, however, this is the meaning of the word: the rains residence is the rains; it deserves the rains, thus it is the rainy season one. The same method applies to the others as well.

Therein, the rainy season mansion is neither too high nor too low; its doors and windows are neither too many nor too few; floor coverings, bed-sheets, solid food and soft food here are proper only of a mixed kind. In the winter one, the pillars and walls are low, the doors and windows are thin with fine openings, and wall projections are extended for the purpose of admitting warmth. But here, floor coverings, bed-sheets, inner robes and outer robes that are warm in nature, such as woollen blankets and so on, are proper. The solid food and soft food is oily, based on pungent ingredients, and based on waterless ingredients. In the summer one, the pillars and walls are high, and here the doors and windows are many and of an extensive kind; floor coverings and so on made of fine cloth are proper. The solid food and soft food is filled with sweet flavour-based ingredients. And here, near the windows, having placed new jars and having filled them with water, they cover them with blue water-lilies and so on. In various places they make water-machines, from which torrents of water come forth as if the sky were raining.

"Nippurisehi" means devoid of men. And here not only the musical instruments are without men, but all places too are without men; even the doorkeepers are only women, and those who perform the preliminary work of bathing and so on are only women. The king, it seems - "For one experiencing such a splendid achievement of sovereignty and happiness, upon seeing a man, suspicion regarding men arises; may that not occur for my son" - thus he appointed only women in all duties.

The commentary on the first recitation section is completed.

Commentary on the Aged Man

43. In the second recitation section, "bent like a rafter" means bent like a gopānasī (roof beam). "Crooked" means bent at three places - at the shoulders, at the hips, and at the knees - crooked in a bending manner. "Leaning on a stick" means one whose walking depends on a stick, one whose support is a stick. "Afflicted" means afflicted by ageing. "Past youth" means one whose youth has passed, standing in the last stage of life. "Having seen" means surrounded by an army measuring half a yojana, even though going with well-arranged protection, when the chariot was in front and the army behind, at such an occasion, having seen that man who was shown right in front of the chariot by the brahmā gods of the Pure Abodes who had eliminated the mental corruptions, through their own power. The Pure Abode beings, it is said - "The Great Man is stuck in the five types of sensual pleasure like an elephant in mud; let us arouse mindfulness in him" - thus they showed him that. And what was thus shown, both the Bodhisatta and the charioteer saw. For the brahmā gods showed it for the purpose of heedfulness for the Bodhisatta and for the purpose of friendly conversation for the charioteer. "But what is this" means he asked: "What is meant by saying 'this one is old'? I, my dear, have not seen such a one before this."

"If so" means if I too must come to have such hair and such a body, if so, my dear charioteer. "Enough of the pleasure ground for today" - "Let us go to see the pleasure ground today" - we were going thus, but enough of that pleasure ground - with an agitated heart, he spoke in accordance with his sense of spiritual urgency. "Having gone to the inner palace" means having dismissed the women attendants, he sat alone in the royal bedchamber. "Where indeed" means that birth on account of which ageing becomes evident - shame on that birth, let it be despised, I loathe this birth - thus he sat digging at the root of birth, as if pierced in the heart by the first dart.

45. "Having had the charioteer summoned" means: it is said that the king, from the time spoken of by the interpreters of signs, went about with ears inclined, and having heard that "the boy, while going to the pleasure grove, turned back on the way," he had the charioteer summoned. Regarding "May it not indeed" and so on: the meaning is that he thought thus - "Let him exercise kingship, let him not go forth, let the word of the brahmins not be true."

Commentary on the Diseased Man

47. "He saw" means he saw what was shown by the Pure Abode beings in the manner already stated previously. "Sick" means sick with an adverse affliction that disrupts the bodily postures. "Suffering" means suffering with the pain of disease. "Severely ill" means excessively ill. "Fallen into" means submerged. "Ageing will be discerned, disease will be discerned" means here too, that birth on account of which this dyad becomes evident - despised is that birth, the unborn is security - thus he sat digging at the root of birth, as if pierced by the second dart.

Commentary on the Deceased Man

50. "Palanquin" means a litter. "Departed" means gone from here. "Deceased" means one whose time has been completed; the meaning is that however much time he was to live, having done and finished all of that, he has died. This one too the brahmā gods showed by the former method itself. "Where indeed" means here too, that birth on account of which this triad becomes evident - despised is that birth, the unborn is security - thus he sat digging at the root of birth, as if pierced by the third dart.

Commentary on the One Gone Forth

52. "Bhaṇḍu" means shaven. This one too the brahmā gods showed by the former method itself. In the passage beginning with "Good is the practice of righteousness," the explanation of each and every term should be understood thus: "This state of practising righteousness is good, Sire," having thought thus, he went forth. And all of these are indeed synonyms for the ten wholesome courses of action. But at the end, "non-violence" is the preliminary part of compassion. "Compassion" is the preliminary part of friendliness. "If so" (tena hi) is an indeclinable particle in the sense of urging on. For having seen the one gone forth, his mind had become inclined towards going forth. Then, wishing to speak with him, dismissing the charioteer, he said beginning with "if so" and so on.

Commentary on the Going Forth of the Bodhisatta

54. "Then, monks" - Having heard a talk on the Teaching beginning with "Good is the observance of righteousness for one gone forth" and so on, and much else besides, connected with the danger of dwelling at home in the confinement of children and wife while being guarded by a great multitude of people, and connected with the benefit of seclusion for one gone forth dwelling comfortably in the forest with a mind become like a deer, and having become desirous of going forth - then, monks, the boy Vipassī addressed his charioteer.

Having seen these four, going forth is indeed the lineage, the tradition, the succession of all Bodhisattas. Other Bodhisattas too, just as this boy Vipassī, see them thus after a very long time, a very long time. But our Bodhisatta, having seen all four on a single day itself, having gone forth in the great renunciation, went forth on the bank of the river Anomā. Having reached Rājagaha by that very route, there by King Bimbisāra - when asked "For what purpose, wise one, have you gone forth?" he said -

Commentary on the Going Forth Following of the Great Multitude of People

55. "Having heard of them" means having heard of those eighty-four thousand living beings, this occurred to them. "Inferior" means deficient, low. "Went forth following" means they went forth in imitation. But why here, just as later in the going forth following of Khaṇḍa and Tissa - "having departed from the royal city of Bandhumatī" was said, was it not said thus? Because they heard after having departed. All these, it is said, were indeed the attendant assembly of the boy Vipassī. They, having come right early to attend upon him and not seeing the boy, having gone for the purpose of the morning meal, having eaten the morning meal and having returned, having asked "Where is the boy?" and having heard "He has gone to the pleasure ground," while departing thinking "We shall see him right there," having seen the charioteer returning - having heard his words "The boy has gone forth," right at the place where they heard, they took off all their ornaments, had ochre-yellow robes brought from the market place, shaved off their hair and beards, and went forth. Thus, because they heard outside the city after having departed from the city, here - "having departed from the royal city of Bandhumatī" was not said.

"Wandered on a journey" means having built a great pavilion at each place visited, having prepared a gift, having come and been invited for the morrow, accepting only the almsfood requested by the people, he wandered on a journey for four months.

"Crowded" means surrounded by this group. But when did this thought arise for the Bodhisatta? On the fourteenth day, thinking "Tomorrow will be the full moon of Visākha." At that time, it is said, he - having become dissatisfied with the desire to be in a crowd, thinking "Just as these formerly surrounded me when I was a householder and went about, even now it is the same; what is the use of this group?" having thought "I shall go this very day," he then thought "Today is an improper time; if I go now, all these will know; I shall go tomorrow itself." And on that day, the villagers in a village similar to the village of Uruvelā invited them for the morrow. They prepared milk-rice for those eighty-four thousand gone forth ones and for the Great Man as well. Then the Great Man, on the following day, in that very village, having done the meal duty together with those gone forth ones, went to the dwelling place itself. There those gone forth ones, having shown their duty to the Great Man, entered their own night-quarters and day-quarters. The Bodhisatta too, having entered the hermitage, sat down.

At such a time of fear for those who do not delight in seclusion, at the very time of disturbance for all beings - thinking "This is the time," having departed and having closed the door of the hermitage, he set out facing the seat of enlightenment. At other times too, while wandering in that place, he sees the seat of enlightenment, but his mind had never before inclined to sit down. But on that day his knowledge had reached maturity; therefore, having seen the decorated seat of enlightenment, the thought to ascend arose. He, having approached from the southern direction, having circumambulated, having prepared a cross-legged seat of fourteen cubits on the eastern side, having determined the fourfold energy - having made the resolution "Until I become a Buddha, I shall not rise from here," he sat down. With reference to this withdrawal of his - "Alone, withdrawn from the group, he dwelt" was said.

"By another direction those very ones" means it is said that they, having come in the evening to attend upon the Bodhisatta, having surrounded the leaf-hut and sat down, having said "It has become too late, investigate it," and having opened the leaf-hut, even though not seeing him, did not pursue him asking "Where has he gone?" but having said "The Great Man, methinks, is disenchanted with living in a group and wishes to dwell alone; we shall see him only when he has become enlightened," they departed on a journey heading towards the interior of Jambudīpa.

Commentary on the Striving of the Bodhisatta

57. "Had taken up residence" means having gone to spend one night at the seat of enlightenment. "Had gone to a private place" means having gone to a secret place. "In seclusion" means having withdrawn by way of solitude. "Difficulty" means suffering. "Passes away and is reborn" - but this pair was said with reference to successive death and rebirth-linking. "Of ageing and death" - here, because when going forth he went forth having seen only the old, the sick, and the dead, therefore ageing and death itself presented itself to him. Therefore he said - "Of ageing and death." Thus, as if for one who, having made ageing and death the root, had applied himself and was descending from the highest point of existence - Then, monks, this occurred to the Bodhisatta Vipassī.

"Through wise attention" means through methodical attention, through fundamental attention. For when one attends to impermanence and so on as impermanence and so on from the very beginning, that is called wise attention. And this - "When what exists do birth and so on exist, when what is absent do they not exist?" - because it proceeds by way of the observation of rise and fall, it is one of those. Therefore, for him, from this wise attention, by this methodical attention, there was a full realisation by wisdom; for the Bodhisatta, there was a meeting of wisdom with the cause of ageing and death, that by which ageing and death exists. But what is that? Birth. Therefore he said - "When birth exists, ageing and death exists." That wisdom which comprehends the cause of ageing and death - the Bodhisatta's meeting was with that. This is the meaning here. By this method all the terms should be understood.

"When mentality-materiality exists, consciousness exists" - but here, it might be said "when activities exist, consciousness exists" and "when ignorance exists, activities exist," yet neither of those two was taken up. Why? Because ignorance and activities belong to past existence; this insight does not connect with them. Because the Great Man had applied himself by way of the present. But is it not that without ignorance and activities being seen, it is not possible to become a Buddha? True, it is not possible; but by him they were seen by way of existence, clinging, and craving alone. At this point, the discussion of dependent origination should be spoken in detail. But that has already been spoken in the Visuddhimagga.

58. "Turns back" means returns. But which consciousness here turns back? Both the rebirth-linking consciousness and insight knowledge. Therein, the rebirth-linking consciousness turns back from the condition, and insight knowledge from the object. Both do not go beyond mentality-materiality, do not go further than mentality-materiality. In "to this extent one may be born" and so on, when consciousness is the condition for mentality-materiality, and when mentality-materiality is the condition for consciousness, when both mutuality conditions are present, by this much one may be born, etc. or be reborn, for beyond this what else could be born, etc. or be reborn. Is it not this very thing that is born and etc. and is reborn? Having thus shown five terms together with successive death and rebirth-linking, then again conveying the meaning stated by "to this extent" - having said "that is to say, with mentality-materiality as condition, consciousness; with consciousness as condition, mentality-materiality," thereafter, in order to show by way of the mode of forward-order dependent conditions, birth, ageing and death in the future as well, rooted in mentality-materiality with consciousness as condition, he said beginning with "with mentality-materiality as condition, the six sense bases." Therein, "thus is the origin of this whole mass of suffering" means there is the arising of the entire heap of suffering classified as birth, ageing and death, sorrow, lamentation, pain, displeasure, anguish, and so on. Thus the Great Man saw the arising of the entire suffering of the round of rebirths.

59. "Origin, origin" indeed means "arising, arising" indeed. "Regarding things not heard before" means regarding things not heard of, not previously heard. In "vision arose" and so on, there is the search for the wisdom of seeing the rise. It is called "vision" in the meaning of seeing, "knowledge" in the meaning of making known, "wisdom" in the meaning of understanding, "true knowledge" in the meaning of having arisen by piercing through and penetrating, and "light" in the meaning of illumination. As he said - "Vision arose" - in the meaning of seeing. "Knowledge arose" - in the meaning of knowing. "Wisdom arose" - in the meaning of understanding. "True knowledge arose" - in the meaning of penetration. "Light arose" - in the meaning of illumination. The term "vision" - the meaning of seeing is the meaning. The term "knowledge" - the meaning of knowing is the meaning. The term "wisdom" - the meaning of understanding is the meaning. The term "true knowledge" - the meaning of penetration is the meaning. The term "light" - the meaning of illumination is the meaning. What is spoken by these many terms? "When this exists, that comes to be" - merely the perceiving of conditionality is spoken of. Or alternatively, young insight that has entered upon the process is spoken of.

61. "Attained by me this" means "attained by me, this." "Path" means the path of insight. "For enlightenment" means for the purpose of awakening to the four truths, or indeed for the purpose of awakening to Nibbāna. Furthermore, "one who awakens" is enlightenment; this is the name of the noble path, and it is also said "for the purpose of that." For the noble path has the path of insight as its root. Now, conveying that path - he said beginning with "that is to say, from the cessation of mentality-materiality." And here, by the individual terms beginning with "the cessation of consciousness," Nibbāna itself is spoken of. Thus the Great Man saw the cessation through non-arising of the entire suffering of the round of rebirths.

62. "Cessation, cessation" - "indeed" means non-production, non-production - indeed. "Vision" and so on are of already stated meaning only. But here, by all these terms - "When this is absent, that does not exist" - merely the perceiving of cessation is spoken of, or alternatively, strong insight leading to emergence is spoken of.

63. "At a later time" means having understood thus the conditions and the cessation of conditions, afterwards from that point. "In the aggregates of clinging" means in the aggregates that are the conditions for clinging. "Observing the rise and fall" means observing that very same rise and fall that was first seen. "He dwelt" means he dwelt sustaining insight meditation leading to emergence that had reached its peak. Why was this said? For all Bodhisattas who have fulfilled the perfections, in their final existence, on the day of their son's birth, having gone forth in the great renunciation, having gone forth into homelessness, having devoted themselves to striving, having ascended the seat of enlightenment, having scattered the forces of Māra, in the first watch recollect past lives, in the second watch purify the divine eye, in the third watch, having contemplated the mode of dependent conditions, having risen from the fourth meditative absorption of breathing, having focused upon the five aggregates, having seen fifty characteristics by way of rise and fall, having developed insight up to change-of-lineage knowledge, they penetrate all the virtues of a Buddha through the noble path. This great man too had fulfilled the perfections. He, having done everything as aforesaid in due order, in the last watch, having risen from the fourth meditative absorption of breathing, having focused upon the five aggregates, began the aforesaid insight into rise and fall. To show that, this was said.

Therein, "such is matter" means "this is matter, this much is matter, beyond this there is no matter" - thus, making the intrinsic nature of being deformed and the classification into primary elements and derived matter as the starting point, the complete discernment of matter without remainder by way of characteristic, function, manifestation, and proximate cause is stated. "Such is the origin of matter" - by this, the seeing of the origin of matter thus discerned is stated. Therein, "such" means the meaning is "thus is the origin." Its detail - "From the origin of ignorance is the origin of matter, from the origin of craving is the origin of matter, from the origin of action is the origin of matter, from the origin of nutriment is the origin of matter - even seeing the characteristic of production, one sees the rise of the aggregate of material body" - thus it should be understood. Regarding the passing away too, "from the cessation of ignorance is the cessation of matter, etc. Even seeing the characteristic of change, one sees the cessation of the aggregate of material body" - this is its detail.

In "such is feeling" and so on too: this is feeling, this much is feeling, beyond this there is no feeling. This is perception, these are activities, this is consciousness, this much is consciousness, beyond this there is no consciousness - thus, making the intrinsic nature of experiencing, perceiving, constructing, and cognising, and the classification into pleasure and so on, perception of material form and so on, contact and so on, eye-consciousness and so on as the starting point, the complete discernment of feeling, perception, activities, and consciousness without remainder by way of characteristic, function, manifestation, and proximate cause is stated. But by "such is the origin of feeling" and so on, the seeing of the origin of feeling, perception, activities, and consciousness thus discerned is stated. There too, "such" means the meaning is "thus is the origin." Their detail too - "From the origin of ignorance is the origin of feeling" - should be understood by the very same method stated regarding matter. But this is the distinction - In the three aggregates, instead of saying "from the origin of nutriment," "from the origin of contact" should be said. In the aggregate of consciousness, "from the origin of mentality-materiality" - the term for passing away too should be construed by way of those very same. This is the summary here; the detail, however, the judgment on rise and fall complete in every respect, has been stated in the Visuddhimagga. "As he dwelt observing the rise and fall in the five aggregates of clinging" means as that Bodhisatta Vipassī dwelt observing the rise and fall in these five aggregates of clinging beginning with matter, by way of fifty characteristics, when the insight knowledge had been developed in due order, by non-arising cessation, the mind becomes liberated without grasping, without taking hold of the mental defilements termed mental corruptions that are ceasing; that is, at the moment of the path it is called "becomes liberated," at the moment of fruition it is called "liberated." Or at the moment of the path it is both liberated and becomes liberated, at the moment of fruition it is only liberated.

And to this extent the great man, freed from all bonds, like a lotus touched by the rays of the sun, with a well-blossomed continuity of consciousness, having brought within his grasp the four path knowledges, the four fruition knowledges, the four analytical knowledges, the knowledge that distinguishes the four modes of generation, the knowledge that distinguishes the five destinations, the six kinds of knowledge not shared with others, and all the virtues of a Buddha, with fulfilled thought, while still seated on the seat of enlightenment -

Thus attending, he shone like the sun in autumn, and like a full moon.

The commentary on the second recitation section is completed.

Commentary on the Discussion of Brahmā's Entreaty

64. In the third recitation section, "What if I were to teach the Teaching" means "if I were to teach the Teaching." But when did this thought arise? In the eighth week after becoming a Buddha. It is said that having become a Buddha, he sat for a week on the seat of enlightenment, he stood for a week gazing at the seat of enlightenment, he walked up and down for a week on the jewel walking path, he sat for a week in the jewel chamber investigating the Teaching, he sat for a week at the goatherd's banyan tree, he sat for a week at Mucalinda, he sat for a week at the Rājāyatana tree. Then, having risen, in the eighth week, having come back again to the goatherd's banyan tree, just as he had sat down, this thought and the one immediately following it arose, as was the habitual practice of all Buddhas.

Therein, "attained" means penetrated. "Teaching" means the Teaching of the four truths. "Deep" - this is an expression rejecting the state of being shallow. "Difficult to see" - because of its very depth, it is difficult to see, to be seen with difficulty; it is not possible to see it easily. Because of its very difficulty to see, it is difficult to understand, to be comprehended with difficulty; it is not possible to comprehend it easily. "Peaceful" means quenched. "Sublime" means unsatiating. This pair was said with reference to the supramundane alone. "Unattainable by mere reasoning" means it cannot be traversed or plunged into by reasoning; it is to be traversed only by knowledge. "Subtle" means smooth. "To be experienced by the wise" means to be known by wise persons who have practised the right practice. "Delighting in attachment" - beings cling to the five types of sensual pleasure; therefore those are called "attachments." The one hundred and eight thoughts of craving are called "attachments"; therefore they are called "attachments." They delight in those attachments - thus "delighting in attachment." Devoted to attachments - thus "rejoicing in attachment." Well pleased with attachments - thus "pleased with attachment." For just as a king who has entered a well-adorned park endowed with trees laden with flowers and fruits and so on delights in each and every splendour, is greatly pleased and delighted, does not feel discontent, does not wish to leave in the evening, just so beings delight in these attachments to sensual pleasures and attachments to craving, and dwell greatly pleased and without discontent in the round of rebirths. Therefore the Blessed One, showing them the twofold attachment as if it were a pleasure ground - said beginning with "delighting in attachment."

"Yadidaṃ" is an indeclinable particle; with reference to the state - "yaṃ idaṃ," with reference to dependent origination - "yo ayaṃ" - thus the meaning should be understood. "Specific conditionality, dependent origination" - the conditions of these are specific conditions; specific conditions themselves are specific conditionality; and that specific conditionality and dependent origination - thus "specific conditionality, dependent origination." This is a designation for ignorance and so on, which are the conditions of activities and so on. "The stilling of all activities" and so on - all refers to Nibbāna itself. Because, having come to that, all the agitations of all activities are stilled and appeased, therefore - it is called "the stilling of all activities." And because, having come to that, all clingings are relinquished, all craving is eliminated, all defilement-lusts fade away, all suffering ceases, therefore it is called "the relinquishment of all clinging, the elimination of craving, dispassion, cessation." Moreover, that craving weaves and stitches together existence with existence, or action together with its fruit - thus having made it so, it is called "weaving" (vāna). Gone out from that weaving - thus "Nibbāna." "That would be weariness for me" - that which is called teaching to those who do not understand, that would be weariness for me, that would be harming for me - this is the meaning. It means there would be bodily weariness and bodily harming; but in the mind, both of these do not exist for Buddhas.

65. "So much so" (apissu) is an indeclinable particle in the sense of augmentation. He makes clear: "Not only did this occur to him, but these verses too came to mind." In "Vipassī" and so on, the meaning is "of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One." "Simple" (anacchariyā) means following in succession. "Came to mind" (paṭibhaṃsu) means they became the resort of the knowledge reckoned as inspiration; they reached the state of being able to be reflected upon.

"With difficulty" (kicchena) means with suffering, not by the difficult practice. For the Buddhas, even all four paths are only easy practice. But this was said with reference to the practice of the path leading up to it, during the time of fulfilling the perfections, while still possessing lust, hate, and delusion, giving to beggars who came again and again such things as his adorned and prepared head by cutting it off, taking out the blood from his throat, plucking out his well-anointed eyes, his son who was the lamp of the family lineage, his beloved wife, and so on, and also undergoing cutting, breaking, and so on in individual existences similar to the Khantivādī. In "halaṃ," the letter "ha" is merely an indeclinable particle; the meaning is "enough" (alaṃ). "To proclaim" (pakāsituṃ) means to teach; enough to teach the Teaching thus attained with difficulty; what is the use of teaching? - thus it has been said. "By those overcome by lust and hate" (rāgadosaparetehi) means by those touched by lust and hate, or by those followed by lust and hate.

"Going against the stream" (paṭisotagāmiṃ) means the Teaching of the four truths that has gone thus - against the stream of permanence and so on - as impermanent, suffering, non-self, and unattractive. "Infatuated with lust" (rāgarattā) means infatuated by sensual lust, lust for existence, and lust for views. "Will not see" (na dakkhanti) means they will not see it by this intrinsic nature as impermanent, suffering, non-self, and unattractive; when they do not see, who will be able to make them grasp it thus? "Enveloped by a mass of darkness" (tamokhandhena āvuṭā) means overpowered by the heap of ignorance.

"To living at ease" (appossukkatāya) means by the state of being without eagerness; the meaning is by the unwillingness to teach. But why did his mind incline thus? Is it not that he - "Being liberated, I shall liberate; having crossed over, I shall help others cross over,"

Having made the aspiration, having fulfilled the perfections, he attained omniscience. This is true, but his mind inclined thus through the power of reviewing. For having attained omniscience, as he reviewed the thicket of defilements of beings and the profundity of the Teaching, the thicket of defilements of beings and the profundity of the Teaching became evident in every way. Then to him - "These beings, like a gourd filled with rice-gruel, like a pot filled with buttermilk, like a rag soaked with fat and oil, like hands smeared with eye ointment, are filled with defilements, exceedingly defiled, infatuated with lust, corrupted by hate, deluded by delusion - how indeed will they penetrate it?" - as he reflected thus, through the power of reviewing the thicket of defilements too, his mind inclined thus.

"This Teaching is deep like the mass of water that sustains the earth, difficult to see like a mustard seed placed concealed by a mountain, difficult to understand like placing tip upon tip of a hair split a hundredfold. Indeed, for me striving to penetrate this Teaching, there is no gift that was not given, there is no morality that was not guarded, there is no perfection whatsoever that was not fulfilled. For me, even while scattering the forces of Māra as if effortlessly, the earth did not tremble; even while recollecting past lives in the first watch, it did not tremble; even while purifying the divine eye in the middle watch, it did not tremble; but in the last watch, only while penetrating dependent origination, the ten-thousandfold world system trembled for me. Thus, even by one such as me, with sharp knowledge, this Teaching was penetrated only with difficulty - how then will the mundane multitude penetrate it?" It should be understood that through the power of reviewing the profundity of the Teaching too, his mind thus inclined.

Furthermore, his mind inclined thus also because of the desire for Brahmā to request him to teach. For the Blessed One knows - "When my mind inclines to living at ease, the Great Brahmā will request me for a teaching of the Teaching, and these beings hold Brahmā in reverence; they, thinking 'The Teacher, it seems, was not desirous of teaching the Teaching, then the Great Brahmā, having requested him, caused him to teach; peaceful indeed, sir, is the Teaching, sublime indeed, sir, is the Teaching,' will listen attentively." It should be understood that dependent on this reason too, his mind inclined to living at ease, not to teaching the Teaching.

66. "Of a certain" - here, although "a certain" is said, it should be understood that this was the foremost Great Brahmā in this world-circle. "Alas, the world is perishing" - it is said that he uttered this sound in such a way that the brahmā gods of the ten-thousand world-system, having heard it, all assembled together. "Where indeed" means in whatever world. "Appeared before" means he appeared together with those ten thousands of brahmās. "With little dust in their eyes" - in the eye made of wisdom, there is little, slight dust of lust, hate, and delusion in them; those of such intrinsic nature are "with little dust in their eyes." "Through not hearing" means by reason of not hearing. "There will be" shows that those who had formed aspirations through the ten ways of making merit under former Buddhas, who had reached maturity like lotuses awaiting the touch of the sun's rays, longing only for the teaching of the Teaching, worthy of entering upon the noble plane at the conclusion of a four-line verse - not one, not two, but many hundreds of thousands will be those who understand the Teaching.

69. "Request" means such entreaty made three times. "With the Buddha-eye" means with the knowledge of the diversity of faculties and with the knowledge of the inclinations and underlying tendencies. For indeed the name "Buddha-eye" belongs to these two knowledges, "all-seeing eye" to omniscient knowledge, and "eye of the teaching" to the three path knowledges. In "with little dust in their eyes" and so on: those for whom, in the manner already stated, the dust of lust and so on in the eye of wisdom is little, they have little dust in their eyes. Those for whom that is great, they have much dust in their eyes. Those whose faculties beginning with faith are sharp, they have sharp faculties. Those whose faculties are soft, they have soft faculties. Those for whom those very same dispositions beginning with faith are beautiful, they are of good disposition. Those who observe the reason that has been explained, who are able to be instructed with ease, they are easy to instruct. Those who see the world beyond and fault as danger, they are called those who see the danger in the world beyond and in fault.

Now here is the canonical text: "A person with faith has little dust in their eyes, a person without faith has much dust in their eyes... One putting forth strenuous energy... etc. lazy, mindful... unmindful... concentrated... unconcentrated... one who is wise... an unwise person has much dust in their eyes. Likewise a person with faith has sharp faculties... etc. a wise person sees the danger in the world beyond and in fault, an unwise person does not see the danger in the world beyond and in fault. "World" means the world of aggregates, the world of elements, the world of sense bases, the world of successful existence, the world of failed existence, the world of successful origination, the world of failed origination. One world - all beings are sustained by nutriment. Two worlds - mentality and materiality. Three worlds - the three feelings. Four worlds - the four nutriments. Five worlds - the five aggregates of clinging. Six worlds - the six internal sense bases. Seven worlds - the seven stations of consciousness. Eight worlds - the eight worldly adversities. Nine worlds - the nine abodes of beings. Ten worlds - the ten sense bases. Twelve worlds - the twelve sense bases. Eighteen worlds - the eighteen elements. "Faults" means all mental defilements are faults, all misconducts are faults, all volitional activities are faults, all actions leading to existence are faults. Thus in this world and in this fault a sharp perception of fear is present, just as towards a murderer with drawn sword. By these fifty ways one knows, sees, directly knows, and penetrates these five faculties - this is the Tathāgata's knowledge of the diversity of faculties."

"In a pond of water lilies" means in a waterlily pond. The same method applies to the others as well. "Nourished while submerged within" means whatever other lotuses too are nourished while submerged within. "Having risen above the water, standing" means having surpassed the water, standing. Therein, those that have risen above and are standing, they are standing awaiting the touch of the sun's rays, and are those that will bloom today. Those that stand level with the water, they are those that will bloom tomorrow. Those that have not risen above the water and are nourished within the water, they are those that will bloom on the third day. But there are also others called lake-born lotuses, waterlilies and so on that have not risen above the water, which will never bloom and will only become food for fish and turtles; those have not been included in the canonical text. But they have been brought in and explained, thus they are illustrated. For just as those flowers are fourfold, just so there are four persons: one who understands quickly, one who understands through elaboration, one who needs to be guided, and one for whom the word is the maximum. Therein, whatever person for whom there is full realization of the teaching as soon as it is uttered, this is called a person who understands quickly. Whatever person for whom, when what has been spoken in brief is being analysed in detail as to meaning, there is full realization of the teaching, this is called a person who understands through elaboration. Whatever person for whom, through recitation, through interrogation, through wise attention, through associating with, keeping company with, and attending on good friends, there is gradually full realization of the teaching, this is called a person who needs to be guided. Whatever person for whom, even though hearing much, even though reciting much, even though grasping much, even though remembering much, even though teaching much, there is no full realization of the teaching in that birth, this is called a person for whom the word is the maximum.

Therein, the Blessed One, surveying the ten-thousandfold world system resembling a waterlily pond and so on - "Those who understand quickly are like those that will bloom today, those who understand through elaboration are like those that will bloom tomorrow, those who need to be guided are like those that will bloom on the third day, those for whom the word is the maximum are like those that become food for fish and turtles" - thus he saw. And while seeing - "This many have little dust in their eyes, this many have much dust in their eyes. Among those too, this many are those who understand quickly" - thus he saw in every respect. Therein, for three persons, the Blessed One's teaching of the Teaching accomplishes its purpose in this very individual existence; for those for whom the word is the maximum, it serves for the purpose of habituation in the future.

Then the Blessed One, having understood that the teaching of the Teaching brings benefit to these four persons, having aroused the desire to teach, again divided all beings in all three existences into two portions by way of the capable and the incapable. With reference to whom it was said - "Those beings who are possessed of obstruction by kamma, possessed of obstruction by kamma results, possessed of obstruction by mental defilements, faithless, without desire, lacking wisdom, incapable of entering upon the fixed course, the right path, in wholesome mental states, these beings are incapable. Which beings are capable? Those beings who are not possessed of obstruction by kamma, etc. these beings are capable."

Therein, having set aside all incapable persons and having comprehended with knowledge only the capable persons - "This many are of lustful temperament, this many are of hateful, deluded, discursive-thinking, faith, and intelligence temperament" - thus he made six portions. Having done thus - He thought: "I shall teach the Teaching." Brahmā, having known that, filled with joy, addressed the Blessed One in verses. With reference to this - "Then, monks, that Great Brahmā" and so on was stated.

70. Therein, "addressed" means he spoke to, he spoke referring to, about - this is the meaning.

"Standing on a rocky mountain peak" means on a solid rocky mountain peak, just as he stood; for indeed there is no task of raising and stretching the neck and so on for the purpose of seeing for one standing there. "Such a simile" means a corresponding simile of a rocky mountain. Here, however, this is the meaning in brief: just as a man with eyes, standing just as he was on a rocky mountain peak, might see the populace all around, so too you, O wise one, O Blessed One of beautiful wisdom, the all-seeing one through the knowledge of omniscience, having ascended the palace made of the Teaching, made of wisdom, yourself free from sorrow, look upon the populace sunk in sorrow, overcome by birth and ageing; consider, examine.

Here this is the intention - Just as indeed, having made a great field all around at the foot of a mountain, and having made huts there on the embankments of the paddy fields, they might light fires at night. And there would be darkness possessed of four factors. Then, for a man with eyes standing on the summit of that mountain and looking down at the ground, neither the field, nor the embankments of the paddy fields, nor the huts, nor the people sleeping there would be visible; but in the huts only the flames of fire would be visible. Thus, for the Tathāgata who, having ascended the palace of the Teaching, surveys the orders of beings, those beings who have not done good, even though seated beside his right knee in the same dwelling, do not come into the range of the Buddha-eye; they are like arrows shot in the night. But those persons accessible to instruction who have done good, even though standing far from him, come into range, like that fire and like the Himalaya mountain. And this too was said -

"Rise up" - he speaks requesting the Blessed One to undertake a wandering journey for the purpose of teaching the Teaching. Among "hero" and so on, the Blessed One should be understood as a hero because of possessing energy, as victor in battle because of having conquered the Māras of the son of a god, of death, and of mental defilements, as a caravan leader because of the ability to lead those accessible to instruction for the purpose of crossing over the wilderness of birth and so on, and as free from debt because of the absence of the debt of sensual desire.

71. "Open" means opened. "Doors to the Deathless" means the noble path. For that is the door to Nibbāna, which is termed the Deathless. It shows that "that has been opened and established by me." "Let them release faith" means let all release and give up their own faith. In the last two verses, this is the meaning: for I, perceiving weariness of body and speech, did not speak this sublime, highest Teaching, though well-practised and well-set-forth by oneself; but now let all people bring forth the vessel of faith, I shall fulfil their aspirations.

Commentary on the Pair of Chief Disciples

73. "At the foot of the Bodhi tree" means the meaning is that he vanished at the goatherd's banyan tree not far from the Bodhi tree. "In the deer-park called Khema" - Isipatana at that time was a pleasure grove called Khema, but because it was given for the purpose of a fearless dwelling for deer, it is called a deer-park. With reference to that it was said - "in the deer-park called Khema." And just as the Blessed One Vipassī, so too other Buddhas, when going for the first time for the purpose of teaching the Teaching, having gone through the sky, descend right there. But our Blessed One, having seen the decisive support of Upaka the naked ascetic - "Upaka has set out on this journey; he, having seen me and having conversed, will go on. Then, becoming disenchanted, having come back, he will realise arahantship" - having known this, he went the eighteen-yojana road on foot only. "Addressed the grove-keeper" - having seen him and having looked again and again - having said "Our noble one, venerable sir, has come," he addressed the one who had approached.

75-76. "Progressive discourse" means a talk on giving, after giving morality, after morality heaven, after heaven the path - thus he spoke a discourse in succession. Therein, "a talk on giving" means this giving is the source of happiness, the root of successes, the support of wealth, the shelter, rock cell, destination, and ultimate goal for one gone to adversity; in this world and the world beyond there is no support, foundation, basis, shelter, rock cell, destination, or ultimate goal equal to giving. For this, in the meaning of support, is like a throne made of jewels; in the meaning of foundation, is like the great earth; in the meaning of basis, is like a supporting rope. For this, in the meaning of crossing over suffering, is a boat; in the meaning of giving relief, a hero in battle; in the meaning of protection from danger, a well-constructed citadel; in the meaning of being untainted by the stain of stinginess and the like, a lotus; in the meaning of consuming them, fire; in the meaning of being difficult to approach, a venomous snake; in the meaning of being unafraid, a lion; in the meaning of being powerful, an elephant; in the meaning of being considered supremely auspicious, a white bull; in the meaning of leading to a land of security, the horse-king Valāhaka. For giving in the world bestows the success of Sakka, the success of Māra, the success of Brahmā, the success of a universal monarch, the knowledge of the perfections of a disciple, the knowledge of individual enlightenment, and the knowledge of perfect enlightenment - thus a talk connected with the virtues of giving and so on.

But since one who gives a gift is able to undertake morality, therefore immediately after that he spoke a talk on morality. "A talk on morality" means this morality is a support, a foundation, a basis, a shelter, a rock cell, a destination, and an ultimate goal. For there is no support, foundation, basis, shelter, rock cell, destination, or ultimate goal equal to morality for the successes of this world and the world beyond; there is no ornament equal to morality, there is no flower equal to the flower of morality, there is no fragrance equal to the fragrance of morality; for even the world with its gods, looking upon one adorned with the ornament of morality, wearing the garland of the blossom of morality, anointed with the fragrance of morality, does not reach satisfaction - thus a talk connected with the virtues of morality and so on.

But in order to show that in dependence on this morality this heaven is obtained, after morality he spoke a talk on heaven. "A talk on heaven" means this heaven is desirable, pleasant, agreeable; here there is always sport, successes are always obtained; the gods ruled by the four great kings obtain divine happiness and divine success for nine million years; the gods of the Thirty-three for three ten million years and sixty hundred thousand years - thus a talk connected with the virtues of heaven and so on. For when the Buddhas are speaking of the success of heaven, their mouths are not adequate. And this too was said - "In many ways indeed, monks, I could speak a talk on heaven," and so on.

Having thus enticed with the talk on heaven, again, like one who, having adorned an elephant, cuts off its trunk - for the purpose of showing that "this heaven too is impermanent, unstable; desire and lust should not be entertained herein" - by the method beginning with "sensual pleasures are of little enjoyment, of much suffering, of much anguish; the danger herein is greater," he spoke of the danger, degradation, and defilement of sensual pleasures. Therein, "danger" means fault. "Degradation" means lowliness, the state of being inferior. "Defilement" means the becoming defiled of beings in the round of rebirths through them. As he said - "Alas, beings are afflicted!" Thus, having sharpened them with the danger of sensual pleasures, he made known the benefit of renunciation; the meaning is he made known the virtue of going forth. The remainder is according to the method stated in the commentary on the Ambaṭṭha Sutta and is of clear meaning.

77. "Received" - how did they receive? By the "come, monk" ordination. The Blessed One, it is said, while looking at the decisive support for their bowl and robes created by supernormal power, having seen the giving of robes and so on in many births, said beginning with "Come, monks." They at that very instant, shaven-headed, wearing orange robes, with the eight monk's requisites as if fastened upon their bodies, like elder monks of a hundred rains retreats, sat down while paying homage to the Blessed One.

Among "instructed" and so on: he instructed regarding what pertains to this world, he instructed regarding what pertains to the world beyond. Showing what pertains to this world, he showed "impermanent," he showed "suffering," he showed "non-self," he showed the aggregates, he showed the elements, he showed the sense bases, he showed dependent origination; showing the rise of the aggregate of material body, he showed five characteristics, likewise of the aggregate of feeling and so on; likewise, even showing the fall, by way of rise and fall he showed fifty characteristics. Showing what pertains to the world beyond, he showed hell, the animal realm, the sphere of ghosts, the class of titans, the result of the three wholesome states, the success of the six heavenly worlds, and of the nine Brahma worlds.

"Encouraged" means he caused them to undertake wholesome qualities such as the fourfold purification of morality, the thirteen ascetic practices, and the ten subjects of talk.

"Inspired" means he thoroughly roused them, he incited them. He spoke having frightened and frightened them regarding what pertains to this world and what pertains to the world beyond, making it as if directly experienced. For when the Buddha, the Blessed One, speaks having frightened and frightened them regarding what pertains to this world, consisting of the thirty-two forms of bodily punishment and the twenty-five great fears, one becomes agitated as if having one's hands tied behind one's back, tightly bound, beaten with a hundred blows at the crossroads, and being led out through the southern gate, as if having one's head placed on the execution block, as if impaled on a stake, and as if being trampled by a maddened elephant. And when he speaks regarding what pertains to the world beyond, one becomes as if reborn in hell and so on, and as if experiencing the success of the heavenly worlds.

"Gladdened" means he urged them by the quality attained; the meaning is he spoke making it of great benefit.

"The danger of activities" - below he spoke of the danger of sensual pleasures for the purpose of attaining the first path, but here for the purpose of attaining the higher paths - By the method beginning with "Impermanent, monks, are activities, unstable, without comfort; this is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated," he made known the danger of activities, their inferior nature, and the weariness conditioned by them. And just as there regarding renunciation, so here - By the method beginning with "This is peaceful, monks, this called Nibbāna is sublime, a shelter, a rock cell," he made known the benefit of Nibbāna.

Commentary on the Going Forth of the Great Multitude of People

78. "A great multitude of people" means the crowd of people who were attendants of those very two princes.

80. "We go for refuge to the Blessed One and to the Teaching" - because the Community was not yet complete, they went for refuge with only the double announcement.

81. "Received" means they received in the manner already stated previously, by the "come, monk" form itself. In the immediately following occasion of going forth too, the same method applies.

Commentary on the Granting of the Wandering

85. "A reflection arose" - when did it arise? It arose after seven years, seven months, and seven days had passed since the highest enlightenment. The Blessed One, it is said, was dwelling while looking after his father. The king too thought - "My eldest son, having gone forth, has become a Buddha; my second son, having gone forth, has become a chief disciple; the son of the royal chaplain has become the second chief disciple; and these remaining monks, even in the time of lay life, went about surrounding my son alone. All these are still my burden even now, and I myself shall attend upon them with the four requisites, and I shall not give others the opportunity" - having had an acacia-wood wall built on both sides from the monastery gateway up to the king's palace gate, having had it covered with mats, having had it screened with cloths, and having had it covered above, having had a canopy of various flower garlands made, decorated with golden stars, the size of hanging palm-tree trunks, having had the ground below spread with decorated carpets, having had flower gardens and full pitchers placed on both sides within, and having had flowers placed among the scents and scents among the flowers for the purpose of perfuming the entire path, he had the time announced to the Blessed One.

The Blessed One, surrounded by the Community of monks, went within the curtains to the king's palace, and having done the meal duty, returned to the monastery. No one else was able even to see him, how much less to give almsfood, or to make an offering, or to hear the Teaching. The citizens thought - "Today it has been seven years and seven months more since the Teacher arose in the world, and we are not able even to see him, how much less to give almsfood, or to make an offering, or to hear the Teaching. The king - having cherished the thought 'The Buddha is mine alone, the Teaching is mine alone, the Community is mine alone,' attended upon him himself. And the Teacher, arising, has arisen for the welfare and benefit of the world with its gods. For it is not that hell is hot only for the king, and like a blue lotus grove for others. Therefore let us speak to the king. If he gives us the Teacher, that is wholesome. If he does not give, even having fought together with the king, having taken the Community, let us make meritorious deeds such as giving. But it is not possible to do this with citizens alone; let us take even one leading man."

They, having approached the general and having reported this matter to him - "Master, are you on our side, or on the king's side?" they said. He "I am on your side, but however the first day should be given to me." They accepted. He, having approached the king - "The citizens, Sire, are angry with you," he said. For what purpose, dear? It is said that you alone attend upon the Teacher, and we do not obtain him. If even now they obtain him, they will not be angry; not obtaining him, they are willing to fight together with you, Sire. Let me fight, dear; I shall not give up the Community of monks. Sire, your servants say they will fight together with you; whom will you take to fight with? Are you not the general? Without the citizens I am not able, Sire. Then the king - having known "The citizens are powerful, and the general too is on their side," said "Let them give me the Community of monks for another seven years and seven months more." The citizens did not accept. The king - reduced it to "six years, five, four, three, two, one year." Even though he reduced it thus, they did not accept. He requested another seven days. The citizens - "It is not fitting now to act too harshly with the king," they consented.

The king, having distributed the gift-giving that had been prepared for seven years and seven months over just seven days, having given gifts for six days without seeing anyone at all, on the seventh day, having summoned the citizens - "Will you be able, dear sons, to give such a gift?" he said. They too - "Was it not in dependence on us alone that this arose for your majesty?" having said - "We shall be able," they said. The king, wiping his tears with the back of his hand, having paid homage to the Blessed One - "Venerable sir, I thought that I would attend upon six million eight hundred thousand monks with the four requisites for life, without giving a turn to anyone else. The citizens have now not been permitted by me; for the citizens are angry, saying 'We do not get to give gifts.' May the Blessed One, from tomorrow onwards, show favour to them," he said.

Then on the second day, the general, having prepared a great gift - "Today, guard so that no one else gives even a single morsel of almsfood," he placed men all around. On that day, the merchant's wife, weeping, said to her daughter - "If, dear daughter, your father were alive, today I would first feed the One of Ten Powers." She said to her - "Mother, do not worry, I shall act in such a way that the Community of monks headed by the Buddha will first partake of our almsfood." Then, having filled a golden bowl worth a hundred thousand with waterless milk-rice, having prepared it with ghee, honey, sugar and so on, having covered it with another bowl, having surrounded it with clusters of jasmine garlands, having made it look like a cluster of garlands, at the time of the Blessed One's entering the village, having lifted it up herself, surrounded by a group of female servants, she went out from the city. On the way, the general's attendants - "Mother, do not go from here," they say. Those of great merit indeed have agreeable speech, and it is not possible to reject the words of those who speak again and again. She - "Uncles, grandfathers, maternal uncles, why do you not let me go?" she said. By the general - "We have been placed here with the instruction 'Do not give solid and soft food to anyone else,' mother." "But do you see solid and soft food in my hands?" "We see a cluster of garlands." "Does your general not allow even making an offering of a cluster of garlands?" "He does, mother." "Then go away, go away," and having approached the Blessed One, "May the Blessed One accept the cluster of garlands," she said. The Blessed One, having looked at one of the general's attendants, had the cluster of garlands accepted. She, having paid homage to the Blessed One - "Blessed One, when I am reborn in this or that existence, may there not be a life of agitation for me; like this jasmine garland, in whatever place I am reborn, may I be dear indeed, and by name may I be Sumanā indeed" - having made this aspiration, by the Teacher - Having been told "May you be happy," having paid homage, having circumambulated, she departed.

The Blessed One, having gone to the general's house, sat down on the prepared seat. The general, having taken rice gruel, approached; the Teacher covered his bowl. "The community of monks is seated, venerable sir." "There is one almsfood obtained by us in between." He, having removed the garland, saw the almsfood. The junior attendant said - "Master, the woman deceived me by saying 'garlands.'" The milk-rice was sufficient for all the monks, beginning with the Blessed One. The general too gave his own gift. The Teacher, having done the meal duty, having spoken a blessing, departed. The general - asked "Who was she that gave the almsfood?" "The millionaire's daughter, master." "That woman is wise; for a man in whose house such a woman dwells, heavenly success is not difficult to obtain." Having brought her, he established her in the position of chief wife.

On the following day the citizens gave a gift, on the following day the king - thus they began to give gifts on alternate days. The king too, having stationed spies, gave more than the gift given by the citizens; the citizens too, having done likewise, gave more than the gift given by the king. In the king's palace, the dancing women say to the young novices - "Take it, dear ones, it is not made with hands that have wiped the bodies and garments and so on of householders, with hands that have washed the spittle and nasal mucus and so on of small children; it is made pure and superior." On the following day the citizens too, while giving, say - "Take it, dear ones, it is not made with rice, milk, curds, ghee and so on collected from towns, villages, market towns and so on, nor made with what was brought by breaking the legs, heads, backs and so on of others; it is made with pure ghee, milk and so on." Thus, when seven years, seven months, and seven days had passed, then this applied thought arose in the Blessed One. Therefore it was said - "Having passed beyond seven years, seven months, and seven days from the highest enlightenment, it arose."

87. "A certain Great Brahmā" means the very Brahmā who requested the teaching of the Teaching.

89. "Eighty-four thousand residences" means eighty-four thousand monasteries. All of them were great monasteries capable of accommodating twelve thousand monks, similar to the Abhayagiri, Cetiyapabbata, Cittalapabbata, and Mahāvihāra.

90. "Patience is the supreme austere asceticism" means the endurance-patience is the supreme austere asceticism. "Forbearance" is a synonym for patience itself. The meaning is that forbearance, reckoned as endurance-patience, is the highest austere asceticism. "Nibbāna is supreme" means but in every way the Buddhas declare Nibbāna to be supreme. "For one who injures others is not one who has gone forth" means whoever, due to being devoid of endurance-patience, injures, oppresses, and harms others, he is not one who has gone forth. The fourth line, however, is a synonym for that very thing. "Not one who has gone forth" - for this, "he is not an ascetic" is the synonym. "One who injures others" - for this, "one who vexes others" is the synonym. Or alternatively, "one who injures others" means one who injures morality. For morality is called "para" in the sense of highest. And whatever ascetic, vexing others - any being whatsoever - is one who injures others, a destroyer of one's own morality, he is not one who has gone forth - this is the meaning. Or alternatively, whoever, due to the absence of endurance-patience, is one who injures others, who deliberately deprives of life others, even down to gadflies and mosquitoes, he is indeed not one who has gone forth. Why? Because of not having expelled the stain. "One who expels one's own stain, therefore one is called 'one who has gone forth'" - for this is the characteristic of one who has gone forth. Even one who does not indeed injure, does not kill, but yet vexes with sticks and so on, he, vexing others, is not an ascetic. Why? Because of not having calmed the harming. "Because of the calming of evil things, one is called an ascetic" - for this is the characteristic of an ascetic.

In the second verse, "of all evil" means of all that is unwholesome. "Non-performance" means non-arising. "Of the wholesome" means of the wholesome of the four planes. "Acquisition" means attainment. "The purification of one's own mind" means the illumination of one's own consciousness; that, however, comes about through arahantship. Thus, having abandoned all evil through morality-restraint, having accomplished the wholesome through serenity and insight meditation, the consciousness should be purified through the fruition of arahantship - this is the instruction of the Buddhas, the exhortation, the admonition.

In the third verse, "not reviling" means not reviling anyone by speech. "Not injuring" means the non-performance of injury by body. "In the Pātimokkha" means that which is the Pātimokkha, the pre-eminent, the highest morality; or it protects from the distinctions of wrong courses, from the fears of unfortunate realms; or whoever protects it, that liberates him - thus it is called "Pātimokkha." And restraint in that Pātimokkha. "Moderation" means knowing the measure in terms of acceptance and use. "And secluded lodgings" means lodgings free from contact with others - this is the meaning. Therein, it should be understood that contentment with the four requisites is shown by means of just two requisites. "This is the instruction of the Buddhas" means this - not reviling others, not injuring others, restraint in the Pātimokkha, moderation in acceptance and use, resorting to secluded lodgings for the sake of mastery over the eight attainments - is the instruction of the Buddhas, the exhortation, the admonition. But these should be understood as the verses for the recitation of the Pātimokkha of all Buddhas.

Commentary on the Announcement of the Deities

91. And to this extent, by this detailed exposition in accordance with the life history of the Blessed One Vipassī - having made known the state of thorough penetration of the element of phenomena stated thus: "Monks, this element of phenomena has been thoroughly penetrated by the Tathāgata alone," now - in order to make known the announcement by deities stated as "Deities also reported this matter to the Tathāgata," he said beginning with "On one occasion I."

Therein, "Subhagavane" means in the grove so named. "At the root of a royal sal tree" means at the root of the foremost of forest trees. "Having removed sensual desire" means having removed by way of uprooting the root by the path of non-returning. And just as for Vipassī, so too deities who had lived the holy life in the Dispensation of the remaining Buddhas also reported; but the canonical text has come by way of Vipassī and our Blessed One.

Therein, they do not diminish, do not abandon their own achievement - thus "Avihā." They do not torment any being - thus "Atappā." Of beautiful appearance, lovely, pleasing - thus "Sudassā." They see well, or their appearance is beautiful - thus "Sudassī." They are foremost in all virtues and in the achievement of existence, there are none junior here - thus "Akaniṭṭhā."

Standing here, the sections of recitation should be connected together. For in this discourse, three sections of recitation were spoken by way of the life history of the Blessed One Vipassī. And just as for Vipassī, so too they were spoken by way of the life history of Sikhī and the others. But the canonical text is abbreviated. Thus by way of the seven Buddhas, twenty-one sections of recitation were spoken by our Blessed One. Likewise by the Avihā gods. Likewise by the Atappā gods. Likewise by the Sudassā gods. Likewise by the Sudassī gods. Likewise by the Akaniṭṭhā gods - thus altogether there are twenty-six hundred sections of recitation. In the three Canons of the word of the Buddha there is no other discourse measuring twenty-six hundred sections of recitation; this discourse should be understood as the king of discourses. From here onwards, conveying the twofold connection, he said beginning with "Thus indeed, monks." All of that is clear in itself.

Thus in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the commentary on the Mahāpadāna Sutta is completed.

2.

Commentary on the Mahānidāna Sutta

Commentary on the Introduction

95. Thus have I heard... etc. "Among the Kurus" - this is the Discourse on the Great Causation. Herein this is the explanation of obscure terms. "Was dwelling among the Kurus" - the Kurus are princes who are provincial rulers; their abode, though a single province, is called "Kurus" by conventional usage. In that Kuru province. The commentary teachers, however, said - In the time of Mandhātu, human beings in the three continents, having heard that "the Indian subcontinent is the birthplace of supreme human beings such as Buddhas, Individually Enlightened Ones, great disciples, and wheel-turning monarchs, the supreme continent, exceedingly delightful," came together with King Mandhātu the wheel-turning monarch as he toured the four continents, having put the wheel treasure in front. Then the king asked the adviser treasure - "Is there a place more delightful than the human world?" Why do you speak thus, Sire? Do you not see the power of the moon and sun? Is not their abode more delightful than here? The king, having put the wheel treasure in front, went there. The four great kings - Having merely heard "The great king Mandhātu has come," thinking "The king is of great supernormal power and great might; he cannot be warded off by battle," they handed over their own kingdom. He, having accepted that, asked again - "Is there a place more delightful than here?"

Then they told him about the realm of the Thirty-three. "The realm of the Thirty-three, Sire, is more delightful than here. There these four great kings stand as attendants of Sakka, the king of gods, on the doorkeeper's ground; Sakka, the king of gods, is of great supernormal power and great might; these are his places of enjoyment - The Vejayanta mansion, a thousand yojanas in height; the Sudhammā divine assembly hall, five hundred yojanas in height; the Vejayanta chariot, one hundred and fifty yojanas in size, and likewise the elephant Erāvaṇa; the Nandana grove adorned with a thousand divine trees; the Cittalatā grove, the Phārusaka grove, the Missaka grove; the Pāricchattaka coral tree, a hundred yojanas in height; beneath it the Paṇḍukambala stone, sixty yojanas in length, fifty yojanas in breadth, fifteen yojanas in height, of the colour of jayakusuma flowers, by whose softness half the body of Sakka sinks in when he sits down."

Having heard that, the king, wishing to go there, sprinkled the wheel treasure. It stood firm in the sky together with the fourfold army. Then, from the midpoint between the two heavenly worlds, the wheel treasure descended and stood firm on the earth together with the fourfold army headed by the adviser treasure. The king went alone to the realm of the Thirty-three. Sakka - Having merely heard "Mandhātu has come," having gone out to meet him - Having said "Welcome to you, great king, it is your own, great king, instruct us, great king," he divided the kingdom into two parts together with the performers and gave one part. As soon as the king was established in the realm of the Thirty-three, his human nature disappeared and a divine nature became manifest. It is said that when he was seated together with Sakka on the Paṇḍukambala stone, the difference between them was discernible only by the blinking of the eyes. Not noticing that, the gods were confused about the difference between Sakka and him. He, experiencing divine success there, exercised kingship for as long as thirty-six Sakkas arose and passed away, and still unsatisfied with sensual pleasures, having fallen from there, established in his own park, his body struck by wind and heat, he died.

When the wheel treasure had again become established on the earth, the adviser treasure, having caused the inscription of Mandhātu's sandal to be written on a golden slab, instructed the kingdom thus: "This is the kingdom of Mandhātu." Those people too who had come from the three continents, being unable to go back, having approached the adviser treasure - "Sire, we came by the power of the king; now we are unable to go; give us a dwelling place," they requested. He gave them each one country. Therein, the region inhabited by the people who had come from Pubbavideha, by that very former designation - received the name "Videha country"; the region inhabited by the people who had come from Aparagoyāna received the name "Aparanta country"; the region inhabited by the people who had come from Uttarakuru received the name "Kuru country"; but on account of the many villages, market towns, and so on, it is referred to in the plural. Therefore it was said - "He dwells among the Kurus."

"A market town of the Kurus named Kammāsadhamma" - regarding "Kammāsadhamma," here some explain the meaning by replacing the letter "dha" with the letter "da." "Kammāsa was tamed here" - thus "Kammāsadamma." "Kammāsa" means the man-eater Kammāsapāda. It is said that the wound on his foot at the place where it was pierced by a stake, while healing, healed resembling variegated wood. Therefore he became known as "Kammāsapāda" (Speckled-foot). And he was tamed in that place, restrained from his man-eating nature. By what? By the Great Being. In which Jātaka? In the Mahāsutasoma Jātaka, say some. But these elders say it was in the Jayaddisa Jātaka. For at that time Kammāsapāda was tamed by the Great Being. As he said -

Some, however, explain the meaning with the letter "dha" itself. It is said that the inhabitants of the Kuru country had the Kuru observance practice; in that, a blemish arose; therefore that place is called "Kammāsadhamma," meaning "the place where a blemish in the practice arose here." The market town established there also has this very same name. Why was it not stated in the locative case? Because of the dwelling place. It is said that for the Blessed One there was no monastery as a dwelling place in that market town. But having gone away from the market town, in a certain delightful piece of ground well supplied with water, there was a great jungle thicket; there the Blessed One dwelt, making that market town his village as food resort. Therefore the meaning here should be understood thus - "He dwells among the Kurus; there is a market town of the Kurus named Kammāsadhamma; making that his village as food resort."

"Venerable": this is a term of endearment, a term of respect. "Ānanda" is that elder's name. "To one side" is a description in the abstract neuter - as in such passages as "the moon and sun revolve unevenly." Therefore, the meaning here should be understood thus: just as one who is seated is seated to one side, so he sat down. Or this is an accusative expression used in the locative sense; "sat down" means he took a seat. For the wise, having approached one who holds the place of a teacher, sit down to one side through skilfulness in seating. And this one was one of them; therefore he sat down to one side.

But how is one who is seated, seated to one side? By avoiding the six faults of sitting. That is: too far, too near, upwind, on a raised place, too directly in front, and too far behind. For one seated too far away, if he wishes to speak, he has to speak in a loud voice. One seated too near causes physical contact. One seated upwind afflicts with bodily odour. One seated on a raised place displays disrespect. One seated too directly in front, if he wishes to look, has to look eye to eye. One seated too far behind, if he wishes to look, has to look by turning his neck. Therefore this one too, having circumambulated the Blessed One three times, having paid homage respectfully, having avoided these six faults of sitting, at a place facing the right kneecap, having entered within the six-coloured rays of the Buddha, as if plunging into clear lac dye, as if putting on a golden cloth, as if entering the midst of a canopy of red water-lily garlands, the Venerable Ānanda, the treasurer of the Teaching, sat down. Therefore it was said - "He sat down to one side."

But at what time, and for what reason, did this venerable one approach the Blessed One? In the evening, for the reason of asking a question about the mode of dependent conditions. On that day, it is said, this venerable one, for the purpose of supporting families, as if depositing a bag of a thousand at each house door, having walked for almsfood in the village of Kammāsadhamma, having returned from his alms round, having shown his duty to the Teacher, when the Teacher had entered the perfumed chamber, having paid homage to the Teacher, having gone to his own day-quarters, having shown his duty to his pupils, when they had departed, having swept the day-quarters, having laid out a leather mat, having taken water from a water vessel, having cooled his hands and feet with water, having folded his legs crosswise, seated, he entered the fruition attainment of stream-entry. Then, having risen from the attainment at the determined time, he brought down knowledge into the mode of dependent conditions. He beginning from "with ignorance as condition, activities" to the end, from the end to the beginning, from both ends to the middle, and from the middle reaching both ends, contemplated the twelve-termed mode of dependent conditions three times. As he was thus contemplating, the mode of dependent conditions, having become clear, appeared to him as if utterly manifest.

Then he thought - "This mode of dependent conditions has been spoken of by all the Buddhas as 'both deep and deep in its appearance,' yet for me, a disciple established in limited knowledge, it appears as manifest, clear, and obvious. Does it appear as manifest only to me, or to others as well?" Then this occurred to him - "Come, let me take this question and ask the Blessed One. Surely the Blessed One, having made this the occasion, as if lifting up Sineru with its surrounding accessories, having spoken one discourse, will show it. For when the Buddhas reach these four grounds - the regulation of the monastic discipline, the intermediate planes, the mode of dependent conditions, and the other doctrines - their thunder is great, knowledge enters in, the greatness of the Buddha's knowledge becomes evident, the teaching is profound, struck by the three characteristics, connected with emptiness."

Although he, even by nature, would approach the Blessed One a hundred times or a thousand times in a single day, never approaching without cause or reason, on that day, however, having taken up this question - having thought "Having encountered this Buddha-fragrant-elephant, I shall hear the trumpeting of knowledge; having encountered this Buddha-lion, I shall hear the lion's roar of knowledge; having encountered this Buddha-Sindh-horse, I shall see the stride of knowledge," having risen from his daytime resting place, having shaken out and taken up his leather mat, he approached the Blessed One in the evening time. Therefore it was said - "Approaching in the evening time for the reason of asking a question about the mode of dependent conditions."

Regarding "how deep": here the word "how" is used in the sense of exceeding measure; deep beyond measure, the meaning is exceedingly deep. "Deep in appearance" means being deep itself, it appears so, the meaning is it is seen as such. For one thing is shallow yet having the appearance of depth, like stale water of dark colour due to rotten leaves and so on. For that, even though only knee-deep, appears as if the height of a hundred men. One thing is deep yet having the appearance of shallowness, like the clear water of the Maṇi River. For that, even though the height of a hundred men, appears as if only knee-deep. One thing is shallow and having the appearance of shallowness, like water in a jar and so on. One thing is deep and having the appearance of depth, like water in the great ocean at the base of Sineru. Thus water itself obtains four names. But in dependent origination this does not exist. For this obtains only one name, namely "both deep and deep in appearance." "Although being of such a nature, and yet to me it seems as if utterly clear - this is wonderful, Venerable Sir, marvellous, Venerable Sir." Thus, making known his own astonishment, having asked the question, he sat in silence.

The Blessed One, having heard his words - "Ānanda speaks of a question within the domain of a Buddha as being clear to himself, as if stretching out his hand to grasp the highest point of existence, as if striving to split Sineru and extract its pith, as if wishing to cross the great ocean without a boat, as if striving to turn over the earth and take its essence. Come, I shall tell him of its profound nature" - having thought thus, he spoke beginning with "Do not say so."

Therein, regarding "do not say so" (mā heva): the syllable "ha" is merely a particle. The meaning is "do not speak thus." And this statement "do not say so" the Blessed One speaks both when extolling the Venerable Ānanda and when reproving him.

Explanation of Extolling

Therein, when extolling - Ānanda, you are of great wisdom, of clear knowledge; therefore, even though deep, dependent origination appears to you as if clear. But for others it should not be regarded as clear; it is indeed deep and deep in appearance. Therein, they give four similes. It is said that for a great wrestler who had been nourished with fine food for six months, who had completed his training, at the time of a festive gathering, who had become familiar with the wrestler's stone, while going to the battlefield, they showed him a wrestler's stone along the way. He - said "What is this?" "A wrestler's stone." "Bring it then." When they said "We are unable to lift it," having gone himself and having said "Where is the heavy part of this?" having lifted two stones with both hands and having tossed them like play-balls, he went on. Therein, even though the wrestler's stone is light for the wrestler, it should not be said to be light for others. For just as a wrestler nourished with fine food for six months, so is the Venerable Ānanda endowed with resolution for a hundred thousand cosmic cycles; just as the wrestler's stone is light due to the wrestler's great strength, so is dependent origination clear due to the elder's great wisdom; it should not be said to be clear for others.

And in the great ocean, the fish named timi is two hundred yojanas, the timiṅgala is three hundred yojanas, the timipiṅgala is four hundred yojanas, the timirapiṅgala is five hundred yojanas; the ānanda, the timinanda, the ajjhāroha, and the mahātimi - these four are a thousand yojanas each. Therein, they explain by means of the timirapiṅgala alone. When it moves its right ear, it is said, the water stirs in an area of five hundred yojanas. Likewise the left ear. Likewise the tail, likewise the head. But when it has shaken both ears, struck the water with its tail, tossed its head to and fro, and begun to play, in an area of seven or eight hundred yojanas the water boils as if placed in a vessel and set upon an oven, and in an area of merely three hundred yojanas the water is unable to cover its back. He might speak thus - "They say this great ocean is deep, deep - where is its depth? We do not obtain even enough water to cover our back." Therein, for the timirapiṅgala, endowed with such a body, the great ocean is shallow; but it should not be said that it is shallow for other small fish. Just so, for the Elder, endowed with knowledge, dependent origination is clear; but it should not be said that it is clear for others too.

And the king of supaṇṇas is one hundred and fifty yojanas; his right wing is fifty yojanas, likewise the left wing; the tail-feather cluster is sixty yojanas, the neck is thirty yojanas, the beak is nine yojanas, the feet are twelve yojanas. When he begins to display the supaṇṇa-wind, an area of seven or eight hundred yojanas is not sufficient. He might speak thus - "They say this space is infinite, infinite - where is its infinitude? We do not obtain even space enough to spread the wind of our wings." Therein, for the king of supaṇṇas, endowed with such a body, space is limited; but it should not be said that it is limited for other small birds. Just so, for the Elder, endowed with knowledge, dependent origination is clear; but it should not be said that it is clear for others too.

Now Rāhu, the lord of titans, from the soles of his feet to the tips of his hair, is four thousand eight hundred yojanas. The span between his two arms is twelve hundred yojanas. In thickness, six hundred yojanas. The palms of his hands and soles of his feet are three hundred yojanas each, likewise the mouth. Each finger-joint is fifty yojanas, likewise the space between the eyebrows. The forehead is three hundred yojanas. The head is nine hundred yojanas. When he has descended into the great ocean, the deep water reaches only up to his knees. He might speak thus - "They say this great ocean is deep, deep - where is its depth? We do not obtain even enough water to cover our knees." Therein, for Rāhu, endowed with such a body, the great ocean is shallow; but it should not be said that it is shallow for others. Just so, for the Elder, endowed with knowledge, dependent origination is clear; but it should not be said that it is clear for others too. With reference to this meaning, the Blessed One - "Do not say so, Ānanda; do not say so, Ānanda" he said.

For the Elder, indeed, through four reasons, even the deep dependent origination appears as clear. Which four? Through the achievement of past decisive support, through dwelling at the ford, through being a stream-enterer, and through being one of great learning.

The Talk on the Achievement of Prior Decisive Support

It is said that a hundred thousand cosmic cycles from now, a Teacher named Padumuttara arose in the world. His city was named Haṃsavatī, his father was a king named Ānanda, his mother was a queen named Sumedhā, and the Bodhisatta was named Prince Uttara. He, on the day of his son's birth, having gone forth in the great renunciation, having gone forth into homelessness, devoting himself to striving, gradually having attained omniscience - having uttered the inspired utterance "Through many births in the round of rebirths," having spent a week on the seat of enlightenment, thinking "I shall place my foot upon the earth," he stretched forth his foot. Then, splitting the earth, a great lotus arose. Its outer petals were ninety cubits, the filaments were thirty cubits, the pericarp was twelve cubits, and the pollen was the measure of nine water-pots.

The Teacher, however, was fifty-eight cubits in height. The span between his two arms was eighteen cubits, his forehead was five cubits, and his hands and feet were eleven cubits. When with his eleven-cubit foot he merely stepped upon the twelve-cubit pericarp, the pollen, the measure of nine water-pots, having risen up and having ascended to a height of fifty-eight cubits, showered down upon him as if strewn with red arsenic powder. From that point on, the Blessed One became known as Padumuttara. His two chief disciples were Devila and Sujāta. Amitā and Asamā were the two chief female disciples. His attendant was named Sumana. The Blessed One Padumuttara, looking after his father, attended by a hundred thousand monks, was dwelling in the royal city of Haṃsavatī.

Now his younger brother was named Prince Sumana. The king gave him a revenue village at a place two thousand yojanas from Haṃsavatī. He would sometimes come and see his father and the Teacher. Then one day the borderland was in revolt. Sumana sent word to the king - "The borderland is in revolt." The king sent back the message: "Why were you placed there by me?" He, having gone out and having quelled the bandits - sent word to the king: "The country is at peace, Sire." The king, pleased - said: "Let my son come quickly." He had about a thousand ministers. He consulted with them on the way - "My father is pleased; if he gives me a boon, what shall I take?" Then some said to him: "Take an elephant, take a horse, take a chariot, take a province, take the seven treasures." Others - "You are sons of the lord of the earth; wealth is not hard for you to obtain; even what is obtained, all that must be left behind when departing; only merit alone is to be taken when departing; therefore, when the king is granting you a boon, take the boon of attending upon the Blessed One Padumuttara for three months." He "You are my good friends; this thought was not mine, but it was produced by you; thus shall I do," and having gone and having paid homage to his father, and the father too having embraced him and having kissed him on the head - when it was said "I grant you a boon, son," he said: "Very well, great king, I wish, great king, to make my life not barren by attending upon the Blessed One for three months with the four requisites; grant me this very boon." When it was said "That is not possible, dear son; choose another boon," he said: "Sire, for warriors there are not two words; give me this very thing; I have no need of anything else." "Dear son, the mind of Buddhas is difficult to know; if the Blessed One does not wish it, even if given by me, what will come of it?" He "Very well, Sire, I shall ascertain the mind of the Blessed One," and went to the monastery.

Now at that time, having finished the meal duty, the Blessed One had entered the perfumed chamber. He went to the presence of the monks seated together in the circular pavilion. They said to him - "Prince, why have you come?" To see the Blessed One; show me the Blessed One. We, prince, do not get to see the Teacher at whatever moment we wish. But who, venerable sir, does get to? The Elder Sumana, prince. "Where, venerable sir, is the elder?" Having asked where the elder's sitting place was, having gone and having paid homage - "I wish, venerable sir, to see the Blessed One; show me to him," he said. The elder - "Come, prince," taking him and placing him in the precincts of the perfumed chamber, ascended the perfumed chamber. Then the Blessed One - "Sumana, why have you come?" he said. The prince, venerable sir, has come to see the Blessed One. If so, monk, prepare a seat. The elder prepared a seat; the Blessed One sat down on the prepared seat. The prince, having paid homage to the Blessed One, exchanged friendly greetings. When did you come, prince? Venerable sir, when you had entered the perfumed chamber. But the monks - "We do not get to see the Blessed One at whatever moment we wish," sent me to the elder's presence. But the elder showed me with just a single word. The elder, venerable sir, methinks, is a favourite in your Dispensation. Yes, prince, this monk is a favourite in my Dispensation. Venerable sir, by doing what does one become a favourite in the Buddhas' Dispensation? By giving gifts, by taking upon oneself morality, by performing the Observance practice, prince. Blessed One, I wish to become a favourite in the Buddha's Dispensation like the elder; consent to the rains residence for me for three months. The Blessed One - Having looked to see "Is there indeed a purpose in going there?" and having seen that there is, said "Tathāgatas, prince, delight in empty dwellings." The prince, having said "It is understood, Blessed One, it is understood, Fortunate One," said "I, venerable sir, shall go ahead and have a monastery built; when I send word, come together with a hundred thousand monks," and having obtained the promise, having gone to his father's presence, having said "The promise has been given to me, Sire, by the Blessed One; when I send word, send the Blessed One," having paid homage to his father, having departed, having had a monastery built at every yojana along the way, having travelled a distance of two thousand yojanas, searching for a monastery site in his own city, having seen the pleasure grove of a householder named Sobhana, having bought it for a hundred thousand, and having spent a hundred thousand, he had a monastery built. There, having had the perfumed chamber for the Blessed One and huts, caves, and pavilions for the remaining monks for the purpose of night-quarters and day-quarters built, having made an encircling wall, and having completed the gateway, he sent word to his father's presence - "My task is finished; send the Teacher."

The king, having fed the Blessed One - said "Blessed One, Sumana's task is finished; he awaits your coming." The Blessed One, with a retinue of a hundred thousand monks, dwelling in monasteries at every yojana, went forth. The prince, having heard "The Teacher has come," having gone out to meet him for a yojana, venerating him with garlands and so on, having ushered him into the monastery -

He presented the monastery. He, having given a gift on the day of entering the rains retreat, having summoned his own children and wife and ministers, said - "This Teacher has come to our presence from afar, and Buddhas are those who revere the Teaching, not those who value material gains. Therefore I, having put on two cloths for three months, having taken upon myself the ten precepts, shall dwell right here; you should give gifts for three months to the hundred thousand who have eliminated the mental corruptions in this very manner."

He, dwelling in a place similar to the dwelling place of the Elder Sumana, having seen all the duty that the elder performed for the Blessed One, having thought "In this place this elder is the absolute favourite; it is fitting for me to aspire to a position like his," having entered the village when the invitation ceremony to admonish was approaching, having given a great gift for seven days, on the seventh day having placed the three robes at the feet of the hundred thousand monks, having paid homage to the Blessed One - "Venerable sir, whatever merit has been made by me beginning from having had monasteries built at intervals of a yojana along the road, that was done not aspiring for the success of Sakka, nor for the success of Māra, nor for the success of Brahmā, but aspiring for the state of being an attendant of a Buddha. Therefore may I too, Blessed One, in the future, like the Elder Sumana, be an attendant of a Buddha" - having fallen down with the fivefold prostration, he paid homage.

The Blessed One - looking to see "Great is the aspiration of this son of good family; will it succeed or not?" - having known "In the future, in the hundred thousandth cosmic cycle from now, a Buddha named Gotama will arise; he will be his very attendant" -

He said. The prince, having heard that - thinking "Buddhas are those whose words are without contradiction," from the very second day, having taken that Blessed One's bowl and robes, he was as if following behind him step by step. He, having given gifts for a hundred thousand years during that Buddha's arising, having been reborn in heaven, even in the time of the Buddha Kassapa, having given his upper garment for the purpose of holding the bowl of the elder who was walking for almsfood, he made an offering. Having been reborn again in heaven and having passed away from there, having become the king of Bārāṇasī, having had hermitages built for eight Individually Enlightened Ones, having set up jewel stands, he performed attendance with the four requisites for ten thousand years. These are the well-known instances.

But while giving gifts for a hundred thousand cosmic cycles, having been reborn together with our Bodhisatta in the Tusita city, having passed away from there, having taken conception in the house of the Sakyan Amitodana, having gradually made the renunciation, having attained perfect enlightenment, having come to Kapilavatthu on his first visit, when the Blessed One was departing from there, when royal princes had gone forth for the purpose of the Blessed One's retinue, having gone forth together with Bhaddiya and others, having gone forth in the presence of the Blessed One, before long, having heard a talk on the Teaching in the presence of the Venerable Puṇṇa Mantāṇiputta, he became established in the fruition of stream-entry. Thus this venerable one was endowed with the accomplishment of prior decisive support; by that very accomplishment of prior decisive support, even the deep dependent origination appeared to him as if manifest.

Explanation of Dwelling at Fords and So On

"Dwelling at the fording place" means learning, hearing, questioning, and retaining again and again in the presence of teachers. That was exceedingly pure for the elder; therefore for him too, even the deep dependent origination appeared as if manifest.

And for stream-enterers, the mode of dependent conditions appears as utterly manifest; and this venerable one was a stream-enterer. And for the very learned, just as a bed and chair in a room of four cubits when a lamp is burning, the definition of mentality-materiality becomes obvious; and this venerable one was the foremost of the very learned; by the power of his great learning too, even the deep mode of dependent conditions appeared to him as if manifest.

The Profundity of Dependent Origination

Therein, dependent origination is called deep in four ways: by depth of meaning, by depth of phenomena, by depth of the Teaching, and by depth of penetration.

Therein, the meaning of ageing and death having arisen and come about with birth as condition is deep, etc. the meaning of activities having arisen and come about with ignorance as condition is deep - this is the depth of meaning.

The meaning of ignorance being the condition for activities is deep, etc. the meaning of birth being the condition for ageing and death is deep - this is the depth of phenomena.

In some discourses dependent origination is taught in forward order, in some in reverse order, in some in both forward and reverse order, in some beginning from the middle in forward order or reverse order or both forward and reverse order, in some with three connections and four summaries, in some with two connections and three summaries, in some with one connection and two summaries - this is the depth of the Teaching.

But for ignorance, the meaning of not knowing, not seeing, and non-penetration of the truths is deep; for activities, the meaning of preparing, accumulating, with lust, and without lust; for consciousness, the meaning of emptiness, non-agency, non-transmigration, conception, and manifestation; for mentality-materiality, the meaning of simultaneous arising, separability, inseparability, bending, and being afflicted; for the six sense bases, the meaning of predominance, world, door, field, and being the domain; for contact, the meaning of touching, striking together, coming together, and assembling; for feeling, the meaning of experiencing the flavour of the object, happiness, suffering, neutral state, meditation, lifelessness, and what is felt; for craving, the meaning of delighting, clinging, flowing, creeper-like craving, river-like craving, ocean-like craving, and being difficult to fill; for clinging, the meaning of taking up, grasping, adherence, misapprehension, and being difficult to overcome; for becoming, the meaning of accumulating, preparing, and casting into modes of generation, destinations, stations, and abodes; for birth, the meaning of being born, produced, descending, arising, and manifesting; for ageing and death, the meaning of destruction, fall, breaking up, and change is deep. Thus whatever is the intrinsic nature of ignorance and so on, by whatever penetration ignorance and so on are penetrated in terms of their own function and characteristic; that is deep - this should be understood as the depth of penetration. All of that appeared to the Elder as if utterly clear. Therefore the Blessed One, extolling the Venerable Ānanda - said beginning with "Do not say so." And here the intention is this - Ānanda, you are of great wisdom and clear knowledge; therefore even the deep dependent origination appears to you as if utterly clear; hence - "Does it appear utterly clear only to me, or to others as well?" - do not speak thus.

Explanation of Disparagement

But as for what was said - "reproving" - therein the intention is this - Ānanda, do not speak thus: "and yet to me it seems as if utterly clear." For if it seems to you as if utterly clear, why did you not become a stream-enterer by your own natural capacity, but standing upon the method given by me, you penetrated the path of stream-entry? Ānanda, it is Nibbāna itself that is deep; but if the mode of dependent conditions has become clear to you, then why do you not, having uprooted these four mental defilements - the gross mental fetter of sensual lust, the mental fetter of aversion, the gross underlying tendency to sensual lust, and the underlying tendency to aversion - realise the fruition of once-returning? Why do you not, having uprooted those same four mental defilements having a residuum, realise the fruition of non-returning? Why do you not, having uprooted these eight mental defilements - the five mental fetters beginning with lust for material form, the underlying tendency to lust for existence, the underlying tendency to conceit, and the underlying tendency to ignorance - realise arahantship?

And why do you not penetrate the knowledge of the perfections of a disciple like Sāriputta and Moggallāna, who fulfilled their perfections over one incalculable period exceeding a hundred thousand cosmic cycles? And why do you not penetrate the knowledge of individual enlightenment like the Individually Enlightened Ones, who fulfilled their perfections over two incalculable periods exceeding a hundred thousand cosmic cycles? Or if it appears to you as utterly clear in every way, then why do you not realise the knowledge of omniscience like the Buddhas, who fulfilled their perfections over four, eight, or sixteen incalculable periods exceeding a hundred thousand cosmic cycles? Are you without desire for these specific attainments? See how far you have failed! You, a disciple established in limited knowledge, regarding the exceedingly deep mode of dependent conditions - you say "it appears clear to me" - this statement of yours is contrary to the declaration of the Buddhas; it is fitting that such a monk should not speak contrary to the declaration of the Buddhas.

Is it not the case, Ānanda, that for me, even while striving to penetrate this mode of dependent conditions, four incalculable periods exceeding a hundred thousand cosmic cycles have passed? And moreover, for the purpose of penetrating the mode of dependent conditions, there is no gift that was not given by me, there is no perfection that was not fulfilled. And while scattering the forces of Māra as if effortlessly, thinking "I shall penetrate the mode of dependent conditions," this great earth did not tremble even by two finger-breadths; likewise while attaining the recollection of past lives in the first watch, and while accomplishing the divine eye in the middle watch. But in the last watch, at the time approaching the break of dawn - at the very moment of seeing "Ignorance is a condition for activities in nine ways," the ten-thousandfold world system, releasing hundreds and thousands of resounding cries like a bronze cymbal struck with an iron rod, trembled like a drop of water on a lotus leaf blown by the wind. Thus deep is this dependent origination, Ānanda, and deep in its appearance. Through not understanding this teaching, Ānanda, etc. does not pass beyond.

"Of this teaching" means of this teaching of conditions. "Through not understanding" means not awakening to by way of full understanding through known comprehension. "Through not penetrating" means not penetrating by way of full understanding through scrutiny and abandoning. "Become like a tangled ball of thread" means become entangled like thread. Just as thread of weavers that has been badly placed and gnawed by mice becomes entangled here and there, and it is difficult to bring together end with end or beginning with beginning, thinking "this is the end, this is the beginning"; just so beings, having stumbled in this mode of dependent conditions, become entangled and confused, and are unable to straighten out that mode of dependent conditions. Therein, the thread, by standing in the position of individual effort, might be possible to straighten out; but except for the two Bodhisattas, there are no other beings able to straighten out the mode of dependent conditions by their own nature. But just as tangled thread, when given rice-gruel and beaten with a comb, becomes knotted here and there, forming into balls and bound with knots, just so these beings, having stumbled among the conditions, being unable to straighten out the conditions, become entangled and bound with knots by way of the sixty-two wrong views. For whoever are dependent upon wrong views, all are simply unable to straighten out the mode of dependent conditions.

"Like a matted ball of string" - a kulāgaṇṭhika is called the gruel-thread of a weaver. Kulā is a name for a bird; some say it is also called kulāvaka. For just as both of those are entangled and it is difficult to bring together end with end or beginning with beginning - this should be construed by the former method itself.

"Like muñja grass and pabbaja reeds" means become like muñja grass and like pabbaja grass. Just as those grasses, having been pounded and made into rope, when in a worn-out state, having taken it up wherever it has fallen, it is difficult to bring together end with end or beginning with beginning of those grasses, thinking "this is the end, this is the beginning." That too, by standing in the position of individual effort, might be possible to straighten out; but except for the two Bodhisattas, there are no other beings able to straighten out the mode of dependent conditions by their own nature. Thus this generation, being unable to straighten out the mode of dependent conditions, having become knotted by way of wrong views, does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths.

Therein, "realm of misery" means hell, the animal realm, the sphere of ghosts, and the host of titans. For all of those, because of the absence of income reckoned as growth - they are called "realm of misery." Likewise, "unfortunate realm" because of being the destination of suffering. "Nether world" because of having fallen from the accumulation of happiness. The other, however -

It does not pass beyond all of that, does not go beyond it. Then, from death to conception, from conception to death - thus, again and again taking up death and conception, in the three existences, in the four modes of generation, in the five destinations, in the seven stations of consciousness, in the nine abodes of beings, like a boat tossed by the wind in the great ocean, and like an ox yoked to a machine, it simply wanders about. Thus it should be understood that the Blessed One said all of this while reproving the Venerable Ānanda.

Explanation of Dependent Origination

96. Now, because this discourse - is bound by just two terms, namely "This dependent origination is deep, Ānanda" and "become like a tangled ball of string," therefore - beginning the teaching for the purpose of showing the profound nature of the mode of dependent conditions, by the connection "This dependent origination is deep, Ānanda," he said beginning with "There is ageing and death with this as condition." Herein this is the meaning - The condition for this ageing and death is this condition; therefore, with this as condition there is ageing and death. "Is there indeed a condition for ageing and death, from which condition ageing and death would come to be?" - when thus asked, by a mindful, Ānanda, wise person, just as - when it is said "The soul is the same as the body," because the question is to be set aside, one should remain silent, or it should be said "This has been left undeclared by the Tathāgata" - without proceeding in that way, just as - when it is said "Is the eye eternal or non-eternal?" it should be said definitively "non-eternal," so too definitively "there is" should be said to this. Again, when it is said "What is the condition for ageing and death? What indeed is that condition from which ageing and death comes to be?" - "Birth is the condition for ageing and death" should be said to this; thus it should be said - this is the meaning. This same method applies in all terms.

"With mentality-materiality as condition, contact" - but this, because when "with the six sense bases as condition" is said, there is only the grasping of the six resultant contacts such as eye-contact and so on, and here, wishing to show both the distinction of the conditionally arisen that is grasped and not grasped by this term "with the six sense bases as condition," and also another distinctive condition for contact beyond the six sense bases, therefore it was said - this should be understood. But what was spoken by the Blessed One in this turn of phrase? The source of the conditions was spoken of. For this discourse is called the Great Source because it was spoken having made the conditions disentangled and cleared of thickets.

98. Now, in order to show the true, unerring, not otherwise conditionality of those various conditions, he said beginning with "'Birth is the condition for ageing and death' - thus indeed this was said." Therein, "by this method" means by this reason. "In every way, in all respects" - this is a pair of indeclinable particles. Its meaning is - "If birth of every kind, in every way, of every intrinsic nature, were not to exist at all." In the case of becoming and so on too, the meaning should be understood by this very method. "For anyone" - this is an indeterminate expression, meaning for whichever one among gods and so on. "Anywhere" - this too is merely an indeterminate expression, meaning in whichever of the nine existences beginning with sensual existence. "As follows" is an indeclinable particle used in the sense of classifying the meaning that has been set down in an indeterminate manner; its meaning is - "That which was said 'for anyone anywhere,' I shall classify that meaning for you." Then, classifying it - He said beginning with "of gods for the state of being a god." Therein, "of gods for the state of being a god" means that which is this birth of aggregates for gods for the state of being a god, by which birth of aggregates gods are called "gods." "If birth were not to exist at all" - by this method the meaning should be understood in all terms. And here, "gods" means gods by rebirth. "Gandhabbas" means just the deities inhabiting tree trunks and so on. "Demons" means non-human spirits. "Beings" means whatever beings have come into existence. "Birds" means whatever have bone-wings or skin-wings or feather-wings. "Reptiles" means whatever move along creeping on the ground. "Of those various" means of those various gods, gandhabbas, and so on. "For that particular state" means for the state of being a god, gandhabba, and so on. "From the cessation of birth" means from the disappearance of birth; the meaning is from the absence of birth.

"Cause" and so on are all merely synonyms for reason. For since a reason sends forth and proceeds for the purpose of producing its own result, therefore it is called "cause" (hetu). Since it delivers that result - As if dispatching it saying "Come, take it!" - therefore it is a source (nidāna). Since the result arises from it, springs up, and dependent on it, comes and proceeds, therefore it is called "origin" (samudaya) and "condition" (paccaya). This same method applies everywhere. Furthermore, in "namely birth," "namely" (yadidaṃ) is an indeclinable particle. Its meaning should be understood in all terms according to the appropriate gender. But here - "Which is this birth" - this is its meaning. For birth is a condition for ageing and death by way of decisive support.

99. Regarding the term "existence" - By this word "anywhere," a discernment of location is made. Therein, making Avīci as the limit below and including the gods who control what is created by others above, sensual existence should be known. This method applies to becoming of rebirth. But here it fits with kammic becoming. For that is a condition for birth only by way of decisive support. Regarding the term "clinging" and so on too - By this word "anywhere," it should be known that only a discernment of location is made.

100. "With clinging as condition, existence" - here, clinging to sensual pleasures is a condition for the three kammic becomings and for the three becomings of rebirth, likewise the remaining ones too - thus, with clinging as condition, twenty-four becomings should be known. In the direct sense, here twelve kammic becomings are obtained. For those, the clingings are conditions both by way of conascence and by way of decisive support.

101. "Craving for visible form" means craving by way of object of visible form. This same method applies to craving for sound and so on. Moreover, that craving is a condition for clinging both by way of conascence and by way of decisive support.

102. "This is the condition for craving, namely feeling" - here, resultant feeling is a condition for craving by way of decisive support, while other feeling is also in other ways.

103. Now, to this extent the Blessed One, having shown the former craving that is the root of the round of rebirths, now showing the teaching - like one departing from the path, having struck on the back or having seized by the hair, crying out and crying out - showing the craving of habitual conduct by means of nine terms - he said beginning with "Thus indeed, Ānanda, dependent on feeling there is craving." Therein, "craving" means there are two cravings: craving as search and craving for what is searched. The craving by which, having entered upon goat-tracks, stake-paths, and so on, one seeks and searches for wealth - this is called craving as search. Whatever craving arises regarding those things that have been sought, searched for, and obtained - this is called craving for what is searched. Both of these are merely a designation for craving of habitual conduct. Therefore, this twofold craving dependent on feeling is called craving. Quest means the quest for objects beginning with matter; for that exists when craving exists. "Material gain" means the obtaining of objects beginning with matter; for that exists when quest exists. Judgment, however, is fourfold by way of knowledge, craving, wrong view, and applied thought. Therein - "One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness" - this is the judgment of knowledge. "Judgment" means there are two judgments - judgment of craving and judgment of wrong view. The one hundred and eight thoughts of craving that have come down thus are the judgment of craving. The sixty-two wrong views are the judgment of wrong view. "Desire, lord of the gods, has applied thought as its source" - but in this discourse, what is stated here as "judgment" has come as applied thought itself. For having obtained material gain, one judges the desirable and undesirable, the beautiful and unbeautiful, by applied thought alone - "This much will be for the purpose of visual objects, this much for the purpose of objects beginning with sound, this much will be for me, this much for another, this much I shall consume, this much I shall store away." Therefore it was said - "Dependent on material gain there is judgment."

"Desire and lust" means thus, regarding the matter thought about with unwholesome applied thought, both weak lust and powerful lust arise; for this is here craving. "Desire" is a designation for weak lust. "Holding" means the powerful conviction "I" and "mine." "Possession" means the act of possessing by way of craving and wrong view. "Stinginess" means the inability to endure the state of sharing in common with others. Therefore the ancients explain the meaning of the word thus - "Because it occurs as 'Let this wonderful thing be for me alone, let it not be a wonderful thing for others,' it is called stinginess." "Safeguarding" means thorough protection by way of closing doors, guarding in caskets, and so on. "It does exceedingly" (adhikaroti) means a legal case (adhikaraṇa); this is a name for a cause. "On account of safeguarding" (ārakkhādhikaraṇa) is an abstract neuter compound; the meaning is "having safeguarding as the cause." Among "taking up of sticks" and so on, the taking up of a stick for the purpose of restraining others is "taking up of sticks." The taking up of a knife with a single edge and so on is "taking up of knives." "Dispute" means both bodily dispute and verbal dispute. The former of the former is opposition, which is strife. The latter of the latter is contention. "You, you" talk is disrespectful speech, "you, you."

112. Now, in order to show that same occurrence-craving by the reverse method too, again - beginning with "on account of safeguarding," he turned back the teaching. Therein, "sensual craving" means craving for form and so on, arisen by the influence of lust for the five strands of sensual pleasure. "Craving for existence" means lust accompanied by the eternalist view. "Craving for non-existence" means lust accompanied by the annihilationist view. "These two phenomena" means these two phenomena: craving as the root of the round of rebirths and occurrence-craving. "Being twofold" means although they have gone to a state of oneness by way of the characteristic of craving, by way of being the root of the round of rebirths and occurrence, in two portions they have one meeting point in feeling; the meaning is they have one condition through feeling as condition. For the meeting point is threefold: meeting point by entry, meeting point by conascence, and meeting point by condition. Therein - "Then all those have sensual pleasure as their meeting point" - this is called meeting point by entry. "Desire is the root of these phenomena, friend; contact is their origin; feeling is their meeting point" - this is called meeting point by conascence. "Being twofold, they have one meeting point in feeling" - but this should be understood as meeting point by condition.

113. "Eye-contact" and so on are all resultant contacts only. Among these, setting aside the four supramundane resultant contacts, the remaining contacts are thirty-two. "Namely contact" - but here, contact is a condition for feeling in many ways.

114. In "Ānanda, by whatever characteristics" and so on, "characteristics" are called the mutually incomparable intrinsic natures of feeling and so on. Those very same, when thoroughly shown, convey each respective hidden meaning - thus they are "signs." Because of being the cause of perceiving each respective thing, they are "marks." Because of being describable in such and such a way, they are "descriptions." Therefore the meaning here is - "Ānanda, by whatever characteristics, etc. by whatever descriptions there is a concept of the mental body, of the mental collection, which is this: when there is the description 'feeling' with regard to feeling's characteristic of experiencing, sign of experiencing, and mark of experiencing; when there is the description 'perception' with regard to perception's characteristic of perceiving, sign of perceiving, and mark of perceiving; when there is the description 'volition' with regard to the activities' characteristic of intending, sign of intending, and mark of intending; when there is the description 'consciousness' with regard to consciousness's characteristic of cognising, sign of cognising, and mark of cognising - 'This is the mental body' - there is a concept of the mental body. In the absence of those characteristics and so on of feeling and so on, which are the causes for the concept of the mental body, would designation-contact be discerned in the material body? That mind-contact which is a synonym for designation-contact, which arises at the mind-door having made the four aggregates as its basis - would it be discerned in the material body, would it arise having made the five sensitive matters as its basis?" Then the Venerable Ānanda, not accepting the arising of that from the material body, just as the arising of a mango fruit from a rose-apple tree when there is no mango tree, said "No indeed, Venerable Sir."

In the second question, the meaning of the characteristics and so on should be understood by way of the characteristic of being deformed, the sign of being deformed, and the mark of being deformed as "matter," and by way of the description. "Impingement-contact" means the contact that arises having made the impinging aggregate of material body as its basis. Here too the Elder, not accepting the arising of that from the mental body, just as the arising of a rose-apple fruit from a mango tree when there is no rose-apple tree, said "No indeed, Venerable Sir."

The third question was stated by way of both. Therein the Elder, not accepting the arising of both contacts in the absence of mentality-materiality, just as the arising of mango and rose-apple fruits in space, said "No indeed, Venerable Sir."

Having thus shown the condition for the two contacts separately, now in order to show the conditionality by mentality-materiality of both of them without distinction - he began the fourth question with "Ānanda, by whatever characteristics." "Namely mentality-materiality" means which is this mentality-materiality, which is this mentality-materiality in all six doors - this alone is the cause, this alone is the condition. This is the meaning. For in the eye-door and so on, the eye and so on together with the visual object and so on are materiality, and the associated aggregates are mentality - thus even the fivefold contact is contact with mentality-materiality alone as condition. In the mind-door too, the heart-organ and whatever materiality is the object - this is materiality. The associated mental states and whatever immaterial thing is the object - this is called mentality. Thus mind-contact too should be understood as contact with mentality-materiality as condition. But mentality-materiality is a condition for it in many ways.

115. "Were not to descend" means would not go on as if having entered and proceeding, by way of conception. "Would be accumulated" means in the absence of conception consciousness, would the remaining pure mentality-materiality, having become accumulated in the form of an embryo and so on within the mother's womb, having become a mixed entity, go on? "Having descended, were to depart" means having descended by way of conception, would depart by way of death; the meaning is would cease. But that cessation of it does not occur by the cessation of that very consciousness, nor by the cessation of the second and third from that. For together with the consciousness of conception, over thirty kamma-born material phenomena arise. But while those are still standing, sixteen life-continuum consciousnesses arise and cease. During this interval there is no obstacle for the child who has taken conception or for the mother. For this is called having no opportunity. But if the material phenomena arisen together with the consciousness of conception are able to give a condition for the seventeenth life-continuum, occurrence proceeds, the succession is connected. But if they are unable, occurrence does not proceed, the succession is not connected, and it is called departing. With reference to that, "having descended, were to depart" was said.

"For this state of being" means for such a state, for the state of complete five aggregates - this is the meaning. "While still young" means while still tender and immature. "Were to be cut off" means would be interrupted. "Growth, increase, and expansion" - if consciousness were cut off, would the mere pure mentality-materiality, having arisen, attain growth by way of the first stage of life, increase by way of the middle stage of life, and expansion by way of the last stage of life? Or would it attain growth, increase, and expansion by reaching ten years, twenty years, a hundred years, or a thousand years? This is the meaning.

"Therefore, Ānanda" means because whether in the taking of conception in the mother's womb, or in the dwelling in the womb, or in the emerging from the womb, or in the occurrence at the time of ten years and so on, consciousness alone is its condition; therefore this alone is the cause, this is the condition for mentality-materiality, namely consciousness. Just as a king, rebuking his own assembly, might speak thus - "You are the viceroy, you are the general - by whom were you made? Was it not by me? For if, with me not acting, you would become a viceroy or a general by your own natural capacity, we would know your power." Just so, consciousness is the condition for mentality-materiality. In meaning, it is as if consciousness speaks thus to mentality-materiality: "You are mentality, you are materiality, you are called mentality-materiality - by whom were you made? Was it not by me? For if, with me not going before as a forerunner and not taking conception in the mother's womb, you would become mentality or materiality or mentality-materiality, we would know your power." But this consciousness is a condition for mentality-materiality in many ways.

116. "The origin of the mass of suffering" means the origination of the mass of suffering. "Namely mentality-materiality" means which is this mentality-materiality - this alone is the cause, this is the condition. Just as indeed the king's men, rebuking the king, might speak thus - "You are the king - by whom were you made? Was it not by us? For if, with us not standing in the position of viceroy, with us not standing in the position of general, you alone would be king, we would see your kingship." Just so, mentality-materiality too, in meaning, speaks thus to consciousness as it were: "You are the rebirth-linking consciousness - by whom were you made? Was it not by us? For if you, not depending on the three aggregates and the heart-organ, would be called rebirth-linking consciousness, we would see your state of being rebirth-linking consciousness." And moreover, this mentality-materiality is a condition for consciousness in many ways.

"To this extent indeed" means when consciousness is the condition for mentality-materiality, and when mentality-materiality is the condition for consciousness, when both proceed by way of mutuality condition, by this much one may be born, etc. or be reborn; birth and so on would be discerned, or successive death and rebirth-linking.

"The range of designation" means the path of conventional expression that proceeds with reference to mere words only, without seeing the meaning, of such terms as "Sirivaḍḍhaka" and "Dhanavaḍḍhaka" and so on. "The range of language" means the path of conventional expression that proceeds by way of indicating a reason, of such terms as "he remembers, thus he is mindful," "he fully comprehends, thus he is fully aware," and so on. "The range of concepts" - the path of conventional expression that proceeds by way of making known in various ways, of such terms as "wise, experienced, intelligent, subtle, one who has made counter-arguments," and so on. Thus, by three terms, the aggregates themselves, which are the basis of designation and so on, have been spoken of. "The sphere of wisdom" means what should be traversed by wisdom, what should be known. "The round of rebirths turns" means the round of rebirths in saṃsāra turns. "This state of being" means the state of being thus; this is a name for the five aggregates. "For the manifestation" means for the purpose of making known by name. By "feeling, perception" and so on, for the purpose of making known by name; the meaning is that the five aggregates too are discerned to this extent. "Namely mentality-materiality together with consciousness" means which is this mentality-materiality that proceeds together with consciousness through mutual conditionality - "to this extent" is what has been said. This here is the concluding statement.

Explanation of the Description of Self

117. Thus the Blessed One - having shown the connection of the term "This dependent origination is deep, Ānanda, and deep in its appearance," now showing the connection of the term "become like a tangled ball of string," began the teaching beginning with "And in what respect." Therein, in the passage beginning with "For indeed, Ānanda, one declaring a material, limited self," whoever takes an unextended kasiṇa sign as self, he declares a material, limited self. But whoever is an obtainer of various kasiṇas, he declares that as sometimes blue, sometimes yellow. Whoever takes an extended kasiṇa sign as self, he declares a material, infinite self. Or else whoever, having removed an unextended kasiṇa sign, takes the space touched by the sign, or the four aggregates occurring there, or among those merely consciousness alone, as self, he declares an immaterial, limited self. Whoever, having removed an extended sign, takes the space touched by the sign, or the four aggregates occurring there, or among those merely consciousness alone, as self, he declares an immaterial, infinite self.

118. "Therein, Ānanda": here "therein" means among those four holders of wrong views. "At present or" means just now only, not beyond this. This is said by way of annihilation. "Or one who will be there" means or one who will be there in the world beyond. This is said by way of eternalism. "Though it is not so, being" means being of a nature that is not so. "To such a state" means to such a condition. "I shall bring it" means I shall accomplish it. By this he shows contention. For the annihilationist thinks: "I shall bring the self of the eternalist, which is not so, even though being of a non-annihilation nature, to that purpose, to the nature of annihilation; and having made known the doctrine of eternalism, I shall make him grasp the doctrine of annihilationism only." The eternalist too thinks: "I shall bring the self of the annihilationist, which is not so, even though being of a non-eternal nature, to that purpose, to the state of eternalism; and having made known the doctrine of annihilationism, I shall make him grasp the doctrine of eternalism only."

"That being so" means the meaning is: being thus, declaring a material, limited self. "Material" means one who has attained a material kasiṇa. "The view of a limited self underlies" means this view "the self is limited" underlies; but it does not underlie like a vine or like a creeper. It should be understood that it underlies in the sense of not being abandoned. "It is proper to say" means it is proper to say that such a view underlies that person. This same method applies everywhere.

Regarding "immaterial," here however the meaning should be understood as one who has attained an immaterial kasiṇa, or one whose object is the immaterial aggregates. To this extent, four are the attainers, four are their pupils, four are the rationalists, and four are their pupils - thus from the standpoint of self, sixteen holders of wrong views have been shown.

Explanation of the Non-Description of Self

119. Having thus shown those who declare a self, now in order to show those who do not declare it - he said beginning with "And in what respect, Ānanda." But who do not declare? To begin with, all noble persons do not declare. And those who are very learned, bearers of the Triple Canon, bearers of two Canons, bearers of one Canon, and even a person who is a Dhamma-teacher who has learned by having thoroughly investigated even a single collection, or one who has begun insight practice - they indeed do not declare. For these, regarding the counterpart sign of a kasiṇa, their knowledge is just that it is a counterpart sign of a kasiṇa. And regarding the immaterial aggregates, it is just that they are immaterial aggregates.

Explanation of the Way of Regarding Self

121. Having thus shown those who do not declare, now those who do declare - since they declare having regarded through the influence of views, and their way of regarding is due to the non-abandonment of identity view with twenty bases - therefore, in order to show that identity view with twenty bases, he said again beginning with "And in what respect, Ānanda."

Therein, by "feeling indeed" the identity view founded on the aggregate of feeling is spoken of. By "my self is without experience" the identity view founded on the aggregate of material body is spoken of. By "my self experiences, for my self is subject to feeling" the identity view founded on the aggregates of perception, activities and consciousness is spoken of. For this triad of aggregates experiences because of being associated with feeling. And the nature of being subject to feeling of this is the intrinsic nature of being not dissociated from it.

122. Now, showing the fault therein - he said beginning with "Therein, Ānanda." Therein, "therein" means among those three holders of wrong views. Beginning with "At the time, Ānanda" was said for the purpose of showing the fault thus: whoever regards whatever feeling as self, that self of his sometimes exists, sometimes does not exist.

123. Among "impermanent" and so on, they are impermanent because of non-existence after having been. "Conditioned" means made by coming together and assembling through those various causes. "Dependently arisen" means arisen dependent on this or that condition, rightly by cause alone. "Destruction" and so on - all are synonyms for dissolution. For whatever is broken, that is also destroyed, also falls away, also fades away, also ceases; therefore "subject to destruction" and so on was said.

"My self has departed" - "byagā" means "departed"; the meaning is "my self has departed, has ceased." But how is it that for one and the same person in all three times - there is the thought "this is my self" - how then will it not be so? For a holder of views has no stability whatsoever, like a stump placed in a heap of chaff; like a forest monkey, he grasps one thing and releases another. "Mixed with impermanence, pleasure, and pain" means: one who regards each particular feeling as self, with distinction, regards an impermanent self that is pleasant and painful; one who regards feeling as self without distinction regards a self that is mixed, having the nature of arising and falling. For feeling is threefold and has the nature of arising and falling, and he regards that as self. Thus for him there results an impermanent self, and the arising of many feelings at a single moment. But he allows an impermanent self; there is no arising of many feelings at a single moment. With reference to this meaning - "Therefore, Ānanda, by this it is not fitting to regard 'feeling is my self'" - thus it was said.

124. "But, friend, where" means where in the pure aggregate of material body there is altogether no feeling. "Would there be there" means would there be in that fan or window devoid of feeling, I-making arising thus "I am" - this is the meaning. "Therefore, Ānanda" means because the pure aggregate of material body does not rise up and say "I am," therefore by this too it is not fitting - this is the meaning. "Would there be 'I am this' there" means would even a single phenomenon among those three aggregates that have the nature of feeling be such that it could be said "this is 'I am'"? Or alternatively, from the cessation of feeling, when those three aggregates have ceased together with feeling itself, would "I am this" or "I am" arise? - this is the meaning. Then the Venerable Ānanda, not accepting that, like the sharpness of a hare's horn, said "No indeed, Venerable Sir."

By this much, what has been spoken of? The talk on the round of rebirths has been spoken of. For the Blessed One, when speaking about the round of rebirths, spoke somewhere under the heading of ignorance, somewhere under the heading of craving, somewhere under the heading of wrong view. Therein, "A first point, monks, is not discerned of ignorance: 'Before this, ignorance did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned: 'Ignorance has this as its condition'" - thus it was spoken under the heading of ignorance. "A first point, monks, is not discerned of craving for existence: 'Before this, craving for existence did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned: 'Craving for existence has this as its condition'" - thus it was spoken under the heading of craving. "A first point, monks, is not discerned of the view of existence: 'Before this, the view of existence did not exist, then afterwards it came into being.' Even though this is said, monks. And yet it is discerned: 'The view of existence has this as its condition'" - thus it was spoken under the heading of wrong view. Here too it was spoken under the heading of wrong view only.

For one gone to wrong views, having grasped feeling beginning with pleasure as self, by the power of the adherence to I-making and mine-making, in all existences, modes of generation, destinations - stations of consciousness and abodes of beings, having fallen away from here and there, being reborn here and there, like a boat tossed by the wind in the great ocean, he wanders about constantly and continuously, and is simply unable to raise his head from the round of rebirths.

126. Thus the Blessed One, having spoken of the round of rebirths by this much of a narrative to the holder of views who was confused about the mode of dependent conditions, now speaking of the end of the round of rebirths, said beginning with "Since, Ānanda, a monk."

And that discourse on the end of the round of rebirths, the Blessed One, through skilfulness in teachings, without touching upon a person distracted by new construction work and so on, whose meditation subject had been abandoned, beginning by way of a person who is a doer, a dweller in the establishment of mindfulness, said beginning with "neither regards feeling as self." For such a monk - "Whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, he defines all materiality as impermanent - one exploration. He defines as suffering - one exploration. He defines as non-self - one exploration" - by the method stated thus, because of proceeding in all phenomena by means of the knowledge of exploration, he neither regards feeling as self, nor anything else. He, thus not regarding, "does not cling to anything in the world" means in the world classified as the world of aggregates and so on, among phenomena such as materiality and so on, he does not cling to any single phenomenon whatsoever as self or as belonging to a self.

"Not clinging, he is not agitated" means not clinging, he is not agitated even by the agitation of craving, wrong view, and conceit. "Not being agitated" means one who is not being agitated. "He personally attains final nibbāna" means by himself he attains final nibbāna through the final extinguishment of the mental defilements. "Birth is eliminated" and so on was said for the purpose of showing the occurrence of reviewing for one who has thus attained final nibbāna.

"This is his view" means whatever is the view of a Worthy One thus liberated, that is such a view. "Itissa diṭṭhī" is also a reading. The meaning is: whoever is a Worthy One thus liberated, such is his view. "That is not proper" means that is not fitting. Why? For if that were so - It would amount to saying "the Worthy One does not know anything"; and it is not fitting to say of a Worthy One who has thus known and is liberated that "he does not know anything." For that very reason, at the conclusion of all four methods - He said beginning with "What is the reason for this?"

Therein, "as far as, Ānanda, designation" means whatever conventional expression reckoned as designation there is. "As far as the range of designation" means whatever is the path of designation - whether aggregates, sense bases, or elements - there is. This same method applies everywhere. "The sphere of wisdom" means the five aggregates that should be traversed by wisdom. "Through direct knowledge of that" means having directly known that. What was shown by the Blessed One by this much? The connection of the passage on the tangled skein itself was shown.

Explanation of the Seven Stations of Consciousness

127. Now, he who - is said to "does not declare," because as he goes on progressing, he becomes one named liberated in both ways. And he who - is said to "does not regard," because as he goes on progressing, he becomes one named liberated by wisdom. Therefore, in order to show the conclusion and the name of those two monks spoken of above, he said beginning with "There are, Ānanda, seven stations of consciousness."

Therein, "seven" is stated by way of conception; four stated by way of object in the Saṅgīti Sutta will come. "Consciousness remains here" is a station of consciousness; this is a designation for the support of consciousness. "And two planes" means two dwelling places. For "dwelling place" is what is intended here by "plane." For that very reason he will say - "The plane of non-percipient beings and the plane of neither-perception-nor-non-perception are the second." But why was all this taken up? For the purpose of exhausting the round of rebirths. For the round of rebirths does not go to exhaustion by way of stations of consciousness alone or by way of planes alone, but it goes by way of existence, mode of generation, destination, and abode of beings; therefore all this was taken up.

Now, analysing that meaning in due order, he said beginning with "Which are the seven?" Therein, "just as" (seyyathāpi) is an indeclinable particle in the sense of illustration; the meaning is "as for instance human beings." For in immeasurable world-systems, not even two among immeasurable human beings are alike by way of colour, shape, and so on. For even those who somewhere are twin brothers alike in colour or in shape, even for them there is indeed a distinction by way of looking, glancing, speaking, laughing, walking, standing, and so on. Therefore they are said to be "different in body." But their reconnection perceptions are with three roots, with two roots, or without roots; therefore they are said to be "different in perception." "Some gods" means the six sensual-sphere gods. For among them, the body of some is blue, and of some is of yellow and other colours. But their perceptions are with two roots or with three roots; there are none without roots. "Some beings in states of misfortune" means those freed from the four realms of misery, such as the demoness Uttaramātā, Piyaṅkaramātā, Phussamittā, Dhammaguttā, and other mansion-dwelling ghosts. For their bodies are diverse by way of yellow, white, black, dark yellow, clear-skinned, dark-complexioned colour and so on, and by way of thin, fat, short, and tall; and their perception too, like that of human beings, by way of with two roots, with three roots, and without roots. But they are not influential like gods; they are of little influence like destitute human beings, with food and clothing hard to obtain, dwelling oppressed by suffering. Some are afflicted during the dark fortnight and happy during the bright fortnight; therefore, because of having fallen from the accumulation of happiness, they are said to be "beings in states of misfortune." But those among them who are with three roots, for them there is even full realisation of the Teaching. For the demoness Piyaṅkaramātā, having heard towards the break of dawn the Elder Anuruddha reciting the Teaching -

Having thus convinced her little son, on that day she attained the fruition of stream-entry. But Uttaramātā, having merely heard the Teaching of the Blessed One, became a stream-enterer.

"Of Brahmā's retinue" means the Brahmā's ministers, Brahmā's chaplains, and the Great Brahmās. "First reborn" means all of them are reborn by means of the first meditative absorption. Among them, the Brahmā's ministers are reborn by means of the limited, and their life-span is a third part of a cosmic cycle. The Brahmā's chaplains by means of the middling, and their life-span is half a cosmic cycle, and their body is more extensive. The Great Brahmās by means of the superior, and their life-span is a cosmic cycle, and their body is exceedingly extensive. Thus, because of the diversity of their body and the unity of their perception by means of the first meditative absorption, they should be understood as different in body and identical in perception.

And just as those, so too are beings in the four realms of misery. For in the hells, the individual existence of some is a league, of some half a yojana, of some a yojana, but Devadatta's was born a hundred yojanas in size. Among animals too, some are small, some are great. In the sphere of ghosts too, some are sixty cubits, some seventy cubits, some eighty cubits; some are beautiful, some are ugly. Likewise the Kālakañjika titans. And furthermore, here there are ghosts called "long-backed" who are even sixty yojanas in size. But the perception of all of them is only unwholesome-resultant and rootless. Thus even beings in the realms of misery are reckoned as different in body and identical in perception.

"Radiant" means that, like the flame of a torch, the radiance from their bodies, breaking off again and again, as if falling, flows and spreads forth - thus they are "radiant." Among them, according to the fivefold method, those who have developed the pair of the second and third meditative absorptions as limited and are reborn are called "of limited radiance," and their life-span is two cosmic cycles. Those who have developed the middling and are reborn are called "of immeasurable radiance," and their life-span is four cosmic cycles. Those who have developed the superior and are reborn are called "radiant," and their life-span is eight cosmic cycles. But here, by way of the superior delimitation, all of them are included. For the body of all of them is of one single extent, but their perception is diverse, being either without applied but sustained thought only, or without applied and sustained thought.

"Of streaming radiance" means strewn over and scattered with beauty; the meaning is compact with the beautiful radiance and colour of the body. For their radiance does not go breaking off again and again, as with the Radiant gods. But according to the fivefold method, by means of the limited, middling, and superior fourth meditative absorption, they arise having become those called "of limited glory," "of immeasurable glory," and "of streaming radiance," with life-spans of sixteen, thirty-two, and sixty-four cosmic cycles respectively. Thus all of them should be understood as identical in body and also identical in perception by means of the perception of the fourth meditative absorption. The gods of great fruit also belong to the fourth station of consciousness. The non-percipient beings, because of the absence of consciousness, do not come under the classification here, but they come under the abodes of beings.

The Pure Abode beings, established on the side of the end of the round of rebirths, are not perpetual; even for a hundred thousand cosmic cycles or even for an incalculable period, in a world devoid of a Buddha, they do not arise. They arise only when Buddhas have arisen within sixteen thousand cosmic cycles; they are similar to the staging posts of the Blessed One who set in motion the wheel of the Teaching. Therefore they belong to neither a station of consciousness nor an abode of beings. But the Elder Mahāsīva - By this discourse, "But, Sāriputta, there is no abode of beings easy to obtain that has not been previously dwelt in by me during this long period of time, except for the gods of the Pure Abodes," he says that the Pure Abodes too belong to the fourth station of consciousness and the fourth abode of beings; because it cannot be refuted, it is permitted by the discourse.

The meaning of "with the complete transcendence of perceptions of form" and so on has been stated in the Visuddhimagga. But the plane of neither-perception-nor-non-perception, just as with perception, so too because of the subtlety of consciousness, it is neither consciousness nor non-consciousness. Therefore, without stating it among the stations of consciousness, it was stated among the planes.

128. "Therein" means in those stations of consciousness. "And understands that" means and understands that station of consciousness. "And its origin" means he understands its origin by the method beginning with "from the origin of ignorance is the origin of matter." "And its passing away" - he understands its passing away by the method beginning with "from the cessation of ignorance is the cessation of matter." "Gratification" means whatever matter dependent on, etc. whatever happiness and pleasure arises dependent on consciousness, this is the gratification in consciousness - thus he understands its gratification. "Danger" means whatever matter, etc. whatever consciousness is impermanent, suffering, subject to change, this is the danger in consciousness - thus he understands its danger. "Escape" means whatever in matter, etc. whatever is the removal of desire and lust regarding consciousness, the abandoning of desire and lust, this is the escape from consciousness - thus he understands its escape. "Is it proper for him" means is it proper for that monk to delight in that station of consciousness by way of craving, conceit, and wrong view as "I" or as "mine." By this method it should be understood everywhere. But where there is no matter, the origin should be construed by way of the four aggregates; where there is no consciousness, by way of one aggregate. "From the origin of nutriment, from the cessation of nutriment" - this term too should be construed here.

"Since, Ānanda, a monk" means when, Ānanda, a monk. "Liberated by non-clinging" means liberated without grasping the four kinds of clinging. "Liberated by wisdom" means liberated through wisdom. The meaning is liberated by having brought about the non-continuance of the mental body and the material body through the power of wisdom alone, without having realised the eight deliverances. He is fivefold: a dry insight practitioner and one who has attained arahantship having stood in any one of the first meditative absorption and so on. And this too was said - "And which person is liberated by wisdom? Here a certain person does not indeed touch with the body and dwell in the eight deliverances, yet having seen with wisdom, his mental corruptions are completely eliminated; this is called a person liberated by wisdom."

Explanation of the Eight Deliverances

129. Having thus shown the conclusion and the name of one monk, in order to show the other, he said beginning with "There are these eight." Therein, "deliverance" - in what meaning is it deliverance? In the meaning of being intent upon. But what is this meaning of being intent upon? The meaning of being well released from opposing states, and the meaning of being well released by way of delight in the object - like the lying down of a child with relaxed major and minor limbs on the father's lap, it is occurrence in the object through the state of being unrestrained and without apprehension - thus it has been said. But this meaning is not present in the last deliverance; it is present in all the former ones.

"One who is material sees forms" - here, the fine-material meditative absorption produced internally by way of the blue kasiṇa and so on among the blue kasiṇa and so on based on head-hair and so on is materiality; one who has that is "material." "Sees forms externally" means one sees externally too the forms such as the blue kasiṇa and so on with the eye of meditative absorption. By this, the four fine-material-sphere meditative absorptions of a person who has produced meditative absorption based on kasiṇas that are both internal and external are shown. "Not perceiving material forms internally" means internally not a percipient of material forms; the meaning is one who has not produced fine-material-sphere meditative absorption based on one's own head-hair and so on. By this, the fine-material-sphere meditative absorptions of a person who, having done the preliminary work externally, has produced meditative absorption only externally, are shown.

"One is intent only upon the beautiful" - by this, meditative absorptions based on well-purified colour kasiṇas such as blue and so on are shown. Therein, although within absorption there is no reflective attention as "beautiful," yet whoever dwells having made a pure, beautiful kasiṇa as the object, since he comes to the point where it should be said "he is intent upon the beautiful," therefore the teaching was given thus. But in the Paṭisambhidāmagga - "How is 'one is intent only upon the beautiful' a deliverance? Here a monk dwells having pervaded one direction with a mind accompanied by friendliness, etc. Because of having developed friendliness, beings are not disagreeable. With compassion, altruistic joy, one dwells having pervaded one direction with a mind accompanied by equanimity, etc. Because of having developed equanimity, beings are not disagreeable. Thus 'one is intent only upon the beautiful' is a deliverance" - thus it was said.

Regarding what should be said concerning "with the complete transcendence of perceptions of form" and so on, all that has been stated in the Visuddhimagga itself. "This is the eighth deliverance" - this, because of the complete purification and liberation of the four aggregates in every respect, is called the eighth, the highest deliverance.

130. "In conformity" means from the beginning up to the end. "In reverse order" means from the end up to the beginning. "In both conformity and reverse order" - this is said by way of wandering here and there, remaining fixed in the attainments themselves, without interruption, due to being exceedingly well-practised. "Wherever he wishes" is an illustration of the place - in whatever place he wishes. "Whichever he wishes" is an illustration of the attainment - whichever attainment he wishes. "For as long as he wishes" is an illustration of the delimitation of duration - for whatever duration he wishes. "He attains" means he enters into that particular attainment. "He emerges" means having risen from that, he remains.

"Liberated in both ways" means liberated in two ways: liberated from the material body by the immaterial attainment, and liberated from the mental body by the path. And this too was said -

And this one liberated in both ways is fivefold: one who has attained arahantship having emerged from any one of the plane of infinite space and so on, and one who, having become a non-returner, has attained arahantship having emerged from cessation. Some, however - "Since the fourth meditative absorption of the fine-material-sphere too is twofold, accompanied by equanimity, and the meditative absorption of the immaterial-sphere is just the same, therefore one who has attained arahantship having emerged from the fourth meditative absorption of the fine-material-sphere is also liberated in both ways."

But this question concerning liberation in both ways, having arisen at the Lower Brazen Palace, reached its judgment after a long time in dependence on the explanation of the Elder Tipiṭaka Cūḷasumana. It is said that at the Giri Monastery, a pupil of the Elder, having heard that question from the mouth of a certain almsfood eater, said - "Friend, at the Lower Brazen Palace, while our teacher was expounding the Teaching, this has not been heard before by anyone." But what, venerable sir, did the Elder say? The fourth meditative absorption of the fine-material-sphere, although twofold and accompanied by equanimity, suppresses the mental defilements, but it occurs in a place where the mental defilements grow on the near side. For these mental defilements occur in dependence on one or another object among blue and so on in five-aggregate constituent existence, and the meditative absorption of the fine-material-sphere does not transcend that object. Therefore, only one who has completely turned away from materiality in every respect, having suppressed the mental defilements by means of immaterial meditative absorption, and having attained arahantship, is liberated in both ways - this, friend, is what the Elder said. And having said this, he brought forth this discourse - "And which person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated; this is called a person liberated in both ways."

"And of this, Ānanda, liberation in both ways" means: Ānanda, from this liberation in both ways. The remainder is clear everywhere.

Thus in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the commentary on the Mahānidāna Sutta is completed.

3.

Commentary on the Mahāparinibbāna Sutta

131. "Thus have I heard" - this is the Discourse on the Great Final Nibbāna. Herein, this is the progressive word-by-word explanation - "On the Vulture's Peak" - vultures dwelt on its peaks, or its peak resembles a vulture, thus it is the Vulture's Peak; on that Vulture's Peak. "Wished to march against" means wishing to go for the purpose of vanquishing. "The Vajjis" means the Vajji kings. "So mighty" means endowed with such great royal power; by this he spoke of their state of unity. "So powerful" means endowed with such great majesty; by this he spoke of their accomplished training in elephant craft and other skills, with reference to which it was said - "These Licchavi youths are indeed trained, these Licchavi youths are indeed well-trained, inasmuch as they will shoot an arrow through a fine keyhole, shaft after shaft, without missing." "I shall cut off" means I shall destroy. "I shall destroy" means I shall annihilate, I shall cause to disappear. "Calamity and disaster" - herein, "not prosperity" is calamity; this is the name for decline. That which scatters and disperses welfare and happiness is disaster; this is the name for loss of relatives and so on. "I shall bring upon" means I shall cause to reach.

Thus, it is said, he speaks only this talk of war while standing, sitting, and so on, and commands the army thus: "Be prepared to march." Why? It is said that in dependence on a certain port village on the Ganges, for half a yojana was Ajātasattu's command, and for half a yojana was the Licchavis'. But here the meaning is that this was the place where their commands held sway. And there too, from the foot of the mountain, very costly goods come down. Having heard that - While Ajātasattu was still making arrangements saying "I shall go today, I shall go tomorrow," the Licchavi kings, united and joyful, having gone ahead first, take everything. Ajātasattu, having come afterwards, having known that occurrence, goes away angered. They do the same thing the following year too. Then he, having become strongly resentful, at that time did thus.

Then he thought - "War with a group is indeed weighty; there is not even a single wasted blow; but one who acts having consulted with a single wise person is without fault; and there is no wise person equal to the Teacher; and the Teacher dwells in a neighbouring monastery not far away; come, let me send someone and ask. If there will be any benefit in my going, the Teacher will remain silent; but if there is no benefit, he will say 'What is the purpose of the king going there?'" He sent the brahmin Vassakāra. The brahmin, having gone, reported this matter to the Blessed One. Therefore it was said - "Then the king, etc. I shall bring upon them."

Explanation of the Conditions Preventing the Decline of Kings

134. "Fanning the Blessed One" means the Elder, standing at the head of the duty, fans the Blessed One; but for the Blessed One there is neither cold nor heat. The Blessed One, having heard the brahmin's words, without having consulted with him, wishing to consult with the Elder, spoke beginning with "What have you heard, Ānanda." "Assemble frequently" means whether assembling three times a day or assembling now and then, it is indeed assembling frequently. "Have frequent assemblies" means those who do not come to a stop thinking "We assembled yesterday too, we assembled the day before too, for what purpose again have we assembled today?" are indeed called those who have frequent assemblies. "As long as" means for however long a time. "Only growth is to be expected for the Vajjis, Ānanda, not decline" - for those who do not assemble frequently do not hear messages that have come from the various directions, and therefore - they do not know "such and such a village boundary or market town boundary is in turmoil, at such and such a place thieves have arisen," and the thieves too, having known "the kings are heedless," striking at villages, market towns, and so on, destroy the country. Thus there is decline for the kings. But those who assemble frequently hear this and that news, and thereupon, having sent forces, they crush the enemies, and the thieves too - having broken apart, flee, thinking "The kings are diligent; it is not possible for us to roam about in bands." Thus there is growth for the kings. Therefore it was said - "Only growth is to be expected for the Vajjis, Ānanda, not decline." Therein, "to be expected" means to be desired; the meaning is that it should be seen thus: "It will certainly be."

In the passage beginning with "in unity," when the assembly drum has been sounded - those who make excuses saying "Today I have a task, I have a ceremony" do not assemble in unity. But those who, just upon hearing the sound of the drum, even while eating, even while adorning themselves, even while putting on garments, whether half-eaten, or half-adorned, or still putting on a garment, come to assemble - they assemble in unity. But those who, having assembled, having deliberated, having consulted, having done what was to be done, do not rise together as one - they do not rise in unity. For when they rise thus, those who leave first think thus - "We heard only the external discussion; now the discussion for judgment will take place." But those who rise together as one rise in unity. Furthermore - having heard "In such and such places the village boundaries or market town boundaries are in turmoil, thieves have arisen" - when it is said "Who will go and carry out this crushing of the enemies?" - those who go saying "I first, I first" also rise in unity. But when one's enterprise is sinking, the remaining kings, sending their sons and brothers and supporting his enterprise, and without saying to a visiting king "Let him go to so-and-so's house, let him go to so-and-so's house" but all treating him kindly together, and when for one a ceremony or an illness or any other such happiness or suffering has arisen, all going there in the spirit of friendship - they perform their Vajji duties in unity.

In the passage beginning with "what has not been established," those who cause to be collected a toll or a tax or a fine not previously made are those who establish what has not been established. But those who do not cause to be collected what has come down by ancient tradition are those who abolish what has been established. Those who, having seized one shown as "a thief," without investigating, instruct with cutting and breaking punishments, do not proceed having undertaken the ancient Vajji principles. When they establish what has not been established, people oppressed by new tolls and the like - having entered the borderland thinking "We are exceedingly troubled; who will dwell in their realm?" and having become thieves or allies of thieves, strike at the country. When they abolish what has been established, not collecting the tolls and the like that have come down by tradition, the treasury declines. Thereupon the elephants, horses, army, harem, and the rest, not receiving their regular allowance, decline in strength and power. They are neither capable of war nor capable of service. When they do not proceed having undertaken the ancient Vajji principles, the people in their realm - having become angry thinking "They made our son, father, and brother, who was not a thief at all, into a thief, and cut and broke him," having entered the borderland and having become thieves or allies of thieves, strike at the country. Thus there is decline for the kings. But when they establish what has been established, people, glad and delighted thinking "The kings are doing only what has come down by tradition," accomplish their activities such as farming and trading. When they do not abolish what has been established, collecting the tolls and the like that have come down by tradition, the treasury grows. Thereupon the elephants, horses, army, harem, and the rest, receiving their regular allowance, accomplished in strength and power, are both capable of war and capable of service.

"The ancient Vajji principle": here, formerly, it is said, the Vajji kings, when someone was brought before them accused as "this is a thief," without saying "seize him, he is a thief," would hand him over to the ministers of judgment. They, having investigated, if he is not a thief, release him. If a thief, without themselves saying anything, they hand him over to the judges. They too, if not a thief, release him. If a thief, they hand him over to the bearers of the law texts. They too, having investigated, if not a thief, release him. If a thief, they hand him over to the eight-clan elders. They too, having done likewise, hand him to the general; the general to the viceroy; the viceroy to the king; the king, having investigated, if not a thief, releases him. But if he is a thief, he has the book of tradition read out. Therein - "By whomever such and such a deed was done, for him such and such is the punishment" - thus it is written. The king, having compared his deed with that, imposes a befitting punishment. Thus, for those who proceed having undertaken this ancient Vajji principle, people do not grumble, thinking "The kings act according to the ancient tradition; there is no fault in them, the fault is ours alone," and being diligent, they carry out their activities. Thus there is growth for the kings. Therefore it was said - "Only growth is to be expected for the Vajjis, Ānanda, not decline."

"Honour": whatever honour they show to them, they do it well indeed. "Respect": they act having established an attitude of respect. "Revere": they hold them dear with reverence. "Venerate": they show humbleness. "Think them worth listening to": going to attend upon them two or three times a day, they think their words worth hearing and worth believing. Therein, those who do not show honour and so on to the elder kings, and do not go to attend upon them for the purpose of exhortation, they, abandoned by them, not being admonished, devoted to amusement, decline from the kingship. But those who proceed in that way, to them the elder kings - "This should be done, this should not be done" - thus they explain the ancient tradition. Even when a battle is reached - "Thus one should advance, thus one should withdraw" - they show the strategy. They, being admonished by them, proceeding according to the exhortation, are able to maintain the royal tradition. Therefore it was said - "Only growth is to be expected for the Vajjis, Ānanda, not decline."

"Women of good families": housewives of good families. "Girls of good families": their unmarried daughters. "Forcibly abduct": here, whether "okkassā" or "pasayhā," this is a name for the manner of using force. Some also read "ukkassā." Therein, "okkassā" means having dragged away, having pulled. "Pasayhā" means having overpowered, having overwhelmed - this is the meaning of the word. For when they act thus, people in the realm - "Even the mothers of our sons in our homes, even the daughters raised by wiping away spittle and mucus and so on from their mouths - these kings take them by force and make them dwell in their own houses" - thus angered, entering the borderlands, becoming thieves or allies of thieves, they attack the country. But when they do not act thus, people in the realm, living at ease, carrying out their own activities, increase the royal treasury. Thus here the conditions for growth and decline should be understood.

"The Vajji shrines of the Vajjis" means the demon shrines that received the name "shrines" in the sense of being respected in the Vajji country of the Vajji kings. "Inner" means situated within the city. "Outer" means situated outside the city. "Formerly given" means given before. "Formerly made" means made before. "Will not neglect" means they will carry on without neglecting, just as it has been going on. For when they neglect the righteous offerings, the deities do not arrange protection well; even though unable to generate unarisen suffering, they increase arisen diseases such as consumption, headaches, and so on; and when battle is reached, they are not allies. But for those who do not neglect, they arrange protection well; even though unable to produce unarisen happiness, they destroy arisen diseases such as consumption, headaches, and so on; and at the forefront of battle they are allies. Thus here growth and decline should be understood.

"Righteous protection, shelter, and guard" - here, protection itself is shelter in the sense of obstruction, so that what is undesired does not come about. Guard is in the sense of safeguarding, so that what is desired does not perish. Therein, surrounding those gone forth with an army and guarding them is not called righteous protection, shelter, and guard. But when they do not cut trees in the grove near the monastery, hunters do not carry out killing, and they do not catch fish in the ponds - such conduct is called righteous protection, shelter, and guard. "So that those who have not come" - by this, he asks about the course of consciousness, meaning their continuity of consciousness was thus disposed.

Therein, those who do not wish for the coming of Worthy Ones who have not come are faithless and without confidence. And when those gone forth have arrived, they do not go out to meet them, having gone they do not visit them, they do not offer friendly welcome, they do not ask questions, they do not listen to the Teaching, they do not give gifts, they do not listen to the thanksgiving, and they do not arrange a dwelling place. Then disrepute arises about them - "Such and such a king is faithless, without confidence; when those gone forth have arrived, he does not go out to meet them, etc. he does not arrange a dwelling place." Having heard that, those gone forth do not go by the gate of his city, and even if going, they do not enter the city. Thus there is indeed non-coming of Worthy Ones who have not come. Even for those who have come, when there is no comfortable dwelling, even those who came not knowing - "We came having thought 'We shall dwell here,' but with this manner of these kings, who would dwell here?" - having departed, they go away. Thus, when those who have not come do not come, and those who have come dwell in discomfort, that region becomes a non-residence for those gone forth. From that there is no protection by deities; when there is no protection by deities, non-human spirits gain opportunity. Non-human spirits, being abundant, produce unarisen disease; and there is no coming of merit based on seeing, asking questions of, and so on, the virtuous ones. But conversely, there is the arising of the bright side, which is the opposite of the aforesaid dark side. Thus here growth and decline should be understood.

135. "Ekamidāhan" - the Blessed One said this for the purpose of making known the fact that he had previously taught this group of seven for the Vajjis. Therein, "in the Sārandada shrine" means in the monastery so named. When a Buddha had not yet arisen, it is said, there was a shrine there that was the dwelling place of the demon Sārandada. Then here they had a monastery built for the Blessed One, and because it was built at the Sārandada shrine, it came to be reckoned as "the Sārandada shrine" itself.

"Cannot be overcome" means cannot be done, cannot be taken - this is the meaning. "Yadidaṃ" is merely a particle. "Yuddhassa" is the genitive case used in the instrumental sense; the meaning is that they cannot be taken by face-to-face war. "Except by persuasion" means setting aside persuasion. Persuasion means - "Enough of contention, let us now be united" - sending elephants, horses, chariots, gold, silver, and so on, and thereby winning them over. For thus, having won them over, it is possible to take them solely through trust - this is the meaning. "Except by breaking their alliance" means setting aside the breaking of their alliance. By this he shows that by creating mutual dissension too it is possible to take them. This the brahmin said having obtained a method from the Blessed One's talk.

But did the Blessed One not know that the brahmin would obtain a method from this talk? Yes, he knew. Knowing, why did he speak? Out of compassion. For thus it occurred to him - "Even without my speaking, having gone within a few days he will take them all; but having spoken, while breaking their unity, he will take them in three years. Even that much life is better, for while living that long they will make merit that serves as their support."

"Having delighted in" means having delighted in with the mind. "Having given thanks" means having given thanks by speech, saying "How well spoken is this by the venerable Gotama." "Departed" means he went to the presence of the king. Thereupon the king - asked him "What, teacher, did the Blessed One say?" He said "According to the word of the ascetic Gotama, the Vajjis cannot be taken by anyone; however, by persuasion or by breaking their alliance it is possible." Thereupon the king - asked "By persuasion our elephants, horses, and so on will perish; I shall take them by dissension alone. What shall we do?" "If so, great king, you should raise a discussion in the assembly concerning the Vajjis. Then I - having said 'What have you to do with them, great king? Let these kings live by their own possessions, doing farming, trading, and so on,' shall depart. Then you - should say 'Why indeed does this brahmin obstruct the discussion that has arisen concerning the Vajjis?' And during the daytime I shall send them a present; having had that too seized, you too, having laid blame upon me, without doing imprisonment, beating, and so on, merely having me shaven-headed, have me expelled from the city. Then I - shall say 'The wall and the moat in your city were built by me; I know the weak places and the shallow and deep places; before long now I shall set things straight.' Having heard that, you - should say 'Let him go.'" The king did everything.

The Licchavis, having heard of his departure - said "The brahmin is fraudulent; do not allow him to cross the Ganges." Therein, by some - when it was said "Because he spoke referring to us, it seems, he was thus treated," they said "If so, fellow, let him come." He, having gone and having seen the Licchavis, when asked "For what purpose have you come?" reported that incident. The Licchavis - having said "It is not proper to impose such a heavy punishment for a trifling matter" - asked "What is your office there?" "I am a minister of judgment." Let that same be your office. He conducts judgment more excellently; the princes learn crafts in his presence.

He, having become one whose qualities were established, one day, having taken one Licchavi aside, having gone to one side - asked "Are the boys ploughing?" Yes, they are ploughing. Having yoked two oxen? Yes, having yoked two oxen. Having said this much, he turned back. Then another, regarding him - having asked "What did the teacher say?" and not believing what was said by him, thinking "This one does not tell me the truth," broke with him. The brahmin, on another day, having led one Licchavi aside - having asked "With what vegetables did you eat?" turned back. Another too, having asked him and not believing, broke with him in the same way. The brahmin, on yet another day, having led one Licchavi aside - asked "You are extremely destitute, it seems?" When asked "Who says thus?" - "The Licchavi named so-and-so." Having led yet another aside - asked "You, it seems, are of a timid nature?" "Who says thus?" "The Licchavi named so-and-so." Thus, telling one what was never said by another, within three years, having divided those kings against one another so that two would not go by the same road, he had the assembly drum beaten. The Licchavis - having said "Let the lords assemble, let the heroes assemble," did not assemble.

The brahmin - sent a message to the king: "Now is the time, let him come quickly." The king, having merely heard, had the war drum beaten and set forth. The Vesālikans, having heard - had the drum beaten: "We shall not allow the king to cross the Ganges." Having heard that too - having said "Let the hero kings go" and so on, they did not assemble. They had the drum beaten: "We shall not allow entry into the city; we shall stand having closed the gates." Not even one assembled. Having entered through the gates just as they were open, having brought calamity and disaster upon all, he departed.

Explanation of the Conditions Preventing the Decline of Monks

136. In the passage beginning with "Then the Blessed One, soon after the departure," "having assembled" means having sent those possessing supernormal power to the distant monasteries and having gone himself to the nearby monasteries - "Assemble, venerable ones; the Blessed One wishes an assembly of you" - thus having assembled them. "Preventing decline" means causing non-decline; the meaning is being the cause of growth. "I will teach the conditions" means as if raising up a thousand moons and a thousand suns, as if lighting a thousand oil lamps inside a four-walled house, having made them well known, I will speak.

Therein, "assemble frequently" - this is exactly the same as what was said regarding the seven conditions for the Vajjis. And here too, those who do not assemble frequently do not hear messages that have come from the various directions. Thereupon - They do not know such things as "the monastery boundary at such and such a place is in confusion, the Observance and invitation ceremonies have come to a standstill, at such and such a place monks are engaging in medical practice, messenger work, and so on, they are much given to asking and earn their livelihood by giving flowers and so on," and evil monks too, having known "the community of monks is heedless," having gathered in groups, cause the Dispensation to decline. But those who have assembled frequently hear this and that news; thereupon, having sent the community of monks, they straighten out the boundary, they cause the Observance, invitation ceremonies, and so on to proceed, having sent those practising the noble lineage to the place where those of wrong livelihood are abundant, they cause the noble lineage to be taught, they cause refutation of evil monks to be carried out by experts in monastic discipline, and the evil monks too, having broken apart, flee, thinking "The community of monks is diligent; it is not possible for us to roam about in bands." Thus here decline and growth should be understood.

In the passage beginning with "in unity," for the purpose of tending a shrine, or for the purpose of roofing the Bodhi tree house or the Observance hall, or out of the wish to establish an agreement, or out of the wish to give an exhortation - when the drum or the bell has been struck saying "Let the monastic community assemble" - those who make excuses saying "I have robe-making work, my bowl needs to be fired, I have new construction work" do not assemble in unity. But having set aside all that work - those who assemble all at once saying "I earlier, I earlier" assemble in unity. But those who, having assembled, having deliberated, having consulted, having done what was to be done, do not rise together as one, do not rise in unity. For when they rise thus, those who leave first think thus - "We heard only the external discussion; now the discussion for judgment will take place." But those who rise all at once rise in unity. Furthermore, having heard "At such and such a place the monastery boundary is in confusion, the Observance and invitation ceremonies have come to a standstill, at such and such a place evil monks who engage in medical practice and so on are abundant" - when it is said "Who will go and carry out their refutation?" - those who go saying "I first, I first" also rise in unity.

But having seen a visiting monk - without saying "Go to this residential cell, go to that residential cell, who is this one?" all performing the duty, and having seen one with worn-out bowl and robes, seeking a bowl and robes for him by way of the duty of going for alms, and seeking medicine for the sick for one who is ill, and for a helpless sick person - without saying "Go to such and such a residential cell, go to such and such a residential cell," tending him in their own residential cells, and when there is one text that is declining, having supported a wise monk and having him raise up that text - they perform the Community duties in unity.

In the passage beginning with "what has not been established," those who formulate a new unlawful agreement or training rule establish what has not been established, like the monks at Sāvatthī in the case of the old rug. Those who explain the Dispensation contrary to the Teaching and contrary to the monastic discipline abolish what has been established, like the Vesālian Vajjiputtakas when the Blessed One had attained final Nibbāna a hundred years earlier. But those who deliberately transgress the lesser and minor offences do not proceed having accepted the training rules as they were established, like Assaji and Punabbasuka. But those who do not formulate a new agreement or training rule, who explain the Dispensation according to the Teaching and monastic discipline, who do not abolish the lesser and minor training rules, do not establish what has not been established, do not abolish what has been established, and proceed having accepted the training rules as they were established, like the Venerable Upasena, and like the Venerable Yasa Kākaṇḍakaputta.

"Let the Community hear me, friends. There are training rules of ours that have gone among householders; even householders know, 'This is allowable for you ascetics, disciples of the Sakyan, this is not allowable for you.' If indeed we abolish the lesser and minor training rules, there will be those who will say - 'The training rule was laid down by the ascetic Gotama for disciples like smoke for a time. As long as their Teacher remained, they trained in the training rules. Since their Teacher attained final Nibbāna, now they do not train in the training rules.' If it is the proper time for the Community, the Community should not establish what has not been established, should not abolish what has been established, should proceed having accepted the training rules as they were established" -

And like the Venerable Mahākassapa establishing this text. "Only growth" means only growth in virtues such as morality and so on, not decline.

"Elders" means those who have attained firmness, endowed with the virtues that make one an elder. "They know many nights" - thus "of long standing." "Long is the going forth of these" - thus "long gone forth." "Standing in the place of a father to the Community" - thus "fathers of the Community." "Leaders of the Community" means because of standing in the place of a father, they guide the Community, being forerunners, keeping them engaged in the three trainings.

Those who do not show honour and so on to them, who do not go to attend upon them two or three times for the purpose of exhortation, they too do not give them exhortation, do not speak the traditional talk, do not have them trained in the essential exposition of the Teaching. They, abandoned by them, decline from virtues such as morality and so on, the aggregates of the Teaching, the seven noble treasures, and such qualities. But those who show honour and so on to them, who go to attend upon them, they too give them exhortation. "Thus you should step forward, thus you should step back, thus you should look ahead, thus you should look around, thus you should bend, thus you should stretch, thus you should wear the double robe, bowl and robes" - thus they speak the traditional talk, they have them trained in the essential exposition of the Teaching, they instruct with the thirteen ascetic practices and the ten subjects of talk. They, standing firm in their exhortation, growing in virtues such as morality and so on, reach the goal of asceticism. Thus here decline and growth should be understood.

"The giving of rebirth is rebirth" (punabbhavadānaṃ punabbhavo), "rebirth is its nature" (punabbhavo sīlamassa) - thus "leading to rebirth" (ponobbhavikā); the meaning is "giving rebirth" (punabbhavadāyikā); therefore "of that which leads to rebirth" (ponobbhavikāya). "Do not come under the control" - here, those who, for the sake of the four requisites, follow step by step after their supporters, wandering from village to village, they are said to come under the control of that craving; the others are said not to come under its control. Therein the decline and growth are obvious indeed.

"In forest lodgings" means beyond five hundred bow-lengths. "With longing" means with craving, with attachment. For in lodgings near a village, even having attained meditative absorption, as soon as one has emerged from it, one hears the sounds of women, men, girls, and so on, by which even the distinction one has attained simply declines. But in the forest, having slept and just upon awakening, one hears the sounds of lions, tigers, peacocks, and so on, by which, having obtained the rapture of the forest, meditating on that very thing, one becomes established in the highest fruition. Thus the Blessed One praises one who merely sleeps in the forest over a monk who sits having attained meditative absorption in a lodging near a village. Therefore, dependent on that very reason - He said "they will have longing for forest lodgings."

"Will individually establish mindfulness" means by oneself one will establish mindfulness within oneself. "Well-behaved" means of amiable nature. Here too, residents who do not wish for the coming of fellow monks in the holy life are faithless, without confidence. They do not perform going out to meet arriving monks, receiving their bowls and robes, preparing seats, taking up fans, and so on; then disrepute arises about them - "The monks dwelling in such-and-such a monastery are faithless, without confidence, they do not perform duties and counter-duties for those who have entered the monastery." Having heard that, those gone forth, even when going by the monastery gate, do not enter the monastery. Thus for those who have not come, there is indeed non-coming. But for those who have come, when there is no comfortable dwelling, even those who came not knowing - "We came having thought 'We shall dwell here,' but with this manner of these residents, who would dwell here?" - having departed, they go away. Thus that monastery becomes as if a non-residence for other monks. Then the residents, not obtaining the sight of virtuous ones, do not obtain the removal of uncertainty, or a teacher of proper conduct, or the sweet hearing of the Teaching; for them there is neither the grasping of the Teaching not yet grasped, nor the rehearsing of what has been grasped. Thus for them there is only decline, not growth.

But those who wish for the coming of fellow monks in the holy life are faithful and devoted; having performed going out to meet and so on for the fellow monks in the holy life who have come, they prepare and give lodging, they take them on the alms round, they dispel uncertainty, and they obtain the sweet hearing of the Teaching. Then their reputation arises - "The monks of such-and-such a monastery are thus faithful, devoted, dutiful, and hospitable." Having heard that, monks come even from afar; the residents perform their duties for them, having come near, they pay homage to a visiting monk who is more senior and sit down, and near one who is more junior they take a seat and sit down. Having sat down - "Will you stay in this monastery or will you go?" they ask. When "I shall go" is said - Having said "The lodging is suitable, almsfood is easily obtained" and so on, they do not let them go. If he is an expert in monastic discipline, in his presence they recite the monastic discipline. If he is an expert in discourses and so on, in his presence they recite this and that teaching. Standing firm in the exhortation of the visiting elders, they attain arahantship together with the analytical knowledges. The visitors are those who say "We came thinking we would stay for one or two days, but because of the pleasant communal life with these monks, we shall stay for ten or twelve years." Thus here decline and growth should be understood.

137. In the second group of seven, "activity is the delight of these" - thus "delighting in activity." "Devoted to activity" - thus "devoted to activity." "Engaged in delight in activity" means connected with, employed in, engaged in. Therein, "activity" refers to the various work that has to be done. That is: examining robes, making robes, patching, needle cases, bowl bags, loose bands, waistbands, water strainers, stands, footstands, making brooms and so on. For a certain person doing these things spends the whole day doing just these things. It is with reference to that that this rejection is made. But whoever does these things only at the time for doing them, takes up recitation at the time for recitation, recites at the time for recitation, performs the duty of the shrine courtyard at the time for the shrine courtyard duty, and gives attention at the time for attention, he is not called one who delights in activity.

"Not delighting in useless talk" - here, whoever spends both day and night just engaging in conversation and chat by way of the beauty of women, the beauty of men, and so on, and does not make an end of such talk, this one is called one who delights in useless talk. But whoever teaches the Teaching night and day, and answers questions, this one is of little talk indeed, one who makes an end of talk indeed. Why? "When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence" - because this was said.

"Not delighting in sleep" - here, whoever, whether walking, sitting, or lying down, overcome by sloth and torpor, just sleeps, this one is called one who delights in sleep. But one whose consciousness descends into the life-continuum due to illness of the material body, this one is not one who delights in sleep. Therefore he said - "I directly know, Aggivessana, that in the last month of summer, after the meal, having returned from the alms round, having prepared the double robe folded in four, I enter sleep on my right side, mindful and fully aware."

"Not delighting in company" - here, whoever dwells in company thus: a second to one, a third to two, a fourth to three, and does not find gratification alone, this one delights in company. But whoever finds gratification alone in the four postures, this one should be understood as not one who delights in company.

"Not having evil desires" - here, those who are immoral, endowed with the desire for esteem for qualities they do not possess, are called those having evil desires.

Regarding "not having evil friends and so on" - "evil are the friends of these" - thus "evil friends." "Evil are the companions of these, because of going together in the four postures" - thus "evil companions." Because of being slanting towards, sloping towards, and inclining towards those, "inclined towards evil" - thus "inclined towards evil."

"Trifling" means inferior, small, insignificant. "Midway" means in between here, without having attained arahantship. "Stopping" means the state of being finished - "this much is enough" - drawing back, the state of having completed one's task. This is what is meant - "As long as they will not come to a stop with merely the purity of morality, or merely with insight, or merely with meditative absorption, or merely with the state of a stream-enterer, or merely with the state of a once-returner, or merely with the state of a non-returner, so long only growth is to be expected for the monks, not decline."

138. In the third set of seven, "having faith" means accomplished in faith. Therein, faith is fourfold: faith through tradition, faith through achievement, faith through confidence, and faith through conviction. Therein, faith through tradition belongs to omniscient Bodhisattas. Faith through achievement belongs to noble persons. But when "the Buddha, the Dhamma, the Saṅgha" is said, the confidence that arises is faith through confidence. But believing by way of settling upon and planning is faith through conviction. Both kinds are intended here. For one endowed with that faith is liberated-by-faith, like the Elder Vakkali. For he always performs the duty of the shrine courtyard or the duty of the Bodhi tree courtyard. He fulfils all duties such as duties to the preceptor and duties to the teacher. "Modest" means those whose minds are engaged with shame characterised by abhorrence of evil. "Scrupulous" means endowed with moral fear characterised by dread of evil.

"Very learned" - here, however, there are two kinds of very learned: very learned in the Scriptures and very learned in penetration. "The Scriptures" means the three Canons. "Penetration" means penetration of the truths. But in this instance, the Scriptures are intended. That by which much is learnt, he is very learned. And this one is fourfold: one very learned for release from guidance, one very learned as an attendant, one very learned as an exhorter of nuns, and one very learned in everything. Therein, the three kinds of very learned should be understood according to the method stated in the Exhortation Chapter of the Samantapāsādikā, the commentary on the Vinaya. But those very learned in everything are like the Elder Ānanda. They are intended here.

"Putting forth strenuous energy" means those whose bodily and mental energy is aroused. Therein, those who, having dispelled bodily company, are solitary in the four postures by way of the eight grounds for arousing energy, for them bodily energy is said to be aroused. Those who, having dispelled mental company, are solitary by way of the eight attainments, who do not allow a mental defilement arisen while walking to reach standing, who do not allow a mental defilement arisen while standing to reach sitting, who do not allow a mental defilement arisen while sitting to reach lying down, who restrain mental defilements in the very posture in which they have arisen, for them mental energy is said to be aroused.

"Mindful" means remembering and recollecting what was done long ago and so on, like the Elder Mahāgatimbaya Abhaya, the Elder Dīghabhāṇaka Abhaya, and the Elder Tipiṭaka Cūḷābhaya. It is said that the Elder Mahāgatimbaya Abhaya, on the fifth day after his birth, seeing a crow stretching its beak towards the auspicious milk-rice, made the sound "huṃ huṃ." Then he, in the time of being an elder monk - When asked by monks "From when, venerable sir, do you remember?" he said "From the sound made on the fifth day after birth, friends."

On the ninth day after the birth of the Elder Dīghabhāṇaka Abhaya, his mother bent down thinking "I shall kiss him," and her topknot came loose. Thereupon, jasmine flowers the size of a water-vessel fell upon the child's chest and caused pain. He, in the time of being an elder monk - When asked "From when, venerable sir, do you remember?" - He said "From the ninth day after birth."

The Elder Tipiṭaka Cūḷābhaya - "Having had three gates closed in Anurādhapura and having made the people exit by one gate - having asked 'What is your name? What is your name?' to be able to recall their names in the evening without asking again - said 'It is possible, friends.' With reference to such monks - 'mindful' was said.

"Wise" means endowed with wisdom that comprehends the rise and fall of the five aggregates. Moreover, by these two terms, right mindfulness and insight wisdom, which are the requisites of insight for monks practising insight, have been spoken of.

139. In the fourth group of seven, mindfulness itself as an enlightenment factor is the enlightenment factor of mindfulness. This same method applies everywhere. Therein, the enlightenment factor of mindfulness has the characteristic of establishing, the enlightenment factor of investigation of phenomena has the characteristic of investigation, the enlightenment factor of energy has the characteristic of exertion, the enlightenment factor of rapture has the characteristic of pervading, the enlightenment factor of tranquillity has the characteristic of peace, the enlightenment factor of concentration has the characteristic of non-distraction, the enlightenment factor of equanimity has the characteristic of reflection. "Will develop" means: producing the enlightenment factor of mindfulness by four causes, producing the enlightenment factor of investigation of phenomena by six causes, producing the enlightenment factor of energy by nine causes, producing the enlightenment factor of rapture by ten causes, producing the enlightenment factor of tranquillity by seven causes, producing the enlightenment factor of concentration by ten causes, producing the enlightenment factor of equanimity by five causes - they will increase; this is the meaning. By this he spoke of the enlightenment factors associated with insight, path and fruition, being a mixture of mundane and supramundane.

140. In the fifth group of seven, "perception of impermanence" means perception arisen together with the observation of impermanence. In the case of the perception of non-self and so on too, the same method applies. These seven are also mundane insight. By virtue of the passage "this is peaceful, this is sublime, that is to say, the stilling of all activities, dispassion, cessation," two of them should be understood as also being supramundane.

141. In the set of six, "bodily action of friendliness" means bodily action to be done with a mind of friendliness. The same method applies in the case of verbal action and mental action too. But these, though they have come in terms of monks, are also found among laymen. For monks, the fulfilment of the fundamentals of conduct with a mind of friendliness is called bodily action of friendliness. For laymen, going for the purpose of paying homage at a shrine, for the purpose of paying homage at a Bodhi tree, for the purpose of inviting the monastic community, going out to meet a monk who has entered the village for almsfood upon seeing him, receiving his bowl, preparing a seat, following after - such and the like is called bodily action of friendliness.

For monks, the laying down of training rules for the regulation of conduct with a mind of friendliness, the teaching of meditation subjects, the teaching of the Teaching, even the word of the Buddha in the three Canons - this is called verbal action of friendliness. For laymen, at the time of such speech as "Let us go for the purpose of paying homage at a shrine, let us go for the purpose of paying homage at a Bodhi tree, we shall listen to the Teaching, we shall make offerings of lamps, garlands, and flowers, we shall proceed having undertaken the three kinds of good conduct, we shall give ticket meals and the like, we shall give the rains-retreat offering, today we shall give the four requisites to the monastic community, having invited the monastic community prepare solid foods and the like, prepare seats, set out drinking water, go out to meet the monastic community and bring them, have them sit on the prepared seats, with desire arisen and enthusiasm arisen perform service" and so on - this is called verbal action of friendliness.

For monks, having risen right early, attending to one's toilet, and having performed the duties of the shrine courtyard and so on, having sat down on a secluded seat, the thought "May the monks in this monastery be happy, free from enmity, free from affliction" - this is called mental action of friendliness. For laymen, the thought "May the venerable ones be happy, free from enmity, free from affliction" - this is called mental action of friendliness.

"Both openly and in private" means face to face and in one's absence. Therein, going as a companion to juniors in robe-making and the like is called bodily action of friendliness face to face. But towards elders, all proper duties consisting of washing the feet, paying homage, fanning, and giving and so on is called bodily action of friendliness face to face. By both, putting away wooden articles and other goods that have been badly placed by them, without showing contempt towards them, as if they were badly placed by oneself - this is called bodily action of friendliness in one's absence.

Speaking thus with praise, "The Elder Deva, the Elder Tissa" - this is called verbal action of friendliness face to face. But when one who is not in the monastery is asked about, words of endearment such as "Where is our Elder Deva? Where is our Elder Tissa? When indeed will he come?" - this is called verbal action of friendliness in one's absence.

But opening one's eyes softened with the affection of friendliness and looking with a serene face - this is called mental action of friendliness face to face. Giving attention thus, "May the Elder Deva, the Elder Tissa be healthy, free from illness" - this is called mental action of friendliness in one's absence.

"Gains" means requisites obtained such as robes and so on. "Righteous" means arisen by the practice of the alms round in accordance with the Teaching, impartially, having avoided wrong livelihood consisting of scheming and the like. "Even as little as what is contained in the bowl" means at the lowest limit, what is included in the bowl, what has gone inside the bowl, even as little as two or three ladles of almsfood. "One who shares without reservation" - here there are two kinds of reservation: Reservation regarding material things and reservation regarding persons. Therein - Dividing with the thought "I will give this much, I will not give this much" - this is called reservation regarding material things. But dividing with the thought "I will give to so-and-so, I will not give to so-and-so" - this is called reservation regarding persons. One who, without making either of those two, consumes without reservation - this is called one who shares without reservation.

"One who shares in common with virtuous fellows in the holy life" - here, this is the characteristic of one who shares in common: whatever superior thing is obtained, that he does not give to laymen by way of seeking gain with gain, nor does he consume it himself, and when accepting - Having taken it thinking "Let it be shared in common with the monastic community," having struck the bell, he regards it as belonging to the monastic community, to be consumed.

But who fulfils this principle of cordiality, and who does not fulfil it? First of all, an immoral person does not fulfil it. For the virtuous do not accept what belongs to him. But one of pure morality fulfils it without breaking the duty. Herein, this is the duty - For whoever, having designated specifically, gives to his mother or father or teachers and preceptors and the like, he gives what should be given, but the principle of cordiality does not apply to him; it is called the tending of impediments. For the principle of cordiality is fitting only for one who is free from impediments. But by one giving specifically designated gifts, it should be given to the sick, to attendants of the sick, to visitors, to travellers, and also to a newly ordained one who does not know how to take up the double robe and bowl. Having given to these, from the remainder, beginning from the elder's seat, without giving a little, whatever amount each one takes, that much should be given to him. When there is nothing left over, having again walked for almsfood, beginning from the elder's seat, whatever is superior, having given that, the remainder should be consumed. From the word "with the virtuous," it is also fitting not to give to an immoral person.

But this principle of cordiality is easily fulfilled by a well-trained assembly, not by an untrained assembly. For in a well-trained assembly, whoever obtains from elsewhere does not take. Even one not obtaining from elsewhere takes only what is appropriate in measure, not in excess. But this principle of cordiality, even for one who thus goes for almsfood again and again and gives whatever is received, is fulfilled in twelve years, not less than that. If indeed in the twelfth year, the one fulfilling the principle of cordiality, having placed a bowl full of almsfood in the hall with sitting accommodation, goes to bathe, and the senior monk of the Community asks "Whose is this bowl?", when it is said "It belongs to the one fulfilling the principle of cordiality," saying "Bring it here," he examines all the almsfood, and having eaten, places the empty bowl down; then that monk, having seen the empty bowl, produces displeasure thinking "They consumed mine without leaving anything over," the principle of cordiality is broken, and it must be fulfilled again for twelve years. For this is similar to the probation for those of other sects; once a breach has occurred, it must be fulfilled again. But whoever - Produces pleasure thinking "It is a gain for me indeed, it is well-gained for me indeed, that my fellows in the holy life consume what is in my bowl without even asking" - for him it is called fulfilled.

But for one who has thus fulfilled the principle of cordiality, there is indeed neither jealousy nor stinginess. He is dear to human beings, and requisites are easily obtained; what is in his bowl, even when being given away, is not exhausted; when goods are to be distributed, he receives the best goods; when danger or famine has arrived, deities take up zealous effort.

Herein are these stories - The Elder Tissa, a resident of Senagiri, it is said, dwelt in dependence on the village of Mahāgiri. Fifty great elders, going to Nāgadīpa for the purpose of paying homage at the shrine, having walked for almsfood in the hill village and not having obtained anything, departed. But the elder, while entering, having seen them, asked - "Have you obtained anything, venerable sirs?" "We went about, friend." He, having known their state of not having obtained, said - "Venerable sirs, stay right here until I come back." "We, friend, fifty persons, did not obtain even enough to moisten the bowl." "Venerable sirs, residents are competent; even when not obtaining, they know the alms-round route and its share." The elders waited. The elder entered the village. At the very first house, a great female lay follower, having prepared a meal of milk-rice, stood looking out for the elder. Then, as soon as the elder arrived at the door, having filled the bowl, she gave it. He, having taken it, having gone to the presence of the elders, said to the senior monk of the Community, "Take it, venerable sirs." The elder - "We, being so many, did not obtain anything, yet this one has quickly taken and come back - what could this be?" - looked at the faces of the rest. The elder, having understood by the very manner of looking, beginning from "Venerable sirs, this is almsfood obtained righteously and impartially; take it without remorse," having given to all as much as they wished, himself too ate as much as he wished.

Then, at the conclusion of the meal, the elders asked him - "When, friend, did you penetrate the supramundane state?" "There is no supramundane state for me, venerable sirs." "Are you an obtainer of meditative absorption, friend?" "That too, venerable sirs, I do not have." "Is it not a wonder, friend?" "The principle of cordiality has been fulfilled by me, venerable sirs. From the time of the fulfilment of that principle, even if there are a hundred thousand monks, what is in the bowl is not exhausted." Having heard this - They said, "Good, good, good person, this is befitting for you." This, for now - Is the story here regarding "what is in the bowl is not exhausted."

Now this same elder, having gone to the place of giving at the great offering of Giribhaṇḍa at Cetiyapabbata, asked "What is the finest article at this place?" "Two cloaks, venerable sir." "Those will come to me." Having heard that, the minister informed the king - "One young monk speaks thus." Having said "Such is the young one's thought, but fine cloaks are fitting for the great elders," he set them aside thinking "I shall give them to the great elders." When he was giving to the Community of monks standing in succession, even though those cloaks were placed on top, they would not come to hand. Others did come to hand. Others came to hand. But at the time of giving to the young monk, they came to hand. He, having dropped them into his hands, having looked at the minister's face, having caused the young monk to sit down, having given the gift, having dismissed the Community, having sat down near the young monk - said "Venerable sir, when did you penetrate this quality?" He, not speaking even indirectly of what was not present - said "There is no supramundane quality in me, great king." "But, venerable sir, did you not say so before?" "Yes, great king, I am one who has fulfilled the principle of cordiality; from the time of fulfilling that quality, at the place where articles are to be distributed, I receive the finest article." Having paid homage saying "Good, good, venerable sir, this is befitting for you," he departed. This - is the story here regarding "receives the finest article at the place where articles are to be distributed."

Now during the danger of Brāhmaṇatissa, the residents of Bhātaragāma fled without even informing the Elder Nun Nāgā. The elder nun, towards the break of dawn - said to the young nuns "The village is exceedingly quiet; go and investigate." They, having gone and having found out that everyone had departed, having returned, informed the elder nun. She, having heard, having said "Do not think about the fact that they have gone; apply yourselves only to exertion in recitation, interrogation, and wise attention," at the time for the alms round, having put on her robe, herself as the twelfth, stood at the village entrance at the foot of a banyan tree. The deity inhabiting the tree, having given almsfood to all twelve nuns, said "Ladies, do not go elsewhere; always come right here." Now the elder nun had a younger brother named the Elder Nāga; he - thinking "The danger is great; it is not possible to sustain oneself here; I shall go to the far shore," himself as the twelfth, having departed from his own dwelling place, having seen the elder nun, thinking "I shall go," came to Bhātaragāma. The elder nun - having heard "The elders have come," having gone to their presence, asked "What is it, venerable sir?" He told her that news. She - said "Having stayed just one day right in the monastery today, you should go tomorrow." The elders went to the monastery.

The elder nun, on the following day, having walked for almsfood at the foot of a tree, having approached the elder, said "Please consume this almsfood." The elder - having said "It will be proper, elder nun," stood silent. "The almsfood is righteous, dear, without making remorse, please consume it." "It will be proper, elder nun." She, having taken the bowl, threw it into the sky. The bowl stood in the sky. The elder - having said "Even standing at the height of seven palm trees, it is still a nun's meal, elder nun" - "Fear does not exist at all times; when the fear has subsided, while teaching the noble lineage, being censured by the mind thus 'Friend almsfood eater, you spent the time having eaten a nun's meal,' I shall not be able to stand firm. Be diligent, elder nuns," and he set out on the road.

The tree-spirit too - "If the elder will consume the almsfood from the elder nun's hand, I shall not turn him back. If he will not consume it, I shall turn him back," having stood thinking thus, having seen the elder's departure, having descended from the tree, saying "Venerable sir, give the bowl," having taken the bowl, having brought the elder to the very foot of the tree, having prepared a seat, having given the almsfood, having made him give an acknowledgment that the meal duty was done, she attended upon the twelve nuns and twelve monks for seven years. This - is the story here regarding "deities show zeal." For therein the elder nun was one who fulfilled the principle of cordiality.

In the passage beginning with "unbroken," for one whose training rule is broken at the beginning or at the end among the seven classes of offences, his morality is called broken, like a cloth torn at the edge. But for one whose training rule is broken in the middle, it is called having holes, like a cloth with a hole in the middle. But for one whose two or three are broken in succession, it is called spotted, like a cow of one colour among dark-red and so on, with a dissimilar colour arisen on the back or the belly. But for one whose training rules are broken here and there, it is called blemished, like a cow variegated with spots of dissimilar colour here and there. But for one whose training rules are in every way unbroken, those moral practices are called unbroken, without holes, unspotted, and unblemished. And moreover, those are liberating because of freeing from the slavery of craving and producing the state of freedom. They are praised by the wise because of being commended by the wise such as the Buddha and others; they are not adhered to because of not being grasped by craving and wrong view - and because of the impossibility of anyone being able to reproach them saying "You have formerly committed this offence," they are not adhered to; because they conduce to access concentration or absorption concentration, they are called conducive to concentration.

"Will dwell having attained similarity of morality" means they will dwell with morality that has attained the state of equality with monks dwelling in those various directions. For the morality of stream-enterers and so on is the same as the morality of other stream-enterers and so on, even those dwelling across the ocean or in the heavenly worlds; there is no diversity in path-morality. With reference to that, this was said.

"Such a view" means right view associated with the path. "Noble" means faultless. "Leads forth" means leading to liberation. "Of one who practises it" means one who acts accordingly. "To the complete destruction of suffering" means for the purpose of the complete destruction of suffering. "Having attained similarity of view" means they will dwell having attained the state of similar view. "Only growth" means for those dwelling thus, only growth is to be expected for the monks, not decline.

142. "Frequently this" means that, because the final Nibbāna was near, while exhorting the monks, he gave this very Teaching talk again and again. "Such is morality" means morality in this way, this much morality. Here, the fourfold purification morality should be understood as morality, unified focus of mind as concentration, and insight wisdom as wisdom. In the passages beginning with "developed through morality," having stood established in whatever morality, they produce path concentration and fruition concentration. That, developed through that morality, is of great fruit and great benefit. Having stood established in whatever concentration they produce path wisdom and fruition wisdom, that, developed through that concentration, is of great fruit and great benefit. Having stood established in whatever wisdom they produce consciousness of the path and consciousness of fruition, that, developed through that, becomes completely liberated from the mental corruptions.

"As long as one likes" means for Buddhas there is no distress called discontent; but what is meant is according to preference, according to disposition. "Let us go" means come, let us go. "Ayāmā" is also a reading; the meaning is "let us go." "Ānanda" - the Blessed One addresses the elder because of his being one who kept near. But the elder - reports to the monks: "Take your bowls and robes, friends; the Blessed One wishes to go to such and such a place."

144. The going to Ambalaṭṭhikā is clear in itself. The passage beginning with "Then the Venerable Sāriputta" etc. has been expanded in the Sampasādanīya.

Explanation of the Danger of Immorality

148. "Rest-house" in the passage about going to Pāṭaligāma means a rest-house for visiting people. It is said that at Pāṭaligāma, constantly, allies of the two kings would come and, having driven families out of their houses, would dwell there for a month or even a fortnight. Those people, constantly troubled - thinking "There will be a dwelling place for them when they come," built a large hall in the middle of the town, and in one area of it made a place for storing goods, and in one area a place for lodging. They - having merely heard "The Blessed One has come" - thinking "The Blessed One should have been brought even by us going to him, yet he himself has arrived at our dwelling place; today we shall have the Blessed One speak a blessing at the rest-house" - were approaching for that very purpose. Therefore they spoke thus. "To the rest-house" - it is said that they - not knowing the Blessed One's mind, thinking "Buddhas by nature are inclined to the forest, delighting in the forest; they may or may not wish to dwell within the village," came without having prepared the rest-house. Now, having known the Blessed One's mind, thinking "We shall go ahead first and prepare it," they approached the rest-house. "Completely spread" means they spread it in such a way that everything was spread.

149. "Immoral" means without morality, devoid of morality. "Failing in morality" means one whose morality has failed, whose restraint is broken. "Because of heedlessness" means by reason of heedlessness.

And this discourse has come by way of householders, but it is applicable to those gone forth as well. For a householder earns his living by whatever craft - whether by farming, whether by trade, being heedless by way of killing living beings and so on, he is unable to accomplish this or that at the proper time, and then even his capital is destroyed. But during the non-killing period, one who commits killing of living beings and taking what is not given and so on, undergoes great loss of wealth by way of punishment. And one gone forth who is immoral, by reason of heedlessness, undergoes loss of morality, of the Buddha's teaching, of meditative absorption, and of the seven noble treasures.

For a householder - A bad reputation arises in the midst of the fourfold assembly: "The one named so-and-so, born in such and such a family, is immoral, of bad character, who has abandoned both this world and the world beyond, and does not give even so much as a ticket meal." Or for one gone forth - It arises thus: "The one named so-and-so was not able to guard morality, nor to learn the Buddha's teaching; he lives by medical practice and so on, and is endowed with the six disrespects."

"Unconfident" - first, as for a householder - He approaches with fear, thinking "Inevitably at a place where many are assembled, some will know my deed, and then they will restrain me," or "They will hand me over to the royal family." He sits down downcast, with drooping shoulders, face cast down, scratching the ground with his finger, and is unable to speak with confidence. Also one gone forth - He approaches with fear, thinking "Many monks have assembled; inevitably someone will know my deed, and then, having set aside my Observance and invitation ceremonies, having removed me from the ascetic life, they will expel me." He is unable to speak with confidence. However, a certain one, even though immoral, goes about as if arrogant; yet even he is indeed downcast in his disposition.

"Dies deluded" means for him, as he lies on his deathbed, the place where immoral deeds were undertaken and carried out comes into range. He opens his eyes and sees this world; he closes his eyes and sees the world beyond. The four realms of misery present themselves to him; it is as if he were being struck on the head with a hundred spears. He Dies crying out "Stop it, stop it!" Therefore it was said - "Dies deluded." The fifth term is clear in itself.

150. The discussion on benefits should be understood by the reverse of what has been stated.

151. "For much of the night with a talk on the Teaching" means that, having understood, with a talk on the Teaching independent of the canonical text as well as with a thanksgiving for the public rest-house, as if bringing down the celestial river, as if squeezing a great honey of one yojana in measure and giving a honey beverage to drink, for much of the night, having instructed and gladdened, he dismissed them. "Passed" means gone beyond, eliminated, having undergone destruction and passing away. "Empty house" - there was no separate empty house as such, but right there on one side, having enclosed it with a screen wall - "The Teacher will rest here," they prepared a small bed. The Blessed One - "What is used by them in all four postures will be of great fruit," and there he lay down in the lion's posture. With reference to that it was said - "He entered the empty house."

Explanation of the Building of the City of Pāṭaliputta

152. "Sunidha and Vassakāra" means Sunidha and Vassakāra, two brahmins. "The chief ministers of Magadha" means the chief ministers, the great councillors, of the king of Magadha; or the chief ministers in the country of Magadha, endowed with a great measure of supremacy - thus "the chief ministers of Magadha." "A city at Pāṭaligāma" means they are building Pāṭaligāma by making it into a city. "To obstruct the Vajjis" means for the purpose of cutting off the sources of income of the Vajji royal families. "In their thousands" means becoming a thousand and a thousand by way of each group. "Sites" means house sites. "The minds incline to build dwellings" means the minds of the reciters of the science of building-sites incline to build dwellings for kings and royal ministers. It is said that they, by the power of their own craft, in a place measuring about thirty cubits below in the earth - "Here is a serpent's haunt, here is a demon's haunt, here is a spirit's haunt, or there is a rock or a stump" - thus they perceive. They then, having recited their craft, build as if consulting with the deities. Or alternatively, the deities, having possessed their bodies, direct their minds to build dwellings here and there. Those deities, having driven stakes at the four corners, withdraw as soon as the site has been taken. Faithful deities do so for faithful families, and faithless deities likewise for faithless families. Why? For the faithful ones think thus - "Here human beings, having built a dwelling, will first cause the Community of monks to be seated and will promote a blessing. Then we shall obtain the seeing of virtuous ones, a talk on the Teaching, the answering of questions, and the hearing of thanksgiving, and the human beings, having given a gift, will give us a share of merit."

"With the Tāvatiṃsa gods" means just as, on account of one wise person in one family, or on account of one very learned monk in one monastery - the reputation arises "The people in such and such a family are wise, the monks in such and such a monastery are very learned," just so, on account of Sakka, the king of the gods, and the young god Vissakamma - the reputation arose "The Tāvatiṃsa gods are wise." Therefore he said - "With the Tāvatiṃsa gods." The meaning is they build as if having consulted with the Tāvatiṃsa gods.

"As far as the noble realm" means however far there is what is called a place of resort for the people of the noble lands. "As far as trade extends" means however far there is what is called a place of buying and selling in heaps of goods brought by merchants, or a dwelling place of merchants. "This will be the chief city" means this will be the chief city, the foremost, the eminent one, among those noble realms and trade centres. "A place for the opening of packages" means a place for the opening of packages of goods; what is meant is a place for the unpacking of bundles of merchandise. For even goods unobtainable in the whole of Jambudīpa will be obtainable right here, and even what does not come for sale elsewhere will come right here. Therefore the meaning is they will open their packages right here. "Four at the four gates and one in the assembly hall" - thus it shows that day after day five hundred thousand will arise.

In "from fire or" and so on, the word "or" has the meaning of "and." The meaning is that it will perish by fire and by water and by breaking of alliance. One portion will perish by fire; they will not be able to extinguish it. One the Ganges will take away and carry off. One - The meaning is that it will perish through the mutual dissension of people divided by the influence of divisive speech of those who say "this one has said what was not said by that one, that one has said what was not said by this one." Having said thus, the Blessed One, towards the break of dawn, having gone to the bank of the Ganges, having washed his face, sat down waiting for the time for the alms round.

153. Sunidha and Vassakāra too - "Our king is an attendant of the ascetic Gotama; he will ask us, 'The Teacher, it is said, went to Pāṭaligāma; did you approach his presence or did you not approach?' When it is said 'We approached' - he will also ask 'Did you invite him or did you not invite him?' When it is said 'We did not invite him,' having laid blame upon us, he will rebuke us. Moreover, we are building a city at the place where he has come; and wherever the ascetic Gotama goes, unfortunate beings retreat from that place; we shall have him speak a blessing for the city" - having thought thus, they approached the Teacher and invited him. Therefore - "Then Sunidha and Vassakāra" and so on was stated.

"In the earlier period of the day" means in the forenoon time. "Having dressed" means having put on the inner robe in the manner of entering a village and having tied the waistband. "Taking his bowl and robe" means having taken the bowl and the robe and having made them connected to the body.

"Sīlavantettha" means "the virtuous ones here." "Restrained" means restrained in body, speech, and mind.

"To them he should dedicate the offering" means when the four requisites have been given to the Community, he should dedicate to those household deities; he should give a share of merit. "Being venerated, they venerate" - "These people are not even our relatives, yet even so they give us a share of merit" - thinking thus, they arrange protection well; they provide protection thoroughly. "Being honoured, they honour" means honoured by the making of oblations from time to time, they honour them, thinking "These people are not even our relatives, yet they make oblations to us at intervals of four months or six months"; honouring them, they remove arisen dangers.

"Therefore him" means therefore him, the person of wise birth. "Own" means reared by placing on the breast; just as a mother has compassion for her own son, she strives solely for the purpose of removing arisen dangers for him - thus they have compassion; this is the meaning. "Sees good fortune" means sees beautiful things.

154. "Raft" means that which is made by hammering in nails for the purpose of going to the far shore. "Float" means that which is made by binding together with creepers and so on.

In the verse "Those who cross the ocean," "ocean" is a designation for a body of water that is, at its utmost limit, about a yojana in extent, and is both deep and broad. "Flowing stream" - here a river is intended. This is what is meant: those who cross the deep and wide flowing stream of craving, they do so having made a bridge reckoned as the noble path. "Leaving behind the pools" means without touching the low-lying places filled with water. But this one - even one wishing to cross this trifling amount, people bind together a raft. Buddhas and disciples of the Buddha have crossed over without a raft at all - they are the wise people.

The commentary on the first recitation section is completed.

Explanation of the Talk on the Noble Truths

155. "Koṭigāma" means a village built at the corner of the palace of Mahāpanāda. "Of the noble truths" means of the truths that make one noble. "Through not understanding" means through not awakening to, through not knowing. "Through not penetrating" means through not piercing through. "Has been run through" means run through by way of going from existence to existence. "Has been wandered through" means wandered through by way of going and coming again and again. "By me as well as by you" means by me and by you. Or alternatively, "has been run through and wandered through" - the meaning here should be understood thus: the running through and the wandering through was for me as well as for you. "The conduit to existence has been uprooted" means the rope of craving, capable of leading from existence to existence, has been well destroyed, cut off, made to cease.

Explanation of Not Subject to Return and Headed for the Highest Enlightenment

156. "Nātikā" means two villages of the sons of two brothers - a younger uncle and an elder uncle - situated in dependence on one lake. "Nātike" means in one village of relatives. "Giñjakāvasathe" means in a public rest-house made of bricks.

157. "Lower" means belonging to the lower part; the meaning is those that cause the taking of conception in sensual existence only. They are also called "lower" because they are to be abandoned by the three paths that have received the name "lower." Therein, sensual desire and anger - these two, when not suppressed by meditative attainment or not utterly cut off by the path, by way of rebirth do not allow one to go to the upper part, to fine-material existence and immaterial existence. The three beginning with identity view, even having brought one who has been reborn there, cause rebirth again right here - therefore all are indeed lower. "Not subject to return" means having the intrinsic nature of not coming back by way of conception.

Regarding "with the reduction of lust, hate, and delusion," here the reduced state should be understood in two ways: by the occasional and rare arising, and by the weakness of prepossession. For in the case of a once-returner, lust and so on do not arise frequently as for worldlings; they arise only occasionally and rarely. And when arising, they do not arise thick and dense as for worldlings; they arise thin and slight, like a fly's bowl. But the Elder Mahāsīva, the Dīgha-reciter and master of the Triple Canon, said: "Since a once-returner has sons and daughters, and has harem ladies, therefore the mental defilements are thick. But this was spoken with reference to the reduction of existences." That is rejected in the commentary - "For a stream-enterer, setting aside seven existences, in the eighth existence there is no reduction of existence. For a once-returner, setting aside two existences, in five existences there is no reduction of existence. For a non-returner, setting aside fine-material and immaterial existence, in sensual existence there is no reduction of existence. For one who has eliminated the mental corruptions, in any existence there is no reduction of existence" - because this was said, it is rejected.

"This world" was said with reference to this sensual-sphere world. And here the intention is this: if one who has attained the fruition of once-returning among human beings, having been reborn among the gods, realizes arahantship, that is wholesome. But if unable, he inevitably realizes it having come to the human world. Even one who has attained the fruition of once-returning among the gods, if having been reborn among human beings he realizes arahantship, that is wholesome. But if unable, he inevitably realizes it having gone to the world of the gods.

"No longer subject to fall into lower realms" - here, falling is the nether world; one whose nature is not to fall into the nether world is one no longer subject to fall into lower realms. "No longer subject to fall into lower realms in the four realms of misery" means having the intrinsic nature of not falling into the four realms of misery. "Fixed in destiny" means fixed by the cosmic law of phenomena. "Headed for the highest enlightenment" means the highest enlightenment reckoned as the upper three paths is the further destination, his course, his refuge, that must inevitably be attained - thus he is one headed for the highest enlightenment.

Explanation of the Dhamma-Mirror Exposition of the Teaching

158. "Harming" explains that for the Tathāgata, looking at the knowledge-destination, the knowledge-rebirth, and the knowledge-future life of those various persons, this is merely bodily weariness, Ānanda; but mental harming does not exist for Buddhas. "Mirror of the Teaching" means a mirror made of the Teaching. "By which" means possessed of which mirror of the Teaching. "The realm of misery, the unfortunate realm, the nether world is eliminated" - this is said by way of synonyms for hell and so on. For hell and so on are "realms of misery" because they are devoid of growth, which is reckoned as prosperity. "Unfortunate realm" means the destination and shelter of suffering. "Nether worlds" because those who are doers of wrong-doing fall therein helplessly.

"With unwavering confidence" means with unshakeable and imperishable confidence, because the qualities of the Buddha are known as they really are. The same method applies to the two terms above as well. The detail of "Thus indeed is the Blessed One" and so on, however, has been stated in the Visuddhimagga.

"Pleasing to the noble ones" means pleasing to the noble ones, dear and agreeable. For the five moral precepts are pleasing to noble disciples, because they are not to be abandoned even in another existence. This was said with reference to those. But here, all restraint is also obtained.

"I am a stream-enterer" - this is merely the heading of the teaching. But once-returners and so on also declare in the manner beginning with "I am a once-returner" and so on. For the declaration by all of them in the appropriate situation, without conflict with the training rules, is indeed permitted.

Explanation of the Story of the Courtesan Ambapālī

161. "Was dwelling at Vesālī" - here, the prosperous state of Vesālī should be understood according to the method stated in the chapter beginning with "Now at that time Vesālī was prosperous and flourishing" and so on. "In Ambapālī's grove" means in the mango grove that served as a pleasure park of the courtesan Ambapālī. "Mindful, monks" - the Blessed One began the teaching on the establishment of mindfulness here specifically for the purpose of establishing mindfulness upon seeing Ambapālī. Therein, "he remembers" - thus "mindful." "He fully comprehends" - thus "fully aware." The meaning is: having become endowed with mindfulness and full awareness, one should dwell. What should be said regarding "observing the body in the body" and so on, we shall explain in the Mahāsatipaṭṭhāna.

"Blue" - this is all-inclusive. "Of blue complexion" and so on is the showing of the classification of that very same. Therein, their natural complexion was not blue, but this was said because they were anointed with blue cosmetic ointment. "With blue clothes" means their cloth, fine cloth, silk and so on were all blue. "With blue ornaments" means adorned with blue gems and blue flowers; their chariots too were studded with blue gems, draped with blue cloth, with blue banners, with blue armour, with blue ornaments, yoked with blue horses, and even the goading sticks were blue. By this method the meaning should be understood in all terms. "Collided" means struck against. "Why, woman Ambapālī" - "je" is a term of address; it means "Dear lady Ambapālī, for what reason?" "Kiñcā" is also a reading; the meaning here is the same. "With its revenues" means together with the countryside. "Snapped their fingers" means they shook their fingers. "By the mango woman" means by the woman.

"Yesaṃ" is the genitive case used in the instrumental sense; it means "by whom not seen before." "Look at" means see. "Gaze upon" means see again and again. "Compare" means bring near. Compare this assembly of Licchavis with your mind as similar to the Tāvatiṃsa gods, bring it near, make it adhere. Just as the Tāvatiṃsa gods are lovely, pleasing, of various colours beginning with blue, so too are these Licchavi kings - the meaning is: having made them equal to the Tāvatiṃsa gods, see them.

But why does the Blessed One, having prohibited the grasping of signs in forms and so on through the eye and so on in many hundreds of discourses, here with great endeavour encourage the grasping of signs? Out of desire for their welfare. For therein, it is said, some monks had sunken energy, and enticing them with that splendour - He said "For those who practise the ascetic duty with diligence, such sovereign splendour is easily obtained" for the purpose of generating enthusiasm in the ascetic duty. And also for the purpose of making clear the characteristic of impermanence he spoke thus. For before long all these will meet with destruction through the power of Ajātasattu. Then the monks who stood having seen their splendour of sovereign glory - "Even of such splendour of glory, destruction will be discerned" - having developed the characteristic of impermanence, they will attain arahantship together with the analytical knowledges - thus he spoke for the purpose of making clear the characteristic of impermanence.

"May the Blessed One consent" - even though they knew that Ambapālī had already invited him, why did they invite? Because of not believing and because it is the lead of duty. For their thought was "She is a cheat of a woman; she might say 'I have invited' even without having invited." And having heard the Teaching and having invited at the time of going, going is indeed the duty of human beings.

Explanation of the Entering of the Rains at Veḷuvagāma

163. "Veḷuvagāmako" means the village of Veḷuva near Vesālī. In "according to friends" and so on, friends means friends themselves. "Acquaintances" means those merely seen by meeting here and there, not very firm friends. "Close companions" means those well devoted, possessing affection, firm friends. The meaning is: wherever there are such monks for whomever, those monks should enter the rains retreat there in those places. Why did he say thus? For their comfortable abiding. For at the village of Veḷuva lodging was not sufficient for them, and almsfood too was scarce. But all around Vesālī there were many lodgings, and almsfood too was easily obtained; therefore he said thus. Then why did he not send them off saying "Go as you please"? Out of compassion for them. For thus it occurred to him - "I shall remain for about ten months and then attain final Nibbāna. If these monks go far away, they will not be able to see me at the time of my final Nibbāna. Then for them - 'The Teacher, while attaining final Nibbāna, did not give us even a moment's thought; if we had known, we would not have dwelt so far away' - there would be regret. But dwelling all around Vesālī, they will come eight times a month and hear the Teaching, and will receive the exhortation of the Fortunate One" - thus he did not send them off.

164. "Severe" means harsh. "Illness" means a disease of a disagreeable nature. "Painful" means powerful. "Bordering on death" means capable of bringing one to the end of death, to the proximity of death. "He endured, mindful and fully aware" means having well established mindfulness, having discerned with knowledge, he endured. "Without being distressed" means not turning over again and again by way of following the feeling, not being oppressed, not being afflicted, he endured. "Without addressing" means without informing. "Without taking leave" means not having asked for permission; it means not having given exhortation and instruction. "By energy" means by both the preliminary energy and the energy of fruition attainment. "Having suppressed" means having overcome. "Life-activities": here life itself is a life-activity. That by which life is sustained, being cut off is joined together and maintained - that factor of fruition attainment too is a life-activity. That is what is intended here. "Having determined" means having determined and set going; the meaning here in brief is that he should attain the fruition attainment capable of maintaining life.

But did the Blessed One not attain fruition attainment before this? He did attain it. But that was a momentary attainment. A momentary attainment suppresses feeling only within the attainment itself; for one who has merely emerged from the attainment, feeling again overwhelms the body, like water whose moss has been cut by the fall of a stick or the fall of a potsherd. But the attainment that is attained by way of great insight, having made the material septad and the immaterial septad cleared of thickets and disentangled - that suppresses well. Just as when moss that has been well pushed aside by a man who has plunged into a pond with his hands and feet, the water covers over only after a long time; just so, for one who has emerged from that, feeling arises only after a long time. Thus the Blessed One, as if establishing fresh insight on the seat of the great enlightenment on that day, having made the material septad and the immaterial septad cleared of thickets and disentangled, having compressed them in fourteen modes, having suppressed feeling by great insight - he attained the attainment thus: "May they not arise for ten months." The feeling suppressed by the attainment did not arise at all for ten months.

"Having recovered from illness" means having been ill and then having recovered again. "As if weak and stiff" means having become heavy, having become rigid, like a man impaled on a stake. "Are not clear" means they do not shine forth, they do not present themselves in their various aspects. "The teachings do not occur to me" explains that the teachings beginning with the establishments of mindfulness are not evident to me. But the textual teachings were well mastered by the elder. "Does not declare" means does not give the final exhortation. He speaks with reference to that.

165. "Making no distinction between inner and outer" means without making both either by way of teachings or by way of persons. For one thinking "I shall not teach this much of the teaching to another" is said to make the teaching inner. One thinking "I shall teach this much to another" is said to make the teaching outer. But one thinking "I shall teach to this person" is said to make the person inner. One thinking "I shall not teach to this one" is said to make the person outer. The meaning is that he taught without doing thus. "Closed fist of a teacher" means just as outsiders have what is called a closed fist of a teacher. Without having spoken to anyone in their younger days, in their final days, lying on their deathbed, they speak to a dear and beloved pupil; thus for the Tathāgata - it shows that there is nothing kept back by making a fist thinking "I shall speak of this in old age, at the final occasion," and set aside thinking "I shall preserve it."

"I will lead the Community of monks" means "I alone will lead the Community of monks," or "under my direction" means "I should be the one to be pointed to" in the sense of being the one to be designated - thus "under my direction." The meaning is: or for whomever there would be thus - "Having designated me alone, let the Community of monks look to me expectantly, or after my passing let them not exist, or let whatever be whatever." "Does not think thus" means because jealousy and stinginess were destroyed while still on the seat of enlightenment, it is not thus. "Sa kiṃ" means "so kiṃ" (why then). "Eighty years old" means one of eighty years. This was said for the purpose of illustrating the state of having reached the final stage of life. "By being held together with straps" means by being held together with straps through repairs such as binding the shafts and binding the wheels and so on. "Methinks" means it is kept going, methinks, by being held together with straps, like an old cart. It shows that the maintaining of the four postures for the Tathāgata occurs through the binding of the fruition of arahantship.

Now, making known that meaning, he said beginning with "At the time, Ānanda." Therein, "of all signs" means of signs of matter and so on. "Of certain feelings" means of mundane feelings. "Therefore, Ānanda" shows that because there is comfort through this dwelling in fruition attainment, therefore you too should dwell thus for that purpose. "Having yourselves as an island" means dwell having made oneself an island, a support, like an island in the great ocean. "Having yourselves as a refuge" means be ones whose resort is oneself alone, not ones whose resort is another. In the terms "having the Teaching as an island" and "having the Teaching as a refuge" too, the same method applies. "Tamatagge" means "tama-agge" (at the topmost of darkness). The letter "ta" in the middle is stated by way of word-junction. This is what is meant - "These are the topmost of darkness" - thus "tamatagge." Thus, having cut off all bondage to darkness, these monks, Ānanda, will be exceedingly at the highest, in the supreme state. Among them, at the very highest will be whoever are eager to train; all those monks too, having the four establishments of mindfulness as their domain, will be at the highest - thus he concludes the teaching with the pinnacle of arahantship.

The commentary on the second recitation section is completed.

Explanation of the Talk on the Sign and the Light

166. "Entered Vesālī for almsfood" - when did he enter? At the time when he had departed from Ukkacela and gone to Vesālī. The Blessed One, it is said, having finished keeping the rains retreat, having departed from the village of Veḷuva, thinking "I shall go to Sāvatthī," turning back by the very road by which he had come, gradually having reached Sāvatthī, entered Jeta's Grove. The General of the Teaching, having shown his duty to the Blessed One, went to his day-quarters. He there, having shown his duty to his pupils, when they had departed, having swept the day-quarters, having laid out a piece of leather, having washed his feet, folding his legs crosswise, entered fruition attainment. Then, having emerged from that at the determined time, this reflection arose in him - "Do Buddhas attain final Nibbāna first, or do the chief disciples?" Thereupon - Having known "The chief disciples first," he looked at his own life principle. He Having known "My life principle continues for only seven days" - He thought "Where shall I attain final Nibbāna?" Thereupon - Thinking again "Rāhula attained final Nibbāna among the Tāvatiṃsa gods, the Elder Aññāsikoṇḍañña at the Chaddanta lake, where shall I attain final Nibbāna?" he aroused mindfulness concerning his mother - Having reflected "My mother, even though being the mother of seven Worthy Ones, is without faith in the Buddha, the Teaching, and the Community; is there indeed a decisive support for her, or is there not?" - having seen the decisive support for the path of stream-entry - Looking to see "Through whose teaching will the full realisation occur?" - "It will occur through my teaching of the Teaching only, not through another's. But if I were to remain living at ease, there would be those who would say of me - 'The Elder Sāriputta is a support even for the remaining people. For thus indeed, on the day of the teaching of the Samacitta Sutta and so on, a hundred thousand koṭis of deities attained arahantship. There is no counting of the deities who penetrated the three paths. And in other places many full realisations are seen. Eighty thousand families, having gladdened their minds through the Elder alone, were reborn in heaven. Yet now he was not able to remove even the mere wrong view of his own mother.' Therefore, having freed my mother from wrong view, I shall attain final Nibbāna in the very birth-chamber" - having made this conclusion - "This very day, having obtained permission from the Blessed One, I shall depart" - he addressed the Elder Cunda. "Friend Cunda, give notice to our assembly of five hundred monks - 'Take your bowls and robes, friends; the General of the Teaching wishes to go to Nāḷaka village.'" The Elder did so. The monks, having set in order their lodgings, taking their bowls and robes, came to the Elder's presence. The Elder, having set in order his lodging, having swept the day-quarters, standing at the door of the day-quarters, looking at the day-quarters - "This is now the last sight; there is no coming again" - surrounded by five hundred monks, having approached the Blessed One and having paid homage, said this -

But since Buddhas, if they were to say "Attain final Nibbāna," those holding wrong view would charge them with praising death, and if they were to say "Do not attain final Nibbāna," those holding wrong view would charge them with speaking of the virtue of the round of rebirths - therefore they say neither of those two. Therefore the Blessed One said to him - "Where will you attain final Nibbāna, Sāriputta?" When it was said "There is, venerable sir, in the Magadhan village of Nāḷaka, a birth-chamber; there I shall attain final Nibbāna," he said "Now, Sāriputta, do as you think fit; but henceforth the seeing of such a monk will be rare for your elder and younger brothers - teach them the Teaching."

The elder - Having known "The Teacher expects from me a teaching of the Teaching preceded by a display of supernormal power," having paid homage to the Blessed One, having risen up to the height of a palm tree, having descended again and paid homage to the Blessed One, standing in the sky at the height of seven palm trees, having displayed a supernormal transformation, he taught the Teaching. The whole city assembled. The elder, having descended, having paid homage to the Blessed One, said "It is the time for me to go, venerable sir." The Blessed One, thinking "I shall send off the General of the Teaching," having risen from the pulpit, having gone facing towards the Perfumed Chamber, stood on the jewelled terrace. The elder, having circumambulated three times, having paid homage at four places - "Blessed One, more than one incalculable period plus a hundred thousand cosmic cycles ago from now, having fallen at the feet of the Perfectly Self-awakened One Anomadassī, I aspired for the sight of you. That aspiration of mine has been fulfilled; I have seen you; that was the first seeing, this is the last seeing. There is no seeing of you again" - Having said this, having raised the salutation with joined palms resplendent with the joining of ten fingernails, having stepped backwards while still facing him as far as the range of sight, having paid homage saying "From now on, by way of death and rebirth-linking, there is no going and coming whatsoever to any place," he departed. There was a great earthquake reaching to the waters' boundary. The Blessed One said to the monks who stood surrounding him - "Follow, monks, your elder brother." The monks went as far as the gateway. The elder - Having turned them back saying "Stay, friends, be diligent," he departed together with his own assembly only. People - Lamenting "Previously the noble one wandered on a journey of return, but now this going is not for returning again," they followed behind. Them too he turned back saying "Be diligent, friends; activities are of such a nature."

Then the Venerable Sāriputta, assisting people for seven days on the way, in the evening having reached the village of Nāḷaka, stood at the village entrance at the foot of a banyan tree. Then a nephew of the elder named Uparevata, going outside the village, having seen the elder, having approached and paid homage, stood there. The elder said to him - "Is your grandmother at home?" Yes, venerable sir. Go and announce our arrival here. And when asked "Why has he come?" say "Today, it seems, he will stay one day within the village; prepare the birth-chamber; find a dwelling place for five hundred monks." He, having gone, said "Grandmother, my maternal uncle has come." Where is he now? At the village entrance. Alone, or is there anyone else? There are five hundred monks. For what reason has he come? He told her that news. The brahmin lady - Thinking "Why does he have a dwelling place prepared for so many? Having gone forth in his youth, does he wish to become a householder in his old age?" - having had the birth-chamber prepared, having had a dwelling place made for the five hundred monks, having lit torches, she sent them to the elder.

The elder ascended the mansion together with the monks. Having ascended, he entered the birth-room and sat down. Just by sitting down - he dismissed the monks saying "Go to your dwelling places." Just as they had barely gone, a severe illness arose in the elder; bloody diarrhoea with feelings bordering on death occurred; one vessel goes in, one comes out. The brahmin lady - thinking "The condition of my son does not please me," stood leaning against the door of her own dwelling chamber. The four great kings, looking to see "Where does the General of the Teaching dwell?" thinking "He is lying on his final Nibbāna bed in the birth-room in Nāḷaka village; let us go for a last sight of him," having come and paid homage, stood there. The elder - Who are you? The great kings, venerable sir. Why have you come? We shall be attendants of the sick. Let it be; there is an attendant of the sick; go, you - he dismissed them. At the end of their departure, in the same manner Sakka, the lord of the gods, and when he had gone, Suyāma and the others and the Great Brahmā came. Them too the elder dismissed in the same way.

The brahmin woman, having seen the coming and going of the deities - thinking "Who indeed are these who, having paid homage to my son, are departing?" having gone to the door of the elder's chamber - asked "Dear Cunda, what is the news?" He, having told her that news - said "The great female lay follower, venerable sir, has come." The elder asked "Why has she come at an improper time?" She, having said "For the purpose of seeing you, dear son," asked "Dear son, who came first?" The four great kings, lay follower. Dear son, are you greater than the four great kings? These are like monastery attendants, lay follower; from the time of our Teacher's conception they took up protection with swords in hand. Dear son, after their departure, who came? Sakka, the lord of the gods. Dear son, are you greater even than the king of the gods? He is like a novice who carries the requisites, lay follower; at the time of our Teacher's descent from the Tāvatiṃsa heaven, he descended having taken the bowl and robes. Dear son, after his departure, who came, as if shining? Lay follower, he is called the Great Brahmā, your lord and teacher. Dear son, are you greater even than the Great Brahmā of my lord? Yes, lay follower; these indeed, it is said, on the day of our Teacher's birth, four Great Brahmās received the Great Man with a golden net.

Then the brahmin woman - As she was thinking "This is the power of my son alone; what indeed will be the power of my son's Teacher, the Blessed One?" suddenly the fivefold rapture arose and pervaded her whole body. The elder - Having thought "Joy and pleasure have arisen in my mother; now is the time for teaching the Teaching" - said "What are you thinking, great female lay follower?" She - said "This is the virtue of my son alone; but what kind of virtue will his Teacher have - this, dear, is what I am thinking." Great female lay follower, at the moment of my Teacher's birth, at the Great Renunciation, at the highest enlightenment, and at the turning of the wheel of the Teaching, the ten-thousandfold world system trembled; in morality, concentration, wisdom, liberation, and knowledge and vision of liberation there is none equal - "Thus indeed is the Blessed One" - thus having expanded in detail, he gave a teaching of the Teaching connected with the virtues of the Buddha.

The brahmin woman, at the conclusion of the teaching of the Teaching by her dear son, having become established in the fruition of stream-entry, said to her son - "Dear, Upatissa, why did you do thus? You did not give me such a thing as the Deathless for so long a time." The elder - Having thought "Now the debt for nurturing has been given to my mother, the brahmin woman Rūpasārī; this much will suffice," having dismissed the brahmin woman saying "Go, great female lay follower," said "Cunda, what is the time?" It is almost the break of dawn, venerable sir. Then assemble the community of monks. The community has assembled, venerable sir. "Lift me up and seat me, Cunda" - he lifted him up and seated him. The elder addressed the monks - "Friends, for forty-four years you have been wandering together with me; whatever bodily or verbal conduct of mine was not pleasing to you, forgive that, friends." "For so long, venerable sir, for us who have been wandering without leaving you, like a shadow, there is nothing displeasing whatsoever; but you, forgive us." Then the elder, as the crest of dawn was becoming visible, causing the great earth to resound, attained final Nibbāna through the Nibbāna element without residue of clinging. Many gods and humans paid honour at the elder's final Nibbāna.

The Venerable Cunda, having taken the elder's bowl and robes and the relic-strainer, having gone to Jeta's Grove, having taken the Elder Ānanda, approached the Blessed One. The Blessed One, having taken the relic-strainer, having spoken of the elder's virtues with five hundred verses, having had a relic shrine built, gave a sign to the Elder Ānanda for the purpose of going to Rājagaha. The elder announced it to the monks. The Blessed One, surrounded by the great community of monks, went to Rājagaha. When he had arrived there, the Elder Mahāmoggallāna attained final Nibbāna. The Blessed One, having taken his relics, having had a shrine built, having departed from Rājagaha, having gone gradually facing towards the Ganges, went to Ukkacela. There, surrounded by the community of monks, having sat down on the bank of the Ganges, having taught there the discourse connected with the final Nibbāna of Sāriputta and Moggallāna, having departed from Ukkacela, he went to Vesālī. When he had thus gone, then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood - this is the progressive account here.

"Sitting cloth" - here a piece of leather is intended. "Udena shrine" - the monastery built at the shrine site of the demon Udena is what is meant. The same method applies for Gotamaka and so on too. "Developed" means cultivated. "Cultivated" means done again and again. "Made a vehicle" means made like a yoked vehicle. "Made a foundation" means made like a foundation in the meaning of a support. "Established" means determined. "Accumulated" means heaped up on all sides, well cultivated. "Well undertaken" means thoroughly undertaken.

Having thus spoken in an unspecified manner, then specifying and showing, he said beginning with "of the Tathāgata, indeed" and so on. Here, "a cosmic cycle" means a duration of life. Whatever the life-span of human beings is at any given time, he could remain fulfilling that completely. "Or the remainder of a cosmic cycle" - means exceeding the stated hundred years by "a little more." But the Elder Mahāsīva said - "For Buddhas there is no thundering in an impossibility. For just as he suppresses the death-bordering feeling that arose at the village of Veḷuva for ten months, so, by attaining that attainment again and again, suppressing it for ten months each time, he could remain for this very fortunate cosmic cycle. Why then did he not remain? The clung-to body is indeed overcome by broken teeth and so on, and Buddhas, without reaching the state of broken teeth and so on, attain final Nibbāna in the fifth portion of the life-span, at a time when they are still dear and agreeable to many people. And when the great disciples who had awakened following the Buddha have attained final Nibbāna, he would have to remain like a single stump, or surrounded by young novices. Thereupon - He would incur the state of being despised, thinking 'Alas, the assembly of the Buddhas!' Therefore he did not remain." Even though this was said, that is not accepted; "duration of life" alone is what is defined in the commentary.

167. In "as his mind was possessed by Māra" (yathā taṃ mārena pariyuṭṭhitacitto), here "taṃ" is merely a particle. Just as any other worldling whose mind was possessed by Māra, whose mind was overwhelmed, would not be able to penetrate it, even so he was not able to penetrate it - this is the meaning. Why? For Māra pervades the mind of one for whom all twelve illusions are entirely not abandoned. Four illusions were not abandoned in the Elder; therefore Māra pervaded his mind. But what does he do when effecting the prepossession of the mind? He shows a frightful visual object or makes heard a sound as object; thereupon beings, having seen or heard that, giving up mindfulness, become open-mouthed. Having inserted his hand through their mouths, he crushes their hearts. Thereupon they remain as though unconscious. But would he be able to insert his hand through the Elder's mouth? However, he shows a frightful object. Having seen that, the Elder did not penetrate the sign and indication. The Blessed One, though already knowing - "For what purpose did he address him up to the third time?" For the purpose of reducing sorrow by attributing fault, saying "this is your wrong-doing, this is your failure," when later he would request "Let the Blessed One remain, venerable sir."

Explanation of the Talk on Māra's Request

168. "Māra the Evil One" - here, "Māra" means one who kills by urging beings towards harm, thus he is "Māra". "The Evil One" is a synonym for that very one. For he is called "the Evil One" because of being endowed with evil qualities. The Dark One, the Ender, Namuci, the Kinsman of the Heedless - these too are names of that very one. "For this speech was spoken" - for this one, having come to the seat of enlightenment itself in the eighth week after the Blessed One's attainment of highest enlightenment - having said "Blessed One, the purpose for which the perfections were fulfilled by you, that purpose has been reached by you, the knowledge of omniscience has been penetrated, what is there for you in wandering about the world?" just as today, in the very same way requested "Let the Blessed One now attain final Nibbāna, venerable sir." And the Blessed One to him - having said "I will not yet" and so on, rejected it. With reference to that, he said beginning with "For this speech was spoken, venerable sir."

Therein, "learned" means learned by means of the path. Likewise "disciplined," likewise "confident." "Very learned" means they are very learned because much has been learnt by them by means of the three Canons. "Bearing that very Teaching" means bearers of the Teaching. Or alternatively, very learned in the Scriptures and very learned in penetration. "Bearers of the Teaching" because of bearing the teachings of the Scriptures and penetration themselves - thus the meaning here should be understood. "Practicing in accordance with the Teaching" means practicing the teaching of insight, which is in conformity with the noble Teaching. "Practicing properly" means practicing a befitting practice. "Living in conformity with the Teaching" means habitually conducting oneself in conformity with the Teaching. "Their own teacher's doctrine" means the doctrine of one's own teacher. "Will tell" and so on - all are synonyms of one another. "With reason" means with a statement that has grounds and has cause. "With the wondrous effect of liberation" means until they will teach the Teaching having made it leading to liberation.

"Holy life" means the entire holy life of the Dispensation included in the threefold training. "Successful" means prosperous by means of the enjoyment of meditative absorption. "Prosperous" means having reached growth, like a tree fully in fruit and blossom, by means of the achievement of direct knowledge. "Widespread" means extended, by means of being established in each and every region. "Known to many" means known by many people, penetrated by means of the full realisation of the multitude. "Become widespread" means having attained a state of broadness in every respect. How? "Well proclaimed among gods and humans" means the meaning is that it is well proclaimed by all whatever intelligent gods and humans there are.

"Be at ease" means free from attachment. For you, Evil One, from the eighth week onwards - wandered about crying out "Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna." From today onwards, be without endeavour; He says: do not make effort for the purpose of my final Nibbāna.

Explanation of the Relinquishing of the Life Activities

169. "Mindful and fully aware, relinquished the life principle" means having well established mindfulness, having discerned with knowledge, he gave up, abandoned the life principle. Therein, the Blessed One did not relinquish the life principle like a clod of earth with the hand; but rather, having attained the meditative attainment for just three months, he produced the thought "Beyond that I shall not attain." With reference to that it was said - "Relinquished." "Ussajjī" is also a reading. "Great earthquake" means a great trembling of the earth. At that time, it is said, the ten-thousandfold world system trembled. "Terrifying" means fear-producing. "And the divine drums resounded" means the divine drums resounded, the rain god thundered with dry thunder, untimely lightning flashes went forth, momentary rain fell - thus it has been said.

"Uttered an inspired utterance" - why did he utter it? Someone might say - "The Blessed One, having been followed from behind again and again - 'Attain final nibbāna, venerable sir, attain final nibbāna, venerable sir' - troubled by fear, gave up the life principle." "May there be no occasion for that; for one who is frightened there is no inspired utterance" - for the purpose of explaining this, he uttered an inspired utterance released by the force of joy.

Therein, "measurable" means weighed and defined because of being evident to all, even dogs and jackals and so on. What is that? Sensual-sphere action. Not measurable, or there is no other mundane action similar to the measurable - thus "immeasurable." What is that? Exalted action. Or alternatively, sensual-sphere and fine-material-sphere is measurable, immaterial-sphere is immeasurable. Or that of little result is measurable, that of much result is immeasurable. "Origination" means being the cause of origination, making a mass, making a heap - this is the meaning. "Activity of becoming" means that which produces renewed becoming. "Relinquished" means gave up. "Sage" means the Buddha-sage. "Delighting internally" means delighting internally by oneself. "Concentrated" means concentrated by means of access and absorption concentration. "Broke through like armour" means he broke through like armour. "Self-existence" means the mental defilement arisen in oneself. This is what is meant - "He relinquished the mundane action reckoned as measurable and immeasurable, which had obtained the name 'origination' in the sense of having result, and 'activity of becoming' in the sense of producing becoming, and also Like a great warrior at the forefront of battle breaks through armour, having been delighting internally and concentrated, he broke through the self-arisen mental defilement."

Or alternatively, "measurable" means weighing, determining. "And the immeasurable origination" means Nibbāna and origination. "Activity of becoming" means action leading to existence. "The sage relinquished" means the Buddha-sage, weighing by the method beginning with "the five aggregates are impermanent, the cessation of the five aggregates is Nibbāna, which is permanent," having seen the danger in existence and the benefit in Nibbāna, that action of the activity of becoming which is the root of the aggregates - he relinquished by the noble path that brings about the elimination of action, as stated thus "it leads to the elimination of action." How? Delighting internally, concentrated, he broke through self-existence like armour. For he, delighting internally by means of insight, concentrated by means of serenity - thus, beginning from the preliminary stage, by the power of serenity and insight, he broke through the entire net of mental defilements that had stood enveloping individuality like armour, and which had obtained the name "self-existence" because of originating in oneself. And through the absence of mental defilements, the action already done, being incapable of producing rebirth-linking, is called relinquished - thus through the abandoning of mental defilements he abandoned action; and for one whose mental defilements have been abandoned there is no fear; therefore, being fearless, he relinquished the life principle, and it should be understood that he uttered the inspired utterance for the purpose of making known his fearless state.

Explanation of the Great Earthquake

171. "When great winds blow" means at whatever time or in whatever time great winds blow, even as the great winds blow, winds called lifting winds arise; those, blowing, break off the water-sustaining wind that is nine hundred thousand yojanas plus sixty thousand in thickness; thereupon the water falls down into space, and as that falls down, the earth falls down. Again the wind, by its own power, binds and holds the water as if in a bellows; thereupon the water rises up, and as that rises up, the earth rises up. Thus the water, having been caused to tremble, causes the earth to tremble. And this trembling occurs even up to the present day, but due to the thickness, the sinking down and rising up is not discerned.

"Of great supernormal power, of great might" means of great supernormal power because of the greatness of what succeeds, of great might because of the greatness of what is to be experienced. "Limited" means weak. "Immeasurable" means powerful. "He causes this earth to tremble" means he causes the earth to tremble having produced supernormal power, either causing agitation like Mahāmoggallāna, or investigating like the novice Saṅgharakkhita, the nephew of the Elder Mahānāga. It is said that that venerable one, having attained arahantship at the very hall of tonsure, thought - "Is there indeed any monk by whom, having attained arahantship on the very day of going forth, the Vejayanta mansion has been caused to tremble before?" Thereupon - having known "There is no one" - thinking "I shall cause it to tremble," having stood on the top of the Vejayanta mansion by the power of direct knowledge, having struck with his foot, he was not able to cause it to tremble. Then Sakka's dancing women said to him - "Son Saṅgharakkhita, you wish to cause the Vejayanta mansion to tremble with your foul-smelling head alone; the mansion is firmly established, dear, how will you be able to cause it to tremble?"

The novice - reflecting "These deities are making sport with me, but I did not obtain a teacher; where indeed is my teacher, the Elder Mahānāga of the ocean?" having known that he had created a water-cave in the great ocean and was seated for the day's abiding, having gone there, having paid homage to the elder, stood there. Thereupon the elder - having said "What, dear Saṅgharakkhita, have you entered battle without having trained?" asked "Were you not able, dear, to cause the Vejayanta mansion to tremble?" "I did not obtain a teacher, venerable sir." Then the elder - "Dear, when one of your kind is unable to cause it to tremble, who else will cause it to tremble? Have you seen before, dear, a lump of cow-dung floating on the surface of water? Dear, those cooking a pan-cake mark it off edge by edge; understand by this simile," he said. He having said "That will suffice, venerable sir, with just that much," having determined "Let the place where the mansion is established become water," went towards the Vejayanta mansion.

The celestial maidens, having seen him - said "Having gone away ashamed once, the novice comes again, comes again." Sakka, the king of gods - said "Do not speak with my son; now a teacher has been obtained by him; in a moment he will cause the mansion to tremble." The novice too struck the pinnacle of the mansion with his big toe. The mansion tilted from the four directions. The deities - cried out "Allow the mansion to be established, dear, allow the mansion to be established, dear!" The novice, having placed the mansion back in its original place, having stood on the top of the mansion, uttered an inspired utterance -

Regarding the remaining six earthquakes beyond this, what should be said has already been stated in the Mahāpadāna.

Thus, among these eight earthquakes, the first is through the disturbance of the elements, the second through supernormal power, the third and fourth through the power of merit, the fifth through the power of knowledge, the sixth by way of giving applause, the seventh through the state of compassion, and the eighth through lamentation. When the Great Being was descending into his mother's womb and when emerging from it, the earth trembled through the power of his merit. At the full enlightenment, having been struck by the power of knowledge, it trembled. At the turning of the wheel of the Teaching, established in the state of applause, giving applause, it trembled. At the relinquishing of the life principle, established in its own nature of compassion, unable to endure the agitation of mind, it trembled. At the final Nibbāna, having been overwhelmed by the force of lamentation, it trembled. But this meaning should be understood by way of the earth deity; for the great primary earth, this does not apply, because it is without consciousness.

"These, Ānanda, are the eight causes" - here, "these" is a demonstration of what has been indicated. And by this much, the Venerable Ānanda - observed: "Surely today the life principle has been relinquished by the Blessed One." But the Blessed One, even though knowing that it had been observed, without giving an opportunity, combining the other sets of eight as well - said beginning with "There are these eight."

Explanation of the Eight Assemblies

172. Therein, "many hundreds of assemblies of nobles" means similar to the meeting with Bimbisāra, the meeting with relatives, the meeting with the Licchavis, and so on; and that is obtained even in other world-systems. "Previously conversed" means conversation and talk had been done before. "Discussion" means discussion on the Teaching too had been previously engaged in. "Whatever their appearance" means they may be fair-skinned, dark-skinned, or of tawny complexion, but the Teacher was only of golden colour. But this was said with reference to bodily form. And only the bodily form of those appears to them; but the Blessed One does not become like a barbarian, nor adorned with jewelled earrings; he sits only in the appearance of a Buddha. But they see only a form similar to their own. "Whatever their voice" means they may have broken voices, or croaking voices, or voices like crows, but the Teacher had only a voice like Brahmā. But this was said with reference to a different language. For even if the Teacher speaks while seated on the royal throne, they think "Today the king speaks with a sweet voice." But when the Blessed One has departed after speaking, upon seeing the king who has come again - The inquiry arises "Who indeed was that?" Therein, "who indeed was that" means: in this place, the one who was just now speaking in the Māgadhan language, in the Sinhalese language, in a sweet manner - "Who indeed has this one disappeared? Was it a god or a human being?" - even though investigating thus, they do not know. This is the meaning. For what purpose then does he teach the Teaching to those who do not know him? For the purpose of habituation. For the Teaching heard even in this way becomes a condition in the future; thus he teaches with regard to the future. The origination of "many hundreds of assemblies of brahmins" and so on too should be understood by way of the meeting with Soṇadaṇḍa, the meeting with Kūṭadaṇḍa, and so on, and also by way of other world-systems.

But for what purpose did the Blessed One bring forth these eight assemblies? Only for the purpose of showing his fearless nature. Having brought forth these, it is said, he spoke thus - "Ānanda, for the Tathāgata who has approached even these eight assemblies and is teaching the Teaching, there is neither fear nor timidity. But who is worthy of producing the perception that the Tathāgata would be afraid upon seeing Māra alone? Fearless, Ānanda, the Tathāgata, unfrightened, mindful and fully aware, relinquished the life principle."

Explanation of the Eight Bases of Overcoming

173. "Bases of overcoming" means causes of overcoming. What do they overcome? Both opposing states and objects. For they overcome opposing states by way of being their counterpart, and objects by the person's superiority of knowledge.

Now, in the terms beginning with "perceiving material forms internally," one is called a percipient of material forms internally by way of preliminary work on internal material form. For one doing the blue preliminary work internally does it on the head-hair, or on the bile, or on the pupil of the eye. One doing the yellow preliminary work does it on the fat, or on the skin, or on the backs of the hands and feet, or on the yellow place of the eyes. One doing the red preliminary work does it on the flesh, or on the blood, or on the tongue, or on the red place of the eyes. One doing the white preliminary work does it on the bone, or on the teeth, or on the nails, or on the white place of the eyes. But that is not deeply blue, deeply yellow, deeply red, or deeply white; it is simply impure.

"One sees forms externally" means for one whose preliminary work has arisen internally, but the sign is external, he, thus by way of the preliminary work internally and absorption externally - is said to be "perceiving material forms internally, one sees forms externally." "Limited" means not extended. "Beautiful or ugly" means they are either beautiful or ugly. It should be understood that this basis of overcoming is stated only by way of the limited. "Having overcome them" means just as a person with an effective digestion, having obtained a ladleful of food - gathering it together thinking "Is there anything here to eat?" makes it into just one mouthful, just so a person with superior knowledge, of clear knowledge - having overcome those forms thinking "Is there anything here to attain in this limited object? This is no burden for me," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption. "I know, I see" - by this, his reflective attention is stated. And that is of one who has emerged from the attainment, not within the attainment. "One has this perception" means one has this perception both by way of the perception of reflective attention and by way of the perception of meditative absorption. For the perception of overcoming exists for him even within the attainment, but the perception of reflective attention is only for one who has emerged from the attainment.

"Immeasurable" means of extended measure; the meaning is great. "Having overcome" - but here, just as a man who eats much, having obtained one serving of food - does not see it as great, thinking "Let there be more too, what will this do for me?" just so a person with superior knowledge, of clear knowledge, having overcome them thinking "What is there here to attain? This is not immeasurable; there is no burden for me in producing unified focus of mind," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption.

"Not perceiving material forms internally" means devoid of the perception of preliminary work on internal material form, either through not obtaining it or through not desiring it.

"One sees forms externally" means for one whose preliminary work and sign have both arisen only externally, he, thus by way of the preliminary work externally and absorption externally - is said to be "not perceiving material forms internally, one sees forms externally." The remainder here is by the same method as stated for the fourth basis of overcoming. Now, among these four, the limited has come by way of the applied-thought temperament, the immeasurable by way of the delusion temperament, the beautiful by way of the hate temperament, and the ugly by way of the lust temperament. For these are suitable for those. And that suitability of theirs has been stated in detail in the Visuddhimagga in the description of temperaments.

In the fifth basis of overcoming and so on, "blue" is said by way of all-inclusive classification. "Of blue colour" is by way of colour. "Of blue appearance" is by way of appearance; it means that without discerning the openings of measurement, the unmixed colours, having become uniformly blue only, are seen. "Of blue lustre" - this, however, is said by way of light; the meaning is having blue light, endowed with blue radiance. By this he shows their purity. For these four bases of overcoming are stated by way of pure colour only. "Flax flower" - for this flower is smooth and soft, and even when seen, it is only blue. But girikaṇṇikā flowers and so on, when seen, are only of white element. Therefore only this was taken, not those. "Of Benares" means originating from Benares. There, it is said, the cotton too is soft, the thread-spinners and the weavers too are skilful, and the water too is pure and smooth. Therefore that cloth is smoothed on both sides. On both sides it appears polished, soft, and smooth.

In "yellow" and so on too, the meaning should be understood by this very method. But here, the making of the kasiṇa, the preliminary work, and the procedure for absorption, beginning with "One who takes up the blue kasiṇa grasps the sign in blue, whether in a flower, or in a cloth, or in a colour element" - all this has been stated in detail in the Visuddhimagga itself. These eight bases of overcoming too were brought in for the purpose of showing the state of fearlessness only. It is said that having stated these, he said thus - "Ānanda, for the Tathāgata who is both entering into and emerging from even such attainments, there is neither fear nor timidity. But who is worthy of producing the perception that the Tathāgata would be afraid upon seeing Māra alone? Fearless, Ānanda, the Tathāgata, unfrightened, mindful and fully aware, relinquished the life principle."

Explanation of the Eight Deliverances

174. The discussion on deliverances is of manifest meaning only. These eight deliverances too were brought in for the purpose of showing the state of fearlessness only. It is said that having stated these too, he said thus - "Ānanda, for the Tathāgata who is both entering into and emerging from even these attainments, there is neither fear nor timidity, etc. relinquished."

175. Now too, the Blessed One, without giving Ānanda an opportunity, began yet another teaching by the method beginning with "On one occasion, I." Therein, "newly fully enlightened" means having fully awakened, at the very first, in the eighth week.

177. "Relinquished" means let go, given up. It is said that having said thus - "Therefore this ten-thousandfold world system trembled" he said.

The Talk on Ānanda's Request

178. "Enough" - this is a word of rejection. "Enlightenment" means the penetration of the knowledge of the four paths. "Do you have faith" - he says "you have faith in what has been thus spoken by the Tathāgata." "Therefore, Ānanda" - because you have faith in this statement, therefore he shows that "this is your wrong-doing."

179. "Ekamidāhan" - the Blessed One said this - "Not only did I address you right here, but on other occasions too, having addressed you, I made a gross sign, and that too was not penetrated by you; this is your own failure" - thus, for the purpose of dispelling sorrow, he began placing the fault upon the elder himself in various ways.

183. "From those who are dear and beloved" means from mother, father, brothers, sisters, and so on; through birth there is separation, through death there is parting, through existence there is becoming otherwise. "How could it be obtained here" - "that" means therefore, since there is separation from all that is dear and beloved, therefore even having fulfilled the ten perfections, even having attained the highest enlightenment, even having set in motion the wheel of the Teaching, even having displayed the Twin Miracle, even having made the descent from the heavenly world, that what is born, come to be, conditioned, subject to disintegration - that indeed even the Tathāgata's body should not disintegrate - this is impossible; even by crying, even by wailing, it is not possible to obtain that reason. "Should take back again" means what has been given up, rejected - that indeed he should eat again - this is the meaning.

184. "So that this holy life" means so that this holy life of the Dispensation included in the threefold training. "Last long" means enduring through time. "Endure" means enduring by way of long continuance. "The four establishments of mindfulness" and so on - all is spoken of in terms of both the mundane and the supramundane. However, the judgment on these qualities conducive to enlightenment has been stated in every way in the Visuddhimagga in the description of purification by knowledge and vision of the way. The remainder here is clear in itself.

The commentary on the third recitation section is completed.

Commentary on the Elephant-Look

186. "With an elephant's gaze" means: for the public, the bones stand with tip touching tip, and for Individually Enlightened Ones, like hooks attached to one another; but it is not thus for Buddhas. For Buddhas, however, they stand bound together like fetters as one; therefore, at the time of looking behind, it is not possible to turn the neck. But just as a noble elephant wishing to look behind turns with his entire body, so it has to be turned. But when the Blessed One stood at the city gate - as soon as the thought "I shall look back at Vesālī" had arisen in his mind - this earth, having turned like a potter's wheel, made the Blessed One face towards the city of Vesālī, thinking "Throughout many thousands of ten millions of cosmic cycles while fulfilling the perfections, the act of looking back was not done by you by turning the neck." With reference to that, this was said.

But was it not the case that not only from Vesālī, but also from Sāvatthī, Rājagaha, Nāḷandā, Pāṭaligāma, Koṭigāma, and Nātikagāma, at the time of departing from each of those places, each and every one of those was the last seeing; why did he not look back with an elephant's gaze at each of those places? Because it would not have been marvellous. Indeed, for one turning back and looking at each of those places, this would not have been marvellous; therefore he did not look back. Moreover, the kings of Vesālī were near to destruction; they would be destroyed within three years. They would make a shrine named "Elephant's Gaze" at the city gate and venerate it with scents, garlands, and so on; that would be for their welfare and happiness for a long time - thus out of compassion for them, he looked back.

"Who makes an end of suffering" means one who makes an end of the suffering of the round of rebirths. "The one with vision" means one with vision through five eyes. "Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements.

Commentary on the Four Great References

187. "Great references" means great occasions, or great citations; the meaning is great reasons stated by citing great ones such as the Buddha and so on.

188. "Should neither be delighted in" means it should not be heard beforehand by those full of mirth giving applause; for when this is done, afterwards when being told "this does not agree" - having said "What, was this the Teaching before, and now it is not the Teaching?" he does not give up his theory. "Should not be protested against" means - it should not be said beforehand thus "What is this fool saying?" for when spoken to thus, even what is fitting to say he will not say. Therefore he said - "without delighting in, without protesting against." "Terms and phrases" means phrases reckoned as terms. "Having thoroughly learnt" means having well grasped thus: in this passage the canonical text is stated, in this passage the meaning is stated, in this passage the connection is spoken, in this passage the former and latter is spoken. "Should be traced back to the discourses" means should be brought down into the discourses. "Should be compared with the monastic discipline" means should be collated with the monastic discipline.

And here "discourse" means the Vinaya. As he said - "Where was it rejected? At Sāvatthī, in the Suttavibhaṅga." "Monastic discipline" means the Khandhaka. As he said - "In the offence against discipline." Thus even the Canon of monastic discipline is not exhausted. But the two Vibhaṅgas are the "discourse," and the Khandhaka and Parivāra are the "monastic discipline" - thus the Canon of monastic discipline is exhausted. Or alternatively, the Canon of discourses is the "discourse," and the Canon of monastic discipline is the "monastic discipline" - thus only two Canons are exhausted. Or the Canon of discourses and the Canon of the higher teaching are the "discourse," and the Canon of monastic discipline is the "monastic discipline" - even thus the three Canons are not yet exhausted. For indeed there is the word of the Buddha that is not named "discourse." That is: the Jātaka, the Paṭisambhidā, the Niddesa, the Suttanipāta, the Dhammapada, the Udāna, the Itivuttaka, the Vimānavatthu, the Petavatthu, the Theragāthā, the Therīgāthā, and the Apadāna.

But the Elder Sudinna - having rejected all that, saying "there is no word of the Buddha not named 'discourse'" - said "the three Canons are the 'discourse,' but the 'monastic discipline' is the reason." Then, showing that reason, he brought forth this discourse -

"Whatever teachings you, Gotamī, would know - 'these teachings lead to lust, not to dispassion; they lead to bondage, not to separation from bondage; they lead to accumulation, not to diminution; they lead to great desire, not to fewness of wishes; they lead to discontent, not to contentment; they lead to company, not to solitude; they lead to idleness, not to arousal of energy; they lead to being difficult to support, not to being easy to support' - you should definitely keep in mind, Gotamī - 'This is not the Teaching, this is not the monastic discipline, this is not the Teacher's instruction.' And whatever teachings you, Gotamī, would know - 'these teachings lead to dispassion, not to lust; they lead to separation from bondage, not to bondage; they lead to diminution, not to accumulation; they lead to fewness of wishes, not to great desire; they lead to contentment, not to discontent; they lead to solitude, not to company; they lead to arousal of energy, not to idleness; they lead to being easy to support, not to being difficult to support' - you should definitely keep in mind, Gotamī - 'This is the Teaching, this is the monastic discipline, this is the Teacher's instruction.'"

Therefore "in the discourses" means they should be traced back to the word of the Buddha in the three Canons. "In the monastic discipline" means they should be compared with this cause for the removal of lust and so on - this is the meaning here. "Do not fit into the discourses" means not having come anywhere in the succession of discourses, having peeled off the bark, they appear to have come from one or another of the Hidden Vessantara, the Hidden Ummagga, the Hidden Vinaya, or the Vedalla Canon - this is the meaning. For those that have come down thus and are not seen in the removal of lust and so on should be rejected. Therefore it was said - "Thus indeed, monks, you should reject it." By this method the meaning should be understood everywhere.

"This, monks, is the fourth great reference that you should keep" means you should keep this fourth occasion for the establishment of the Teaching.

But in this instance, this miscellaneous matter should be understood. The four great references in the discourses, the four great references in the chapters, the four methods of answering questions, the discourse, the conformity with the discourse, the teacher's tradition, one's own opinion, and the three councils.

Therein - When a judgment on the Teaching has been reached as "this is the Teaching, this is the monastic discipline," these four great references are the measure. Whatever agrees herein, that alone should be accepted; the other should not be accepted even from one who cries out. Whatever agrees herein, that alone should be accepted; the other should not be accepted even from one who cries out.

When a judgment on what is allowable and not allowable has been reached as "this is allowable, this is not allowable" - The four great references stated in the chapter by the method beginning with "Whatever, monks, has not been rejected by me as 'this is not allowable', if that is in accordance with what is not allowable and prevents what is allowable, that is not allowable for you" are the measure. The discussion for judgment on those is stated in the Samantapāsādikā. According to the method stated therein, whatever is in accordance with what is allowable, that alone is allowable; the other is not allowable - thus the conclusion should be made.

A question to be answered definitively, a question to be answered analytically, a question to be answered with a counter-question, a question to be set aside - these are called the four methods of answering questions. Therein, when asked "Is the eye impermanent?" - It should be answered definitively "Yes, impermanent." This same method applies to the ear and so on. This is a question to be answered definitively. When asked "Is it the eye that is called impermanent?" - It should be answered by analysing thus: "Not only the eye; the ear too is impermanent, the nose too is impermanent." This is a question to be answered analytically. When asked "As the eye, so the ear; as the ear, so the eye," having asked in return "In what meaning do you ask?" when it is said "I ask in the meaning of seeing," it should be answered "No indeed"; when it is said "I ask in the meaning of impermanence," it should be answered "Yes." This is a question to be answered with a counter-question. But when asked such things as "The soul is the same as the body," it should be set aside as "This has been left undeclared by the Blessed One"; this question should not be answered. This is a question to be set aside. Thus, when questions have arrived in that manner, these four methods of answering questions are the measure. That question should be answered by means of these.

But among the discourse and so on, "discourse" means the three Canons that have been taken up at the three rehearsals. "Conformity with the discourse" means what is allowable by conformity. "Traditional teaching" means the commentary. "One's own idea" means one's own discernment through grasping the method by following understanding. Therein, the discourse cannot be obstructed; by one who obstructs it, the Buddha himself is obstructed. But what is allowable by conformity should be accepted only when it agrees with the discourse, not otherwise. The traditional teaching too should be accepted only when it agrees with the discourse, not otherwise. But one's own idea is the weakest of all; that too should be accepted only when it agrees with the discourse, not otherwise. The rehearsal of five hundred, the rehearsal of seven hundred, and the rehearsal of a thousand - these are the three rehearsals. Even a discourse that has come in those rehearsals alone is the standard; a blameworthy discourse otherwise should not be accepted. Therein, even terms and phrases that appear to fit in should be understood as not fitting into the discourses and not agreeing with the monastic discipline.

Commentary on the Story of Cunda the Smith's Son

189. "Of the smith's son" means of the goldsmith's son. It is said that he, being wealthy, a great householder, having become a stream-enterer at the very first sight of the Blessed One, had a monastery built in his own mango grove and dedicated it. With reference to that it was said - "in the mango grove."

"Sūkaramaddava" means the available meat of a pig that was neither too young nor too old, a chief boar. That, it is said, is both soft and smooth; the meaning is having had that prepared and having had it well cooked. Some say - "Sūkaramaddava is the name of a method of cooking soft rice in a broth of the five dairy products, just as 'gavapāna' is a name for a preparation." Others say - "Sūkaramaddava is a method of preparing an elixir; that comes in the treatise on elixirs; that was prepared by Cunda as an elixir thinking - 'May the final Nibbāna of the Blessed One not occur.'" Therein, however, in the four great continents with their surrounding two thousand islands, deities infused nutritive essence.

"I do not" - for what purpose does he roar this lion's roar? For the purpose of freeing from the censure of others. For those wishing to say "He did not give the remainder of what he himself had eaten to either monks or humans, but had it buried in a pit and destroyed" - having heard this, there will be no opportunity for such words - thus he roars the lion's roar for the purpose of freeing from the reproach of others.

190. "And having eaten the sūkaramaddava" means it arose after he had eaten, but not as a condition of having eaten. For if it had arisen without having eaten, it would have been excessively severe. But because he had eaten smooth food, his feeling was mild. By that very means he was able to walk on foot. "While purging" means being as if continuously undergoing a purging of flowing blood. "Said" means he said thus for the purpose of final nibbāna at the place wished for by himself. But these should be understood as verses placed by the elder monks who compiled the teachings.

Commentary on the Bringing of Drinking Water

191. "Iṅgha" is an indeclinable particle used in the sense of urging. "With clear water" means with pure water. "With sweet water" means with sweet-tasting water. "With cool water" means with delicately cool water. "Pure" means free from mud. "With good fords" means with beautiful fords.

Commentary on the Story of Pukkusa the Malla's Son

192. "Pukkusa" is his name. "A son of the Mallas" means a prince of the Mallas. The Mallas, it is said, exercise kingship by turns. Until their turn arrives, they engage in trade. This one too, while engaged in trade, having had five hundred carts harnessed, when a headwind is blowing he goes in front, when the wind is blowing from behind, having sent the caravan leader in front, he himself goes behind. At that time, however, the wind blew from behind; therefore he, having sent the caravan leader in front, having sat down in the vehicle adorned with all jewels, having departed from Kusinārā, set out on the road thinking "I shall go to Pāvā." Therefore it was said - "Was travelling along the highway from Kusinārā to Pāvā."

"Āḷāra" is his name. He was tall and tawny-eyed, it is said; therefore his name was "Āḷāra." "Kālāma" is his clan. "Yatra hi nāma" means "whoever indeed." "Neither sees" means he did not see. But because of being connected with the word "yatra," this was stated in the sense of the future tense. For such is the characteristic of the word in instances like these.

193. "Niccharantīsu" means while flashing about. "Asaniyā phalantiyā" means of a ninefold thunderbolt, as if breaking apart, roaring with a great roar. For there are nine kinds of thunderbolts - the unconscious-maker, the wheel-maker, the arrow-like, the rumbling, the monkey-headed, the fish-tossing, the cock-like, the plough-handle, and the dry thunderbolt. Therein, the unconscious-maker renders one unconscious. The wheel-maker makes a single wheel. The arrow-like, having become like an arrow, falls. The rumbling falls making a rumbling sound. The monkey-headed is like a monkey raising its eyebrows. The fish-tossing is like a tossed fish. The cock-like, having become like a cock, falls. The plough-handle, having become like a plough, falls. The dry thunderbolt uproots the place where it falls.

"Deve vassante" means while the sky, having thundered with dry thunder, rains now and then. "Ātumāyaṃ" means I was dwelling in dependence on Ātumā. "Bhusāgāre" means in a threshing-floor hall. "Ettheso" means for this reason this great multitude of people has gathered together. "Kva ahosi" means where were you. "So taṃ bhante" means so you, venerable sir.

194. "Gold-coloured" means the colour of siṅgī-gold. "A polished pair" means a pair that is polished; the meaning is a pair of smooth cloaks. "To wear" means to be worn by me now and then; the meaning is to be put on. It is said that he would wear that only on such festival days and put it aside at other times. Thus he spoke with reference to a finest pair of auspicious garments. "Out of compassion" means dependent on compassion towards me. "Clothe" is a courteous expression - the meaning is: give one to me, one to Ānanda. But did the Elder take it? Yes, he took it. Why? Because his duty had reached its summit. Although he had entered the position of attendant having rejected such gains. But that duty of attendant of his had reached its summit. Therefore he took it. And also those who might speak thus - "Ānanda is one who does not fulfil, methinks; though attending for twenty-five years, nothing has previously been obtained by him from the Blessed One." He also took it for the purpose of cutting off the opportunity for their words. Moreover, the Blessed One knows - "Ānanda, even having taken it, will not wear it himself; he will make an offering to me alone. And by the son of the Mallas venerating Ānanda, the monastic community too will be venerated; thus there will be a great heap of merit for him" - so he had one given to the Elder. The Elder too took it for that very reason. "With a talk on the Teaching" means with a talk of thanksgiving for the cloth offering.

195. "Offered to the Blessed One's body" means it was placed close by way of the inner robe and upper robe. The Blessed One too wore one of them as an inner robe and put on one as an upper robe. "Like a faded ember" means just as a faded ember glows only from within, but outside it has no radiance, so the meaning is that it appeared as having its radiance concealed outside.

"On these two occasions indeed, Ānanda" - why is it thus on these two occasions? Because of the distinction of nutriment and because of powerful pleasure. For on these two occasions, deities throughout the entire world-circle infuse nutritive essence into the food; that sumptuous food, having entered the belly, produces bright materiality. Because of the brightness of the nutriment-originated materiality, the faculties with mind as the sixth shine exceedingly. And on the day of his highest enlightenment - "The heap of mental defilements accumulated over many hundreds of thousands of tens of millions of cosmic cycles has indeed been eliminated by me today" - for him reflecting thus, powerful pleasure arises, consciousness becomes bright, when consciousness is bright the blood becomes bright, when the blood is bright the faculties with mind as the sixth shine exceedingly. And on the day of final Nibbāna too - "Today, now I shall enter the city called the Deathless, the great Nibbāna, which has been entered by many hundreds of thousands of Buddhas" - for him reflecting thus, powerful pleasure arises, consciousness becomes bright, when consciousness is bright the blood becomes bright, when the blood is bright the faculties with mind as the sixth shine exceedingly. Thus it should be understood that because of the distinction of nutriment and because of powerful pleasure, it is thus on these two occasions. "Upavattana" means in the Sāla grove turning back from the east. "Between the twin Sāla trees" means in the middle of the twin Sāla trees.

"Gold-coloured" - this verse was placed at the time of the communal recitation.

196. "Having bathed and drunk" - here, at that time, it is said, when the Blessed One was bathing, the fish and turtles within the river and the jungle thicket on both banks - everything became gold-coloured. "Mango grove" means the mango grove on the bank of that very river. "The Venerable Cundaka" - at that moment, it is said, the Elder Ānanda, wringing out his bathing cloth, stayed behind; the Elder Cunda was nearby. The Blessed One addressed him.

"Having gone, the Buddha, to the river Kakudhā" - these verses too were placed at the time of the Council itself. Therein, "the proclaimer, the Blessed One here in the Teaching" means the Blessed One proclaimed the Teaching in this Dispensation; the meaning is that eighty-four thousand aggregates of the Teaching were proclaimed. "Sat down at the front" means he sat down right in front of the Teacher. And by this time the Elder had arrived. When he had thus arrived, then the Blessed One addressed the Venerable Ānanda.

197. "A loss" means those gains which are reckoned as the benefits of giving for others, those are losses. "Ill-gained" means even human existence obtained through the distinction of merit is ill-gained. "For you" (yassa te) means "for you" (yassa tava). Whether with uncooked grains or overcooked, who knows? Having eaten whatever kind of last almsfood, the Tathāgata attained final Nibbāna; certainly whatever this or that was given by you. "A gain" means gains reckoned as the benefits of giving pertaining to the present life and the future life. "Well-gained" means your human existence is well-gained. "Of equal fruit" means of equal fruit in every way.

But is it not that the almsfood given by Sujātā, having eaten which the Tathāgata fully awakened, was consumed at a time when there was still lust, hate, and delusion, whereas this one given by Cunda was consumed at a time when lust, hate, and delusion were gone - why then are these of equal fruit? Because of the equality of final Nibbāna, the equality of attainments, and the equality of recollection. For the Blessed One, having eaten the almsfood given by Sujātā, attained final Nibbāna through the Nibbāna element with residue of clinging, and having eaten that given by Cunda, attained final Nibbāna through the Nibbāna element without residue of clinging - thus they are of equal fruit also by the equality of final Nibbāna. And on the day of full awakening he entered upon attainments numbering twenty-four hundred thousand ten millions, and on the day of final Nibbāna too he entered upon all those - thus they are of equal fruit also by the equality of attainments. And Sujātā afterwards heard - "That was not, it is said, a tree deity; he was, it is said, a Bodhisatta; having eaten, it is said, that almsfood, he fully awakened to the unsurpassed perfect enlightenment; for seven weeks, it is said, there was sustenance for him by that." Having heard this, for her - Powerful joy and pleasure arose as she recollected "It is indeed a gain for me." And for Cunda too, afterwards - Having heard "The final almsfood, it is said, was given by me; the pinnacle of the Teaching, it is said, was grasped on my account; having eaten, it is said, my almsfood, the Teacher attained final Nibbāna through the Nibbāna element without residue of clinging," as he recollected "It is indeed a gain for me," powerful pleasure arose - thus they should be understood as of equal fruit also by the equality of recollection.

"Conducive to fame" means conducive to a retinue. "Conducive to authority" means conducive to the state of being the chief.

"For one who is self-controlled" means for one who is self-controlled through the self-control of morality; the meaning is for one established in restraint. "Enmity is not accumulated" means the fivefold enmity does not increase. "The skilful one abandons evil" means the skilful one, accomplished in knowledge, by the noble path gives up completely all evil, inferior, unwholesome states. "Through the elimination of lust, hate, and delusion, one is quenched" means he, having given up this evil, through the elimination of lust and so on, is quenched through the quenching of the mental defilements. Thus, seeing both the offering of Cunda and the achievement of his own worthiness to receive offerings, he uttered the inspired utterance.

The commentary on the fourth recitation section is completed.

Commentary on the Twin Sal Trees

198. "Together with a large community of monks" means here there is no limit to the counting of monks. For from the time of the suppression of the painful feeling at Veḷuvagāma - having heard "before long the Blessed One will attain final Nibbāna," among the monks who came from here and there, not even a single monk had departed. Therefore the Community had passed beyond counting. "The Upavattana, the Sāla grove of the Mallas" means just as from the bank of the Kalambana river one must go through the gate of the Rājamātu monastery to the Thūpārāma, so too from the far bank of the Hiraññavatī to the Sāla grove park; just as the Thūpārāma is to Anurādhapura, so that is to Kusinārā. Just as from the Thūpārāma the road entering the city through the southern gate goes facing east and then turns to the north, so from the park the Sāla grove goes facing east and then turns to the north. Therefore that - is called "Upavattana." "Between the twin Sāla trees with the head to the north" means of that small bed, it is said, one row of Sāla trees was at the head end, one at the foot end. There too, one young Sāla tree was near the head end, one near the foot end. But further, it is said that "twin Sāla trees" are Sāla trees standing as if sewn together with each other by their roots, trunks, branches, and leaves. "Prepare a small bed" means in that park, it is said, there is a sleeping bed belonging to the royal family; with reference to that he said "prepare." The Elder too, having prepared that very one, offered it.

"I am tired, Ānanda, I will lie down" - for the Tathāgata indeed -

Herein, whatever is the strength of ten ordinary elephants reckoned as Gocari, that is the strength of one Kaḷāpa. Thus, by a calculation increasing tenfold, the strength measuring ten thousand koṭis of ordinary elephants - all that, from the time of partaking of Cunda's almsfood, went to utter elimination like water thrown into a sieve. From the city of Pāvā to the city of Kusinārā is three leagues; in this interval, even though coming with great endeavour, having sat down at twenty-five places, the Blessed One entered the Sāla grove at the time of sunset, at the evening time. Thus illness comes crushing all health. As if showing this meaning, speaking words that arouse religious emotion in the whole world - he said "I am tired, Ānanda, I will lie down."

But why did the Blessed One come here with such great endeavour? Is it not possible to attain final Nibbāna elsewhere? It is not that it is not possible to attain final Nibbāna anywhere; but he came here for three reasons. For the Blessed One sees thus - "If I attain final Nibbāna elsewhere, the occasion for the arising of the Mahāsudassana Sutta will not occur; but attaining final Nibbāna at Kusinārā, the success that I was to experience in the heavenly world I experienced in the human world itself - that I shall teach, having adorned it with two recitation sections; having heard that from me, many people will think that wholesome deeds should be done."

He also sees further - "Subhadda will not see me attaining final Nibbāna elsewhere, and he is one to be guided by a Buddha, not one to be guided by a disciple; disciples are not able to guide him. But having approached me attaining final Nibbāna at Kusinārā, he will ask a question, and at the conclusion of the answering of the question, having become established in the refuges, having obtained the going forth and full ordination in my presence, having taken a meditation subject, while I am still living, having attained arahantship, he will become the last disciple."

He also sees further - "When I attain final Nibbāna elsewhere, at the distribution of the relics there will be a great dispute; blood will appear flowing like a river. When I have attained final Nibbāna at Kusinārā, the brahmin Doṇa, having appeased that contention, will distribute the relics." It should be understood that the Blessed One came here with such great endeavour for these three reasons.

"Lion's posture" - here there are four sleeping places: the sleeping place of one who enjoys sensual pleasures, the sleeping place of ghosts, the lion's sleeping place, and the Tathāgata's sleeping place.

Therein - "Mostly, monks, beings who enjoy sensual pleasures sleep on their left side" - this is the sleeping place of one who enjoys sensual pleasures. For among them, mostly there are none who sleep on their right side.

"Mostly, monks, ghosts sleep lying on their backs" - this is the sleeping place of ghosts. For because of having little flesh and blood, ghosts, entangled with a mass of bones, are unable to sleep on one side; they sleep only on their backs.

"A lion, monks, the king of beasts, prepares his sleeping place on his right side, etc. he is delighted" - this is the lion's sleeping place. For because of the abundance of energy, the lion, the king of beasts, having placed the two front paws in one place and the hind paws in one place, having inserted the tail between the thighs, having observed the position of the front paws, hind paws, and tail, having placed the head on top of the two front paws, sleeps. Even having slept during the day, when awakening he awakens without being startled, but having raised his head, he observes the position of the front paws and so on. If anything has shifted from its position - "This is not suitable for your birth and valour," becoming displeased, he sleeps right there and does not depart for his food resort. But when they have remained without shifting - "This is suitable for your birth and valour," full of mirth, having risen, having stretched with a lion's stretch, having shaken off the mass of his mane, having roared the lion's roar three times, he departs for his food resort.

"The sleeping place of the fourth meditative absorption is called the Tathāgata's sleeping place." Among those, here the lion's sleeping place has come. For this is called the highest sleeping place because it is a posture abundant in energy.

"Foot upon foot" means the left foot upon the right foot. "Overlapping" means placing over, having placed slightly beyond. For when ankle rubs against ankle, or knee against knee, feeling arises repeatedly, the mind does not become fully focused, and the sleeping place is uncomfortable. But when placed beyond so that they do not rub together, feeling does not arise, the mind becomes fully focused, and the sleeping place is comfortable. Therefore he lay down thus. But here, because of having entered the sleeping place of non-rising - "Having attended to the perception of rising" was not said. And here the non-rising should be understood in terms of the body; but in terms of sleep, on that night there was no opportunity at all for the Blessed One's life-continuum. For in the first watch there was a teaching of the Teaching to the Mallas, in the middle watch to Subhadda, in the last watch he exhorted the Community of monks, and at the strong break of dawn he attained final Nibbāna.

"In full bloom with all flowers" means they were all in bloom all around, from the root up to the top, covered under one canopy. And not only the twin Sāla trees alone; all the trees too were entirely in full bloom. And not only in that very park; indeed in the entire ten-thousand world-systems, flower-bearing trees bore flowers, fruit-bearing trees bore fruit, on the trunks of all trees trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses, in the sky sky-lotuses, and breaking through the surface of the earth stalk-lotuses bloomed. The entire great ocean was covered with lotuses of five colours. The Himalaya, three thousand yojanas in extent, was like a densely bound peacock-tail fan, like an unbroken string of flower garlands, like a flower wreath well pressed and bound, and like a well-filled flower basket - exceedingly delightful.

"They scatter upon the Tathāgata's body" means those twin Sāla trees, with their trunks, branches, and boughs shaken by the earth deities, scatter upon the Tathāgata's body; the meaning is they sprinkle flowers upon the body. "Showered" means they scatter as if submerging. "Covered" means they scatter repeatedly, again and again. "Divine" means originating from the Nanda pond in the heavenly world; they are golden in colour, with petals the size of a leaf-parasol, and they bear pollen the size of a large water-vessel. And not only mandārava flowers alone; but also other divine flowers such as coral tree and koviḷāra flowers and so on, having filled golden baskets, thrown by deities stationed at the rim of the world-circle, in the city of the Thirty-three, and in the Brahmā world, fall from the sky. "Upon the Tathāgata's body" means having come without being scattered along the way, they scatter upon the Tathāgata's body alone with the powder of petal-filament pollen.

"Divine sandalwood powder also" means the sandalwood powder used by the deities. And not only of the deities alone; also the sandalwood powder used by serpents, supaṇṇas, and human beings. And not only sandalwood powder alone; powders of all divine fragrant substances such as black aloe, red sandalwood, and so on, powders of yellow orpiment, eye ointment, gold, and silver, all divine fragrant preparations, having filled caskets of gold, silver, and so on, thrown by deities stationed at the rim of the world-circle and elsewhere, without being scattered along the way, scatter upon the Tathāgata's body alone.

"Divine musical instruments also" means the musical instruments used by the deities. And not only those alone; it should be understood that all musical instruments of the types of stringed, leather-covered, solid, and hollow, belonging to gods, serpents, supaṇṇas, and human beings in the ten-thousand world-systems, having assembled together in a single world-system, sound in the sky.

"Divine songs also" means the Varuṇa-Vāraṇa deities, it is said, are long-lived deities by that name - Having heard "The Great Man, having been reborn in the human realm, will become a Buddha," they began to string a garland, thinking "We shall take it and go on the day of his taking conception." While they were still stringing - Having heard "The Great Man has been born in his mother's womb," when asked "For whom are you stringing?" they said "It is not yet finished; we shall take it and go on the day of his emergence from the womb." Again, having heard "He has come forth," they said "We shall go on the day of the Great Renunciation." Having lived at home for twenty-nine years, having heard "Today he has gone forth in the Great Renunciation," they said "We shall go on the day of the full enlightenment." Having striven for six years, having heard "Today he has fully awakened," they said "We shall go on the day of the setting in motion of the wheel of the Teaching." Having heard "Having spent seven weeks at the seat of enlightenment, having gone to Isipatana, the wheel of the Teaching was set in motion," they said "We shall go on the day of the Twin Miracle." Having heard "Today he performed the Twin Miracle," they said "We shall go on the day of the descent from the heavenly world." Having heard "Today he made the descent from the heavenly world," they said "We shall go at the relinquishing of the life principle." Having heard "Today he relinquished the life principle," they said "It is not yet finished; we shall go on the day of the final Nibbāna." "Today the Blessed One, between the twin Sāla trees, mindful and fully aware, has assumed the lion's posture on his right side, and will attain final Nibbāna at the time approaching the break of dawn. For whom are you stringing?" - having heard this, however - "What is this indeed! 'This very day he took conception in his mother's womb, this very day he emerged from his mother's womb, this very day he went forth in the Great Renunciation, this very day he became the Buddha, this very day he set in motion the wheel of the Teaching, this very day he performed the Twin Miracle, this very day he descended from the heavenly world, this very day he relinquished the life principle, this very day, it is said, he will attain final Nibbāna.' Surely he should have remained at least for the time of drinking rice gruel on the second day. For one who has fulfilled the ten perfections and attained Buddhahood, this is indeed unsuitable" - and taking the garlands though still unfinished, having come and not finding space within the world-circle, having hung upon the rim of the world-circle, running along the very rim of the world-circle, grasping hand with hand and neck with neck, having sung concerning the Three Jewels, the thirty-two marks of a great man, the six-coloured rays, the ten perfections, the five hundred and fifty Jātaka stories, and the fourteen Buddha-knowledges, at the conclusion of each they say "Of great fame, of great fame." It was dependent on this that it was said - "Divine songs also resound in the sky in homage to the Tathāgata."

199. But the Blessed One, lying on his right side between the twin Sāla trees, having seen the great endeavour of the assembly that had gathered together from the surface of the earth up to the rim of the world-circle, and from the rim of the world-circle up to the Brahmā world, announced it to the Venerable Ānanda. Therefore it was said - "Then the Blessed One addressed the Venerable Ānanda, etc. in homage to the Tathāgata." Having thus shown the great honour, showing thereby that he himself was not truly honoured, he said beginning with "But not by this much, Ānanda."

This is what is meant - "Ānanda, when I lay prostrate at the feet of Dīpaṅkara, having combined the eight qualities and making the resolution, the resolution was not made for the sake of garlands, scents, musical instruments, and songs, nor were the perfections fulfilled for that purpose. Therefore I am not truly venerated by this homage."

But why does the Blessed One, having elsewhere praised the result - unlimited even by a Buddha's knowledge - of homage made by taking even a single flax flower and reflecting on the virtues of the Buddha, here reject such great homage? Out of compassion for the assembly and out of desire for the long duration of the Dispensation. For if the Blessed One had not thus rejected it, in the future they would not fulfil morality where morality should come, they would not fulfil concentration where concentration should come, and they would not cause the seed of insight to be taken up where insight should come. Having encouraged their attendants, they would dwell merely making offerings. And this material offering is unable to sustain the Dispensation even for one day, even for the duration of drinking a single bowl of rice gruel. For even a thousand monasteries like the Mahāvihāra and a thousand shrines like the Mahācetiya are unable to sustain the Dispensation. By whomever the action is done, it belongs to that one alone. But right practice is the befitting homage to the Tathāgata. For that was wished for by him, and it is able to sustain the Dispensation; therefore, showing that, he said beginning with "Whoever indeed, Ānanda."

Therein, "practising in accordance with the Teaching" means one who has entered upon the preliminary practice, which is the practice in conformity with the ninefold supramundane Teaching. But that very practice, because of its being befitting, is called "proper." "One who has entered upon that proper course" means one practising properly. One who practises and fulfils that very conformity with the Teaching, reckoned as the preliminary practice, is one living in conformity with the Teaching.

And "preliminary practice" should be understood as right practice comprising morality, the regulation of good conduct, the undertaking of ascetic practices, up to change-of-lineage. Therefore, whatever monk, having become established in the six disrespects, transgresses the regulation and earns his livelihood by wrong means of livelihood, he is not one practising in accordance with the Teaching. But whoever does not transgress even to the slightest degree all the training rules laid down by himself, the Conqueror's boundary, the Conqueror's limit, the Conqueror's measuring line, he is called one practising in accordance with the Teaching. For a nun too, the same method applies. Whatever male lay follower, having undertaken the five enmities and the ten unwholesome courses of action, proceeds and applies himself to them, he is not one practising in accordance with the Teaching. But whoever is one who fulfils the three refuges, the five precepts as well, and the ten precepts, observes eight Observance days in a month, gives gifts, makes offerings of scent and offerings of garlands, attends upon mother and father, attends upon righteous ascetics and brahmins, he is called one practising in accordance with the Teaching. For a female lay follower too, the same method applies.

"With the supreme homage" means with the highest homage. For this spiritual homage is able to sustain my Dispensation. For as long as these four assemblies will venerate me with this homage, so long my Dispensation will shine like a full moon in the middle of the sky - thus he shows.

Commentary on the Elder Upavāṇa

200. "Dismissed" means removed. "Step aside" means go away. The Elder, by just a single word, having laid down the fan, stood to one side. "Attendant" and so on was said with reference to the state of being a non-regular attendant at the time of the first enlightenment. When the Elder said thus "This, Venerable Sir, Venerable Upavāṇa," Ānanda observes the state of being at fault of Upavāṇa; thinking "Come, I shall speak of his faultless state," the Blessed One said beginning with "Mostly, Ānanda." Therein, "mostly" - this was said with reference to the state of being left behind of the non-percipient beings and the immaterial deities. "Unpervaded" means not contacted or not filled. It is said that in the region near the Blessed One, in a space the size of a hair-tip, having created a subtle individual existence, ten by ten influential deities stood. Beyond them, twenty by twenty. Beyond them, thirty by thirty. Beyond them, forty by forty. Beyond them, fifty by fifty. Beyond them, sixty by sixty deities stood. They do not harm one another with hand or foot or cloth. There is no occasion to say "Move away from me, do not jostle me." They were just as stated: "Now those deities, being ten, being twenty, being thirty, being forty, being fifty, stand on a space the size of the pricking of a needle-point, and they do not harm one another." "Obstructing" means blocking. It is said that the Elder was by nature of large body, resembling a young elephant. He, having put on a rag-robe, appeared as if exceedingly large.

"To see the Tathāgata" - not being able to see the Blessed One's face, they grumbled thus. But could they not pierce through the Elder and see? Yes, they were not able. For deities are able to pierce through and see worldlings, but not those who have eliminated the mental corruptions. And because of the Elder's influence and abundance of radiance, they were not able even to approach him. But why was only the Elder abundant in radiance, and not other Worthy Ones? Because he had been a guardian deity at the shrine of the Buddha Kassapa.

It is said that when the perfectly Self-awakened One Vipassī had attained final Nibbāna, they made just one shrine for the relic body which was like a solid mass of gold, for Buddhas of long life span have just one shrine. That, human beings raised to the measure of a yojana with golden bricks a ratana in length, a span in width, and two inches in thickness, using yellow orpiment and red arsenic to serve the function of clay, and sesame oil to serve the function of water. Then the terrestrial deities raised it to the measure of a yojana, then the sky-dwelling deities, then the hot rain cloud deities, then the cloud rain cloud deities, then the gods ruled by the four great kings, then the gods of the Thirty-three raised it to the measure of a yojana - thus the shrine was seven yojanas in height. When human beings came having taken garlands, scents, cloths, and so on, the guardian deity, having taken them, venerated the shrine while they themselves were watching.

At that time this elder, having been a wealthy brahmin, having taken one yellow cloth, went. The deity, having taken the cloth from his hand, venerated the shrine. The brahmin, having seen that, with a gladdened mind, having made the aspiration "May I too in the future be a guardian deity at the shrine of such a Buddha," having passed away from there, was reborn in the heavenly world. While he was still wandering in the heavenly world and the human world, the Blessed One Kassapa arose in the world and attained final Nibbāna. His too was just one body of relics. Having taken that, they had a shrine of one yojana built. He, having been a guardian deity there, when the Dispensation had disappeared, having been reborn in heaven, in the time of our Blessed One, having passed away from there, having taken conception in a great family, having gone out, having gone forth, attained arahantship. Thus, because he had come having been a guardian deity at the shrine, the elder should be understood as one abundant in radiance.

"The deities, Ānanda, are grumbling" - thus, Ānanda, the deities are grumbling; it shows that there is no other fault whatsoever in my son.

201. Why did he say "But of what sort, venerable sir"? The Blessed One, you - you say "the deities are grumbling," but of what sort do you consider them to be, do they accept your final nibbāna? - thus he asks. Then the Blessed One - showing their state of non-acceptance, meaning "I am not speaking of a reason for acceptance," said beginning with "There are, Ānanda" and so on.

Therein, "in space with perception of earth" means having created earth in space, there they have perception of earth. "Weep" (kandanti) means they cry. "Fall down as if cut off" means having become as if cut in the middle, they fall here and there. "Roll forward" means rolling forward, they come back to the very place where they fell. "Roll backward" means rolling, they go to the further side from the place where they fell. Furthermore, having stretched out both feet, rolling about once forwards, once backwards, once to the left, once to the right - they are called "rolling forward, rolling backward." "There are, Ānanda, deities on earth with perception of earth" - the natural earth, it is said, is unable to support deities. There, like the Brahmā Hatthaka, deities sink. Therefore the Blessed One said - "Create a gross individual existence, Hatthaka." Therefore, with reference to those deities who created earth upon the earth, this was said - "on earth with perception of earth."

"Without lust" means deities who are non-returners and those who have eliminated the mental corruptions, who have abandoned displeasure, who are like stone pillars.

Commentary on the Four Places of Reverence

202. "Completed the rains retreat": during the time of the Buddha, it is said, monks gather together on two occasions - when entering the rains retreat is approaching, for the purpose of taking a meditation subject, and having completed the rains retreat, for the purpose of announcing the distinction produced through the pursuit of the meditation subject taken. And just as in the time of the Buddha, so too in the island of Tambapaṇṇi, monks on the near side of the Ganges gathered together at the Brazen Palace, and monks on the far side of the Ganges at the Tissa Great Monastery. Among those, the monks on the near side of the Ganges, having taken refuse-removing brooms, having come and gathered together at the Great Monastery, having done the plastering work at the shrine - having made the arrangement "Having completed the rains retreat, come and gather together at the Brazen Palace," having dwelt in comfortable places, having completed the rains retreat, having come to the Brazen Palace, in the halls of the five collections, those for whom the canonical text was well-practised recite the canonical text. Those for whom the commentary was well-practised recite the commentary. Whoever fails in the canonical text or the commentary, him - having investigated "In whose presence was it learned by you?" they correct and make him learn it properly. Those dwelling on the far side of the Ganges also do exactly the same at the Tissa Great Monastery. Thus, when monks have gathered together on two occasions, those who previously, at the time of entering the rains retreat, having taken a meditation subject and gone, come for the purpose of announcing their distinction - with reference to such ones, he said beginning with "Formerly, venerable sir, having completed the rains retreat."

"Inspiring to the mind" means cultivated by the mind, esteemed. Or those who develop the mind, increase the mind, and wash away the dust of lust and so on - such ones is the meaning. The Elder, it is said, being dutiful, upon seeing a senior monk, does not remain sitting rigidly, but having gone out to meet him, having taken the umbrella and bowl and robes from his hand, having dusted off a chair, gives it to him; having performed the duty for the one seated there, having prepared and given a lodging. Upon seeing a junior monk, he does not remain sitting in silence, but standing nearby, he performs the duty. He, aspiring to non-decline through that practice of duty, spoke thus.

Then the Blessed One - thinking "Ānanda is thinking 'I shall not obtain the sight of those inspiring to the mind,'" "Come, I shall tell him the place for seeing those inspiring to the mind, where dwelling, without wandering here and there, he will obtain the sight of monks inspiring to the mind" - having thought thus, he said beginning with "There are these four."

Therein, "of a faithful one" means of one with a confident mind towards the Buddha and so on, one who is dutiful, for whom from early morning onwards all duties such as the duties of the shrine courtyard and so on are clearly seen as already performed. "To be seen" means worthy of seeing, to be gone to for the purpose of seeing. "That arouse spiritual urgency" means productive of spiritual urgency. "Places" means reasons, or indeed actual locations.

"Whoever" - this was said for the purpose of showing the beneficial nature of pilgrimage to shrines. Therein, "wandering on a pilgrimage to the shrines" means first, as for those who wander about here and there sweeping the shrine courtyard, washing the seats, pouring water at the Bodhi tree - regarding them there is nothing at all to be said; it shows that even those who, having set out from such and such a monastery thinking "We shall pay homage at the shrine," die along the way with a confident mind, will without obstacle become established in heaven.

Commentary on the Discussion of Ānanda's Questions

203. "Not seeing them, Ānanda" - this shows that not seeing womankind, this is the highest practice here. For a monk who has closed the door and is seated in his lodging, as long as he does not see a woman who has come and is standing at the door, for so long definitively neither greed arises in him nor does his mind waver. But when there is seeing, both of those would indeed occur for him. Therefore he said - "Not seeing them, Ānanda." "When there is seeing, Blessed One, how" - taking almsfood and having gone to places approached and so on, when there is seeing, he asks how one should proceed. Then the Blessed One, because - it is better to converse with a man standing with a sword taken up, saying "If you speak with me, I shall strike off your head right here," or with a demoness standing saying "If you speak with me, I shall crunch your flesh right here and devour it." For there is only the destruction of one single individual existence on that account, not the experiencing of unlimited suffering in the realms of misery. But when there is conversation and talk with a woman, intimacy arises; when there is intimacy, an opportunity arises; one with a mind overcome by lust, having reached disaster regarding morality, becomes one who fills the realms of misery. Therefore he said "not conversing." And this too was said -

"But when one is being addressed" means if a woman asks the day, or requests morality, or wishes to hear the Teaching, or asks a question, or there is such work to be done by those gone forth, at such a time one who does not speak, she says "This one is dumb, this one is deaf, having eaten he just sits with mouth shut." Therefore one must inevitably speak. But when thus being addressed, he asks how one should proceed. Then the Blessed One - with reference to this exhortation: "Come, monks, establish the thought of a mother towards those who are like mothers, establish the thought of a sister towards those who are like sisters, establish the thought of a daughter towards those who are like daughters" - he said "Mindfulness, Ānanda, should be established."

204. "Should not be occupied" means be unbound by obligations, free from concern. "Strive for the essential goal" means strive for the highest goal, for arahantship. "Devote yourselves" means make pursuit for the achievement of that. "Diligent" means therein with mindfulness not lapsed. "Ardent" through the exertion of energy and ardour. "Resolute" means dwell with minds directed forth, through disregard for the body and for life.

205. "But how, venerable sir" - how should one proceed with those wise warriors and others. "Surely they will ask me in return" - "How, venerable sir Ānanda, should one proceed with regard to the Tathāgata's body?" He asks "What reply should I give to them?" "With new cloth" means with new Kāsi cloth. "With carded cotton" means with thoroughly beaten cotton. For Kāsi cloth, because of its fineness, does not absorb oil, but cotton does absorb it. Therefore he said "with carded cotton." "Iron" means golden. For here "gold" is what is intended by "iron."

Commentary on Persons Worthy of a Pagoda

206. "A wheel-turning monarch" - here, why does the Blessed One allow worthiness of a monument for a king who has died having lived in the midst of a household, but not for a moral worldling monk? Because it would not have been marvellous. For if monuments for worldling monks were allowed, in the island of Tambapaṇṇi alone there would be no room for monuments, and likewise in other places. Therefore, thinking "they would not be marvellous," he does not allow it. A wheel-turning monarch arises only once; therefore a monument for him is marvellous. However, for a moral worldling, just as for a monk who has attained final Nibbāna, it is proper indeed to make even a great honour.

Commentary on the Wonderful Qualities of Ānanda

207. "Dwelling" means here a circular pavilion is intended by "dwelling," having entered it. "Lintel of the door" means the door-bolt timber standing at the top of the door-post. "Stood crying" means it is said that that venerable one thought - "The Teacher has spoken to me of a dwelling place productive of religious emotion, the beneficial nature of pilgrimage to shrines has been spoken of, the question of how to conduct oneself regarding womankind has been answered, the practice regarding one's own body has been declared, the four who are worthy of a monument have been spoken of; certainly today the Blessed One will attain final Nibbāna." As he was thus thinking, strong displeasure arose in him. Then this occurred to him - "Crying in the presence of the Blessed One is indeed uncomfortable; having gone to one side, I shall make my sorrow thin." He did so. Therefore it was said - "Stood crying."

"Ahañca vatamhī" means "ahañca vata amhi"; "ahaṃ vatamhī" is also a reading. "He who has compassion for me" means he who has compassion for me and instructs me. "From tomorrow onwards, to whom shall I give water for washing the face, whose feet shall I wash, whose lodging shall I look after, whose bowl and robes shall I take and go about with?" - thus he lamented much. "Addressed" means not seeing the elder among the community of monks, he addressed them.

"With bodily action through friendliness" means by bodily action such as giving water for washing the face and so on, carried out through the influence of a mind of friendliness. "Beneficial" means done for the growth of welfare. "Pleasant" means done with happiness and pleasure only, not having been afflicted and unhappy - this is the meaning. "Undivided" means not done by making two portions. For just as one person acts only face to face and not in one's absence, and another acts only in one's absence and not face to face - it is said to mean done without making such a division. "Limitless" means devoid of measure. For even the world-circle is too confined, even the highest point of existence is too low - it shows that the bodily action done by you is indeed great.

"With verbal action through friendliness" means by verbal action such as announcing the time for washing the face and so on, carried out through the influence of a mind of friendliness. But further, having heard an exhortation - The word "Good, venerable sir" is also verbal action of friendliness itself. "With mental action through friendliness" means right early, having attended to one's toilet, having sat down on a secluded seat - By mental action carried out thus: "May the Teacher be healthy, free from affliction, happy." "You have made merit" shows that you are one accomplished in resolution for a hundred thousand cosmic cycles. And by "You have made merit," to this extent being confident, do not fall into negligence; rather, devote yourself to striving. For thus devoted, you will soon be without mental corruptions; at the time of the recital of the Teaching, you will attain arahantship. It shows that service done for one such as me is indeed not fruitless.

208. And having said thus, as if spreading out the great earth, as if expanding space, as if pushing down the world-circle mountain, as if lifting up Sineru, as if taking the great rose-apple tree upon his shoulders and shaking it, beginning the talk of praise of the Venerable Ānanda, then the Blessed One addressed the monks. Therein, why was "Monks, those who are at present" not said? Because of the nonexistence of another Buddha. And by this itself this should be understood - "Just as even in the interval between world-circles there is no other Buddha." "Wise" means experienced. "Intelligent" means skilled in the aggregates, elements, sense bases and so on.

209. "An assembly of monks approaches Ānanda for an audience" means those who, wishing to see the Blessed One, approach the elder, and those who, having heard the elder's virtues thus: "The Venerable Ānanda, it seems, is all-pleasing, handsome, beautiful, very learned, an ornament of the monastic community," come - with reference to them it was said "an assembly of monks approaches Ānanda for an audience." This same method applies everywhere. "Delighted" means joyful, with gladdened minds, thinking "by hearing, seeing too is matched." "The Teaching" means such a manner of friendly welcome as: "Is it bearable, friend, is it endurable, do you do your work with wise attention, do you fulfil your duty to your teachers and preceptors?" Therein, in the case of nuns - "Do you, sisters, proceed having undertaken the eight rules of respect?" - this too is a difference. When lay followers have come, he does not make a friendly welcome thus: "Lay follower, does your head or a limb not ail you, are your sons and brothers healthy?" Rather, he does thus - "How do you, lay followers, keep the three refuges and the five moral precepts, do you observe the eight Observance days of the month, do you fulfil the duty of attendance upon your mother and father, do you look after righteous ascetics and brahmins?" For female lay followers too, the same method applies.

Now, making a comparison of the Elder Ānanda with a wheel-turning monarch, he said beginning with "These four, monks." Therein, "nobles" means those of the warrior caste, both consecrated and unconsecrated. They, it is said - Having heard the talk of his virtues thus: "The king, the wheel-turning monarch by name, is handsome, beautiful, pleasing, travelling through the sky, he instructs the kingdom, a righteous king of righteousness," they are delighted, thinking "by hearing, even seeing is matched." "Speaks" means speaking - He makes a friendly welcome thus: "How do you, dear ones, fulfil the duty of a king, do you preserve the tradition?" But in the case of brahmins - He makes a friendly welcome thus: "How do the teachers recite the sacred verses, how do the pupils learn the sacred verses, have you received offerings or garments or tawny cows?" In the case of householders - He makes a friendly welcome thus: "How are you, dear ones, is there no oppression from the royal family by way of punishment or taxation, does the rain god send down showers properly, are the crops succeeding?" In the case of ascetics - He makes a friendly welcome thus: "How is it, venerable sir, are the requisites of one gone forth easily obtained, are you not negligent in the duties of an ascetic?"

Commentary on the Teaching of the Mahāsudassana Sutta

210. "Small town" means a cramped small town resembling a town in appearance. "Barren town" means an uneven town. "Branch town" means just as the branches of trees are small, even so, in a small town resembling a branch of other great cities. "Wealthy warriors" means great warriors who have attained the substance of great warrior wealth. This same method applies everywhere.

Among these, those called wealthy warriors are those who have wealth of a hundred ten millions or a thousand ten millions buried and stored away; the daily expenditure comes to one cartload of coins, and in the evening two come in. Those called wealthy brahmins are those who have eighty ten millions of wealth deposited; the daily expenditure comes to one pot of coins, and in the evening one cartload comes in. Those called very wealthy householders are those who have forty ten millions of wealth deposited; the daily expenditure comes to five baskets of coins, and in the evening a pot comes in.

"Do not say so, Ānanda" means Ānanda, do not say so; this should not be called "a small town." For I, in order to speak of the success of this very city - having said "standing and sitting on many occasions, with great endeavour, with great effort, I have come here," he spoke beginning with "Once upon a time." "Having plenty of food" means endowed with hard and soft foods. "By the sound of elephants" means when one elephant makes a sound, eighty-four thousand elephants make a sound; thus it was never free from the sound of elephants; likewise with the sound of horses. But here, meritorious beings, travelling in chariots yoked with four Sindh horses, following one another, move about in the side streets; thus it was never free from the sound of chariots. But here, drums and other musical instruments were constantly being played; thus it was never free from the sound of drums and so on as well. Therein, "the sound of cymbals" means the sound of bronze cymbals. "The sound of hand-clapping" means the sound of striking a four-cornered basket with the hand. Some also say "the sound of a kettle-drum."

"Eat, drink, and chew" means eat, drink, and chew. Here, however, this is the summary: with this tenth sound of "consume, dear," it was never free from sound, having uninterrupted sound. But just as in other cities there are sounds of this kind: "Throw away the rubbish, take the spade, take the basket, we shall go abroad, take the packet of rice-grain, take the parcel of food, prepare the shields, weapons, and so on" - he shows that here it was not so.

And having said "with the tenth sound," having completed the entire Mahāsudassana Sutta with "Kusāvatī, Ānanda, the royal city, was surrounded by seven walls," he spoke beginning with "Go, Ānanda." Therein, "come forth" means come facing forward; the meaning is "come." But did they not know of the Blessed One's arrival? They knew. Wherever the Buddhas go, there is indeed a great commotion; they had not come because they were seated on some business. Thinking "They, having come, will arrange standing and sitting space for the Community of monks and will see him," the Blessed One sent word to them even at an untimely hour.

Commentary on the Homage of the Mallas

211. "Amhākañca no": here the syllable "no" is merely a particle. "Afflicted with misery" (aghāvino) means those in whom suffering has arisen. "Unhappy" (dummanā) means displeased. "Overcome with mental suffering" (cetodukkhasamappitā) means overcome with displeasure. "Having arranged them generation by generation" (kulaparivattaso kulaparivattaso ṭhapetvā) means having arranged each generation, each family group, separately according to street sections and according to road sections.

Commentary on the Story of Subhadda the Wandering Ascetic

212. "A wandering ascetic named Subhadda" means a clothed wandering ascetic who had gone forth from a wealthy brahmin family of northern origin. "Matter of uncertainty" means a matter of doubt. But why did this occur to him today in this way? Because of a decisive support of such a kind. Formerly, it is said, at the time of making merit, there were two brothers. They cultivated the crop together. Therein, the elder one - had the thought: "The gift of the first-fruits of the crop should be given by me on nine occasions in one crop." He, having given the first-fruits of the seed at sowing time, consulted with the younger brother at the time of the grain forming - "At the time of the grain forming, we shall split open the grain and give." The younger one - said: "You wish to destroy the young crop." The elder, having known the younger brother's state of non-compliance, having divided the field, from his own portion, having split open the grain, having extracted the milk, having combined it with ghee and butter, gave it; at the time of flattened rice, having made flattened rice, he gave it; at the reaping time, the first-fruits of the reaping; at the sheaf-making, the first-fruits of the sheaves; at the bundling and so on, the first-fruits of the bundles, the first-fruits of the threshing floor, the first-fruits of the threshing-floor produce, the first-fruits of the granary - thus in one crop he gave the gift of the first-fruits on nine occasions. But the younger one gave after taking out from the granary.

Among those two, the elder one was born as the Elder Aññāsikoṇḍañña. The Blessed One - looking to see "To whom indeed should I first teach the Teaching?" taught the Teaching at the very first, thinking "Aññāsikoṇḍañña gave nine gifts of the first-fruits in one crop; I shall teach him this highest Teaching." He became established in the fruition of stream-entry together with eighteen crores of brahmā gods. But the younger one, having fallen behind because of having given the gift afterwards, having thus reflected at the time of the Teacher's final Nibbāna, wished to see the Teacher.

"Do not trouble the Tathāgata" - the Elder, it is said - imagining "These followers of other sects by nature only grasp their own position; for the purpose of answering him, there will be bodily and verbal harming of the Blessed One who would have to speak much, and even by nature the Blessed One is already weary," spoke thus. The wandering ascetic - thinking "This monk does not give me permission, but one who is in need should comply and get it done," conforming to the Elder, spoke for the second time and the third time also.

213. "He heard" means he heard with his natural ear while he was standing at the curtain-door speaking, and having heard, because he had come with great endeavour solely for the benefit of Subhadda, he said beginning with "Enough, Ānanda." Therein, "enough" (alaṃ) is an indeclinable particle in the sense of rejecting. "Seeking knowledge" (aññāpekkho) means having become one desirous of knowing. "Directly knew" (abbhaññiṃsu) means they knew according to their acknowledgment, just so. This is what is meant - If that acknowledgment of theirs was leading to liberation, all of them directly knew; if not, they did not directly know. Therefore, "Is their acknowledgment leading to liberation or not leading to liberation?" - this alone is the meaning of that question. Then the Blessed One, by stating the nature of their not leading to liberation, having rejected with "enough" because of the absence of purpose and the absence of opportunity, taught the Teaching itself. For in the first watch, having taught the Teaching to the Mallas, in the middle watch to Subhadda, in the last watch having exhorted the Community of monks, "I shall attain final Nibbāna at the time approaching the break of dawn" - thus indeed had the Blessed One come.

214. "An ascetic is not found there" means the first ascetic, the stream-enterer, is not found there; the second, the once-returner ascetic; the third, the non-returner ascetic; the fourth, the arahantship ascetic is not found there - this is the meaning. "In this" - having spoken without specification in the former teaching, now specifying his own Dispensation, he said. "The other doctrines are empty of ascetics" means empty of ascetics, hollow, void are the other doctrines - of the twelve ascetics, namely the four who have begun insight for the purpose of the four paths, the four who have attained the paths, and the four who have attained the fruitions. "And these, Subhadda" means these twelve monks. "Were to dwell rightly" - here, a stream-enterer, having spoken to another about the state he has attained, making that one a stream-enterer, is called one who dwells rightly. This same method applies to the once-returner and so on. One who has attained the path of stream-entry, making another also one who has attained the path of stream-entry, is called one who dwells rightly. This same method applies to those who have attained the remaining paths. One who has begun insight for the purpose of the path of stream-entry, having spoken about one's own well-practised meditation subject, making another also one who has begun insight for the purpose of the path of stream-entry, is called one who dwells rightly. This same method applies to those who have begun insight for the purpose of the remaining paths. With reference to this he said - "Were to dwell rightly." "The world would not be empty of Worthy Ones" means it would be without interval, like a reed thicket or an arrow-reed grove.

"At twenty-nine years of age" means having been twenty-nine years old by age. In "yaṃ pabbajiṃ," here "yaṃ" is merely a particle. "Seeking what is wholesome" means searching and seeking "what is wholesome." Therein - "What is wholesome" - the knowledge of omniscience is intended; the meaning is seeking that. "Since I" means since I went forth; he shows that in between here there are more than fifty years. "Of the true method of the Teaching" means of the noble path teaching. "One practising in the domain" means one practising in the domain, on the path of insight. "Outside of this" means outside of my Dispensation. "There is not even an ascetic" means there is not even one practising insight in the domain; it has been said that the first ascetic, the stream-enterer, is not found.

"Who here" means you who here in the Dispensation have been consecrated with the consecration of a pupil in the presence of the Teacher - it is a gain for you, it is well-gained for you. In the external doctrine, it is said, whichever pupil the teacher - "Give this one the going forth, exhort this one, instruct this one" - says, that one has been established by him in his own position; therefore for him - "Give this one the going forth, exhort this one, instruct this one" - these are gains. Subhadda too, having taken that very external doctrine, spoke thus to the Elder.

"He received" - how did he receive? The Elder, it is said, having led him aside, having moistened his head with drinking water from a water vessel, having spoken about the meditation subject of the skin pentad, having shaved off his hair and beard, having had him clothed in ochre robes, having given the refuges, brought him to the presence of the Blessed One. The Blessed One, having given full ordination, told him the meditation subject. He, having taken that, in a secluded part of the park, having determined upon walking meditation, striving, endeavouring, developing insight, having attained arahantship together with the analytical knowledges, having come back, having paid homage to the Blessed One, sat down. With reference to that - "Not long after being fully ordained" and so on was stated.

"He was the last direct disciple of the Blessed One" - this is the utterance of the Elders who held the convocations. Therein, one who, having gone forth while the Blessed One was still living, afterwards obtained full ordination, took a meditation subject, and attains arahantship; or one who, having obtained full ordination while he was still living, afterwards took a meditation subject and attains arahantship; or one who, having taken a meditation subject while he was still living, afterwards attains arahantship - all of these are the last direct disciple. But this one, while the Blessed One was still living, both went forth and was fully ordained and, having taken a meditation subject, attained arahantship.

The commentary on the fifth recitation section is completed.

Commentary on the Last Words of the Tathāgata

216. Now he began the exhortation to the community of monks; to show that, "Then the Blessed One" and so on was said. Therein, "taught and laid down" means the Teaching was both taught and laid down, and the monastic discipline was both taught and laid down. "Laid down" means established, set up - this is the meaning. "That will be your Teacher after my passing" means that Teaching and discipline will be your Teacher after my passing. For by me, while still present, for you - "This is light, this is heavy, this is curable, this is incurable, this is a worldly fault, this is a fault by regulation, this offence is emerged from in the presence of an individual, this offence is emerged from in the presence of a group, this offence is emerged from in the presence of the monastic community" - thus, when a case has arisen by way of the seven classes of offences, the monastic discipline called the Ubhatovibhaṅga together with the Khandhakas as its supplement was taught. That entire Canon of monastic discipline, when I have attained final Nibbāna, will accomplish the function of the Teacher for you.

And by me, while still present - "These are the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path" - having analysed and classified these teachings in this way and that way, the Canon of discourses was taught. That entire Canon of discourses, when I have attained final Nibbāna, will accomplish the function of the Teacher for you. And by me, while still present - "These are the five aggregates, the twelve sense bases, the eighteen elements, the four truths, the twenty-two faculties, the nine causes, the four nutriments, the seven contacts, the seven feelings, the seven perceptions, the seven volitions, the seven consciousnesses. Therein too, 'this many phenomena belong to the sensual-sphere, this many belong to the fine-material-sphere, this many belong to the immaterial-sphere, this many are included, this many are not included, this many are mundane, this many are supramundane'" - having analysed and classified these teachings, the Canon of the higher teaching adorned with the twenty-four universal conditional relations and the Great Book of Conditional Relations of infinite methods was taught. That entire Canon of the higher teaching, when I have attained final Nibbāna, will accomplish the function of the Teacher for you.

Thus all this, from the full enlightenment up to the final Nibbāna, was spoken and uttered for forty-five years - "Three Canons, five collections, nine factors, eighty-four thousand portions of the Teaching" - thus it is of great classification. Thus these eighty-four thousand portions of the Teaching remain; I alone attain final Nibbāna. And now I alone exhort and instruct; when I have attained final Nibbāna, these eighty-four thousand portions of the Teaching will exhort you and instruct you - thus the Blessed One, showing many reasons - Having exhorted "That will be your Teacher after my passing," again showing the conduct for the future, he said beginning with "Now, just as."

Therein, "address" means they speak, they express. "By name or by clan" means without saying "junior," he should be addressed by name thus "Tissa, Nāga," or by clan thus "Kassapa, Gotama," or by addressing as "friend" thus "friend Tissa, friend Kassapa." "As 'venerable sir' or as 'venerable'" means he should be addressed thus "venerable sir Tissa, venerable Tissa." "May abolish" means if wishing, may abolish; if he wishes, he may abolish - this is the meaning. But why did he establish it with an alternative expression rather than saying definitively "abolish"? Because of having seen the power of Mahākassapa. For the Blessed One sees - "Even if 'abolish' were said, at the time of the communal recitation Kassapa will not abolish." Therefore he established it only with an alternative.

Therein - "Some elder monks said thus - Setting aside the four expulsions, the remaining are the lesser and minor" - by this method, the discussion on the lesser and minor that came up at the Recitation of the Five Hundred, the judgment on this is stated in the Samantapāsādikā. Some, however, say - When asked by King Milinda, "Venerable sir, Nāgasena, which is the lesser, which is the minor?" Because it was said "Wrong-doing, great king, is the lesser; insulting speech is the minor," the Elder Nāgasena knows the lesser and minor. But Mahākassapa, not knowing that -

"Let the Community hear me, friends. There are training rules of ours that have gone among householders; even householders know - 'This is allowable for you ascetics, disciples of the Sakyan, this is not allowable for you.' If we abolish the lesser and minor training rules, there will be those who will say - 'The training rule was laid down by the ascetic Gotama for disciples like smoke for a time. As long as their Teacher remained, they trained in the training rules. Since their Teacher attained final Nibbāna, now they do not train in the training rules.' If it is the proper time for the Community, the Community should not establish what has not been established, should not abolish what has been established, should proceed having accepted the training rules as they were established. This is the motion" -

He announced the wording of the legal act. That should not be taken thus. For the Elder Nāgasena - said thus: "Let there be no opportunity for those of other doctrines." The Elder Mahākassapa announced the wording of the legal act: "I will not abolish the lesser and minor offences."

The discussion on the highest penalty too, because it came in the communal recitation, was judged in the Samantapāsādikā.

"Uncertainty" means wavering. "Doubt" means the inability to judge; for whomever doubt should arise - "Is he indeed a Buddha, or is he not a Buddha? Is it indeed the Teaching, or is it not the Teaching? Is it indeed the Community, or is it not the Community? Is it indeed the path, or is it not the path? Is it indeed the practice, or is it not the practice?" - to you I say "Ask, monks." This is the meaning here in brief. "You should not fail to ask even out of respect for the Teacher" means if, out of respect for the Teacher, you do not ask thus: "We went forth in the presence of the Teacher, even the four requisites are as if belonging to the Teacher, we, having not had uncertainty for so long a time, are not worthy to have uncertainty today in the final period." "Let a friend inform a friend, monks" shows that among you, whoever is a friend and devoted companion of whatever monk, let him inform that one: "I will speak to this monk," and having heard that talk, all will become free from uncertainty.

"Thus confident" means the meaning is "thus I believe, I." "Knowledge itself" means just the knowledge that makes evident the state of being free from uncertainty; the meaning is that here for the Tathāgata it is not mere faith. "Of these, Ānanda" means of these five hundred monks seated within the curtain. "Who is the last" means who is the last in terms of spiritual qualities. He said this with reference to the Elder Ānanda himself.

218. "Strive with diligence" means you should accomplish all duties through the continuous presence of mindfulness. Thus the Blessed One, lying on his final Nibbāna bed, having put all the exhortation given over forty-five years into the single term of diligence, gave it. "This was the Tathāgata's final speech" - this, however, is the utterance of the Elders who held the convocations.

Commentary on the Account of the Final Nibbāna

219. Hereafter, to show the preliminary work for final Nibbāna that the Blessed One performed before attaining final Nibbāna, "Then the Blessed One attained the first meditative absorption" and so on was said. Therein, "The Blessed One has attained final Nibbāna, venerable sir" - having seen the absence of in-breath and out-breath of the Blessed One who had attained cessation, he asks. "No, friend" - how does the Elder know? The Elder, it is said, entering into each and every attainment together with the Teacher, having gone as far as the emergence from the plane of neither-perception-nor-non-perception, knows that "Now the Blessed One has attained cessation, and within cessation there is no such thing as death."

"Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, attained the plane of neither-perception-nor-non-perception" etc. "Having emerged from the third meditative absorption, he attained the fourth meditative absorption" - here the Blessed One attained the first meditative absorption in twenty-four states, the second meditative absorption in thirteen states, likewise the third meditative absorption, and the fourth meditative absorption in fifteen states. How? In the ten foulnesses, in the thirty-two aspects, in the eight kasiṇas, in friendliness, compassion, and altruistic joy, in breathing, and in demarcated space - in these twenty-four states, to begin with, he attained the first meditative absorption. But having set aside the thirty-two aspects and the ten foulnesses, in the remaining thirteen he attained the second meditative absorption, and in those very same the third meditative absorption. But in the eight kasiṇas, in the equanimity divine abiding, in breathing, in demarcated space, and in the four immaterial states - in these fifteen states he attained the fourth meditative absorption. And this too is merely a condensed account. But the Blessed One, the lord of the Teaching, entering the city of Nibbāna, having entered all the attainments numbering twenty-four hundred thousand ten millions, like one going to a foreign country having embraced his relatives, having experienced the happiness of all attainments, entered.

"Having emerged from the fourth meditative absorption, immediately the Blessed One attained final Nibbāna" - here there are two kinds of contiguity: contiguity with meditative absorption and contiguity with reviewing. Therein, having emerged from the meditative absorption, the final Nibbāna of one who has descended into the life-continuum right there is called contiguity with meditative absorption. Having emerged from the meditative absorption, having again reviewed the jhāna factors, the final Nibbāna of one who has descended into the life-continuum right there is called contiguity with reviewing. These too are just two kinds of contiguity. But the Blessed One, having attained the meditative absorption, having emerged from the meditative absorption, having reviewed the jhāna factors, attained final Nibbāna with the life-continuum consciousness, which is indeterminate, which is the truth of suffering. For whoever they may be - Buddhas or Individually Enlightened Ones or noble disciples - even including an ant, all die with the life-continuum consciousness alone, which is indeterminate, which is the truth of suffering. The great earthquakes and so on are according to the method already stated.

220. "Beings" means living beings. "Without equal" means devoid of a counterpart person. "Who has attained power" means one who has attained the tenfold power of knowledge.

221. "Having the nature of arising and falling" means having the intrinsic nature of arising and falling. "Their appeasement" means the appeasement of those activities; the meaning is that the unconditioned Nibbāna itself is happiness.

222. "There was no in-breath and out-breath" means in-breath and out-breath did not arise. "Without longing" means without longing due to the absence of longing, which is a term for craving. "Referring to peace" means referring to, dependent on, with reference to Nibbāna without residue of clinging. "The one who died" means he who died. This is what is meant - "Friend, my Teacher, the Buddha-sage, thinking 'I shall go to peace,' died referring to peace; for such a one whose mind was stable, in-breath and out-breath has now not arisen, does not exist, does not occur."

"With a mind that was not withdrawn" means with a mind that was not sluggish, not shrunken, but well expanded. "He endured the feeling" means he endured the feeling; he did not become one who followed feeling and roll about here and there. "Deliverance" means deliverance unobstructed by any phenomenon, the attainment of the state of complete non-designation in every respect, arose similar to the extinguishing of a lamp.

223. "Then there was" - he said this with reference to the very earthquake stated below thus: "together with the final Nibbāna there was a great earthquake." For that was both hair-raising and terrifying. "Endowed with all excellent qualities" means endowed with all excellent causes.

224. "Not free from lust" means worldlings as well as stream-enterers and once-returners. For displeasure has not been abandoned by them. Therefore they too, having raised their arms, wept. "Having placed both hands on their heads, they cried" - all this should be understood by the former method.

225. "Are grumbling" means they grumble, saying "The venerable ones are unable to accept it even themselves; how will they console the remaining people?" "But of what sort, venerable sir, does the Venerable Anuruddha consider the deities to be?" means "Venerable sir, of what sort does the Venerable Anuruddha observe the deities to be? Do they accept the Teacher's final Nibbāna?"

Then, for the purpose of showing their situation, the Elder said beginning with "There are, friend." The meaning of that has already been stated. "The remainder of the night" means a short period remaining of the night, because he attained final Nibbāna at the strong break of dawn. "In talk on the Teaching" means there was no other separate talk on the Teaching as such; rather, they spent the time with talk connected with death of such a kind as "Friends, this King of Death is not ashamed even of the Teacher who is without rival in the world together with its gods; how much less will he be ashamed of the worldly multitude?" For while they were speaking that talk, in just a moment the dawn arose.

226. "Then" means the Elder said this to the Elder having seen the break of dawn. "On that very business" means what kind of honour with garlands, scents and so on should there be at the place of final Nibbāna, what kind of sitting place should there be for the community of monks, what kind of solid and soft food should there be - thus, on that very business which was to be done having heard of the Blessed One's state of having attained final Nibbāna.

Commentary on the Veneration of the Buddha's Body

227. "And all the musical instruments" means all the musical instruments. "Gather together" means having had the drum circulated, assemble. They did just so. "Circular pavilions" means circular pavilions made of cloth. "Preparing" means making ready.

"Through the south to the south" means by the southern direction of the city to the southern direction. "Passing outside to the outside" means without entering into the inner city, carrying along the outer side of the city by the outside itself. "To the south of the city" means having placed it at a location similar to the southern gate of Anurādhapura, having made honour and respect, they will cremate it at a location similar to Jetavana - this is the meaning.

228. "Eight chief Mallas" means eight Malla kings of middle age, endowed with strength. "Having bathed their heads" means having washed their heads and bathed. "The Venerable Anuruddha" - the Elder alone was well-known as one possessing the divine eye; therefore, even though there were other great elders present - they asked the Elder, thinking "He will make it clear to us and explain." "But how, venerable sir, is the intention of the deities" - venerable sir, we know our own intention at least. They ask how is the intention of the deities. The Elder, first showing their intention, said beginning with "Your, indeed" and so on. "The shrine of the Mallas named Makuṭabandhana" - this is the name of the adornment-ceremonial hall of the Malla kings. But it is called "shrine" in the sense of being respected.

229. "As far as the junctions, refuse heaps and rubbish places": here "junction" means a house junction. "Refuse heap" means a drain for expelling dung heaps. "Rubbish place" means a rubbish heap. "With divine and human dancing": above there are the dances of the deities, below those of human beings. This same method applies to singing and so on. Furthermore, human beings among the deities, deities among the human beings - thus too they went honouring and venerating. "Having carried it through the middle to the middle of the city": while the Blessed One's body was being thus carried, the wife of the Malla general Bandhula, named Mallikā - having heard "They are bringing the Blessed One's body," having had brought out the great creeper parure, similar to the ornament of Visākhā, which had been kept unused since the time of her husband's death - thinking "With this I shall venerate the Teacher," having had it polished and washed with scented water, she stood at the door.

That ornament, it is said, existed in only three places: with those two women, and in the house of the thief Devadāniya. And when the Teacher's body arrived at the door, she - having said "Lower the Teacher's body, dear ones," fastened that ornament on the Teacher's body. That was fastened on from the head down to the soles of the feet. The golden-coloured body of the Blessed One, adorned with the great ornament made of the seven precious things, shone exceedingly. Having seen that, she, with a confident mind, made an aspiration - "Blessed One, for as long as I shall wander in the round of rebirths, may there be no separate task of adorning for me; may my body always be like one with an ornament fastened on."

Then, having lifted up the Blessed One with the great ornament made of the seven precious things, having carried him out by the eastern gate, to the east of the city at the shrine of the Mallas named Makuṭabandhana, here they laid down the Blessed One's body.

Commentary on the Story of the Elder Mahākassapa

231. "From Pāvā to Kusinārā" means having walked for almsfood in the city of Pāvā, thinking "I shall go to Kusinārā," he was travelling on the highway. "Sat down at the foot of a tree" - here, why is "day residence" not said? Because he did not sit down for the purpose of day residence. For the Elder's retinue monks were all reared in comfort and of great merit. They, going on foot at the noon period on ground like heated rock, became wearied. The Elder, having seen them - "The monks are wearied, and the place to be reached is not far; having rested a little and having allayed the disturbance, in the evening time I shall go to Kusinārā and see the One of Ten Powers" - having turned aside from the road, at the foot of a certain tree, having laid out his double robe, having cooled his hands and feet with water from a water vessel, he sat down. His retinue monks too, having sat down at the foot of a tree, doing the work of wise attention, speaking the praise of the three jewels, sat down. Thus, because he sat down for the purpose of dispelling disturbance, "day residence" was not said.

"Having taken a mandārava flower" means having placed a flower the size of a large bowl on a makeshift stick and having taken it like an umbrella. "He saw" means he saw him coming from afar. And having seen him, he thought -

"This mandārava flower appears in the hand of the naked ascetic, and this does not always appear on the human path; but when someone possessing supernormal power performs a supernormal transformation, then it occurs at the omniscient Bodhisatta's descent into the mother's womb and so on. But today no supernormal transformation has been performed by anyone; my Teacher has not descended into the mother's womb, nor is he emerging from the womb, nor is there today his full enlightenment, nor the setting in motion of the wheel of the Teaching, nor the Twin Miracle, nor the descent from the heavenly world, nor the relinquishing of the life principle. But my Teacher is old; certainly he must have attained final Nibbāna."

Thereupon - Having given rise to the thought "Shall I ask or not?" - "But if I ask while just sitting, disrespect towards the Teacher will have been shown" - having risen up, having stepped away from the place where he was standing, just as the elephant king Chaddanta puts on a jewelled hide, having put on the cloud-coloured rag-robe given by the One of Ten Powers, having placed on his head the salutation with joined palms resplendent with the joining of ten fingernails, with respect shown towards the Teacher, having turned to face the naked ascetic - He said "Friend, do you know our Teacher?" But did he ask knowing the Teacher's final Nibbāna, or not knowing? The knowledge of those who have eliminated the mental corruptions is dependent on adverting; but because he had not adverted, he asked not knowing - so say some. The Elder was one who frequently entered attainments; in his night-quarters, day-quarters, rock cells, pavilions, and so on, he always sustained himself by the power of attainment alone; even having entered a village belonging to a family, having entered an attainment at the door, having emerged from the attainment, he would take almsfood. The Elder, it is said, thinking "With this final individual existence I shall assist the great multitude" - "Those who give me almsfood or show honour with scents, garlands, and so on, may that be of great fruit for them" - thus he acts. Therefore, due to the frequency of attainments, he does not know. Thus they say "He asks not knowing indeed"; that should not be accepted.

For here there is no reason for not knowing. The Teacher's final Nibbāna was marked by signs such as the trembling of the ten-thousandfold world system and so on. But in the Elder's assembly, by some monks the Blessed One had been seen before, by some he had not been seen before; therein, even those by whom he had been seen before wished to see him, and even those by whom he had not been seen before wished to see him. Therein, those by whom he had not been seen before, through excessive desire to see him, having gone and asking "Where is the Blessed One?" having heard "He has attained final Nibbāna," would not be able to bear it. Having thrown away their robes and bowls, wearing a single garment, or improperly dressed, or improperly clothed, beating their breasts, they would cry out and wail. There people - "The wearers of rag-robes who came together with the Elder Mahākassapa themselves too cry out like women; how will they console us?" - would attribute fault to me. But this is an empty great forest; here, when they cry in whatever way, there is no fault. Having heard earlier, even sorrow becomes thin - knowing this, for the purpose of arousing mindfulness in the monks, he asked.

"Today, seven days ago, the ascetic Gotama attained final Nibbāna" means today the ascetic Gotama attained final Nibbāna seven days ago. "From there this by me" means from there, from the place where the ascetic Gotama attained final Nibbāna.

232. "Named Subhadda, gone forth in old age" - "Subhadda" is his name. But because he went forth in old age, he is called "gone forth in old age." But why did he say thus? Out of resentment towards the Blessed One. This one, it is said, was the one gone forth in old age who was formerly a barber, in the case at Ātumā given in the chapter. When the Blessed One, having departed from Kusinārā, was coming to Ātumā together with twelve hundred and fifty monks, having heard that the Blessed One was coming - "When he has arrived, I shall make rice gruel as a beverage" - he said this to his two sons who were standing on the plane of novices - "The Blessed One, it is said, dear sons, is coming to Ātumā together with a large Community of monks, twelve hundred and fifty monks; Go, dear sons, having taken the shaving equipment, wander from house to house with a measure and a container, collect salt, oil, rice, and solid food; when the Blessed One has arrived, we will make rice gruel as a beverage." They did so.

People, having seen those boys who were charming and quick-witted, even those who did not wish to have work done had work done. When the work was done - "What will you take, dear ones?" they ask. They say - "We have no need of anything else, but our father wishes to give a gift of rice gruel when the Blessed One has arrived." Having heard that, the people, without counting, gave everything that they were able to bring. Even what they were not able to bring, they sent by other people. Then, when the Blessed One had come to Ātumā and entered the granary, Subhadda, having gone to the village entrance in the afternoon, addressed the people - "Lay followers, I do not expect anything else from you; the rice and other things brought by my boys are sufficient for the Community. Whatever manual labour there is, give that to me." Having received all the provisions saying "Take this and this," having had ovens built at the monastery, having put on one black ochre robe as a lower garment and having wrapped himself in just such a one as an upper garment - Going about the whole night saying "Do this, do this," having spent a hundred thousand, he had thick eatable rice-gruel and honey-balls prepared. "Thick eatable rice-gruel" means rice gruel to be drunk after eating. Therein, one puts in whatever solid food there is - ghee, honey, molasses, fish, meat, flower essence, fruit essence, and so on; it is suitable for anointing the head of those who wish to play, and is of pleasant fragrance.

Then the Blessed One, right early, having attended to his toilet, surrounded by the Community of monks, set out facing the town of Ātumā to walk for almsfood. People informed him - "The Blessed One is entering the village for almsfood; for whom was the rice gruel prepared by you?" He, dressed and wrapped just as he was in those black ochre robes, having taken a spoon and a ladle with one hand, like a Brahmā, having placed his right knee-cap on the ground and having paid homage - "May the Blessed One accept rice gruel from me, venerable sir," he said.

Then, according to the method given in the chapter that "Even knowing, Tathāgatas ask," the Blessed One, having asked and having heard, having rebuked that one gone forth in old age, having laid down two training rules in that case - the training rule on the acceptance of what is not allowable and the training rule on keeping shaving equipment - "Monks, many tens of millions of cosmic cycles have been spent just seeking food; but this food of yours is not allowable, arisen not by rule. For those who consume this, many thousands of individual existences will be reborn in the realms of misery alone. Go away, do not take it" - he went facing the alms round. Not even by a single monk was anything taken.

Subhadda, being displeased, thought: "This one wanders about claiming 'I know everything.' If he did not wish to accept it, he should have sent someone to inform us. This cooked food, at the very longest, lasting, could last for only about a week. For this would have been sufficient for me for life. All was ruined by him; this one wishes me harm" - having bound resentment towards the Blessed One, while the One of Ten Powers was still living, he was not able to say anything. For thus it occurred to him - "This is a great man who has gone forth from a high family; if I say anything, he will threaten me alone." He, today, having heard "The Blessed One has attained final Nibbāna," as if having gained relief, full of mirth, said thus.

The Elder, having heard that, felt as if receiving a blow to the heart, as if a dry thunderbolt had fallen on his head, and religious emotion arose in him - "The Blessed One attained final Nibbāna only about a week ago, even today his golden-coloured body still remains; in the Dispensation established with difficulty by the Blessed One, so quickly such a great evil thorn of refuse has arisen. Indeed this evil one, growing, having obtained other such allies, is able to cause the Dispensation to decline." Then the Elder thought -

"But if I were to have this old man dressed in rags right here, have him sprinkled with ashes, and have him removed, people will show blame towards us, saying 'While the body of the ascetic Gotama still remains, the disciples are quarrelling.' Let me endure for now.

For the Teaching taught by the Blessed One is like a heap of flowers not strung together. Therein, just as flowers struck by the wind go here and there, just so, through the influence of such evil persons, as time goes on and on, in the monastic discipline one or two training rules will perish, in the discourses one or two sections on questions will perish, in the higher teaching one or two plane-intervals will perish; thus gradually, when the root is lost, we shall become like goblins. Therefore let us carry out the compilation of the Teaching and the monastic discipline. For in that case, like flowers firmly strung on a thread, this Teaching and discipline will be motionless.

For this very purpose the Blessed One went out three leagues to meet me, gave me full ordination with three exhortations, having removed from his own body made an exchange of robes on my body, waving his hand in the sky, while speaking of the practice like the moon, spoke making me a bodily witness, and three times made me accept the inheritance of the entire Dispensation. While a monk such as I remains, let not this evil one obtain growth in the Dispensation. So long as what is not the Teaching does not shine forth, the Teaching is not obstructed. What is not the monastic discipline does not shine forth, the monastic discipline is not obstructed. Those who speak what is not the Teaching are not powerful, those who speak what is the Teaching are not weak; those who speak what is not the monastic discipline are not powerful, those who speak what is the monastic discipline are not weak. So long let me recite together the Teaching and the monastic discipline. Then the monks, each having taken what is sufficient for themselves, will speak about what is allowable and what is not allowable. Then this evil one will himself meet with refutation, will not be able to raise his head again, and the Dispensation will be successful and prosperous."

He, without informing anyone that "Such a thought has arisen in me," consoled the Community of monks. Therefore it was said - "Then the Venerable Mahākassapa, etc. this is impossible."

233. "Funeral pyre" means a sandalwood funeral pyre one hundred and twenty cubits high. "We will set fire to" means we will cause the fire to be taken up. "Were unable to set fire to" means even eight, even sixteen, even thirty-two people, having taken pairs upon pairs of torches for the purpose of burning, fanning with palm-leaf fans, blowing with bellows, doing this and that means, were indeed unable to cause the fire to be taken up. "The intention of the deities" - here those deities, it is said, were the very attendant deities of the Elder. For eighty thousand families, having gladdened their minds towards the eighty great disciples, being their attendants, were reborn in heaven. Therein, the deities who had gladdened their minds towards the elders and been reborn in heaven, not seeing the Elder at that assembly - "Where indeed is our Elder who frequents our family?" - having seen him travelling on the way, they determined: "May the funeral pyre not blaze up until our Elder who frequents our family has paid homage."

People, having heard that - "A monk named Mahākassapa, it is said, my dear, is coming together with five hundred monks thinking 'I will pay homage at the feet of the One of Ten Powers.' Until he arrives, it is said, the funeral pyre will not blaze up. What is that monk like, my dear - dark or fair, tall or short? When such a monk is present, my dear, how can there be what is called the final Nibbāna of the One of Ten Powers?" Some, with scents, garlands, and so on in their hands, went along the opposite road. Some, having decorated the streets, stood looking at the road of his arrival.

234. Then the Venerable Mahākassapa approached Kusinārā, etc. "He paid respect with his head" - the Elder, it is said, having circumambulated the funeral pyre, while reflecting, observed - "In this place is the head, in this place are the feet." Then, having stood near the feet, having attained the fourth meditative absorption which is the foundation for direct knowledge, and having emerged - he determined: "May the feet of the One of Ten Powers, established with the wheel mark adorned with a thousand spokes, together with the layers of cotton, having split in two the five hundred pairs of garments, the golden coffin, and the sandalwood funeral pyre, be established on my head, the highest part." Together with the consciousness of determination, having split those five hundred pairs of garments in two, the feet emerged like a full moon from amidst the clouds. The Elder, having stretched out his hands resembling fully opened red lotuses, having firmly grasped the golden-coloured feet of the Teacher up to the ankles, placed them on his own noble head. Therefore it was said - "He paid respect with his head at the Blessed One's feet."

The great multitude, having seen that marvel, all at once uttered a great roar, and having venerated with scents, garlands, and so on, paid homage according to their preference. But when the Elder and the great multitude and those five hundred monks had merely paid respect, there was no further function of determination. By the power of the natural determination itself, having been released from the Elder's hands, the lac-coloured soles of the Blessed One's feet, without disturbing anything whatsoever among the sandalwood logs and so on, were established in their original place; they remained standing in their original place. For whether the Blessed One's feet were coming out or going in, neither a fibre of cotton, nor a thread of fine cloth, nor a drop of oil, nor a log of wood was in the least displaced from its place. Everything remained standing in its original place. But having risen up, when the Tathāgata's feet had disappeared like the moon that has set, like the sun, the great multitude wept with great lamentation. The grief was greater than at the time of the final Nibbāna.

"The Blessed One's funeral pyre blazed up by itself" - this was said on account of no one being seen striving to make it blaze. But by the power of the deities, it blazed up all at once on all sides.

235. "Only the relics remained" means formerly, because of standing as a solid mass, it was called "body." Now, because of being scattered, "relics" was said; the meaning is that relics resembling jasmine buds, resembling washed pearls, and resembling gold remained. For the body of Buddhas of long life span is like a solid mass of gold, just one. But the Blessed One - "I shall attain final Nibbāna without standing for a long time; my Dispensation has not yet been spread everywhere; therefore, let the great multitude, even after my final Nibbāna, taking even a mustard-seed-sized relic, making a shrine at their own dwelling place, and attending to it, be destined for heaven" - thus he determined the scattering of the relics. But how many of his relics were scattered, and how many were not scattered? The four canine teeth, the two collar-bones, and the turban - these seven relics were not scattered; the rest were scattered. Therein, the smallest relic was the size of a mustard seed, the medium relic was the size of a rice grain broken in the middle, and the very large one was the size of a mung bean broken in the middle.

"A torrent of water" means torrents of water the size of the tip of an arm, the size of a leg, and the size of a palm-tree trunk, having fallen from the sky, extinguished it. "From the sal trees" - this was said with reference to the sal trees standing surrounding it, for from between their trunks and between their branches too, torrents of water came forth and extinguished it. The Blessed One's funeral pyre was great. Even breaking through the earth all around, streams of water the size of a ploughshare tip, resembling crystal wreaths, having risen up, seized the funeral pyre itself. "With scented water" means with various kinds of scented water brought after filling golden pots and silver pots. "They extinguished" means they extinguished the sandalwood funeral pyre by sprinkling with eight-handled ladles made of gold and silver.

And here, while the funeral pyre was burning, flames rise up through the spaces between branches, between the forks, and between the leaves of the sal trees standing surrounding it; not a single leaf or branch or flower was burnt; even ants and spiders move about right between the flames. Regarding the torrents of water that fell from the sky, the torrents of water that came forth from the sal trees, and the torrents of water that came forth breaking through the earth - a Dhamma talk alone is the measure. Having thus extinguished the funeral pyre, the Malla kings, having prepared the council hall with an encircling of the four kinds of scent, having scattered flowers with parched corn as the fifth, having tied a cloth canopy above, having inlaid it with golden stars and so on, having hung there garlands of scented strings, garlands of flower strings, and garlands of jewel strings, from the council hall up to the auspicious hall for head-adornment known as the Makuṭabandhana, having made an enclosure of curtains and mats on both sides, having had a cloth canopy tied above, having inlaid it with golden stars and so on, having hung there too garlands of scented strings, garlands of flower strings, and garlands of jewel strings, having raised five-coloured banners on bamboos of the colour of jewelled staffs, having surrounded it all around with wind-banners, having placed plantain trees and full pitchers on the well-swept streets, having lit torches with handles, having placed the golden coffin together with the relics on a decorated elephant's back, venerating with garlands, scents, and so on, performing a worthy celebration, having entered the inner city, having placed it on a divan made of sarabha deer in the council hall, they held a white parasol above. Having done thus - "Then the Mallas of Kusinārā, having made a cage of spears in the council hall for the Blessed One's relics for seven days" - all should be understood.

Therein, "having made a cage of spears" means having caused men with spears in hand to surround it. "A wall of bows" means first they caused elephants to surround it, striking frontal globe against frontal globe; then horses striking neck against neck; then chariots striking linch-pin tip against linch-pin tip; then warriors striking arm against arm. At their border, they caused bows to surround it, striking tip against tip. Thus, having made an area of one yojana in extent all around like an armour-net for seven days, they arranged the protection. With reference to that it was said - "Having caused a wall of bows to be placed around it."

But why did they act thus? For in the two preceding weeks before this, they, while making standing and sitting space for the Community of monks and arranging solid and soft food, did not obtain the opportunity for a worthy celebration. Then it occurred to them - "During this week we shall perform a worthy celebration. But there is indeed the possibility that someone, having known our state of heedlessness, might come and take the relics; therefore, having set up protection, we shall celebrate." They did so accordingly.

Commentary on the Distribution of the Body Relics

236. "The king heard" - how did he hear? It is said that first his ministers, having heard, thought - "The Teacher has attained final Nibbāna; he cannot be brought back again. But in worldling's faith there is no one equal to our king; if he hears in just this manner, his heart will split. The king, however, should be protected by us." They, having brought three golden troughs and having filled them with the four sweets, having gone to the presence of the king, said this - "Sire, a bad dream has been seen by us; for the purpose of counteracting it, you should put on a double-layered fine cloth and lie down in a trough of the four sweets in such a way that only the tip of the nose is visible." The king, having heard the words of the ministers who worked for his welfare, having accepted saying "Let it be so, dear ones," did accordingly.

Then one minister, having taken off his ornaments, having dishevelled his hair, having turned to face the direction in which the Teacher had attained final Nibbāna, having raised joined palms, said to the king - "Sire, there is no being who can escape from death. He who increases our life span, the shrine-place, the field of merit, the one who sprinkles the consecration - that Blessed One, the Teacher, has attained final Nibbāna at Kusinārā." The king, having merely heard, became unconscious and emitted heat into the trough of the four sweets. Then, having lifted him out, they made him lie down in the second trough. He, having regained consciousness again - asked "Dear ones, what are you saying?" "The Teacher, great king, has attained final Nibbāna." The king again became unconscious and emitted heat into the trough of the four sweets. Then, having lifted him out from there too, they made him lie down in the third trough. He, having regained consciousness again, asked "Dear ones, what are you saying?" "The Teacher, great king, has attained final Nibbāna." The king again became unconscious; then, having lifted him out, having bathed him, they poured water on his head from pots.

The king, having regained consciousness, having risen from his seat, having scattered his jewel-coloured hair perfumed with fragrance, having spread it on his back which was the colour of a golden plank, having struck his chest with his hand, as if sewing his chest which was the colour of a golden bimbisaka fruit with his well-rounded fingers the colour of coral sprouts, having seized it, lamenting, in the guise of a madman he descended into the middle of the street. He, surrounded by decorated dancers, having departed from the city, having gone to Jīvaka's Mango Grove, having looked at the place where the Blessed One had sat and taught the Teaching - "Blessed One, Omniscient One, did you not sit in this place and teach the Teaching? Did you not dispel the dart of sorrow for me? You extracted the dart of sorrow for me. I have gone for refuge to you. But now you do not even give me a reply, Blessed One." Having lamented again and again, "Is it not so, Blessed One, that at other times at such a time I hear 'You wander on a journey across the surface of Jambudīpa surrounded by the great Community of monks'? But now I hear news of you that is unfitting and inappropriate." Having said such things and having recollected the virtues of the Blessed One with about sixty verses, he thought - "By my mere lamenting nothing is accomplished; I shall have the relics of the One of Ten Powers brought." Thus he heard. And having heard, at the conclusion of this occurrence beginning with unconsciousness, he sent a messenger. With reference to that, "Then the king" and so on was said.

Therein, "sent a messenger" means he sent both a messenger and a letter. And having sent - "If they will give, that is good. If they will not give, I shall bring them by means of force" - having arrayed the fourfold army, he himself too set forth. And just as Ajātasattu, so too the Licchavis and the others, having sent a messenger, themselves too set forth with the fourfold army. Therein, the Mallas of Pāvā, being nearer than all the others, dwell in a city at a distance of three leagues from Kusinārā, and the Blessed One too, having entered Pāvā, went on to Kusinārā. Then why did they not come first? But these kings, having great retinues, became late precisely because of assembling their great retinues.

"They said this to those groups and companies" means all those inhabitants of the seven cities, having come - "Either give us the relics or give us war," having surrounded the city of Kusinārā and standing there - they gave the reply "The Blessed One is in our village territory." It is said that they spoke thus - "We did not send a message to the Teacher, nor did we go and bring him. Rather, the Teacher himself came and, having sent a message, had us summoned. You too, whatever jewel arises in your village territory, you do not give that to us. And in the world together with its gods, there is no jewel equal to the jewel of the Buddha; having obtained such a supreme jewel, we will not give it. It is not only by you that milk was drunk from the mother's breast; by us too milk was drunk from the mother's breast. Not only you are men; we too are men" - thus, having made assertions of self-importance to one another, they send messages and counter-messages, and roar the roar of conceit at one another. But had there been a war, victory would have been for the Kusinārā people alone. Why? Because the deities who had come for the purpose of attending upon the relics were on their side. But in the Pāḷi - only this much has come: "The Blessed One attained final Nibbāna in our village territory, we will not give a share of the Blessed One's relics."

237. "When this was said, the brahmin Doṇa" means the brahmin Doṇa, having heard this contention of theirs - "These kings are making a contention at the place where the Blessed One attained final Nibbāna; this is indeed not proper; enough with this dispute; I shall appease it" - he, having gone, said this to those groups and companies. What did he say? Standing on a raised place, he said what is called the "Roar of Doṇa," measuring two recitation sections in length. Therein, during the first recitation section, they did not understand even a single word. At the conclusion of the second recitation section - "The sound is like that of our teacher, the sound is like that of our teacher" - all became silent. It is said that among those born in good families on the surface of Jambudīpa, there was for the most part no one who was not his pupil. Then he, having understood that they had become silent and still, having heard his words, again said this - "Let the venerable sirs hear" - he said this pair of verses.

Therein, "our Buddha" means our Buddha. "Was an advocate of patience" means even without having attained Buddhahood, while fulfilling the perfections, during the time of the ascetic who was an advocate of patience, during the time of the prince Dhammapāla, during the time of the six-tusked elephant, during the time of the nāga king Bhūridatta, during the time of the nāga king Campeyya, during the time of the nāga king Saṅkhapāla, during the time of the great monkey, and in many other birth stories, without becoming irritated towards others, he practised only patience. He praised only patience. How much less now, having attained the characteristic of such-likeness in desirable and undesirable things; in every way our Buddha was an advocate of patience - of one such as this. "For it is not good that for the highest person, there should be strife over a portion of the body" - "na hi sādhuyanti" means "na hi sādhu ayaṃ" - this is indeed not good. "A portion of the body" means on account of the division of the body; the meaning is for the reason of apportioning the relics. "There should be strife" means it has been said that strife with weapons should not be good.

"Let all the venerable sirs be united" means let all the venerable sirs be united; do not be divided. "In harmony" means be in harmony, of one assembly by body and of one speech by speech. "Rejoicing together" means be rejoicing together with one another even in mind. "Let us make eight portions" means let us make the Blessed One's relics into eight portions. "The One with Vision" means of the Buddha who has vision through five eyes. Not only you yourselves, but many people too have faith; among them there is no one who is not fit to receive even one - having stated many reasons, he convinced them.

238. "Having assented to those groups and companies" means having assented to those various monastic communities assembled from here and there and those various groups assembled from here and there. "Having divided the Blessed One's relics into eight equal well-distributed portions" - here this is the order of events - It is said that Doṇa, having assented to them, had the golden trough opened. The kings, having come and seeing the gold-coloured relics standing right there in the trough - "Blessed One, Omniscient One, formerly we saw your golden-coloured body adorned with the thirty-two characteristics of a great man, studded with the six-coloured rays of the Buddha, resplendent with the beauty of the eighty minor marks; but now only gold-coloured relics remain. This is not fitting for you, Blessed One" - thus they lamented.

The brahmin too, at that time, having known their state of heedlessness, having taken the right canine tooth, placed it within his turban; then afterwards he divided into eight equal well-distributed portions. All the relics amounted to sixteen measures by the ordinary measure; the inhabitants of each city received two measures each. But even as the brahmin was dividing the relics, Sakka, the lord of the gods - Looking to see "By whom has the Blessed One's right canine tooth been taken, which has become the condition for the discourse on the four truths for the purpose of cutting off the uncertainty of the world with its gods?" having seen "It has been taken by the brahmin" - "The brahmin too will not be able to make a befitting honour for the canine tooth; I shall take it" - having taken it from within the turban, having placed it in a golden casket, having led it to the world of the gods, he established it in the Cūḷāmaṇi shrine.

The brahmin too, having divided the relics, not seeing the canine tooth, because it had been taken by theft - Was not able even to ask "By whom has my canine tooth been taken?" Seeing the attribution of blame upon himself thus: "Was it not you yourself who divided the relics? Why did you not first ascertain the existence of your own relic?" - He was not able even to say "Give me too a share." Thereupon - Having thought "This golden vessel too is of the nature of a relic-container, by which the Tathāgata's relics were measured; I shall make a stupa for this" - he said "Let the venerable sirs give me this vessel."

The Moriyas of Pipphalivana too, just like Ajātasattu and the others, having sent a messenger, set forth prepared for war.

Commentary on the Veneration of the Relic Pagodas

239. "He made a stupa and a great festival for the Blessed One's relics at Rājagaha" - how did he make it? From Kusinārā to Rājagaha is twenty-five yojanas; in between here, having had a level road eight usabhas wide constructed, such as the veneration that the Malla kings had caused to be made between the Makuṭabandhana and the council hall. Having caused such veneration to be made along the road of twenty-five yojanas too, for the purpose of the people's enjoyment, having spread out market places everywhere, having had the relics placed in the golden coffin surrounded by a cage of spears, he caused the people to assemble throughout his realm measuring five hundred yojanas in circumference. They, having taken the relics, departed from Kusinārā performing a worthy celebration, and wherever they saw golden-coloured flowers, there they placed the relics within the spear enclosure and made veneration. When those flowers were exhausted, they move on; when the front position of the chariot arrived at the rear position, they perform a worthy celebration for seven days. Thus, for those coming bringing the relics, seven years, seven months, and seven days had passed.

Those holding wrong views - Grumbling "From the time of the ascetic Gotama's attaining final Nibbāna, we have been troubled by force with the worthy celebration; all our activities are ruined," having corrupted their minds, about eighty-six thousand were reborn in the realm of misery. Those who had eliminated the mental corruptions, having reflected and seen "The great multitude, having corrupted their minds, are being reborn in the realm of misery" - Thinking "We shall have Sakka, the king of the gods, devise a means for bringing the relics," having gone to his presence and having reported that matter - They said "Devise a means for bringing the relics, great king." Sakka said - "Venerable sirs, among worldlings there is none equal in faith to Ajātasattu; he will not do as I say. However, I shall display a terrifying spectacle similar to Māra's terrifying spectacle, I shall cause a great noise to be heard, I shall produce demon-possession, seizure-illness, and loss of appetite. You should say 'The non-human spirits are angry, great king; have the relics brought.' Thus he will have them brought." Then Sakka did all of that.